A SERMON PREACHED before His MAIESTIE On Sunday the XIX of Iune At WHITE-HALL Appointed to be preached at the opening of the PARLIAMENT By the Bishop of S. DAVIDS LONDON Printed by BONHAM NORTON and IOHN BILL Printers to the Kings most Excellent Maiesty M. DC XXV PSALM 75. 2 3. When I shall receiue the Congregation or when I shall take a conuenient time I will iudge according vnto right The earth is dissolued or melted and all the inhabitants thereof I beare up the pillars of it THIS Psalme is accounted a kinde of Dialogue betweene God and the Prophet For David somtimes speaks in his owne person and sometimes in Gods Some thinke the time when hee sung this Psalme was when he was now ready to be crowned king ouer Israel aswell as Iuda The occasion of this his solemne deuotion was not onely the care which hee had of the world in generall the earth but much more and much neerer the care which hee tooke of the Kingdome of Israel now committed by God vnto his Gouernement That Kingdome was then filled with ciuill combustions and the Church as it vses to be in a troubled State was out of order too The Learned both the Fathers and the later Diuines differ much about my Text. For some will read it Time and some The Congregation And the best is there 's warrantable authoritie for both Againe some will haue it that this speech I will iudge acoording vnto right is Dauids promise to God of his iust administration of the Kingdome and some that it is Gods promise to Dauid of his Grace and Assistance to inable him so to gouerne If it be Gods speech they are not all agreed neither whether it be meant of his temporary execution of Iudgement in this life or of his great and finall iudgement Nor do they all agree whether by the Earth bee meant the whole world and the Church spread ouer it or the kingdome of the Iewes and the Church as then conteined in it But the matter is not great For the Scripture is not onely true but full in all these senses and all of them come in close vpon the letter of the Text. And therefore for ought I know it is the safest way which shuts out nothing that the Text includes And my Text will easily take in all if you consider the wordes as Dauids speech yet so as that one way Dauid be vnderstood to speake in his owne person and another way in Gods And this is no newes For vsually in the Psalmes one and the same speech is meant of Dauid and Christ and one and the same action applyed to God and the King And the reason of this is plaine For the King is Gods immediate Lieutenant vpon earth and therefore one and the same action is Gods by ordinance and the Kings by execution And the power which resides in the King is not any assuming to himselfe nor any gift from the people but Gods power aswellin as ouer him So God and the King stand very neere together And it is an infinite blessing both vpon the King and the people when the Kings heart keepes as neere vnto God as Gods power is to the King For then t' is but reading of my Text and you both see and enioy the blessing presently For then the Congregation that comes vp the great Congregation great in number great in place and great in power it shall not loose it's labour For I will receiue it saith God and I saith the King The Congregation whether it bee to serue God or the State or both comes vp at an appointed time and I will make a conuenient time for it saith God and I wil take a conuenient time for it saith the King When I haue receiued it and in this time I will iudge in it and by it according vnto right saith God and I saith the King If Iustice and Iudgement bee not executed the Earth will dissolue the Kingdomes will melt away all things will sinke and fall but I will beare vp the pillars of it saith God and I saith the King If the Earth dissolue the Militant Church which dwells vpon it shakes presently It must needs beare part with the State in which it is but I will beare vp the pillars of that too saith God and I saith the King So blessed a thing it is where God and the King keepe neere and worke together The Text hath Two parts The one is the state of the Earth of the Kingdomes and the Inhabitors thereof and they when the Prophet wrote this were in weake estate melted and dissolued The other is the Remedie which God and the King will take to settle it And concerning this Remedie heere are Three things expressed First the Execution of Iustice I will iudge according vnto right Secondly the Establishment or settling of the Pillars I beare top the pillars of it Thirdly the Time for both these and that is a conuenient Time euen when Hee shall receiue the Congregation I begin at the state in which Dauid when hee came to the Crowne found the Earth the world in generall the Kingdome of Iuda in particular and the Church of God And surely my Text giues mee no hope but Liquefacta est weakenesse dissolution and melting in them all For the world first that so farre as the Assyrian Monarchie preuailed in those dayes of Dauid melted betweene riot and crueltie And the rest of the world which was not vnder them was broken and dissolued into petty Dynasties and Gouernements which did nothing almost but prey one vpon another And for the Kingdome of Iuda the speciall ayme of my Text that melted first in the great disobedience of Saul and after that in ciuill dissentions betweene Dauid and Ishbosheth the sonne of Saul for diuers yeeres together And as for the Church that had no publicke roome then giuen it but in Iudea and there it could not stand fast when the Earth melted vnder it And we finde toward the end of Saul 85. Priests were put to the sword at once and vniustly all And the Church cannot choose but melt when her Priests are slaine for the speediest melting that is is to melt in blood Now this melting whether it bee in State or Church is no small thing For the Scripture when it would expresse a great Calamitie vpon men or Kingdomes vses the word melting or dissoluing And that shewes that their honour and strength drops away and decayes till they become as nothing or quite another thing In trouble the heart of Dauid melted like waxe Psal 22. When their enemies preuailed The heart of the people melted like water Ios. 7. In the time of vengeance The vngodly of the Earth shall melt and consume away like a snaile Psal. 58. And that 's melting indeed Put but a little falt vpon a snaile and he will drop out of his house presently Melting then is a great Calamity vpon a Kingdome And 't
with vs which God and the King will vse to keepe the State and the Church from melting This Remedy and the Preuention is iust the same is expressed first in the Execution of Iustice. And this God promises for the King and the King promises vnder God I will iudge according vnto right saith God and I saith the King Now Iustice and Iudgement is the greatest binder vp of a State The great bounder of Peace and Warre And it is not possible to finde dissoluing sinews in a Kingdome that is gouerned by Iustice. For if the King flourish the Kingdome cannot melt And the Kings Throne that is established by Iustice. Nay farther Nothing but Iustice can establish the Throne and make it firme indeed But when God blesses the King with a heart full of Iustice when God strengthens the King in the Execution of Iustice when the King followes God as close as hee can with Ego iudicabo I my selfe will looke to the administration of Iustice with which God hath trusted me there can bee no melting about the Throne of the King none in the State none in the Church But then this Iustice which preserues the King and blesses the people must be habituall To doe Iustice casually though the thing done be iust yet the doing of it is not Iustice. The State may melt for all that because the Remedy is but casuall Againe since the whole State hath interest in the Iustice of the King his Iustice must be spreading ouer all persons and in all causes And so 't is plurall in the Text I will iudge Iusticias for euery mans cause so farre as it is iust Why but then must the King doe all this himselfe No God forbid that burden should lye vpon him Moses was not able alone for that It was and it is too heauy What then why then Iethro's counsell must bee followed There must bee inferiour Iudges and Magistrates deputed by the King for this Men of courage fearing God and hating Couetousness These must quit Moses from the inferiour trouble that he may be actiue and able for the great affaires of State For if they be suffered to melt and drop downeward there can be no standing dry or safe vnder them And hence it followes that Ego iudicabo I will iudge according vnto right is not onely the Kings engagement betweene God and the People but it is the engagement of euery Iudge Magistrate and Officer betweene God the King and the State The Kings power that 's from God The Iudges and the subordinate Magistrates power that 's from the King Both are for the good of the people That they may lead a peaceable life in all godlinesse and honestie All Iudges and Courts of Iustice euen this great Congregation this great Councell now ready to sit receiue influence and power from the King and are dispensers of his Iustice aswell as their owne both in the Lawes they make and in the Lawes they execute in the Causes which they heare and in the Sentences which they giue The King Gods High Steward and they Stewards vnder him And so long as Iustice and Iudgement sits vpon all the Benches of a Kingdome either it is not possible for Fluxes and Meltings to begin in the State or if they doe begin their Drip will be cured presently Now while the King keepes close to Ego judicabo I will iudge that which comes to me according vnto right if inferiour Iudges which God forbid iudge other then right they sin against three at once and against God in all For first they sinne against the people by doing them wrong in stead of Iustice. Secondly they sinne against their owne conscience not only by calling but by sentencing Good Exill and Euill Good Thirdly they sin against the King the fountaine of Iustice vnder God in slandering of his Iustice to the people with the administration whereof they are trusted vnder him And once againe for Inferiour Gouernours of all sorts The King is the Sunne Hee drawes vp some vapours some support some supply from vs. T' is true hee must doe so For if the Sun draw vp no vapours it can powre downe no raine and the Earth may bee too hard as well as too soft and too melting Now this Raine which descends and is first caused by the Sunne is prepared in the Clouds before it falleth on the Earth And all Great Men that are raised higher then the rest especially Iudges and Magistrates of all sorts they are the Clouds They receiue the more immediate influence from the King and if they bee Gods Clouds and retaine what hee gaue them thev drop fatnesse vpon the people But if they bee clouds without water they transmit no influence If they bee light clouds in the wind then no certaine influence If they be cloud driuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a whirlewind then it is passionate and violent influence And the Clouds I hope are not I am sure should not bee thus betweene the King and his people There is then Ego judicabo I will iudge according vnto right both for the King and all subordinate Magistrates vnder him But here 's Ego judicabo and I will iudge according to right for God too For many of the Fathers will haue this to be Gods speech or Dauids in the person of God And then whatsoeuer men doe with Iustice and Iudgement God comes two wayes in vpon the iudgements of men to reuiew them For first God comes in when the Earth is melting by violence and iniustice And then Gods Ego judicabo I will iudge is either in Mercy to repayre the breaches to stay the melting of the State or else in Iudgement to punish the debasers of Iustice. And this God sometimes doth in this life But if hee doe it not here yet hee neuer failes to doe it at the last and finall Iudgement to which diuers of the Fathers referre this passage of my Text. Secondly God comes in when the Seats of Iustice supreme and inferiour are all entire And then Gods Ego judicabo I will iudge is alwayes to confirme and countenance the proceedings of Iustice and to blesse the Instruments And my Text hath it full For it is not here said I will iudge the causeonely or the men onely whose cause it is or the Iudges onely that sentence the cause but Ego iustitias I will iudge the very Iudgements themselues how right or otherwise they passe And then this must needs be to confirme and honour them if they bee iust or to condemne and dissolue them if they bee vniust rather then they shall melt or dissolue the State or sometimes to send a melting into that State in which Iustice is peruerted Now howsoeuer men sometimes breake from their dutie in iudging according to right yet there can bee no question of Gods proceedings Hee will bee sure to iudge all things and all men according to right who euer doe not
and safety of a kingdome And beginning that seruice with Gods For God forbid this Honourable Councell of State should sit downe and begin any where els then at God Now the great Congregation among the Iewes was the Sanedrim And the going vp of the Tribes to Ierusalem was first to giue thanks vnto the Lord and then to sit downe on the seate of iudgement Psal. 122. And Ierusalem at that time was the seat both of Religion and the State Differences I know there are many between vs and them our gouernment theirs but not in this That the Tribes are assembled and come vp to one place Nor in this That they come vp first to giue thankes to God before they possesse the seate of iudgement Nor in this much that there is a Session a Conuocation for Religion aswell as Parliament for State But to leaue them and come to our owne This great Councell of the Kingdome this Congregation is neuer receiued to meeting but about the Pillars of the State the Lawes and the Gouernement That by the Lawes there might be Iudgement according to right and by the Gouernement the Pillars may both beare and bee borne I say beare and be borne For though in the text it be I beare vp the Pillars That is I at al times and I in some cases where none can but I and I when all forsake saue I yet that is not so to be taken as if the people were not bound to beare vp the Pillars aswell as the Pillars them No for there 's no question but they are bound and strictly bound too Rom. 13. And certaine it is no State can flourish if there be not mutuall support betweene the Earth and the Pillars if it faile of either side there 's some melting or other presently For the strength of a King is in the multitude of his people Prou. 14. His supply and his defence is there And the stregth of a People is in the honour and renowne of their King His very name is their shield among the Nations and they must make accompt to beare if they will be borne And this is read in the very Dictates of Nature for gouernement For no man cuer saw a building of State but the Pillars which beare vp it are borne by the Earth Now God and the King doe both receiue this Congregation and in fitnesse of time and yet with a difference too For the King receiues the Congregation to consult and a duise with it but God receiues it to direct and to blesse it And God with his blessing is neuer wanting to vs at these and the like times if we bee not wanting to Him and our selues And thus you haue seene in what state the kingdome of Israel was in Dauids time and how easie it is for any kingdome to be in the like in a melting and a dissoluing estate You haue likewise seene what Remedy was then and what Preuention is now to bee thought of against this melting This both Remedy and Preuention consists especially in impartial distribution of Iustice to the people and in Gods gracious and powerfull supporting of the pillars of the State The time for this neuer so fit as when the Congregation is receiued by the King to consultation and by God to blessing It is not much which I haue more to say The Congregation is now ready to be receiued The very Receiuing it ioynes it with the fitnesse of opportunity For it is the Kings opportunity to blesse his people with Iustice and Iudgement and it is Gods opportunity to beare vp both King and Peeres both greater and lesser pillars of the State My text deliuers a promise of both For'tis Dauids speech for himselfe and for God I 'le doe both saith God and I saith the King Now you may not distrust this promise on either side neither on Gods nor Dauids Not on Gods side For that is Infidelity Nor on the Kings For what hath he done that can cause misbeliefe or what hath hee not done and that aboue his yeeres that may not merit and challenge beliefe of all And for the comfort of this Kingdome and all that dwell therein the seruice of the day which was first designed for this businesse seemes to mee to prophecie that another Hezekiah a wise and a religious King hath begun his Reigne For the first Lesson appointed in the Church for Euening Prayer that day is 4. Reg. 18. which begins the story of Hezekiah Hezekiah was twenty fiue yeeres old when hee began to reigne There 's his age What did he when hee came first into the Throne Why one of his first workes was Hee gathered the Princes of the Citie there was the receiuing of the Congregation and so went vp to the house of the Lord. After this what was the course of his life It followes He claue to the Lord and departed not from him And I hope I may make a prophecie of that which followes So that there was none like him among the kings of Iudah neither were there any such before him And thus is our Hezekiah come this day to receiue this great Congregation in the Name of the Lord. Let vs therefore end with Prayer vnto God That he would blesse both the King and the State That this Kingdome may neuer be Terra liquefacta like molten and dissolued Earth That if at any time for our sins it begin to melt and wash away the remedy may be forth with applied That Iustice and Iudgment may be giuen according to right That the pillars of the Earth may bee borne vp the inferiour and subordinate pillars by the King and both the King as the Master-pillar and they by God That all this may be done in fit and conuenient time That God would make fit the time and then giue the King and the State and this great Councell all wisedome to lay hold of it That this great Congregation may bee in the fitnesse of time That God would be pleased to receiue and blesse it That the King will be pleased to receiue and grace it That it will be pleased to receiue the King according to his desert and their dutie with loue honour and necessary supplies That so he may beare vp this Kingdome and the honour of it with comfort and bee a strong and a lasting pillar to support both it and vs in the true worship of God and all inferiour blessings That he may dwell before God for euer and that God would prepare his louing mercy and faithfulnesse that they may preserue him That all the blessings of Grace may attend him and this Congregation in this life and all the blessings of Glory crowne both Him and vs in the life to come And this Christ for his infinite mercy grant vnto vs To whom c. FINIS 2. Reg 5. Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Reg. 15. 23. 1. Reg. 22. Psal. 22. 18. Iosua 7. 5. Psal. 58. 7. Hos. 8. 14. In Text. Ezech. 12. 20. Verse 7. Gen. 15. 16. Amos 2. 9. In Amos 9. Psal. 69. 2. Psal 107. 34. Prou. 28. 2. Tene magis salnum populus velit an populum Tu. Seruat in ambiguo qui consulit Tibi vrti Iupiter Horat li. 1. ep 16. Prou. 19. 12. Septnag S. Hier. Ar. Mont. Erod 18. 18. V. 21. 1. Tim. 2. c. Esay 5. 20. Psal. 65. 12. Iudev 12. 1. Pet. 2. 17. * S. Basil Hier. Russin Aug. Theod. Euthym. Ibid. S. Bern. serm 15. in Cant. * S. Basil. Hier. Aug. Euthym. Theod. Ibid. Greg. 10. moral 21. Bere cp 1. Gen. 15. 25. Psal. 33. 9. Hexam l. 1. c. 6. 1. Cor. 3. 10. Gal. 2. 9. Russ. Aug Exib m. ibid. S. Bern. cp 77. Ephes. 4. 11. Ep. 31. 5. De Cimit Des. 24. Seuec. Ep. 86. Ar. Mont. Pro. 29. 4. Lib. 9. Mor. 13. Iudg. 17. 6. 13. 1. 19. 1. 21. 25. 2. Reg. 2. Pro. 8. 15. In Psalm 74. A Deo 〈◊〉 rebus sessis languentibusque 〈◊〉 Arnob lib. 1. contrà Gent. 1. Tim. 2. 2. Ocat 27. n. 13. Rom. 13. 1. Exod 13. 21. Exod. 14. 24. Exod. 14. 26. Sitatum man 〈◊〉 Deus qui 〈◊〉 gubernat quo in loco vel sui creaturae Casus 〈◊〉 Fortunae dominabitur Paulin. Ep 38. Tremel ibid. Gea 28. 18. S. Matt. 16. 18. In Text. Lib. 1. 〈◊〉 Gert. Psal. 9. 9. Per desolationem 〈◊〉 〈◊〉 ad solidam consolationem Gers n. Lib 1. de consol Theol. pros 4. S. Bas. 〈◊〉 vers Angl. 〈◊〉 Psal. 122. 4 5. Ians ibid. Rom. 13. 6 7. Prou. 14. 28. 4. Reg 18. 2. 2. Chro. 29. 20. 4. Reg. 18. 5. Psal. 61. 7.