A SERMON PREACHED AT THE COVRT AT WHITE HALL before the Kings Maiesty vpon Sunday being the 13. of May 1604. By Anthony Rudd Professor of Diuinitie and Bishop of Saint Dauids LONDON Printed for Thomas Man 1604. To the Reader AFter that I had by great meanes obtained a copie of the Sermon following and read it ouer for mine owne instruction I thought it expedient to publish it for the edification of others who shal vouchsafe to peruse it at their best leysure reading it attentiuely and iudging of it charitably T. W. A Sermon preached at the Court at White hall before the Kings Maiestie vpon Sunday being the 13. of May 1604. By Anthonie Rudd Professor of Diuinitie and Bishop of Saint Dauids Psalme 101. verse 2. I will do wisely in the perfect way till thou comest to me I will walke in the vprightnesse of mine heart in the midst of mine house THis Text containeth a promise of Dauids after his entrance into the kingdom of Israel And it consisteth of three parts First concerning his publike conuersation or open cariage he saith I will do wisely in the perfect way Secondly touching his priuate demeanor or secret behauior his words be these I will walke in the vprightnesse of mine hart in the midst of mine house Thirdly if it be asked how long Dauid will continue in the doing thereof it is here answered Till thou comest to me that is till thou ô God come cal me away from hence by death or briefly thus during my naturall life Dauid said in the first verse to shew his godly mirth that he would sing mercie and iudgement and nowe here he affirmeth that he will doe wisely So that he promiseth to be at once both merrie wise The which in worldly account is iudged and in experience is found to be a matter of great difficultie Whereupon when Iobs sons gaue themselues to feasting Iob. 1.5 their father addressed himselfe to sacrificing for them doubting some vnaduised ouersight in their bāquetting And indeed it was the singular blessing of God Eccles 2.9 that Salomon could taste of all courtly delights and yet his wisedome remained with him Deut. 6.10.11.12 8.14 c. For although the people of Israel were forewarned that whē they were once possessed of cities which they builded not and houses furnished with all maner of goods which they filled not and wels which they digged not and Oliue trees which they planted not they should beware least they lifted vp their hearts and forgat the Lord which brought thē out of the land of Aegypt from the house of bondage yet for all that he that hould haue bene vpright Deu. 32.15 when he waxed sat spurned with the heele and forsooke God that made him regarding not the strong God of his saluation In like sort king Vzziah 2. Chro. 26.5 when as he sought the Lord God made him to prosper but when he was strong Ib. vers 16. his heart was lift vp to his owne destruction Thus commonly Ease slayeth the foolish Pro. 1.32 and the prosperitie of fooles destroyeth them But Dauid intendeth euen in his royall prosperitie to do wisely knowing that it is an euill thing vnder the Sunne Eccl. 10.5 when an errour proceedeth from the face of him that ruleth VVheras on the other side the multitude of the wise is the preseruation of the world Sap. 6.24 and a wise king is the stay of the people And if the matter come to strokes for the defence or honor of the kingdome better is wisedome then weapons of warre Eccles 9.18 Yea verily Eccles 10.3 an vnwise king destroieth his people but where they that be in authoritie are men of vnderstanding there the citie prospereth I haue learned of Salomon himselfe certaine points of differēce between the wise and the vnwise Wherof one appeareth in their looke or countenance Pro. 17.24 For wisedome is in the face of him that hath vnderstanding but the eyes of the foole are in the corners of the world So that if you marke the looke of Shechem Gen. 34.2 his eyes be fixed vpon Dinah If you obserue the countenance of Saul 1 Sam. 18.9 you may perceiue that he casteth the eye of enuie vpon Dauid Behold the face of Ahab 1. Reg. 21 and loe his eyes be setled vpon Naboths vineyard 1. Ioh. 2.16 Let vs not therefore loue that which is in the world one of the 3. principals wherof is the lust of the eyes And this cogitatiō moued Dauid to beseech Almighty God to turn away his eyes from regarding vanity Ps 119.37 Another difference of the wise from the vnwise is this Eccle. 2.14 that the wise mans eyes are in his head but the foole walketh in darknesse that is the prudent man foreseeth things which the vnwise cannot for want of vnderstanding As for example prouident Dauid in the first entrie into his kingdome 2. Sa. 1.18 hauing his eyes in his head to forecast and to preuent future perils commaunded the children of Iudah to be taught to shoote that so they might be able to match their enemies the Philistims in that martiall Art whether the war shold be offensiue or defensiue But the people of Laish whose Seignoire was very large and fertile liuing long in peace and plenty wanting eyes in their head became carelesse without mistrust till the Danites hauing espied both their wealth and their weaknesse Iud. 18.27 surprised them on a sudden and smote them with the edge of the sword and burnt their citie with fire Among the effects of wisedome this is one put downe by Salomon Prou. 20.5 that whereas Counsell in the heart of man is like deepe waters yet a man of vnderstanding will draw it out by presumptions probable coniectures So that if Absalom rise vp early to talk of iustice in the gate 2. Sam. 15. 1. ad 7. offering his hand and cheeke to such as come neare vnto him vndoubtedly a wise man will apprehend this to be a practise to aspire to the kingdome Gen. 31.2 If Labans countenance be not toward Iacob as it formerly hath bene thē surely there is malice conceiued in his heart Isa 22.15.16 If my Lord Shebna bearing great sway vnder Hezechiah though he see the thrice-potent Emperour of Ashur attempting the conquest of Iurie with an armie iudged inuincible and yet he do hew himselfe out a sepulcher in Ierusalem wise Hezechiah will gather thereby that this is a temporizing States-man vnderhand entertaining friendship with the Assyrian Prince and being an intelligencer vnto him because he would liue safely in all chaunges of Church and Common-wealth Court and countrey If two women striue before Salomon about the liuing child 1. Reg. 3.16 ad fin and the cause proue difficult vpon the pleadings on both sides he will at the length adiudge the child to her in whom he findeth a motherly affection which cannot abide
to heart that bloudie speech of partition Nec mihi nec tibi sed diuidatur If daunger be imminent for the punishment of sinne Pro. 22.3 verily A prudent man seeth the plague and hideth himself but the foolish go on still and are punished As for reprehension which is one of the episcopall or pastorall duties Rebuke not a scorner least he hate thee Prou. 9.8 but rebuke a wise man and he will loue thee If we consider the vse of the tong behold Eccl. 21.26 The heart of fooles is in their mouth but the mouth of the wise is in their heart If we looke into the actions of men then we see Eccl. 10.2 that the heart of a wise man is at his right hand but the heart of a foole is at his left hand And consequently a wise man doth all things well orderly and iustly whereas the vnwise man doth quite the contrarie In the case of hearing and crediting other mens speeches Pro. 14.15 The foolish will beleeue euery thing but the prudent will consider his steppes and so be armed against flatterie on the one side and sycophancie on the other side Thus Dauid wil do wisely Wherin In the perfect way which is that integritie of sound religion and honest conuersation that is prescribed in the word of God of which it is said that the lawe of the Lord is perfect Psal 19.7 And it is stiled the perfect lawe of libertie Iam. 1.25 Whereupon we are commanded to be chaunged by the renewing of our minds Rom. 12.2 that we may proue what that good and acceptable and perfect will of God is comprehended in the holy Scripture the whole and euery part whereof is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes Perfect I say in respect of knowledge of things necessarie to saluation otherwise 1. Cor. 13.9 we know now only in part and prophecie in part Againe perfect vnto all good workes in regard of knowledge what ought to be done but not in respect of power and abilitie to performe the same Insomuch as when our Sauiour biddeth vs to be perfect as our heauenly father is perfect Mat. 5.48 those words imply onely a like qualitie but not an equalitie And when some in the Scriptures are said to be perfect 1. Cor. 2.6 Philip. 3.15 it is to be vnderstood in respect of Gods imputation and not of their owne actions or in comparison of others who are ruder in knowledge or weaker in the faith or not so abundant in good workes or in regard of their affectionate desire and sound purpose of heart without hypocrisie but not of their effectuall operation in full practise of workes without defect And in truth one way to perfection hoped for after this life is the knowledge of our imperfection while we continue in this life But yet so that hauing once knowne what the perfect way or will of God is we must daily march on or proceed towards perfection in obedience to Gods commandements the obseruation whereof is in the iudgement of Moses Deut. 4.6 our wisedome and our vnderstanding in the sight of all people who seeing our good workes shall glorifie God and say Onely this people is wise and of vnderstanding And those Princes are iudged to haue done wisely in the perfect way of true religion and the sincere worship of God which haue not onely practised the same in their owne persons but haue laboured also by all meanes to bring all their subiects to conformitie therein Ios 24.25 As did Ioshua who made a coueant with the people in ioyning God and the people together by mutuall promise of protection from the one and of obedience in the other 2. Chr. 15.9 12.13.15.16 Likewise king Asa being assured of the truth of the religion which he professed caused all his subiects to make a couenant by oath to seeke the Lord God of their fathers and they reioyced at the oath for they sware with all their hearts And the penaltie was that whosoeuer would not seeke the Lord God of Israel should be slaine whether he were small or great man or woman Neither did king Asa spare his mother Maachah but he deposed her from her regemie because she had made an idol in a groue Also king Iehosophat went through the people from Beer-sheba to mount Ephraim 2. Chr. 19.4 and brought them againe to the Lord God of their fathers that is from idolatrie to the knowledge and obedience of the true God And at the coronation of young king Ioash 2. Reg. 11.17 Iehoiada the high Priest made a couenant between the Lord and the king and the people to the end that both the King and the people shold maintaine the true worship of God and destroy all idolatrie And moreouer betweene the King and the people that he should gouerne and they obey in the feare of God 2. Reg. 18.3.4 After this king Hezechiah purged his country of all monuments of idolatrie and superstition which was rife in manie places at his first entrāce into the Kingdome and he turned the Brasen serpent into nehushtā that is a peece of brasse and by writ he summoned all the chiefe of the people of his dominions 2. Chro. 30.5.6.10.11.12 to assemble at Ierusalem for the celebrating of a most solemne Passeouer that so the hearts of all men might be discouered who were religious and who were superstitious Not inferiour to him in zeale if not superiour was king Iosias who not only did vprightly in the sight of the Lord 2. Chr. 34.2 walking in the wayes of Dauid his father without bowing to the right hand or to the left but also put downe the Chematims 2. Reg 23.5.6 c. and caused the altars of Baalim to be defaced in his owne sight as also the carued and molten images to be broken stamped to powder and then strewed vpon the graues of them that had sacrificed vnto them and hauing gathered together all the elders of Iudah and Ierusalem Ib vers 3. he made a couenant before the Lord that they shold walke after the Lord and keepe his commandements with all their harts and with all their soule And all the people stood to the couenant I may not omit Nehemias Nehem. 13 23.24 25. who perceiuing the children of his people to speake halfe in the speech of Ashdod and not perfectly in the Iewish language tooke an oath of them by God that they should not thenceforth make anie such entermariages with them of Ashdod Ammon and Moab What would Artashasht king of Persia haue done if he had bene instructed in the law of God Ezrae 7 12 14.25.26 seeing that being but a profane Prince yet he gaue authoritie to Ezra to restore all things according to the word of his God
found worthie to be hated Iob. 24.13 14 15 16 17 Iob knew by experience that the murtherer riseth early to kil the poore and needie and that theeues dig thorough houses in the darke which they marked for themselues in the day time and that the eye of the adulterer disguizing his face waiteth for the twi-light and consequently that the morning is vnto al these and the like euen as the shadow of death Ezechiel also being brought to Ierusalem in the spirit Ezek. 8.12 saw that the auncients of the house of Israel did in the darke euery one in the chamber of his imagerie that which they durst not do openly and in the day light But seeing that many by the instinct of nature euen for common ciuilitie are ashamed to act or execute those impieties and iniquities openly which they commit in secret very willingly how abhominable damnable is the case or state of them which dare and presume without blushing to practise hainous offences and outrages in the Sunne-shine and at noone tide Gen. 10.9 As Nimrod who was prouerbially intituled The mightie hunter before the Lord because he passed not to commit crueltie euen in Gods presence And of this consort was Absalom who blushed not to spread a tent vpon the toppe of the Kings pallace 2. Sam. 16.22 and to go in to his fathers concubines in the sight of all Israel In this rancke are to be ranged they of whom Isay affirmeth Isa 3.9 that the triall of their countenance testifieth against them yea they declare their sinnes as Sodome they hide theÌ„ not And in respect of such shamelesse dealing the same Prophet challengeth the people of his age to haue not onely a necke made of an iron sinew Isa 48.4 for obstinacie but also a brow of brasse for impudencie and to haue not onely set vp the remembrance of their idolatrie behind the doores and postes of their houses Ibid. 57.8.7 but also openly made their bed of spirituall fornications vpon a very high mountaine exposed to the view of al men Moreouer the great whore that sitteth vppon many waters Apoc. 17.1.4.5 being arrayed in purple and scarlet doth not closely hide but openly beare and shew in her very forehead a name written A mysterie great Babylon the mother of whoredomes and abhominations of the earth Howbeit Dauid is so farre absent from transgressing in publike that he purposeth to walke in the vprightnes of his heart in the midst of his house knowing that their turning of deuises shall be esteemed as the potters clay Isai 29.16.15 which seeke deepe to hide their counsels from the Lord and that the righteous God who knoweth the hearts and reines Psal 7.9 will one day bring euery work vnto iudgement with euery secret thing whether it be good or euill Eccles 12.14 And therefore he will walke in the vprightnesse of his heart in the midst of his house But now how long will Dauid coÌ„tinue in doing wisely and walking vprightly Till God come and call him away out of this world by death or in a word during his naturall life There was hope that Dauid would performe this promise for the expectation of the kingdome of God seeing that he had formerly giueÌ„ proofe of his rare patience in his distressed estate during the expectancie of the kingdome of Israel For though in that Interim of sundrie yeares attendance after that Samuel had annointed him before the crowne fell vnto him by the death of king Saul he sustained many grieuous troubles inconueniences and daungers yet he still possessed his soule in patience without seeking vnlawfull meanes to hasten his owne aduancement by the making away of his Soueraigne Insomuch as though Saul 1. Sam. 24.3 and 268 9.10.11.12 who deadly pursued him was twice by the prouidence of God offered into his hands that he might haue done his pleasure with him first in the wildernesse of Engedi and secondly in the desert of Ziph yet he spared his life and did no viol nce to his person leauing him to Gods iudgement and referring his own cause to Gods mercifull prouidence patiently attending the Lords leysure till he should vouchsafe to come and put him into the possession of the kingdome And now that he hath it he will perseuere in a godly course to the end in expectation of the ioyes of heauen Thus Dauids course will be cleane contrarie to that of the Apostaticall Angels Ioh. 8.44 who abode in the truth but a short time after their creation Like as afterward Adam and Eue continued but a small while in their innocencie in Paradise Gen. 3.6 Gen. 19.26 Also Lots wife had not farre to go and yet she locked back before she arriued at the place of safetie Gen 42.15 Ioseph after some abode in the king of Aegypts Court learned to sweare by the life of Pharaoh The Israelites were soone turned out of the way which God commaunded them For while Moses was but fortie dayes absent from them Exod. 32.8 in the mean while they made to themselues a molten calfe and worshipped it 1. Sam 13. Saul began well but he held not out and so for disobedience he was vtterly reiected Hos 6.4 The goodnesse of Ephraim was but as a morning cloud and 5. and as the morning dew it went away Asa in the beginning of his raigne did that which was good and right in the eyes of the Lord. 2. Chr. 14.2 But afterward for feare of Baasha king of Israel he made a couenant with Benhadad king of Aram and imprisoned Hanani the Seer because he reproued him for it Ib. cap. 16. ver 1. ad 11 And in the end of his life being extreamely pained in his feete he sought not to the Lord in his disease but to the Phisitians Ib. vers 12. Ioash king of Iudah did vprightly in the sight of the Lord all the daies of Iehoiada the Priest 2. Chr. 24. â—â— but after his death by the aduice of the Peeres of the Realme that is the Princes of Iudah he fell to the practise of grosse idolatrie and gaue warrant for the execution of Zechariah the sonne of Iehoiada by stoning to death Ib vers 17. ad 23. for protesting against those proceedings VZZiah sought God in the dayes of Zechariah 2. Chr. 26. who vnderstood the visions of God and when as he sought the Lord God made him to prosper But in his prosperitie he presumed to intermeddle with that which appertained not vnto him Ib ver 16. ad 22. which thing wrought his wofull ouerthrow O foolish Galathians Gal. 3.3 after ye haue begunne in the spirit would ye now be made perfect in the flesh Ye receiued Paul as an Angell of God Ibâ—â— vers 14.15.16 yea as Christ Iesus and ye did once so affect him that if it had bene possiible ye would haue plucked out your owne eyes and haue giuen them