but sons of earth who as Saint c Epist 3.9 John writes of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of supremacy These proud ones kick at Monarchy set their cloven feet upon the necks of Kings and Emperours Whose sacred Persons in ordine ad spiritualia that is for the advancing of spiritual wickedness and the Kingdom of Antichrist they most impiously censure excommunicate depose and murder which is most abominable down-right Sacrilege and the cause of the greatest mischiefs and villanies that have been committed hitherto in the Christian world and God only knows what further troubles and dangers these Pests may bring upon us Thirdly I observe That mercy and judgment that is a Lex Christi neminem privat jure dominioque suo the power of life and death doth of right belong to the supreme Christian Magistrate as well as to the Jewish or Heathen This truth we maintain against a generation of unreasonable men who have the face and confidence to affirm that it is not b Pont. cont Haer. Sleid. Com. Lib. 10. lawfull for a Christian to be a Magistrate a King or Prince or to have the power of the sword That Christians should have no Courts of Judicature no Laws Statutes Pleadings and that it is not lawfull for them to take an Oath c Non eripit mortalia qui regna dat caelestia As though that which is necessary to the well being of mankind was not as lawfull for Christians as for Jews or Heathens I would ask these grand Polititians by what law are Christians exempt from Governing or being governed Let them tell us if they can This I am sure of that Power and Jurisdiction are founded upon the Law of Nature for the benefit of mankind as may be proved by a plain or manifest induction No man can live happily without the help of others in society no society can stand without some Laws or Government no Laws or Government can subsist without Power to defend them to reward the good and punish evill doers And we are taught that the Magistrate beareth not the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain Rom. 13.4 or not without warrant or divine commission for he is Gods Minister a revenger to execute wrath upon him that doeth evil Those then whosoever they be whether in the number of Libertines or Anabaptists or any other Name or Sect who deny the Christian Magistrate his just power and right to defend himself his laws and people from contempt and violence do in effect destroy all Christian societies and would introduce Anarchy and Confusion both into Church and State To these I shall only mention that of Saint Peter 2. Pet. 2.19 Whilst they promise men liberty they themselves are the servants of corruption or perdition Fourthly I observe that the due administration or execution of laws in mercy and judgment is of great concern to a Nation and especially to be regarded by the Magistrate Prov. 17.15 For he who justifies that is acquits the wicked and he who condemns the just are both of them abomination God by his Prophets denounceth woe against them Deut. 27.19 Isa 5.23.10.1 Mic. 2.1 Hab. 2.12 who justifie the wicked for reward and take away the righteousness of the righteous from him Who render those tribunals from whence men expect a relief for their injuries the seats of violence and oppression Fifthly I observe that judgment or the executing of such deserved penalties as the law requireth upon the transgressors of it is not persecution as our phanatical Schismatics would make the world believe Our present divisions and dissentions are still God knows very sad and great Psal 57.4 5. our souls as the Psalmist complains are amongst Lyons and we lie in the midst of the sons of men who are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boutescus and Incendiaries whose teeth are spears and arrows and their tongues sharp swords who speak evil of Dignities Jude 8. Psal 89.51 reproach and slander the footsteps of Gods Anointed hate and persecute that very Government and those laws by which they live in peace and plenty With these our Ecclesiastical laws are Antichristian and our Civil laws Tyrannical If the Magistrate deal mercifull with them they will tell you they are not beholding to him because it is God who restraineth his power that he should not touch the Saints But if the law have its due course against them then they cry out Persecution Persecution These are they Qui nec remedium ferre pessunt nec morbum Whom neither mercy nor judgment will reclaim May not we very reasonably suspect what it is they would be at Or can we so soon forget what we have felt and still have just cause to fear a Psal 11.3 If the Foundations be destroyed what can the Righteous do That is if our Government and Governours if our Religion Laws and Peace which are the Foundations of our Nation be destroyed What can the Church of God here planted amongst us do My Lords and you the Worthies of the Honourable Bench It is not only your duty but your interest to endeavour the preservation of these Foundations unto us For in their safty and peace ye shall have comfort and peace and obtain that respect and honour which your Piety Wisdom Justice and Care have merited both from our Church and State For this you shall be called the repairers of our breaches Isa 58.12 and the restorers of peaceable paths for us to dwell in And may the God of Mercy and Judgment still prosper this good work under your hands O let him prosper this your handy work Lastly I observe That under a Government so well composed and setled where Laws are Enacted and executed by mercy and judgment there the people are happy and have good cause of rejoycing and praising God for that mercy and judgment by which they are Governed And if ever Nation had cause to rejoyce for such happiness or to sing of mercy and judgment we now have Our gracious God hath been pleased even beyond our hopes to loose the bands and break the yoke of that Rebellious Tyranny and oppression under which our Church and State not long since so miserably groaned He hath turned our captivity as the rivers in the south Psal 126.4 and refreshed us with the delightfull streams of peace and justice He hath restored our gracious and mercifull King unto us a Iia 1.16 He hath given our Judges as at first and our Counsellours as the beginning and we no longer dwell b Psal 137.4 in a strange land where we could not sing the Lord's song even this song of mercy and judgment What now can hinder but that judgment should flow down like waters and righteousness be as a mighty stream Nothing sure unless our great unthankfulness to God for these mercies and our disobedience unto our lawfull Soveraign O let not our ingratitude or perfidious disloyalty deprive us of these blessings but let our mouths be filled with the high praises of God and our hearts with duty that we may live worthy of that religious worship truth peace and happiness we enjoy and never forget those great deliverances which he hath vouchsafed unto his King and people Oh that men would therefore praise the Lord for his goodness and declare the wonders he hath done amongst us Psal 107.31.32 That they would exalt him in the congregation of the people and praise him in the assembly of the elders a Psal 136.23.26 who remembred us in our low estate and delivered us from our enemies for his mercy endureth for ever And let us pray that no jarring harsh untunable discord or division may ever discompose that excellent harmony of Government which we have both in Church and State but that this Song of Mercy and Judgment may be heard in our Land from Generation to generation Amen FINIS
Mercy Judgment A SERMON Preached at the Assises held at LINCOLNE July 15. 1678. By Humfrey Babington D. D. Rector of Boothby-Painel in the County of LINCOLNE CAMBRIDGE Printed by John Hayes Printer to the University for Henry Dickinson Book-seller in Cambridge 1678. Imprimatur Thomas Holbech Procan John North. James Duport Richard Minshull To the Worshipfull THOMAS HARINGTON of Boothby-Painel Esq High SHERIFF of the County of LINCOLNE SIR THIS Sermon which at first was the meer product of your earnest desires and then for the greatest part of it the subject of your favourable and candid attention at Lincolone is now by your more earnest importunity seconded with the powerfull request of the Honourable and Reverend Judges though not without some timorous and reasonable reluctancy presented to your hand When the Prophet Elijah was taken up into Heaven there was a double portion of his Spirit conferred upon Elisha who succceded him in his Prophetical Office Had some such though much inferion measure of the Learning Piety and Spirit of that Right Reverend Father in God Robert late Lord-Bishop of Lincolne been imparted to me who by his undeserved favour and choice had the honour to succeed him when he was taken up into an higher Orb of the Church and too soon after from us into Heaven in his care and charge at Boothby-Painel I should then with more chearfulness and alacrity have presumed to publish this discourse hoping it might find a little of that acceptance and approbation which his most excellent Sermons have justly merited amongst the best of those that have for some years past honoured and enriched our English Nation But indeed Sir I am as far short of him in those his real excellencies as I am in time and stature A very stripling and puny to that Man of Parts and Learning He left me his Rectory but not his Spirit either of Teaching or Ruling And though I have his Table Stool and Candlestick yet if I thought my self one jot the more learned for them I should be no wiser than he was who as Lucian reports that he might be taken for an eminent Philosopher bought the Earthen Lamp of Epictetus at no less rate or price than three hundred drachma's I must therefore acknowledge I am as unworthy to write after him as I was to succeed him and beg your belief that the great reverence I have for his Name and Memory and those many obliging encouragements he vouchsafed me whilst he lived have made me more unwilling to appear in public least I should derogate any thing from that name and honour he hath appropriated to Booth-by-Painel Where you have an undoubted right to succeed in the possessions and patronage of your honoured Father and that worshipfull and excellent Person Thomas Harington Esquire your Religious Grandfather as being the true Heir not only of his Inheritance but which is far better of his Pious conformity and Loyalty To him Doctor Sanderson dedicated some of his Sermons and was most affectionalty esteemed by him for them What protection and favour he vouchsafed to the Right Reverend my Predecessor I have good hopes you will not deny to his humble successor and that which he doth now present unto you especially since both are your own by a double right or obligation of desire and service Not to detain you any longer with this mean address May the God of Grace and Mercy replenish both your self and your truly Pious and Virtuous Consort with all spiritual and temporal blessings in this life and Crown you with those which are eternal in the life to come is the earnest and daily prayer of Trin. Coll. Sept. 17. 1678. Sr Your most faithful and obliged Oratour Humfrey Babington Mercy Judgment PSAL. CI. I I will sing of Mercy and Judgment unto thee O Lord will I sing THIS Psalm presents you with a remarkable example and pattern of a most excellent Heroical King and Governour Psal 78.70 God had advanced his servant David from the sheepfold to the Throne changed his Crook into a Scepter and he who before was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shepherd or feeder of sheep was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feeder or Ruler of his people The same word signifies both He being thus highly exalted makes it his business faithfully and wisely to exercise that power which God had entrusted him with for the glory of his great Name the peace and happiness of the Jewish State and Nation and here we have a short but an exact essay or commentary of his good Rule and Government Now since he cannot well rule another who is not Master of himself nor Govern a City or Kingdom who cannot order his own Family King David shews us how skilful and well exercised he was in all these For here we have first his Ethics or Morals as to himself Secondly his Oeconomics as to his Family Thirdly his Politics as to his Kingdom Lastly his singular piety as that which compleats perfects succeeds and blesseth each of them First As to himself he is careful that his behaviour be discreet and blameless well knowing that God would come to visit him i. e. to defend and assist him if he did well but to judge and punish him if he did wickedly Vers 2. When thou shalt come unto me I will walk in my house with a perfect heart He will set no wicked thing Vers 3. or word of Belial before his eyes that is he will not do nor speak nor so much as behold any thing that is sinful or profane He also hates the doing of them who turn aside that is of such who either are Apostates and turn aside from the service and worship of the true God to Idolatry or else of such who decline from the rules of Mercy and Judgment how plausible soever their pretenses be Then secondly as to his Family or Houshold He who hath a wicked pernicious head a froward or crooked heart a false slanderous detracting a Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingua tertia three forked tongue a proud and lofty look a light-fingred pilfering deceitfull hand such an one he will either cast out or cut off from it Thirdly Having thus setled and well disposed all things within doors he then looks abroad visits and reforms his greater Family the Kingdom that so it might be happy under his Government His eyes are upon the faithful of the land Vers 6. that they may dwell with him He who walks in a perfect way shall serve him And surely such were most fit and likely to do him the best service These he loves honours defends and prefers to the highest places of business and trust under him But as for the wicked of the land those he will destroy early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mornings which may either relate First To the time when the Jews were wont to sit in Judgment and that was commonly in the morning Jer. 21.12
the fittest season for a business of such concern and moment or R.M. Nachm Gem. San. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly To the sentence of the Judge which should proceed from proofs and testimonies as clear as the day or morning light or Lastly To the speedy and sudden execution of their Malefactours which was for the most part presently after the sentence of judgment or condemnation was passed upon them Fourthly As for King Davids piety that breaths in every verse of this Psalm that actuates and informs every part of his Government whether at home or abroad the holiness and peace of his Family and people was his chiefest care and design Indeed piety is the best policy the great preserver and surest prop of all Governments without which Policy will at last prove but dangerous craft and power degenerate into barbarous cruelty It was reported to the commendation of Themistoeles that though he could not tune an instrument yet he could well tune a Common-wealth Of how much greater commendation must good King David be accounted worthy who was so excellent at both For having tuned the Common-wealth of Israel He then tunes his Harp and plays or descants the harmony of his Government upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing of Mercy and Judgment viz. of that Mercy and Judgment with which he Governed his people Indeed the Chaldee paraphrase gives us another exposition of this verse as though the Psalmist had meditated or sung of God's Mercy and Judgment towards himself It speaks thus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. c. Whether thou deal'st Mercifully with me or dost Judgment with me for all I will sing a Psalm of praise before thee O Lord. But this reading seems to be contrary to the scope of the Psalm and therefore is not followed by many or the most Learned Commentators whether Jews or Christians I have yet met with who take this Psalm to be a song or Meditation of holy David's care and piety in Governing himself his Family and Kingdom by enacting good Laws and distributing rewards and punishments with such impartial Justice that holiness and virtue might be encouraged and advanced but wickedness and vice chastised and suppressed Before the use of Letters was found out the ancient Grecks were wont to sing their Laws which therefore were called a Arist Prob. Sect. 19. Quaest 28. Nec ante cantare destitit quà m inchoatum absolveret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suct Nero. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying both Laws and songs So did the Bards and Druids who were an ancient Order of Priests and Poets in this Nation The Philosopher gives us the reason of this use or custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men might not forget them Indeed Music and Song are a most sweet and effectual way of conveighing to the minds and memories of men what they should both understand and practise How often doth the Royal Psalmist Psal 20.7.22.27.31.97.12.78.7.35.105.5 Psal 106.7 sing of the divine Laws of God in holy numbers that they might be had in remembrance How often doth his sweet and harmonious notes charm and compose the wild affections of sinfull men and soften their hard and stubborn hearts to a willing submission unto those Laws With such Music or with such a Song of Mercy and Judgment as this it may well be supposed he had before quieted the distemper of King Saul and dispossessed him of his evil spirit a spirit as all such wicked ones are full of presumption and despair Judgment was fit to allay presumption and Mercy to drive away despair I will sing of Mercy and Judgment This song consists of two parts the highest or Cantus and the lowest or Bassus Mercy is the highest part for it reacheth or riseth as high as heaven it self 1 King 19.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A small soft voice like to that by which God manifested himself to the Prophet Elijah Judgment is the lowest part Psal 36.6 for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deep reaching as low as hell and making a deep solemn sound like the Angels last Trumpet David most skilfully accords these two together and so makes perfect harmony Had he sung only of Mercy though the ditty might have been very sweet and pleasant yet it would not have been full and perfect Or had he sung of Judgment alone the ground though solemn and grave would have been but harsh and dolefull Mercy slatts and softens Judgment and Judgment excites and sharpens Mercy These sharps and flatts make the best music the excellent composition of both which in the Text will be well worth your attention Mercy and Judgment are the harmony of the Universs the two Poles upon which the world turns and those musical sphears which tune and time the praises of the Almighty Creator who made all things a Wisd 11.20 in number weight and measure the three well known proportions of order pulchritude and harmony Mercy and Judgment are the brightest constellations in the firmament of dominion and Government The stability and strength of David's Person and Throne b 1 King 1.44 2 Sam. 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liberatores à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisores à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burgens The Pelethites and Cherethites which were appointed for his Royal Guard The Office of the Pelethites as may be presumed from their names was to defend and free the innocent But the Office of Cherethites to cut off and destroy the guilty Mercy and Judgment the two Testaments mount Sion and mount Sinai mount Gerizim and mount Ebal the one for blessing and the other for cursing Mercy and Judgment Zech. 11.7 Zechariah's two staves Beauty and Bands the one to support and comfort the other to chastise and punish Mercy and Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian that admirable pair of Sister virtues which are as benign and propitious to a good Ruler as Castor and Pollux those twin-brother Stars are feigned to be to a fearfull Mariner who when they appear together betoken a speedy and prosperous voyage but when they come single portend nothing but storms and loss so Mercy and Judgment when they go hand in hand together betoken a good and happy government for when Mercy and truth meet together Psal 85.10 then Righteousness and peace kiss each other But where they are alone or single either only Mercy or only Judgment there is nothing but confusion and mischief Mercy without Judgment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed but in the second or worse signification that is reproach or injury or if you will foolish pity which destroys more than it saves a Sen. de Clem. Lib. 1. c. 2. Omnibus ignoscere crudelius est quà m nulli And Judgment without Mercy is no better than inhuman and brutishcruelty The Jews have well observed that God governs the world by a twofold 〈◊〉
Jew could reasonably require But no interest would satisfie that hard-hearted extortioner but so many ounces of the Christian's flesh The Christian in his great necessity consents receives the money redeems his son and at the set time brings the Jew his Principle but refuseth to pay that unconscionable biting usury which the Jew demanded The Jew complaines to the Emperour Solyman he fourthwith commands the Christian to be brought before him calls for a rasour and bids the Jew to cut off so many ounces of the Christian's flesh as he had bargained with him for but with all told him that if he cut off one dram more or less than his bargain was he should certainly die for it The Jew considering the danger of the sentence thought it much better to lose his interest than venture his life and so the Christian escaped his cruelty Thus you see that prudence is necessary for the due administration of judgment especially in difficult and intricate matters Fourthly We are to consider those great blessings and benefits which will both accompany and follow the due administration and execution of this judgment Blessings so many great and desirable that they can neither be numbred nor expressed For whatsoever blessings either piety or truth or peace or liberty or innocency or wisedom and knowledge or good government and good lawes can bestow upon a Nation are all the happy effects of judgment Judgment advanceth piety preserveth truth procures and setleth peace and safety boundeth and sixeth prerogative and priveledge asserts and vindicates our just liberty and property protects innocency encourageth study and learning executes good laws secures our persons from violence and our estates from plunder In fine a Prov. 19.4 judgment establisheth the land and defends it against all forrain invasion all intestine conspiracy and rebellion Or if you would have more The due execution of judgment and justice will divert God's judgments from us b Psal 106.30 Phineas stood up and executed judgment and the plague was stayed If judgment had been executed in the streets of Jerusalem God would have spared that City Jer. 5.1 So that if either we would obtain mercies or remove judgments the next and best way is that the Supreme Magistrate and all who are put in authority under him do truly and indifferently administer judgment and justice to the punishment of wickedness and vice and to the maintenance of God's true Religion and virtue I shall conclude with a few notes or points which I have observed to be most agreeable with and consonant to this Song of Mercy and Judgment First This right way of Government namely The due administration or execution of laws in mercy and judgment is a most fit and proper study and meditation for all Kings and Magistrates David here sings of mercy and judgment But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only signifie to sing but also to meditate mind and be intent upon a matter So that David studies and meditates and is intent upon the laws of his Government It was God's command that the King who was to be set over his people Deut. 17.18 should write for himself a copy of his law in a book and that he should read in it all the days of his life that he might learn to fear the Lord his God Thus to study and meditate upon the laws of God and the laws of his own Government should be the chiefest care and exercise of every good Magistrate Hence Kings are cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as are conversant and well versed in laws A Magistrate may well be ignorant of some Arts and Sciences which are less necessary for his Government but by no means of those laws by which he is to Govern his people Secondly I observe that Monarchy the first and best of Governments in the world whereby Magistracy is preserved in its original power and dignity and good laws are enacted and executed by mercy and judgment is from God This is clear from the Text I will sing of mercy and judgment Here David as a Monarch sings that is studies meditates and is intent upon mercy and judgment as the proper business and employment of his Government And then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto thee O Lord will I sing a Psalm of praise and thanksgiving who hast not only exalted me to the Throne and Scepter of Judah but hast also taught me the best way of Ruling thy people by mercy and judgment Thus many both Jews and Christians interpret this verse as being most consonant to and agreeable with the scope of the Psalm Monarchy then is from God and not from the people as those two grand factions of Popery and Presbytery would peswade their Proselytes The one to exalt the Pope above all that is called God and the other to magnifie themselves And we may observe that how contrary soever those two factions are in other respects yet they both agree in opposing the true original and power of the supreme Magistrate Thus that our Blessed Saviour might be crucified Pilate and Herod were made friends and that Monarchy may be suppres'd or dethron'd these Pilats and Herods Popes and Presbyterians Romans and Jews as fitly match'd and pair'd as can be Bithus cum Bachio Sueton. joyn hands and are agreed I need not tell you what their designs and practises have been or are because they are of every days remembrance If nothing had been said writ or printed of what they have done or this Nation hath suffered yet those wounds and scars which their swords have made both in Church and State are still so visible that he who runs may read them Certainly it must needs be something very excellent or divine which these men hate and persecute So indeed it is no less than Sacrosancta Regum Majestas the sacred Majestie of Kings which is acknowledged by the a Prov. 8.15 Dan. 4.25 Rom. 13.1 Scriptures by b Just Mart. Tertul. Iron Christian Apologists Fathers Councils nay even c Hom. Hesiod Eurip. Plat. Heathen writers to have a divine character or stamp set upon it which was never prophaned nor vilified in the world untill Pope Hildebrand or Gregory the seventh sat down in that infallible chair of the scornfull and disobedient This sacred Majesty of Kings is a Chase or prey fit for these Nimrods to hunt after and destroy because they know that Monarchy is the best safeguard to mankind both against the great furious Bulls of Tyrannical Popery and the lesser giddy cattle of Schismatical Presbytery Kings are by the Poet truly called a Hom. Il. ss 445. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which very well agrees with that of our Royal Prophet b Sons of the Most High Psal 82.6 And yet there are some other Diotrephees not Sons of the Most High