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. Dauids. Laud, William, 1573-1645. 1625 Approx. 58 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A05168 STC 15302 ESTC S108347 99844006 99844006 8785 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05168) Transcribed from: (Early English Books Online ; image set 8785) Images scanned from microfilm: (Early English books, 1475-1640 ; 1353:13) 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. Dauids. Laud, William, 1573-1645. [2], 49, [1] p. Printed by Bonham Norton and Iohn Bill, printers to the Kings most excellent Maiesty, London : M.DC.XXV. [1625] On Psalms LXXV, 2,3. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-01 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-02 TCP Staff (Michigan) Sampled and proofread 2002-02 TCP Staff (Michigan) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion 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 is not Iuda onely , but all Kingdomes of the Earth are subiect to melting . The many changes of the world haue Preach'd this ouer and ouer ; That whatsoeuer hath Earth to the foundation , is subiect to dissolution . And the Sermon is still made vpon this Text , Terra liquefacta est : The Earth is dissolued . Now vsually before melting there goes a Heate : And so it was , Hos. 8. A fire first , and then the melting of Israel . There neither is , nor can bee any Kingdome , but it hath many Heates . These are most felt by them , that are at the working of the State. But these are all quite aboue me , saue to pray for their temper : and I will not further meddle with them . Heates then there are , but all Heates are not by and by a Furnace ; nor are all Furnaces able to melt and dissolue States . No God forbid . Not all , but yet some there are , that can melt any kingdome , especially two . The one of these Heates is Sinne , great and multiplied sinne . For ( saith S. Augustine ) delinquere , est de liquido fluere . To sinne , is to melt , and drop away from all steddinesse in vertue , from all foundation of Iustice. And here a State melts inward , there 's little seene yet . The other is Gods punishment for these sinnes . For that makes emptie cities , and a desolate Land. And there a State melts outwardly , and in view . And by this we haue found what , and who it is that melts great and glorious Kingdomes . In the Text there 's no more then liquefacta est , the earth is dissolued ; not a word by whom , or for what . But it is expressed Vers. 7. that it is by God. And it is too well knowen , that it is for sinne , and for great sinne too . For as there goes sinne , before God heates ; so there goe great and multiplied sinnes , before God makes his fire so hote , as to melt , or dissolue a Kingdome . The sinnes of the Amorite not yet full , therefore not yet cast into the melting pot . But so soone as their sinnes were full , their State melted . The fruit of it from aboue , and the root of it from beneath , all destroyed . And this was not the Amorites case onely ; for all Stories are ful of it , That when States haue melted into wanton , and lustfull sinnes , they haue not long after dissolued into desolation . For ( as S. Ierome obserues ) . that course God holds with impious , and impenitent Kingdomes , aswell as men , absque discretione personarum , without any difference of persons , or places . Well , when t' is Terra liquefacta , when a Kingdome dissolues and melts , what then ? What ? why then no man is in safety , till it settle againe ; not a man. For the Text goes on : The earth is dissolued , and all that dwell therein . All men then to seeke what to doe ; the wisest to seeke , and the strongest to seeke , All. And it must needes be so . For so long as a State is Terra , like solide ground , men know where to set their footing ; and it is not euery Earth-quake , that swallowes the place . But when it is once Terra liquefacta , molten and dissolued , there is no footing , no foundation then . I sticke fast in the myre , where no ground is , Psal. 69. and myre is but terraliquefacta , molten and dissolued earth . All foule then , and no foundation . And when a Kingdome melts indeed , that is , both wayes , In sinne , and vnder punishment , there 's great reason the inhabitants should melt with it into feare , into danger , into ruine . For God neuer puts his fire to the melting of a State , but for sinne , and sinne , that is neuer committed by the dead State , but by the liuing . For when a fruitfull land is made barren , it is for the wickednesse of them that dwell therein . And therefore there is great reason , when the earth dissolues , that the inhabitants should all sweat , and melt too . When Dauid came to the Crowne t' was thus . How is it now ? Why , if you take the earth at large , for the Kingdomes about you , out of question there hath beene liquefactio ; a melting in the earth , and many Kingdomes haue swet blood . But if you take the earth for the State at home , then t' is high time to magnifie God : First , for the Renowmed , Religious , and peaceable Reigne of our late dread Soueraigne of blessed Memorie , who for so many yeeres together , kept this Kingdome in peace , and from melting : And secondly , that now in the change of Princes , ( which is not the least occasion for a State to melt ) wee liue to see a miracle , Change without Alteration . Another King ; but the same life-expression of all the Royall and Religious Vertues of his Father ; and no sinewes shrinking , or dissoluing in the State. If you aske me the cause of this happinesse , I can direct you to no other but God , and God in mercie . For as for the Kingdome , that is made of the same Earth with others , and is consequently subiect to the same dissolution . And as for vs that dwell therein , I doubt our sinnes haue been as clamorous vpon God to heate his fire , and make it fall on melting , as the sinnes of them that inhabit other Countreys . And though I doubt not but God hath the sure mercies of Dauid in store for the King , and will neuer faile him , yet if Habitatores in ed , they that dwell in this good and happy soile , will burden it and themselues with sinne , great sinne , multiplied sinne , vnrepented sinne ; it will not be in the power , or wisdome , or courage , or piety of a King , to keepe the State from melting . For Dauid was all these , and yet liquefacta est terra , the Earth was as good as dissolued for all that . And therefore that this Kingdome is not a melting too , I can giue no firme reason , but God and his Mercy . For hee is content to giue longer day for repentance , and repentance is able to doe all things with God. And the time calles apace for repentance : The Heauens they melt into vnseasonable weather ; and the Earth melts and dissolues her Inhabitants into infectious humours ; and there 's no way to stay these meltings , but by melting our selues , in , and by true repentance . Would you then haue a settled and a flourishing State ? Would you haue no melting , no dissolution in the Church ? I know you would , it is the honourable and religious designe of you all : Why , but if you would indeed , The King must trust , and indeere his people : The people must honour , obey , and support their King : Both King , and Peeres , and People must religiously serue and honour God ; shut out all Superstition on Gods Name , the farther the better ; but let in no prophanenesse therewhile . If this bee not done , take what care you can , God is aboue all humane wisedome , and in some degree or other there will bee Liquefactio terrae , a melting , or a waste , both in Church and State. And this falls in vpon the second generall part of the Text ; which is The Remedy , as it was then with the Iewes , The Preuention , as it is now 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 . Shall not the Iudge of all the world doe right ? Yes , no question . And therefore euen Kings themselues , and all mightie men of the Earth , and Iudges of all sorts haue need to looke to then waies . For God is ouer them with Ego iudicabo , I will one day call for an accompt . I will iudge all the Executions of Iustice , with which I haue trusted them . And this is the first Preuention of the melting of a kingdome ; the first Remedy when it begins to melt : The maintenance and Execution of Iustice. The second followes ; and it is the establishing of the Pillars of the Earth . I beare vp the Pillars of it . I , saith God , and I , saith the king . Where first , it is not amisse to consider , what these great Pillars of the earth are . The Earth it selfe , that hath but one Pillar , and that is the poize , and aequilibre of the Center . And that is borne vp by the Word and Ordinance of God. Thou commandedst , and it stood fast ; And ( saith S. Ambrose ) it needes no other thing to stay it . The kingdomes of the Earth , they haue more Pillars then one . This one , which is Gods ordinance for gouernment , they haue ; but they haue diuers Administratours of this ordinance . And these Pillars are Kings , and Peeres , and Iudges , and Magistrates . Not one of these vnder the nature of a Pillar : not one ; but yet with a great deale of difference . For though there be many Pillars , yet there is but Vnus Rex , one King ; one great and Center-pillar ; and all the rest in a kingdome doe but beare vp vnder , and about him . The Church , that is not without Pillars neither . No , God forbid . And it resembles in this the kingdomes among which it soiournes . The great Master pillar Christ , hee is the Foundation of all the rest ; and other foundation can no man lay of the Church . Next to Christ , the Apostles and the Disciples are Pillars too , and so called , Gal. 2. After these their Successours , Bishops , and Priests , the Fathers of the Church in their seuerall ages , they came to bee Pillars . And shall so successiuely continue to the end of the world . And so soone as Emperours and Kings were conuerted to the Faith , they presently came into the nature of Pillars to the Church too . If any man doubt this truth , I 'le call in the Pope himselfe to witnesse it . There are too great Props , or Pillars of the Church ( saith Leo ) The Kings authoritie , and the Priests ; both these : And the Pope was content then to put the Kings first . And Kings ( saith S. Augustine ) are indeed great Pillars of the Church , especially if they vse their power , ad cultum Dei dilat andum , to enlarge ( and support ) the true religious worship of God. You haue seene what these Pillars are : Will you consider next what they haue to doe both in Church and Common-wealth ? The office of a Pillar is knowne well enough what it is . T' is Justinere , to prop , and beare vp the Earth . Quantum est columnarum nihil sustinentium , sed in ornamentum tantum . I know in luxurient buildings many Pillars stand only for ornament , but beare no weight . It is not so with Pillars that are crown'd . Honour and ornament they haue , and they deserue it , but they are loaded too . Kingdomes and States , the greatest , the strongest in the world , are as mouldring Earth , as men . Iuda at this time was Terra liquefacta , like a dissoluing Body . They cannot stand sine Columnis , without their pillars to beare them . And therefore the king hath euer beene accounted , and truely , columna stare faciens terram , the maine pillar , and stay of the State. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king is the pillar , the foundation of the people . So S. Gregory ; for hee beares subiectorum 〈◊〉 〈◊〉 , not onely his subiects , but their burdens too . The office then of the Pillars is to beare ; but when is there vse of them ? When ? Why continually , they can bee spared at no time : if they leaue bearing , the State meks presently . Wee reade it foure times repeated in Scripture , but vpon two great occasions onely , Idolatry , and Abominable lust , that there was no King in Israel , Iudg. 17. and 19. no King. And still there followed a melting and a dissoluing of the State. Euery man did what seem'd good in his owne eyes ; and the punishment was great . At this time Dauid was King of Iuda , and Ishbosheth would bee King of Israel : Ioab was for the one , and Abnor with the other . The Pillars heere , in stead of bearing , fell a iustling : What followed ? Why you see , Liquefacta est terra , that kingdome melted . The Pillars then can neuer be spared from their worke , continuall vse of them ; but yet at one time more need then another . And the time of the greatest necessitie of these Pillars is , when there is any Liquefaction , or weakening of the Earth . And that is in the Text , the Earth dissoluing ; and then by and by recourse to the Pillars . To the Pillars ; and therefore they which weaken the gouernement ; nay , which doe but offer to impaire the honour and reputation of the Gouernours , are dangerous and vnworthie members of any Common-wealth . For to murmure , and make the people beleeue , there are I know not what cracks and flawes in the Pillars ; to disesteeme their strength ; to vnderualue their bearing : is to trouble the earth , and the Inhabitants of it ; To make the people feare a melting , where there 's none . And what office that is , you all know . Continuall vse there is then of the Pillars . But what then ? Can the Pillars beare vp the earth in a melting time , by their owne strength ? No sure , that they cannot ; not at any time ; and therefore least at a melting time . But what then ? Why then heere 's Ego & Ego , I beare vp the Pillars that are about me , saith Dauid ; and I , saith God , beare vp both these and Dauid too . And indeed all Pillars are too weake , if they bee left to themselues . There must bee one to beare them , or else they can neuer beare the Earth . One , and it can be none vnder God : Ego confirmani , 't is I that in all times haue borne vp the Pillars of it . And it is per me , by me , saith God , Prou. 8. that Kings reigne . And per me , by me , is not onely by Gods ordination , once set , and then no more , but by his preseruation , & his supportation too . And ( as S. Augustine obserues ) Quid essent ipsae columnae ? What could the Pillars themselues doe , if they were not borne vp by God ? But when it once comes to Ego confirmaui , I beare vp the Pillars , there 's nothing then to be feared . Now these of which we speake , are not stonie or insensible , but liuing and vnderstanding Pillars : vnderstanding , therefore they feele Onus terrae , the burden of the Earth which lies vpon them , when the dull earth feeles not it selfe ; therefore as they feele , so are they able to compare their strength , and the burden , and the difference of the burden at seuerall times ; therefore while they compare they are sensible of the difference betweene supporting of earth , and Terrae liquefactae , dissolued , or dissoluing earth : For this latter is heauier a great deale ; therefore in the difference they can tell where they are likeliest to shrinke vnder the burden , if God come not in to beare them vp . And in all these cases , and many more , the Pillars of the earth must goe to God , as fast as the Inhabitants of the earth come to them . They must pray for themselues . And the Church , and the people must pray for them too . And the cloze of the prayers must still bee , that God would beare vp the Pillars , that they may be able to beare vp the earth . And for the honour of Kings and their great Assistants ; marke it , God doth not say here , I beare vp the Earth , and the inhabitants of it , though he doth that too , and they cannot subsist without him ; but as if he had quite put them ouer to the King , and the great Gouernours vnder him , he saith , I beare vp the pillars ; and then , I looke and will require of them , that they beare vp the State , and the people . Let mee speake a little boldly , ( saith G. Nazianz. ) Shew your selues gods to your subiects ; gods , and no lesse : Gods ; why then you must doe Gods worke . And Gods worke euer since the Creation , is to preserue , and beare vp the world . Therefore as God beares vp you , so you must beare vp the Earth , and the people . God reteines his owne power ouer you ; but hee hath giuen you his owne power ouer them , Rom. 13. His owne power , and that is to beare vp the people at home ; and in all iust quarrels to force enemies abroad . And in all this t' is Gods power still , but yet he will exercise it by the Pillars . Therefore in the first great leading of his people , himselfe went before them in the forme of a pillar , Exod. 13. And when he smote the armie of Egypt , he looked out of the pillar while he strooke it , Exod. 14. And because this was an extraordinary pillar , and therefore can be no principle for ordinary conclusions , He makes Moses , which was the ordinary pillar , not beare onely , but strike too . He must stretch out his band vpon the Sea , Exod. 14. Now this great worke of God in supporting the pillars , kings and mighty Potentates of the Earth , is so manifest , that no reason can bee brought to deny it . First , in that the wisest , and mightiest kings that euer were , haue beene in their seuerall times most religious . Secondly , in that euen those kings , and great men vnderthem , which haue not accounted God their strength , haue yet thought it necessary to beare the world in hand , that they did rely vpon God to beare them vp . And this is a full proofe , that this principle is naturally printed in the heart of man , that God is Basis Columnarum , the foundation of the pillars . Thirdly , in that very many times , weaker Gouernours both for wisedome and courage , doe prosper , and performe greater workes , then some , which in themselues had farre greater abilities , and a more prouident Councell about them . A famous instance of this , is Pope Iulius 2. To ascribe this to Fortune onely , worldly wisedome it selfe would condemne for folly . To giue it to Destinie , is to binde vp God in chaines vnworthy for men : For worldly wisedome knowes this , that God in his workes ad extra , must be most free , or no God. To worldly wisedome it selfe ; it cannot be ascribed : For she hath openly disclaymed many of their Actions , which haue prospered best . Therefore of necessitie so much be ascribed to Gods blessing and protecting them . And certainly there 's no true reason can be giuen of it , but this . First , Ego confirme , I establish and beare vp the pillars . For so long the world cannot shake them . And secondly , Ego apto , I make fitte the Pillars , ( as Tremel . reades it ; ) for so long they beare , euen aboue their strength . And out of doubt , there is very much in the fitting of the Pillars . T' is not the great massinesse of a Pillar , but the cleane , and true working of him , that makes him beare ; the fitting of him in time , and to his place . And here , as for many other , so especially for two things , wee haue great cause to blesse and magnifie God. First , that since he would remoue our Royall Pillar , which had stood now vnder the weight of this Gouernment full 22. yeeres , yet he would not doe it , till he had prepared another , and brought him to full strength , to beare vp this kingdome , to Gods great honour , and his owne . Secondly , that by Gods great blessing , and his Royall Fathers prudent education , hee is , and was from the first houre , confirmata columna , an established , and a settled Pillar . And I make no question , but aptata Columna too , A Pillar euery way fitted to the State he beares ; fitted to the difficulties of the time ; fitted to the State , and fitted to the Church . Now the Church , no question , for the externall support of it , hath need , great need of Temporall Pillars too . At this time a great Pillar of this Church is falne ; and doubtlesse a great part of the edifice had falne with it , if God had not made supply of another , and a very able Pillar . I finde Gen. 28. that there was an Anoynted Pillar ; that it was anoynted by Iacob . The place was Bethel , the house of God. In it the Ladder of heauen , by which the Angels goe and come . But out of doubt this Pillar is here . This Pillar not yet anoynted by the hand of the Priest ; but anoynted already to the inheritance and by the blessing of Iacob . The place where Iacob left him behind is the Church of God , and he left him a Pillar , for so hee rested on him , and well hee might . Old Iacob is gone by the Angels way to heauen , but he left the Pillar here behind at Bethel , for the house of God. And al the blessings of Heauen & Earth bee vpon him all the dayes of his life . The Church in all times of her dissensions , when schisme and faction haue made great Rents in her buildings , hath still had recourse to her Pillars , to her Ciuill and his Ecclesiasticall Pillars ; and shee goes right . For her Pillars must support her , or shee cannot be borne vp . This very time is a time of Church diuision . What followes vpon it ? what ? why the Church is become Terra liquefacta , there 's melting almost in euery part of it Christendome through , melting in all places , but not at the same Fire . For in one place Truth melts away from the doctrine of the Church . In another deuotion and good life melt away from the practise of the Church . In a third all externall meanes , and necessary supply melts away from the maintenance of the Church . And but that I know Hell gates cannot preuaile against it , it melts so fast sometimes , that I should thinke it is , as the world takes it , for a house of butter against the Sunne . Well , what 's the cause that there should be such melting in the Church ? what ? why surely there are many causes , would I complaine to you of them . But there are two in the very letter of my Text , and them I cannot bauk . But I speake of the Church in generall , and still hope the best of our owne . The One is , that the Ecclesiasticall Pillars , which are the Churches most immediate bearers , are in many places of Christendome but hollow Pillars . And there 's no trusting of hollow Pillars with such a weight as the Church is . And therfore here where God in mercy will stay the melting , t' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make the pillars solid . I will not leaue the Church any longer vpon hollow ; hypocriticall , and deceiptfull Pillars . The Other is , that the Church oft-times relyes too much vpon her Pillars , vpon the wisedome , and the power of them . And so farre , that sometimes Ego confirmani , God that heares vp the pillars is quite forgotten . And then whensoeuer shee and her Pillars leaue to rest vp on God , they fall on melting presently , and no wonder . But whatsoeuer the Churches Error be , this I am sure will concerne the State , and You. It is not possible in any Christian Commonwealth , that the Church should melt , and the State stand firme . For there can be no firmenes without Law ; and no Lawes can be binding if there be no conscience to obey them ; penalty alone could neuer , can neuer do it . And no schoole can teach conscience but the Church of Christ. For where-euer you finde the Church melt and dissolue , there you shal see consciēce decay . Therefore be Pillars to the Church , and you shal be Pillars , strong Pillars to the State , and to your selues . The Third and last Circumstance of the Text is , The Time , that is chosen for both these , both for the execution of Iustice , and establishing the Pillars . And that is a set , and a conuenient time , euen when he shal receiue the Congregation . For that time I 'le take , saith God , and I , saith the King. The first instant of this time set or taken is Opportunity . T' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. And opportunity is the best moment in all the extension of time . loose it , and loose all . The right vse of it is one of the things that differences wisedome from folly . Now a man would thinke that for these things in the Text , all times were times of opportunity . For can any time be vnfit to doe iustice , to iudge according to right , to beare vp the pillars of State and Church ? no sure , there cannot . And yet , euen for these , here 's both God and the King for opportunity . For here Dauid promises both for God and himselfe , that he will take a conuenient time . But then there is a great deale of difference betweene God and the King in taking of it . For when the King comes to beare vp the State , t' is simply cùm accepero tempus , when I shall take a conuenient time . For no regall power hath any command ouer tim . It can neither force on , nor draw backe , nor make stay of opportunity . Hee must take it when God offers it , or not haue it . And if it be let slip , he cannot promise it shall returne to his hand againe . Nor can this great Court make an Act of Parliament , to stay or reduce it . But when God comes to doe iustice and to beare vp the pillars themselues ; then cùm accepero tempus is not simply the taking of a conuenient time , but the making of it too . And it stands not for eligere but statuere , not for a choyce of time , as if God must waite vpon it ; but for appointing of time ; and making it fit to serue both God and the King. For ( saith S. Augustine ) Deus non accipit ( propriè , ) sed gubernat tempora . God doth not attend opportunities of time , as if he could not worke without them , but hee gouernes and disposes of time , and occasion , and makes them ready for vs to take them . Otherwise obsequiae temporum ( as Arnobius cals them ) the pliantnes of time , will not attend , nor bee commanded by vs. So that here God's taking of the time is nothing but God's fitting of the time to vs , and vs to it . And when he is said to take it , it is for vs , not for himselfe . Now though God bee at this taking of the time , yet it is not in men to giue it him . No ability of man or any creature can doe that . And therefore where the speech is of God , it is absolute , and simply Quum ego , when I shall take it . Not I and you , not I from you . But out of his owne wisedome he finds it , and out of his owne goodnes he takes it , and by his owne power he vses it , to beare vp the pillars of the Earth . And therefore here in the Text is neuer a Quum tu das , when thou giuest mee an opportunity , but when I take and order time by my selfe . And yet let me tell you , that where mans strength can doe nothing to giue God an opportunity to preserue the Earth , and the kingdomes of it from melting , there his weaknes can . For as weaknes is the thing that needs , so the time of melting is the opportunity of establishing the pillars of the earth . And so God in mercy is often pleased to make it . T' was so Psal. 9. The Lord will minister true iudgement vnto the people : He will be a defence for the oppressed . When will he do this ? in opportunitatibus , in the needfull time of trouble ; and that is the melting time . And t' is so in the Text , I beare vp the Pillars of the Earth . When doth hee beare them ? Quum terra liquefacta est , when States shake and seeme to be dissoluing . And since our sufficiency can giue Gods wisdome no opportunity ; but yet our weaknes giues his mercy opportunity enough ; it is manifest , that no one thing is more necessary for preseruation against the melting of a kingdome , then humble and heartie prayer , that God will come alwayes in to that opportunity which our weaknes makes . And now because God doth often take vnto himselfe second meanes , and vses them in time , to watch ouer the oportunity which himselfe giues , here 's a touch in the Text for that too , when this fit time of bearing vp of the pillars of the Earth comes . And that is ( as S. Basil and some others read it ) at the Receiuing of the Congregation , that is , when the people shall meet in the Synagogue to pray , & praise God : or , when the Honorable and the selected of the people shal be summon'd , & gathered together in the name of the Lord , for Counsell or Iustice. For no time so fit to honor God , none to execute Iustice ; none to beare vp the pillars of the Earth ; as when the Congregation is receiued to meet , and consider and weigh all those things which make for the honor 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 . Notes, typically marginal, from the original text Notes for div A05168-e120 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.