A SERMON PREACHED before His MAJESTY, On Sunday the XIX. of june, At WHITEHALL.  
Appointed to be preached at the opening of the PARLIAMENT.  
By the Bishop of S. DAVID'S.  
LONDON, Printed by BONHAM NORTON and JOHN BILL, Printers to the Kings most Excellent Majesty.  
M. DC. XXV.   
PSALM. 75. 2, 3. When I shall receive the Congregation, (or, when I shall take a convenient time) I will judge according unto right. The earth is dissolved, (or, melted) and all the inhabitants thereof; I bear up the pillars of it. 
THIS Psalm is accounted a kind of Dialogue between God and the Prophet. For David sometimes speaks in his own person, and sometimes in Gods. Some think the time, when he sung this Psalm, was, when he was now ready to be crowned king over Israel, aswell as 
2. Reg 5.  juda. The occasion of this his solemn devotion was, not only the care which he had of the world in general, the earth, but much more, and much nearer the care which he took of the Kingdom of Israel, now committed by God unto his Government. That Kingdom was then filled with civil combustions; and the Church (as it uses to be in a troubled State) was out of order too.  
The Learned, both the Fathers, and the later Divines, differ much about my Text. For some will read it Time; and some, The Congregation. And the best is, there's warrantable authority for both. Again, some will have it, that this speech (I will judge acoording unto right) is David's promise to God, of his just administration of the Kingdom; and some, that it is God's promise to David, of his Grace and Assistance, to enable him so to govern. If it be God's speech, they are not all agreed, neither whether it be meant of his temporary execution of judgement in this life; or of his great and final judgement. Nor do they all agree, whether by the Earth, be meant the whole world, and the Church spread over it; or the kingdom of the jews, and the Church, as then contained in it. But the matter is not great. For the Scripture is not only true, but full in all these senses; and all of them come in close upon the letter of the Text. And therefore for aught 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 words, as David's speech; yet so, as that one way David be understood to speak in his own person; and another way in Gods.  
And this is no news. For usually in the Psalms, one and the same speech is meant of David, and Christ; and one and the same action applied to God and the King. And the reason of this is plain: For the King is God's immediate Lieutenant upon 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 himself, nor any gift from the people, but God's power, aswellin, as over him. 
Rom. 13. 1.   
So God and the King stand very near together. And it is an infinite blessing both upon the King, and the people, when the King's heart keeps as near unto God, as God's power is to the King. For then 'tis but reading of my Text, and you both see and enjoy the blessing presently.  
For then the Congregation that comes up, the great Congregation; great in number, great in place, and great in power, it shall not lose its labour. For, I will receive it, saith God; and I, saith the King. The Congregation, whether it be to serve God, or the State, or both, comes up at an appointed time; and, I will make a convenient time for it; saith God; and I will take a convenient time for it, saith the King. When I have received it, and in this time, I will judge in it, and by it, according unto right, saith God; and I, saith the King. If justice and judgement be not executed, the Earth will dissolve, the Kingdoms will melt away, all things will sink and fall; but I will bear up the pillars of it, saith God; and I, saith the King. If the Earth dissolve, the Militant Church which dwells upon it shakes presently. It must needs bear part with the State in which it is; but I will bear up the pillars of that too, saith God; and I, saith the King. So blessed a thing it is, where God and the King keep near, and work together.  
The Text hath Two parts. The one is the state of the Earth, of the Kingdoms, and the Inhabitors thereof; and they, when the Prophet wrote this, were in weak estate, melted, and dissolved. The other is, the Remedy, which God and the King will take to settle it. And concerning this Remedy, here are Three things expressed. First, the Execution of justice, I will judge according unto right. Secondly, the Establishment, or settling of the Pillars, I bear top the pillars of it. Thirdly, the Time for both these, and that is a convenient Time, even when He shall receive the Congregation.  
I begin at the state in which David, when he came to the Crown, found the Earth, the world in general; the Kingdom of juda in particular; and the Church of God.  
And surely my Text gives me no hope, but Liquefacta est, weakness, dissolution, and melting in them 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all.  
For the world first, that so far as the Assyrian Monarchy prevailed, in those days of David, melted between riot and cruelty. And the rest of the world which was not under them, was broken and dissolved into petty Dynasties and Governements; which did nothing almost but prey one upon another. And for the Kingdom of juda, (the special aim of my Text) that melted first in the great disobedience of Saul, 
1. Reg. 15. 23.  and after that in civil dissensions between David, and Ishbosheth the son of Saul, for diverse years together. And as for the Church, that had no public room then given it, but in judea; and there it could not stand fast when the Earth melted under it. And we find toward the end of Saul, 85. Priests were 
1. Reg. 22.  put to the sword at once, and unjustly all. And the Church cannot choose but melt when her Priests are slain: for the speediest melting that is, is to melt in blood.  
Now this melting, whether it be in State or Church, is no small thing. For the Scripture when it would express a great Calamity upon men or Kingdoms, uses the word melting, or dissolving. And that shows that their honour and strength drops away and decays, till they become as nothing, or quite another thing. In trouble, the heart of David melted like wax, Psal 22. When their 
Psal. 22. 18.  enemies prevailed, The heart of the people melted like water, jos. 7. In the time 
josua 7. 5.  of vengeance, The ungodly of the Earth shall melt and consume away like a snail, Psal. 58. And that's melting indeed: Put 
Psal. 58. 7.  but a little fault upon a snail, and he will drop out of his house presently.  
Melting then is a great Calamity upon a Kingdom. And 'tis not juda only, but all Kingdoms of the Earth are subject to melting. The many changes of the world have Preached this over and over; That whatsoever hath Earth to the foundation, is subject to dissolution. And the Sermon is still made upon this Text, Terra liquefacta est: The Earth is dissolved.  
Now usually before melting there goes a Heat: And so it was, Host 8. A fire 
Host 8. 14.  first, and then the melting of Israel. There neither is, nor can be any Kingdom, but it hath many Heats. These are most felt by them, that are at the working of the State. But these are all quite above me, save to pray for their temper: and I will not further meddle with them. Heats then there are, but all Heats are not by and by a Furnace; nor are all Furnaces able to melt and dissolve States. No God forbid.  
Not all, but yet some there are, that can melt any kingdom, especially two. The one of these Heats is Sin, great and multiplied sin. For (saith S. Augustine) delinquere, est de liquido fluere. To 
In Text.  sin, is to melt, and drop away from all steadiness in virtue, from all foundation of justice.. And here a State melts inward, there's little seen yet. The other is God's punishment for these sins. For that makes empty cities, and a desolate 
Ezech. 12. 20.  Land. And there a State melts outwardly, and in view.  
And by this we have found what, and who it is that melts great and glorious Kingdoms. In the Text there's no more than liquefacta est, the earth is dissolved; not a word by whom, or for what. But it is expressed Vers. 7. that it is by God. And 
Verse 7.  it is too well known, that it is for sin, and for great sin too. For as there goes sin, before God heats; so there go great and multiplied sins, before God makes his fire so hot, as to melt, or dissolve a Kingdom. The sins of the Amorite not yet full, therefore not yet cast 
Gen. 15. 16.  into the melting pot. But so soon as their sins were full, their State melted. The fruit of it from above, and the root 
Amos 2. 9  of it from beneath, all destroyed. And this was not the Amorites case only; for all Stories are full of it, That when States have melted into wanton, and lustful sins, they have not long after dissolved into desolation. For (as S. Jerome observes). 
In Amos 9  that course God holds with impious, and impenitent Kingdoms, aswell as men, absque discretione personarum, without any difference of persons, or places.  
Well, when 'tis Terra liquefacta, when a Kingdom dissolves and melts, what then? What? why then no man is in safety, till it settle again; not a man. For the Text goes on: The earth is dissolved, and all that dwell therein. All men then to seek what to do; the wisest to seek, and the strongest to seek, All. And it must needs be so. For so long as a State is Terra, like solid ground, men know where to set their footing; and it is not every Earthquake, that swallows the place. But when it is once Terra liquefacta, molten and dissolved, there is no footing, no foundation then. I stick fast in 
Psal. 69. 2.  the mire, where no ground is, Psal. 69. and mire is but terraliquefacta, molten and dissolved earth. All foul then, and no foundation.  
And when a Kingdom melts indeed, that is, both ways, In sin, and under punishment, there's great reason the inhabitants should melt with it into fear, into danger, into ruin. For God never puts his fire to the melting of a State, but for sin, and sin, that is never committed by the dead State, but by the living. For when a fruitful land is made barren, it is for the wickedness of them that dwell therein. 
Psal 107. 34.  And therefore there is great reason, when the earth dissolves, that the inhabitants should all sweat, and melt too.  
When David came to the Crown 'twas thus. How is it now? Why, if you take the earth at large, for the Kingdoms about you, out of question there hath been liquefactio; a melting in the earth, and many Kingdoms have sweat blood. But if you take the earth for the State at home, then 'tis high time to magnify God: First, for the Renowned, Religious, and peaceable Reign of our late dread Sovereign of blessed Memory, who for so many years together, kept this Kingdom 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) we live to see a miracle, Change 
Prou. 28. 2.  without Alteration. Another King; but the same life-expression of all the Royal and Religious Virtues of his Father; and no sinews shrinking, or dissolving in the State.  
If you ask me the cause of this happiness, I can direct you to no other but God, and God in mercy. For as for the Kingdom, that is made of the same Earth with others, and is consequently subject to the same dissolution. And as for us that dwell therein, I doubt our sins have been as clamorous upon God to heat his fire, and make it fall on melting, as the sins of them that inhabit other Country's.  
And though I doubt not but God hath the sure mercies of David in store for the King, and will never fail him, yet if Habitatores in ed, they that dwell in this good and happy soil, will burden it and themselves with sin, great sin, multiplied sin, unrepented sin; it will not be in the power, or wisdom, or courage, or piety of a King, to keep the State from melting. For David was all these, and yet liquefacta est terra, the Earth was as good as dissolved for all that. And therefore that this Kingdom is not a melting too, I can give no firm reason, but God and his Mercy. For he is content to give longer day for repentance, and repentance is able to do all things with God. And the time calls apace for repentance: The Heavens they melt into unseasonable weather; and the Earth melts and dissolves her Inhabitants into infectious humours; and there's no way to stay these melt, but by melting ourselves, in, and by true repentance.  
Would you then have a settled and a flourishing State? Would you have no melting, no dissolution in the Church? I know you would, it is the honourable and religious design of you all: Why, but if you would indeed, The King must 
Tene magis salnum populus velit, an populum Tu.  trust, and endear his people: The people must honour, obey, and support their 
Seruat in ambiguo qui consulit & Tibi, & urti jupiter. Horat. li. 1. ep. 16.  King: Both King, and Peers, and People must religiously serve and honour God; shut out all Superstition on God's Name, the farther the better; but let in no profaneness therewhile. If this be not done, take what care you can, God is above all humane wisdom, and in some degree or other there will be Liquefactio terrae, a melting, or a waste, both in Church and State.  
And this falls in upon the second general part of the Text; which is The Remedy, as it was then with the jews, The Prevention, as it is now with us; which God and the King will use to keep the State and the Church from melting. This Remedy (and the Prevention is just the same) is expressed first in the Execution of justice.. And this God promises for the King; and the King promises under God. I will judge according unto right, saith God; and I, saith the King.  
Now justice and judgement is the greatest binder up of a State; The great bounder of Peace and War. And it is not possible to find dissolving sinews in a Kingdom, that is governed by justice.. For if the King flourish, the Kingdom cannot melt: And the King's Throne, 
Prou. 19 12.  that is established by justice.. Nay farther; Nothing but justice can establish the Throne, and make it firm indeed. But when God blesses the King with a heart full of justice, when God strengthens the King in the Execution of justice, when the King follows God as close as he can, with Ego iudicabo, I myself will look to the administration of justice, with which God hath trusted me; there can be no melting about the Throne of the King, none in the State, none in the Church.  
But then this justice, which preserves the King, and blesses the people, must be habitual. To do justice casually, though the thing done be just, yet the doing of it is not justice.. The State may melt for all that, because the Remedy is but casual.  
Again, since the whole State hath interest in the justice of the King, his justice must be spreading over all persons, and in all causes. And so 'tis plural in the Text, I will judge, justicias, for every 
Septnag. S. Hier. Ar. Mont.  man's cause, so far as it is just.  
Why, but then must the King do all this himself? No, God forbid that burden should lie upon him? Moses was 
Erod. 18. 18.  not able alone for that. It was, and it is too heavy. What then? why then Iethro's counsel must be followed. There must be inferior judges and Magistrates deputed by the King for this: 
V. 21.  Men of courage, fearing God, and hating Covetousness. These must quit Moses from the inferior trouble, that he may be active, and able for the great affairs of State. For if they be suffered to melt and drop downward, there can be no standing dry or safe under them.  
And hence it follows, that, Ego iudicabo, I will judge according unto right, is not only the King's engagement between God, and the People; but it is the engagement of every judge, Magistrate, and Officer between God, the King, and the State. The King's power, that's from God. The judges, 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 
1. Tim. 2. c.  all godliness, and honesty.  
All judges, and Courts of justice, even this great Congregation, this great Council, now ready to sit, receive influence and power from the King, and are dispensers of his justice, aswell as their own, both in the Laws they make, and in the Laws they execute: in the Causes which they hear, and in the Sentences which they give. The King, God's High Steward, and they Stewards under him. And so long as justice and judgement sits upon all the Benches of a Kingdom, either it is not possible for Fluxes and Melt to begin in the State; or if they do begin, their Drip will be cured presently.  
Now while the King keeps close to Ego judicabo, I will judge that which comes to me according unto right; if inferior judges (which God forbid) judge other then right, they sin against three at once, and against God in all, For first, they sin against the people, by doing them wrong in stead of justice.. Secondly, they sin against their own conscience, not only by calling, but by sentencing Good Exill, and Evil Good. Thirdly, 
Esay 5. 20.  they sin against the King, the fountain of justice under God, in slandering of his justice to the people, with the administration whereof they are trusted under him.  
And once again for Inferior Governors of all sorts. The King is the Sun. He draws up some vapours, some support, some supply from us. 'tis true: he must do so. For, if the Sun draw up no vapours, it can pour down no rain, and the Earth may be too hard, as well as too soft and too melting. Now this Rain which descends, and is first caused by the Sun, is prepared in the Clouds before it falleth on the Earth. And all Great Men that are raised higher than the rest, especially judges and Magistrates of all sorts, they are the Clouds. They receive the more immediate influence from the King; and if they be Gods Clouds, and retain what he gave them, thev drop fatness upon the people. But, 
Psal. 65. 12.  if they be clouds without water, they 
judev. 12.  transmit no influence. If they be light clouds in the wind, than no certain influence. If they be cloud, driven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1. Pet. 2. 17.  by a whirlwind, than it is passionate, and violent influence. And the Clouds, I hope, are not, I am sure, should not be thus, between the King, and his people.  
There is then Ego judicabo, I will judge according unto right, both for the King, and all subordinate Magistrates under him. But here's Ego judicabo, and I will judge according to right, for God too. For many of the 
* S. Basil, Hier. Russin. Aug. Theod. Euthym. Ibid. & S. Bern. serm. 15. in Cant.  Fathers will have this to be God's speech, or David's in the person of God. And then whatsoever men do with justice and judgement, God comes two ways in upon the judgements of men to review them.  
For first, God comes in, when the Earth is melting by violence, and injustice. And then Gods Ego judicabo, I will judge, is either in Mercy to repair the breaches, to stay the melting of the State; or else in judgement to punish the debasers of justice.. And this God sometimes doth in this life. But if he do it not here, yet he never fails to do it at the last, and final judgement; to which diverse of the 
* S. Basil. Hier. Aug. Euthym. Theod. Ibid. Greg. 10. moral. 21. Bear. cp. 1.  Fathers refer this passage of my Text.  
Secondly, God comes in when the Seats of justice, supreme and inferior, are all entire. And then Gods Ego judicabo, I will judge, is always to confirm, and countenance the proceedings of justice, and to bless the Instruments. And my Text hath it full. For it is not here said, I will judge the causeonely, or the men only whose cause it is, or the judges only that sentence the cause; but Ego iustitias, I will judge the very judgements themselves, how right, or otherwise they pass. And then this must needs be to confirm and honour them, if they be just; or to condemn and dissolve them, if they be unjust, rather than they shall melt, or dissolve the State, or sometimes to send a melting into that State in which justice is perverted.  
Now, howsoever men sometimes break from their duty in judging according to right, yet there can be no question of God's proceedings. He will be sure to judge all things, and all men according to right, who ever do not. Shall 
Gen. 15. 25.  not the judge of all the world do right? Yes, no question. And therefore even Kings themselves, and all mighty men of the Earth, and judges of all sorts have need to look to then ways. For God is over them with Ego iudicabo, I will one day call for an account. I will judge all the Executions of justice, with which I have trusted them. And this is the first Prevention of the melting of a kingdom; the first Remedy when it begins to melt: The maintenance and Execution of justice..  
The second follows; and it is the establishing of the Pillars of the Earth. I bear up the Pillars of it. ay, saith God, and I, saith the king.  
Where first, it is not amiss to consider, what these great Pillars of the earth are. The Earth itself, that hath but one Pillar, and that is the poise, and aequilibre of the Centre. And that is borne up by the Word and Ordinance of God. Thou 
Psal. 33. 9  commandedst, and it stood fast; And (saith S. Ambrose) it needs no other thing to 
Hexam. l. 1. c. 6.  stay it.  
The kingdoms of the Earth, they have more Pillars than one. This one, which is God's ordinance for government, they have; but they have diverse Administratours of this ordinance. And these Pillars are Kings, and Peers, and judges, and Magistrates. Not one of these under the nature of a Pillar: not one; but yet with a great deal 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 kingdom do but bear up under, and about him.  
The Church, that is not without Pillars neither. No, God forbid. And it resembles in this the kingdoms among which it sojourns. The great Master pillar Christ, he is the Foundation of all the rest; and other foundation 
1. Cor. 3. 10.  can no man lay of the Church. Next to Christ, the Apostles and the Disciples are Pillars too, and so called, Gal. 2. After 
Gal. 2. 9  these their Successors, Bishops, and 
Russ. Aug Exib, m. ibid.  Priests, the Fathers of the Church in their several ages, they came to be 
S. Bern. cp. 77.  Pillars. And shall so successively continue 
Ephes. 4. 11.  to the end of the world. And so soon as Emperors and Kings were converted to the Faith, they presently came into the nature of Pillars to the Church too. If any man doubt this truth, I'll call in the Pope himself to witness it. There are too great Props, or Pillars of the Church (saith Leo) 
Ep. 31.  The King's authority, and the Priests; both these: And the Pope was content then to put the King's first. And Kings (saith S. Augustine) are indeed great Pillars 
5. De Cimit. Des. 24.  of the Church, especially if they use their power, ad cultum Dei dilat andum, to enlarge (and support) the true religious worship of God.  
You have seen what these Pillars are: Will you consider next what they have to do both in Church and Commonwealth? The office of a Pillar is known well enough what it is. 'tis Justinere, to prop, and bear up the Earth. Quantum est columnarum nihil sustinentium, 
Sevec. Ep. 86.  sed in ornamentum tantum. I know in luxurient buildings many Pillars stand only for ornament, but bear no weight. It is not so with Pillars that are crowned. Honour and ornament they have, and they deserve it, but they are loaded too. Kingdoms and States, the greatest, the strongest in the world, are as mouldering Earth, as men. juda at this time was Terra liquefacta, like a dissolving Body. They cannot stand sine Columnis, without their pillars to bear them. And therefore the king hath ever been accounted, and truly, columna stare faciens 
Ar. Mont.  terram, the main pillar, and stay of the 
Pro. 29. 4.  State. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king is the pillar, the foundation of the people. So S. Gregory; for he bears subiectorum 
Lib. 9 Mor. 13.  〈◊〉 〈◊〉, not only his subjects, but their burdens too.  
The office then of the Pillars is to bear; but when is there use of them? When? Why continually, they can be spared at no time: if they leave bearing, the State meks presently. We read it four times repeated in Scripture, but upon two great occasions only, Idolatry, and Abominable lust, that there was no King 
judg. 17. 6. & 13. 1. & 19 1. & 21. 25.  in Israel, judg. 17. and 19 no King. And still there followed a melting and a dissolving of the State. Every man did what seemed good in his own eyes; and the punishment was great. At this time David was King of juda, and Ishbosheth would 
2. Reg. 2.  be King of Israel: joab was for the one, and Abnor with the other. The Pillars here, in stead of bearing, fell a justling: What followed? Why you see, Liquefacta est terra, that kingdom melted.  
The Pillars than can never be spared from their work, continual use of them; but yet at one time more need than another. And the time of the greatest necessity of these Pillars is, when there is any Liquefaction, or weakening of the Earth. And that is in the Text, the Earth dissolving; and then by and by recourse to the Pillars.  
To the Pillars; and therefore they which weaken the government; nay, which do but offer to impair the honour and reputation of the Governors, are dangerous and unworthy members of any Commonwealth. For to murmur, and make the people believe, there are I know not what cracks and flaws in the Pillars; to disesteem their strength; to undervalue their bearing: is to trouble the earth, and the Inhabitants of it; To make the people fear a melting, where there's none. And what office that is, you all know.  
Continual use there is then of the Pillars. But what then? Can the Pillars bear up the earth in a melting time, by their own strength? No sure, that they cannot; not at any time; and therefore lest at a melting time. But what then? Why then here's Ego & Ego, I bear up the Pillars that are about me, saith David; and I, saith God, bear up both these and David too. And indeed all Pillars are too weak, if they be left to themselves. There must be one to bear them, or else they can never bear the Earth. One, and it can be none under God: Ego confirmani, 'tis I that in all times have borne up the Pillars of it. And it is per me, by me, saith God, Prou. 8. that King's 
Pro. 8. 15.  reign. And per me, by me, is not only by God's ordination, once set, and then no more, but by his preservation, & his supportation too. And (as S. Augustine 
In Psalm. 74. A Deo 〈◊〉 rebus sessis, languentibusque 〈◊〉. Arnob. lib. 1. contrà Gent.  observes) Quid essent ipsae columnae? What could the Pillars themselves do, if they were not borne up by God? But when it once comes to Ego confirmavi, I bear up the Pillars, there's nothing then to be feared.  
Now these of which we speak, are not stony or insensible, but living and understanding Pillars: understanding, therefore they feel Onus terrae, the burden of the Earth which lies upon them, when the dull earth feels not itself; therefore as they feel, so are they able to compare their strength, and the burden, and the difference of the burden at several times; therefore while they compare they are sensible of the difference between supporting of earth, and Terrae liquefactae, dissolved, or dissolving earth: For this latter is heavier a great deal; therefore in the difference they can tell where they are likeliest to shrink under the burden, if God come not in to bear them up.  
And in all these cases, and many more, the Pillars of the earth must go to God, as fast as the Inhabitants of the earth come to them. They must pray for themselves. And the Church, and the 
1. Tim. 2. 2.  people must pray for them too. And the close of the prayers must still be, that God would bear up the Pillars, that they may be able to bear up the earth.  
And for the honour of Kings and their great Assistants; mark it, God doth not say here, I bear up 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 over to the King, and the great Governors under him, he saith, I bear up the pillars; and then, I look and will require of them, that they bear up the State, and the people.  
Let me speak a little boldly, (saith G. Nazianz.) Show yourselves gods to 
Ocat. 27. n. 13.  your subjects; gods, and no less: Gods; why then you must do God's work. And Gods work ever since the Creation, is to preserve, and bear up the world. Therefore as God bears up you, so you must bear up the Earth, and the people. God retains his own power over you; but he hath given you his own power over them, Rom. 13. His 
Rom. 13. 1.  own power, and that is to bear up the people at home; and in all just quarrels to force enemies abroad. And in all this 'tis God's power still, but yet he will exercise it by the Pillars.  
Therefore in the first great leading of his people, himself went before them in the form of a pillar, Exod. 13. And 
Exod 13. 21.  when he smote the army of Egypt, he looked out of the pillar while he struck it, Exod. 14. And because this was an 
Exod. 14. 24.  extraordinary pillar, and therefore can be no principle for ordinary conclusions, He makes Moses, which was the ordinary pillar, not bear only, but strike too. He must stretch out his band upon the Sea, Exod. 14. 
Exod. 14. 26.   
Now this great work of God in supporting the pillars, kings and mighty Potentates of the Earth, is so manifest, that no reason can be brought to deny it.  
First, in that the wisest, and mightiest kings that ever were, have been in their several times most religious.  
Secondly, in that even those kings, and great men underthem, which have not accounted God their strength, have yet thought it necessary to bear the world in hand, that they did rely upon God to bear them up. And this is a full proof, 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 Governors both for wisdom and courage, do prosper, and perform greater works, than some, which in themselves had far greater abilities, and a more provident Council about them. A famous instance of this, is Pope julius 2. To ascribe this to Fortune only, worldly wisdom itself would condemn for folly. To give it to Destiny, is to bind up God in chains unworthy for men: For worldly wisdom knows this, that God in his works ad extra, must be most free, or no God. To worldly wisdom itself; it cannot be ascribed: For she hath 
Sitatum man. 〈◊〉 Deus, qui 〈◊〉, gubernat, quo in loco, vel sui creaturae Casus, & 〈◊〉, & Fortunae dominabitur. Paulin. Ep 38.  openly disclaimed many of their Actions, which have prospered best. Therefore of necessity so much be ascribed to God's blessing and protecting them.  
And certainly there's no true reason can be given of it, but this. First, Ego confirm, I establish and bear up the pillars. For so long the world cannot shake them. And secondly, Ego apto, I make fit the Pillars, (as Tremel. reads it;) 
Tremel. ibid.  for so long they bear, even above their strength. And out of doubt, there is very much in the fitting of the Pillars. 'tis not the great massiness of a Pillar, but the clean, and true working of him, that makes him bear; the fitting of him in time, and to his place.  
And here, as for many other, so especially for two things, we have great cause to bless and magnify God. First, that since he would remove our Royal Pillar, which had stood now under the weight of this Government full 22. years, yet he would not do it, till he had prepared another, and brought him to full strength, to bear up this kingdom, to Gods great honour, and his own. Secondly, that by God's great blessing, and his Royal Father's prudent education, he is, and was from the first hour, confirmata columna, an established, and a settled Pillar. And I make no question, but aptata Columna too, A Pillar every way fitted to the State he bears; fitted to the difficulties of the time; fitted to the State, and fitted to the Church.  
Now the Church, no question, for the external support of it, hath need, great need of Temporal Pillars too. At this time a great Pillar of this Church is fall'n; and doubtless a great part of the edifice had fall'n with it, if God had not made supply of another, and a very able Pillar.  
I find Gen. 28. that there was an 
Gea. 28. 18.  Anointed Pillar; that it was anointed by jacob. The place was Bethel, the house of God. In it the Ladder of heaven, by which the Angels go and come. But out of doubt this Pillar is here. This Pillar not yet anointed by the hand of the Priest; but anointed already to the inheritance and by the blessing of jacob. The place where jacob left him behind is the Church of God, and he left him a Pillar, for so he rested on him, and well he might. Old jacob is gone by the Angel's way to heaven, but he left the Pillar here behind at Bethel, for the house of God. And all the blessings of Heaven & Earth be upon him all the days of his life.  
The Church in all times of her dissensions, when schism and faction have made great Rents in her buildings, hath still had recourse to her Pillars, to her Civil and his Ecclesiastical Pillars; and she goes right. For her Pillars must support her, or she cannot be borne up.  
This very time is a time of Church division. What follows upon it? what? why the Church is become Terra liquefacta, there's melting almost in every part of it Christendom 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 devotion and good life melt away from the practice of the Church. In a third all external means, and necessary supply melts away from the maintenance of the Church. And but that I know Hell 
S. Matt. 16. 18.  gates cannot prevail against it, it melts so fast sometimes, that I should think it is, as the world takes it, for a house of butter against the Sun.  
Well, what's the cause that there should be such melting in the Church? what? why surely there are many causes, would I complain to you of them. But there are two in the very letter of my Text, and them I cannot bauk. But I speak of the Church in general, and still hope the best of our own.  
The One is, that the Ecclesiastical Pillars, which are the Churches most immediate bearers, are in many places of Christendom but hollow Pillars. And there's no trusting of hollow Pillars with such a weight as the Church is. And therefore here where God in mercy will stay the melting, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make the pillars solid. I will not leave the Church any longer upon hollow; hypocritical, and deceitful Pillars.  
The Other is, that the Church ofttimes relies too much upon her Pillars, upon the wisdom, and the power of them. And so far, that sometimes Ego confirmani, God that hears up the pillars is quite forgotten. And then whensoever she and her Pillars leave to rest up on God, they fall on melting presently, and no wonder.  
But whatsoever the Church's Error be, this I am sure will concern the State, and You. It is not possible in any Christian Commonwealth, that the Church should melt, and the State stand firm. For there can be no firmness without Law; and no Laws can be binding if there be no conscience to obey them; penalty alone could never, can never do it. And no school can teach conscience but the Church of Christ. For wherever you find the Church melt and dissolve, there you shall see conscience decay. Therefore be Pillars to the Church, and you shallbe Pillars, strong Pillars to the State, and to yourselves.  
The Third and last Circumstance of the Text is, The Time, that is chosen for both these, both for the execution of justice, and establishing the Pillars. And that is a set, and a convenient time, even when he shall receive the Congregation. For that time I'll take, saith God, and I, saith the King.  
The first instant of this time set or taken is Opportunity. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. And opportunity is the best moment in all the extension of time. lose it, and lose all. The right use of it is one of the things that differences wisdom from folly.  
Now a man would think that for these things in the Text, all times were times of opportunity. For can any time be unfit to do justice, to judge according to right, to bear up the pillars of State and Church? no sure, there cannot. And yet, even for these, here's both God and the King for opportunity. For here David promises both for God and himself, that he will take a convenient time.  
But then there is a great deal of difference between God and the King in taking of it. For when the King comes to bear up the State, 'tis simply cum accepero tempus, when I shall take a convenient time. For no regal power hath any command over tim. It can neither force on, nor draw back, nor make stay of opportunity. He must take it when God offers it, or not have it. And if it be let slip, he cannot promise it shall return to his hand again. Nor can this great Court make an Act of Parliament, to stay or reduce it.  
But when God comes to do justice and to bear up the pillars themselves; than cum accepero tempus is not simply the taking of a convenient time, but the making of it too. And it stands not for eligere but statuere, not for a choice of time, as if God must wait upon it; but for appointing of time; and making it fit to serve both God and the King.  
For (saith S. Augustine) Deus non 
In Text.  accipit (propriè,) sed gubernat tempora. God doth not attend opportunities of time, as if he could not work without them, but he governs and disposes of time, and occasion, and makes them ready for us to take them. Otherwise obsequiae 
Lib. 1. 〈◊〉 Gert.  temporum (as Arnobius calls them) the pliantnes of time, will not attend, nor be commanded by us. So that here God's taking of the time is nothing but God's fitting of the time to us, and us to it. And when he is said to take it, it is for us, not for himself.  
Now though God be at this taking of the time, yet it is not in men to give it him. No ability of man or any creature can do 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 own wisdom he finds it, and out of his own goodness he takes it, and by his own power he uses it, to bear up the pillars of the Earth. And therefore here in the Text is never a Quum tu das, when thou givest me an opportunity, but when I take and order time by myself.  
And yet let me tell you, that where man's strength can do nothing to give God an opportunity to preserve the Earth, and the kingdoms of it from melting, there his weakness can. For as weakness 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. 'Twas so Psal. 9 The Lord will 
Psal. 9 9 Per desolationem 〈◊〉 〈◊〉 ad solidam consolationem. Gers n. Lib 1. de consol. Theol. pros. 4.  minister true judgement unto the people: He will be a defence for the oppressed. When will he do this? in opportunitatibus, in the needful time of trouble; and that is the melting time. And 'tis so in the Text, I bear up the Pillars of the Earth. When doth he bear them? Quum terra liquefacta est, when States shake and seem to be dissolving.  
And since our sufficiency can give God's wisdom no opportunity; but yet our weakness gives his mercy opportunity enough; it is manifest, that no one thing is more necessary for preservation against the melting of a kingdom, then humble and hearty prayer, that God will come always in to that opportunity which our weakness makes.  
And now because God doth often take unto himself second means, and uses them in time, to watch over the opportunity which himself gives, here's a touch in the Text for that too, when this fit time of bearing up of the pillars of the Earth comes. And that is (as S. Basil and some others read it) at the Receiving 
S. Bas. 〈◊〉 verse. Angl. 〈◊〉  of the Congregation, that is, when the people shall meet in the Synagogue to pray, & praise God: or, when the Honourable and the selected of the people shallbe summoned, & gathered together in the name of the Lord, for Counsel or justice.. For no time so fit to honour God, none to execute justice; none to bear up the pillars of the Earth; as when the Congregation is received to meet, and consider and weigh all those things which make for the honour and safety of a kingdom And beginning that service with Gods: For God forbid this Honourable Council of State should sit down and begin any where else then at God.  
Now the great Congregation among the jews was the Sanedrim. And the going up of the Tribes to jerusalem, was first to give thanks unto the Lord, and then to sit down on the seat of judgement. Psal. 
Psal. 122. 4, 5. jans. ibid.  122. And jerusalem at that time was the seat both of Religion and the State. Differences I know there are many between us and them, our government & theirs, but not in this, That the Tribes are assembled and come up to one place; Nor in this, That they come up first to give thanks to God, before they possess the seat of judgement; Nor in this much, that there is a Session, a Convocation for Religion, aswell as Parliament for State. But to leave them, and come to our own.  
This great Council of the Kingdom, this Congregation is never received to meeting, but about the Pillars of the State, the Laws, and the Government. That by the Laws there might be judgement according to right; and by the Government the Pillars may both bear and be borne. I say bear, and be borne. For though in the text it be, I bear up the Pillars. That is, I at all times; and I in some cases, where none can but I; and I when all forsake save I; yet that is not so to be taken, as if the people were not bound to bear up the Pillars, aswell as the Pillars them. No, for there's no question but they are bound, and strictly bound too, Rom. 13. And certain it is no State can 
Rom. 13. 6, 7.  flourish, if there be not mutual support between the Earth and the Pillars: if it fail 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, 
Prou. 14. 28.  and his defence is there. And the strength of a People is in the honour and renown of their King: His very name is their shield among the Nations; and they must make account to bear, if they will be borne. And this is read in the very Dictates of Nature for government. For no man euer saw a building of State, but the Pillars which bear up it, are borne by the Earth.  
Now God and the King do both receive this Congregation, and in fitness of time, and yet with a difference too. For the King receives the Congregation to consult, and a duise with it; but God receives it, to direct, and to bless it. And God with his blessing is never wanting to us at these and the like times, if we be not wanting to Him, and ourselves.  
And thus you have seen in what state the kingdom of Israel was in David's time; and how easy it is for any kingdom to be in the like; in a melting, and a dissolving estate. You have likewise seen what Remedy was then, and what Prevention is now to be thought of against this melting.  
This both Remedy, and Prevention consists especially in impartial distribution of justice to the people; and in God's gracious and powerful supporting of the pillars of the State. The time for this never so fit, as when the Congregation is received by the King to consultation, and by God to blessing.  
It is not much which I have more to say. The Congregation is now ready to be received. The very Receiving it joins it with the fitness of opportunity. For it is the King's opportunity to bless his people with justice and judgement; and it is God's opportunity to bear up both King and Peers, both greater, and lesser pillars of the State. My text delivers a promise of both. For'tis David's speech for himself, and for God. I'll do both, saith God, and I, saith the King.  
Now you may not distrust this promise on either side; neither on Gods, nor David's. Not on God's side. For that is Infidelity. Nor on the Kings. For what hath he done that can cause misbelief? or what hath he not done, and that above his years, that may not merit, and challenge belief of all?  
And for the comfort of this Kingdom, and all that dwell therein, the service of the day, which was first designed for this business, seems to me to prophesy, that another Hezekiah, a wise, and a religious King hath begun his Reign. For the first Lesson appointed in the Church for Evening Prayer that day, is 4. Reg. 18. which begins the story of Hezekiah. Hezekiah was twenty 
4. Reg, 18. 2.  five years old when he began to reign. There's his age. What did he when he came first into the Throne? Why one of his first works was, He gathered the 
2. Chro. 29. 20.  Princes of the City (there was the receiving of the Congregation) and so went up to the house of the Lord. After this, what was the course of his life? It follows; He clave to the Lord, and departed not from him. (And I hope I may make a prophecy 
4. Reg. 18. 5.  of that which follows.) So that there was none like him among the kings of judah, neither were there any such before him. And thus is our Hezekiah come this day to receive this great Congregation in the Name of the Lord.  
Let us therefore end with Prayer unto God. That he would bless both the King and the State. That this Kingdom may never be Terra liquefacta, like molten and dissolved Earth. That if at any time for our sins it begin to melt, and wash away, the remedy may be forth with applied. That justice and judgement may be given according to right. That the pillars of the Earth may be borne up; the inferior 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 convenient time. That God would make fit the time, and then give the King and the State, and this great Council all wisdom to lay hold of it. That this great Congregation may be in the fitness of time. That God would be pleased to receive and bless it. That the King will be pleased to receive and grace it. That it will be pleased to receive the King, according to his desert, and their duty, with love, honour, and necessary supplies. That so he may bear up this Kingdom, and the honour of it with comfort; and be a strong and a lasting pillar, to support both it and us, in the true worship of God, and all inferior blessings. That he may dwell before God for ever; and that God would 
Psal. 61. 7.  prepare his loving mercy and faithfulness, that they may preserve him. That all the blessings of Grace may attend him and this Congregation in this life; and all the blessings of Glory crown both Him and us in the life to come. And this Christ for his infinite mercy grant unto us: To whom, etc.  
FINIS.