SEVEN SERMONS PREACHED Upon several occasions BY The Right Reverend and Learned Father in God, WILLIAM LAUD, Late Archbishop of CANTERBURY, etc. LONDON, Printed for R. Lowndes, at the White Lion in S. Paul's Churchyard. MDCLI. The several Texts of Scripture on which the learned Author grounded the enlargement of his Meditations. SERM. I. PSAL. 122. 6, 7. 6. Pray for the Peace of Jerusalem; let them prosper that love thee. 7. Peace be within thy walls, and prosperity within thy Palaces. p. 1. SERM. II. PSAL. 21. 6, 7. For thou hast set him as Blessings for ever: thou hast made him glad with the joy of thy countenance. Because the King trusteth in the Lord: and in the mercy of the most High he shall not miscarry. p. 47 SERM. III. PSAL. 122. 3, 4, 5. Jerusalem is builded as a City that is at unity in itself, (or, compacted together.) For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the Name of the Lord. For there are the Seats (or the Thrones) of Judgement; even the Thrones of the house of David. 95 SERM. IV. PSAL. 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. p. 145. SERM. V. PSAL. 74. 22. Arise, O God, (plead, or) maintain thine own Cause: Remember how the foolish man (reproacheth, or) blasphemeth thee daily. p. 191. SERM. VI EPHES. 4. 3. Endeavouring to keep the Unity of the Spirit, in the bond of peace. 241. SERM. VII. PSAL. 72. 1. Give the King thy Judgements, O God, And thy Righteousness unto the Kings Son. p. 287. SERM. I. Preached before His Majesty, on Tuesday the 19 of June, at Wansted, Anno 1621. PSAL. 122. 6, 7. 6. Pray for the peace of Jerusalem; let them prosper that love thee. 7. Peace be within thy walls, and prosperity within thy Palaces. THe Ark of the Lord was brought out of the house of Obededom the Gittite, with music and great joy, into Jerusalem, and there placed, 2 Reg. 6. 2 Reg. 6. 17 The learned are of opinion, that David composed this Psalm, and delivered it to be sung at this solemnity. Before this, the Ark was in Gibeah, 2 Reg. 6. 2, 3. a high place in the City Baalah of Judah, 2 Reg. 6. otherwise called Kiriathjearim, Josh. 15. 9 Josh. 15. 9 But now the presence of it made the City of David, Domicilium religionis, the house of Religion, as well as Regni, of the Kingdom. It is Domus Dei, the house of Religion, God's house, Ver. 1. 9 ver. 1. and the last of this Psalm. And it is the house of the Kingdom too: Ver. 5. for there is the seat of Judgement, and there is the house of David, ver. 5. And it is fit, very fit it should be so; The Court, and the great Temple of God's service together; That God, and the King may be neighbours: That as God is always near to preserve the King, so the King might be near to serve God: and God and the King cannot meet in jerusalem without a solemnity. Now this Psalm was not fitted by David for the people only, when the Ark was brought to, and placed in, Jerusalem: but also for their coming at their solemn feasts to jerusalem, to which they were bound thrice a year by the Law, Ex. 23. 17. Exod. 23. For then (some think) they sung this Psalm, either in their journey as they came up; or else on the steps as they ascended to the Temple: So the coming to the Temple was always with joy; And they were glad when the solemnity came. At this joy the Psalm begins: I was glad when they said unto me, We will go into the House of the Lord. Glad they were, but no vanity in the mirth. For as they went up with joy, Ver. 1. ver. 1. so did they with prayer here at the 7. Ver. 7. And the prayer is for the peace of Jerusalem. Why, but in David's time the Temple was not built; and how then this Psalm composed by him for this solemnity? Yes, well enough: for though the Temple was not then built, yet the Tabernacle was then up, 2. Reg. 6. 17. 2. Reg. 6. according to which pattern the Temple was to be built. So all the service was there: and therefore the solemnity too. Beside, the eye of the Prophet was clear, and saw things farther off, than the present. For first it is evident, Qui non videbat, praevidebat: David that saw not the Temple built, foresaw it was to be built by his Son, 2. Reg. 7 13. 2. Reg. 7. And so fitted the Psalm both to a present Tabernacle, and a future Temple. And it is not improbable, but that he saw farther; or if he did not, the Spirit of God did; and so fitted his pen, that the same Psalm might serve the Jews at their return from Babylon, to re-edify the ruins of both City and Temple: For then the people assembled as one man to Jerusalem, Esra. 3. 1, 2 and kept their wont ceremonies, Esra. 3. Nay, I make no question but that he saw farther yet. For what should hinder the Prophet, but that he might look quite thorough the Temple, which was but the figure, or shadow, and so see Christ, his Church, and Kingdom at the end of it? So the Psalm goes on for both Jew, and Christian; Temple, and Church; that ye, as well as they, might pray for the peace of Jerusalem, and that they may prosper that love it. The words contain two things; an Exhortation both to Princes and People, to pray for the peace of Jerusalem; and the Prophets own prayer for it, Let them prosper that love thee: Peace be within thy walls, and prosperity within thy Palaces. In the Exhortation to both Princes and People, that they pray for the Peace of Jerusalem, I shall observe three particulars. The Body, for which he would have us careful; that is, Jerusalem. The Action by which we should express our love to it, Our care of it; that is, Prayer. And the Blessing which our Prayers should entreat for it; and that is, Peace. First then, here is the Body, for which, and all the members of it, he would have them pray, and that is, Jerusalem. Now Jerusalem was at this time (as I told you) made Domus religionis & regni, God's House, and the Kings. And so it stands not here for the City and the State only, (as many of the Ancient name the City only) nor for the Temple and the Church only: S. Hierom. Basil. Theod. Hilar. Arnob. Euthym. Ibid. but jointly for both. For both: Therefore when you sit down to consult, you must not forget the Church; And when we kneel down to pray, we must not forget the State: both are but one Jerusalem. There are some in all ages, (too many in this) which are content to be for the State, because the livelihood both of them and theirs depends upon it: but it is no matter for the Church, they can live without that. And there are some, which are all, at least in their outcry, for the Church: as if Templum Domini, the Church, the Church, might swallow up Kingdoms, & State-affairs. But there is no Religion in the one; And neither that, nor Civil Wisdom in the other. Both then were commended to the Jews, and both are to us; And both under one name, Jerusalem. One name, and good reason for it. First, because the chief house of the Commonwealth, the King's house; and the chief house of God's service, the Temple; were both in one Jerusalem. And secondly, because they are as near in nature, as in place: For both Commonwealth, and Church are collective bodies, made up of many into one; And both so near allied, that the one, the Church, can never subsist but in the other, the Commonwealth; Nay so near, that the same men, which in a temporal respect make the Commonwealth, do in a spiritual make the Church: so one name of the mother City serves both, that are joined up into one. Now though in nature the Commonwealth go first; first men, before religious and faithful men; and the Church can have no being but in the Commonwealth: Yet in grace the Church goes first; religious and godly men, better than men; and the Commonwealth can have no blessed and happy being, but by the Church. For true Religion ever blesses a State: provided that they which profess it, do not in their lives dishonour both God, and it. And it blesses the State, (among other) two ways. One by putting a restraint upon the audaciousness of evil. And this the wise men among the Heathen saw: L. 2. Nat. Q●. 42. For Seneca tells us, that this placing of an armed Revenger, God, over the head of impious men, (which is an acknowledgement of Religion) is a great restraint, because against him, Nemo sibi satis potens videtur, no man can think himself able enough, either to shun, or resist. The other way by which it blesses the State, is by procuring Gods blessings upon it. Psa. 68 32. So it is, Psal. 68 32. Sing unto God, O ye kingdoms of the earth; there is exercise of Religion: And then it follows, & ver. 35. ver. 35. God will give strength and power unto his people; there is the blessing. And it is plain in my Text: for here prayer is to obtain blessing for Jerusalem, for the State. But it is expressly said to be propter domum Domini, for the House of God's sake, Ver. 9 ver. 9 Now I would all States would remember this; that they have a restraint from evil by, and a blessing for, Religion: It would make me hope, that yet at last, Religion should be honoured for itself, and not for pretences. Secondly, we are come from Jerusalem, the Body, as it comprehends both State and Church, to that which the Prophet would have us do for it. That is, Prayer. Pray for Jerusalem. Pray for it. Why, but is that all? Can a State be managed, or a Church governed, only by Prayer? No: the Prophet means not so. You must seek, and endeavour the good of both, as well as pray for the good of both. And this is in my Text too: For the word in the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ask and inquire after the good of Jerusalem; labour it. And yet, it is often read in Scripture for Orate, pray for it. Both then. And the Fathers bear witness to both, in this place. S. Hierom. Aug. Hilar. Prosp. ibid. For S. Hierome, Angust. Hilar. and Prosp. are for the proper sense of the word, Quaerite, seek it, S. Basil. Theod. etc. ibid. follow it. Saint Basil, Theod. and most of the latter Divines, are for the borrowed sense, Orate, pray for it. And surely God would have the great Ministers of State, and the provident Governors of the Church, do both; seek, inquire, consult, do all good to both: And yet when they have done all, he would have them pray too. And there is good reason for this; for nothing more needful for Jerusalem, for State and Church, than Prayer. For the State nceessary. For God is Precedent of all Counsels of State; and shall he not be so much as called to Counsel, and desired to sit? And for the Church necessary too. For the Son of God, Christ Jesus, is Head of the Church; and can the Body do any thing well, if the Head direct it not? And yet of the two, the Church hath most need to be prayed for: And that both because the consultations of the Church have more immediate reference to God; And because the Enmity of the world is more set against the Church, for God. And while Christ tells Saint Peter that the gates of hell shall not prevail against the Church, Math. 16. Mat. 16. 18 He insinuates withal, that those open gates, gape not wider for any thing, than for it: therefore prayer for the Church very necessary. And certainly, so much danger over it, and so little prayer for it, agree not. Now Rogate, pray for Jerusalem reacheth every man in particular; and all men when they are assembled together: For what can a Senate consult upon orderly, or determine providently, if God be not called into the Assembly? If there be not Deus stat, God standeth in the congregation of Princes? Psal. 82. 1. Psal. 82. And such a superior cannot be called into the Assembly mannerly, but by Prayer. Nay, solemn State-Assemblies, (because if they err, they err not lightly) have greatest need of Prayer, both in, and for them. Hence is that ancient Christian custom, that Parliaments assemble not for the State; Counsels meet not for the Church; but they begin both the first day's work, and every day's work with Prayer. And the Heathen which knew not the true God, knew that this duty was owing to the true God, to pray unto him most solemnly, in their greatest consultations; and therefore Caesar being to enter the Senate, sacrificed first: L. 2. Bell. Civil. p. 100▪ And Appian speaks of that Act, as of a thing of custom. And it cannot be thought they did sacrifice without prayer: Since Litare which is to appease by Sacrifice, is to please by prayer too. But I leave them. My Text is more ancient, and more full than their practice: For here vers. 5. the Tribes are no sooner gone up to the seats of Judgement, Ver. 5. to the house of David, but they are followed close by my Text, that they pray for Jerusalem: So prayer the first work, and consultation after. And doubtless the Spirit of God sees Prayer wonderful necessary for Jerusalem, that he makes that, as it were, the door of entrance, both into the Seats of Judgement among men, and the places of divine worship, and Adoration of God. We have done with the Action, Prayer. Thirdly then, here is the Blessing which we are to beg and desire at God's hands for Jerusalem, for both the State, and the Church: and that (if you will believe the Prophet) is Peace. Peace is one of the greatest temporal blessings, which a State, or a Church can receive: For where God himself describes the excellency of government, he describes it by Peace, Esa. 37. 12 Esa. 37. The work of Justice shall be Peace; And my people shall dwell in the Tabernacles of peace. I will not load you with a long discourse of Peace, and the benefits it brings. It hath the same fate, that some other of God's blessings have, It is better known by want, than use; and thought most worth the having, by them that have it not. Look therefore not upon yourselves in peace, but upon a State in blood, upon a Church in persecution; Ask them which are divided by the sword, which are roasting at the flame, conceive your case theirs, That is the touchstone which deceives not, Then tell me whether it be not good counsel, Rogare pacem, to pray for the Peace of both. And I do ill to call it barely Peace; Our Prophet calls it the blessing of Peace, Psalm. 29. Psal. 29. 10 And doubtless it is to teach the world, that all earthly benefits are, as it were, unblessed, till Peace be upon them: for till then, no enjoying of any. Now Rogate pacem, pray for the peace of Jerusalem, seems but a plain and a naked Exhortation for Peace. I must find more in it then so, and yet offer my Text no violence, nor be busy with any thing above me, or out of my profession. Observe then; When David made this Exhortation to pray for Peace, it was Tempus Pacis, A time of Peace; For he composed the Psalm when he carried the Ark to Jerusalem, and before that, he had smote the Philistims twice, and made all at peace, 2. Reg. 5. 2 Sam. 5. A time of Peace? Why then a man should think there is least need to pray for it. Yea but the Prophet thinks not so. He was pleased the State and Church under him should enjoy God's benefits longer; And therefore calls for, not Peace, which they had, but continuance of Peace, which they could not tell how long they might hold; To give thanks to God for the peace he had given, ver. 4. Ver. 4. and to pray for the continuance of it, ver. 6. Ver. 6. And certainly it is one great degree of unworthiness of a blessing, to grow weary of it. Why, but there is a time for War, as well as for Peace, is there not? Eccles. 3. 8 Yes, there is, Eccles. 3. And this time is in God to fit, I make Peace, Esa. 45. 7. and create evil, Esa. 45. And in the King to denounce and proclaim. But it is not Dies Belli, the day of war itself that can make void this duty Rogandi pacem, of praying for Peace: For since the eye of nature could see, that the end of all just war, is, but that men may live in a more just and safe Peace, This Rogate pacem, pray for Peace, must be in the heart, even when the sword is in the hand. I will not meddle with the State: but there are many times, in which God will punish and afflict his Church, And may we then Rogare pacem, pray Peace for it? Yes, we may, nay, we must, even then pray for Peace, when his will is not to give it. For first, so much of his will as is revealed, is here expressed to pray for Peace; And that is a sufficient warrant to us, even against that of his will which is not revealed, so long till he reveal it: For the will of God binds us no longer, nor no farther to Action, than it is revealed; The secret things belong to the Lord our God, but the things revealed, belong to us, and our children, that we may do them, Deut. 29. Deut. 29. 29. And again, Saint Augustine disputes it at large, that a man may, Enchir. c. 101. etiam voluntate bona, with a will that is good, will that which God will not. And whatsoever he may will voluntate bona, with a good will, that he may pray for; so he submit to his will, and rest when his will appears. Besides, who knows (so long as the secret of his will is to himself) whether it be any more than Rogate pacem, pray for Peace, and have it? For many times that which God will not give without prayer, he will give with it. And then the cause of Non pax, is non rogant; no peace, because not prayed for: And in that case, the State and Church have not more misery, in that there is not Peace, than they have sin, in that they might have had Peace for ask, and would not pray for it. Now this rule varies not, We are never to neglect that which God hath revealed (which here in our case is to pray for Peace) upon any presumption of that which remains secret. Therefore the objection of the Puritan against our Church Litany, in which we pray to be delivered from Famine, and from Battle; And against the prayer which follows it, that we may be hurt by no persecution; as if it were an unlawful prayer, because it is sometimes Gods will to punish and afflict his Church; is as ignorant as themselves: For in the old Testament, here is David's call upon us, Rogare pacem, to pray for Peace; And in the new there is Saint Paul's charge, to pray that we may lead a quiet and peaceable life, 1 Tim. 2. 1 Tim. 2. 2 And hath the Church of England such ill luck, that it cannot do as David and Saint Paul bids it, but it must anger the Puritan? Again, while you follow the Prophet's exhortation, and pray for Peace, every kind of false worldly peace will not serve the turn. For as Christ was at Pacem do vobis, sed meam; Peace, but it is My peace that I give unto you, Joh. 14. 27. S. John 14. So David, the type of Christ, would have you pray for Peace, but His peace for Jerusalem. And in this relation, the words are general; Rogate, pray for the peace of jerusalem, of the whole State, of the whole Church: It must not be broken in any corner of jerusalem, if it may be preserved. A sedition, or a schism in a corner, in a Conventicle, (which is the place where they are usually hatched) will fire all if it be suffered. For the State, none doubts this, and it is as true for the Church. But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. 18. Rom. 12. will help all; Have peace with all men (saith the Apostle) but it follows, si possibile, if it be possible; and Quantum in vobis, as much as lies in you. When we therefore pray for peace with all men, and cannot get it; Heathenism, and Turkism, and Judaisme, and Heresy, and Superstition, and Schism, will not repent, and come in; we are quit by si possibile, if we do what is possible for their conversion. And again, when any of these that have changed the truth of God into a lie, would have us come over and make peace with them, we are quit, though we do it not, by quantum in nobis, as much as lies in us. For God hath not left it in our power, to be at peace against his truth: And therefore here is never a rogate, no Counsel to pray for that. Indeed peace against truth is not Pax Jerusalem, a peace fit for the Church. The Church of Rome challengeth us for breach of this peace in our separation from them: But we say, and justly, the breach was theirs, by their separation not only from disputable, but from evident truth. Nor are we fallers out of the Church, but they fallers off from verity. Let them return to primitive truth, and our quarrel is ended. In the mean time it is possibile, & in nobis, both possible, and in us, to pray, that God would in his time, fill the Church with truth first, and then with peace. Now rogate pacem, pray for peace, is a very full circumstance in the Text; I cannot leave it yet: For when I consider that he that calls so earnestly for peace, is David, it fills me with wonder. For David was a swordman with a witness. One of the greatest warriors that ever was, 2 Sam. 7. 2. Reg. 7. 9 and most victorious. Nay, though God had anointed him before to the Kingdom; yet the means which first made him known to Saul, and afterwards famous in Israel, was first his conquest of Goliath, 1. Reg. 17. 1. Reg. 17. and then his sword against the Philistims. Therefore if David be come in upon rogate pacem, pray for Peace; it cannot be accounted only the Gowne-mans', or the weak man's prayer; but it is the wise, and the stout man's too: for David was both. And certainly it is not cowardice to pray for peace, nor courage to call for troubles. That is the spirit of David, that can sing before the Ark of God, rogate pacem pray for peace. But if the Philistims will disturb God's peace, and his, then, and not before, he will die them in their own blood. And Rogate pacem, pray for peace, looks yet another way upon David's person. For at the first, David was King only over the Tribe of Judah, where he reigned seven years, and six months, 2. Reg. 5. 5 2 Sam. 5. The other eleven Tribes followed Ishbosheth the son of Saul, 2. Reg. 2. 2 Sam. 2. But he did not compose this Psalm, till the carrying of the Ark to Jerusalem, at which time he was King over all, both Israel, and Judah. So Rogate pacem, pray for peace, was not David's counsel only, when his Territories were less, Judah and Hebron; but after the great access of the eleven Tribes too; when he was strong; when God had divided his enemies before him, even as water is divided asunder: as himself praiseth God and confesseth, 2. Reg. 5. 20. 2 Sam. 5. And therefore either Davids example is not worth the following, or else, a King in honour, and a King in plenty, and a King that hath added Jerusalem to Hebron, eleven Tribes to one, may make it his high honour Rogare pacem Jerusalem, to pray to God, and persuade with men, for the peace of Christendom. And David had good reason to be at Rogate pacem, pray for peace: For though he scarce took any war in hand, but with God's approbation, and against God's enemies; yet we find, 1 Chron. 22. 1 Chron. 22. 8. that his Battles and his Blood were the cause, why God would not suffer him to build his Temple. He might sing before the Ark; he might serve him in the Tabernacle; but no Temple would he have built by hands in blood. Solomon's hands, Hands of peace must do that. What is the reason? What? Why it may be it is, because when the blood and spirits of a man are heated, be the War never so just, yet (to say no more) aliquid humani intervenit, some heated passion strikes where, and as, it should not; S. Jaco. 1. 20. And (as Saint James hath it) The wrath of man doth not accomplish the righteousness of God: Appian. L. 2. B●l Civi. p. 504. And the Historian tells us they are not a few that are guilty to themselves, parum innocenter exactae militiae. Again, I cannot be so unthankful to God and my Text, but that I must fit one circumstance more to Rogate pacem, pray for peace. And it is, Pray for it this day: Why this day? Why? Why David brought up the Ark with this Psalm, and would have built the Temple; But God's answer) to him was, No; But behold, a son is borne unto thee, which shall be a man of peace▪ for I will give him rest from all his enemies round about, therefore his name is Solomon, and I will send peace and quietness upon Israel in his days, 1 Chron. 22. 1 Chron. 22. 9 And had not David then great reason to call upon his people, even all of all sorts to pray for that Peace, which God would give by Solomon? And surely we have a Jerusalem, a State, and a Church to pray for, as well as they; And this day was our Solomon, the very Peace of our Jerusalem borne; And though he were not borne among us, yet he was borne to us, and for the good and welfare of both State and Church: And can ye do other than Rogare pacem, pray for peace, in the day, nay Nativity, the very birthday of both Peace, and the Peacemaker? Certainly so unnatural to your Prince, so unthankful to God you cannot be. I will lead you the way to pray for Him, his Honour, and his Peace; That this day may return often, and crown many and happy, and blessed years upon him. I had now done with Rogate pacem, pray for peace, but that Jerusalem is come again in my way. But it is a strange Jerusalem. Not the old one, which is literal in my Text, for which David would have prayers; nor that which succeeded it, Jerusalem of jew and Gentile converted, for which we must pray: But a jerusalem of gold and precious stones, Apoc. 21. 2. 10. G. de voca. Judae. pag. 44. (as is described, Apoc. 21.) which shall be bnilt for them again upon earth in greater gloy than ever it was. And this Jerusalem upon earth, is that which is called the Heavenly Jerusalem, Heb. 12. 22. And the new Jerusalem, Pag. 66. and 79. Apoc. 21. 2, 10. So it is not now sufficient that the Jews shall be (in God's good time) converted to the faith of Christ, as the Apostle delivers it▪ Rom. 11. Rom. 11. But these converted Jews must meet out of all Nations: Posit. 7. pag. 2. the ten Tribes, as well as the rest, and become a distinct, and a most flourisbing Nation again in Jerusalem. Posit. 44. & 49. And all the Kings of the Gentiles shall do homage to their King. Good God, what a fine people have we here? Men in the Moon. I will not trouble you with any long discourse, wherein this error with, or parts from the Chiliasts; nor is it worth any settled confutation; Only I cannot desire you Rogare pacem, to pray for any peace to this Jerusalem. It was an old error of the Jews, (which denied Christ come) that when their Messias did come, they should have a most glorious temporal Kingdom, and who but they? I cannot say the Author of this vanity denies Christ come, God forbid; But this I must say, that many places of the old Testament, which concern the Resurrection from the dead, and which look upon Christ in his first or second coming, are impiously applied to this return of the Jews, which (saith he) is to them as a Resurrection from the dead. And this exquisite Arithmetician, beside the first coming of Christ in the flesh, and his second to Judgement, (which are all the personal comings of Christ that ever the Scripture revealed, Pag. 48. or the Church knew) hath found out a Third, between One and Two, namely, his coming to this conversion of the Jews. But see a little: I will not be long a passing. Shall jerusalem be built again after this eversion by the Romans? The Prophet Esay saith no, Esa. 25. 2. Esa. 25. But this (saith our Author) is not meant of jerusalem, Pag. 105. but of her enemies. Yes, it is meant of jerusalem, as well as other Cities; as appears, Ver. 6, 7. ver. 6, 7. and is confirmed by Saint Hierome, S. Hierom. & Genev. and some Modern Divines. And suppose the place were doubtful, Annot. whether meant of jerusalem or not, Ibid. yet that other is unavoidable, Jer. 19 11. jer. 19 11. I will break this City and this people, as one breaks a potter's vessel, that cannot be made whole again. Well: But this new-built jerusalem must be the Heavenly, and the new. Yea, but it is against the received judgement of the Church, that these places should be understood of any Church upon earth only, whether jew, or Gentile, or both. And apparent it is, that there are some circumstances in Apoc. 21. Apoc. 21. which cannot possibly be applied to any Church on earth only; Which made S. Ambrose profess, L. 3. de Virginibus. that this Exposition is against Scripture. And suppose they may be meant of a Militant Church only; 〈◊〉 what should lead us to see this conversion of the jews there, I see not. For the Ten Tribes coming in to the rest, the good man should do well to tell us first; Where those ten Tribes have been ever since before the Baylonish Captivity, or point out the Story that says they remained a distinct people. No: they degenerated, and lived mixed with other Nations that captived them, till not only their Tribes were confounded, but their name also utterly lost, for almost two thousand years since; And yet now forsooth we shall see them abroad again. It is strange we should not know our friends all this while. Pag. 56. & 75. For within these seventy four years, they shall have quite rooted out both the Pope and the Turk, our two great Enemies; And shall begin to make both of them stagger within less than these thirty years. I cannot tell here whether it be Balaam that prophesieth, or the Beast he rod on. As for the Kings of the Gentiles, that they shall serve this King of jerusalem, you need not believe that till you see it. If Christ be King there, I make no question, but the Kings of the Gentiles will easily submit to him: But if it be any other, they have reason to hold their own. And it seems it is not well resolved yet, who shall be King; For pag. 56. and 102. Pag. 56. & 102. The Author tells us, Christ shall be King there, And pag. 163. Pag. 163. he unthrones Christ again, and assures us One shall be King, whom the jews shall set up among themselves. I will follow this vanity no further; Only do you not think the Papists will triumph, that such monstrous opinions are hatched among us? Sure they will; yet they have little reason here: For two of their learned Jesuits are of opinion, Sal. To. 4. (they are Salmer: Tract. 37. Lorin. in Act. 1. 6. and Lori:) that the Apostles did not sin, when lead with the error of the jews, they thought Christ's Kingdom should be temporal, Act. 1. 6. Act. 1. 6. which is the ground of all this vanity. And Tullius Crispoldus, one of theirs, left notes behind him (which are yet in Manuscript in the Library at Milan) which agree in all things almost with this present folly. Lorin. in Act. 1. 6. So whatsoever is amiss in this jewish dream, the Primogenitus, the first borne of it, after the jew, is theirs. Only herein their care outgoes ours; They keep the Frenzy locked up, and we publish it in Print. I will leave these men to out-dreame the Jews, And hasten to, and thorough the second general part of the Text, which is the Prophets own prayer for Jerusalem: In which the circumstances are six. First then, whether you read the Text with Saint Hierome, S. Hierom. and the Geneva Translation, (Let them prosper that love thee) and so make it a Prayer, Ar. Mon. Trem. Or with Ar. Mon. Tremel. and the last Translation, (They shall prosper that love thee,) and so make it a Reason, full of promise, to induce us to pray for it; It is not much material. It seems both may stand, and I will not make my Text narrower than it is. Take the words than first as a Motive. Pray for the peace of Jerusalem: for there is great reason you should do so. For They shall prosper that pray for it. So the Argument is drawn from prosperity; & prosperity is a reason that is very potent with men in all things else: why then should it not be prevailing in this, to make men pray both for the State, and for the Church? But shall men prosper that do so indeed? Yes: you have no probable cause to distrust it; The words are, They shall prosper. And if you take them for an earthly promise, you have a King's word for it; If for a spiritual, you have a Prophet's word for it. Would you have any man testify that hath had experience? You have David's word for it: And he had often trial in himself, that God made him prosper for his prayers sake, and his love to that State and Church. And since you cannot distrust a King, a Prophet, a man of experience; be sure to pray for the peace of Jerusalem, if it be but that yourselves may prosper. Take the words next as a Prayer; Pray for the Peace of Jerusalem: For there is great example to move you to do so. For the Kingly Prophet goes before you; he asks no more of you, than he doth himself. He would have you pray for Jerusalem, and so doth he: Let them prosper that love it. The Prophet is not of their humour, that care not what burdens they bind upon other men's shoulders, so themselves may escape the load. No, he prays too; And no marvel: Serm. 1. de jeju. 10. Men. For (as Saint Leo observes) Prayer is one, and the first, of the three things, which do most properly belong to all religious actions. He prays then, and in his prayer this is remarkable, Prius orat pro orantibus pro Jerusalem, He prays for them that pray for jerusalem, before he prays for jerusalem itself. First, Let them prosper that love jerusalem, ver. 6. Ver. 6. And then, Peace be within the walls of it, Ver. 7. v. 7. And there is a great deal of spiritual wisdom in this too: For while his prayer strengthens them that pray for jerusalem, both his, and their prayers meet, and go stronger to God, than if any (be it David) prayed for it alone. Epist. 7. ad Smyrnen. And therefore Ignatius tells his people at Smyrna, that their prayers reached as far as Antioch, (who no doubt prayed for itself too) and these joined prayers obtained peace for that Church. Secondly, as David prays, as well as he would have others pray: so prays he also for the self same thing, for which he exhorts others to pray; That is, for peace. Peace be within thee. And it is an argument that his exhortation came heartily from him, because he falls to it so close himself. And it is an excellent thing full of honour to God and themselves, when Rex & Propheta, the King, and the Prophet, go first in prayer for the States and the Church's peace. Now he prays not for the peace of it alone, but for that which follows peace, the prosperity of it too. He well knew, that God hath pleasure in the prosperity of his servants. Nor doth he so pray for the temporal peace of the State, as that he forgets the spiritual peace of the Church. Nor doth he so pray for the external peace of either, but that he prefers the inward, and soul-peace of both. Not peace without virtue: for that is but a painted peace; S. Hilar. Ibid. and therefore Saint Hil. will have them together. Peace and Virtue Connexa sibi sunt, must be knit together in Jerusalem: For Virtue is the strength and preservative of Peace; And wheresoever Virtue is not, there Peace will be the first that will abuse itself. Not Peace without Faith: For that is but a profane Peace; S. Hierom. Ibid. and therefore Saint Hierom tells us, it is Dominus Christus, our Lord Christ, that is the true Peace of both State and Church. As if he so long before had foreseen and prayed for (in these words, Peace be within thee) the coming of the Messiah. And foresee it (no question) he did. And I will not deny, but that he prayed for it: since neither jerusalem's peace could, nor our peace can, be firm without him. But then if you ask me why so many States, and Churches, are divided for, and about Christ, and so not at peace; the cause I must tell you, is the sin of men: They divide and tear Christ first, and then what wonder if they be divided about him? Thirdly, here is his prayer for peace and prosperity for Jerusalem, for the State, for the Church: but whereabouts would he have these excellent blessings seated? Where? Why every where, but especially in Muris & Palatiis, about the Wall and the Palace. And they are excellently fitted. He would have them spread all over Jerusalem; But Loca Dominii, the places of their exaltation, are these in my Text, the Wall, and the Palace: For Peace that keeps at the wall, and so works inward, to calm the City; But the child of peace, Prosperity, that is borne after in the Palace, and comes outward, to enrich to the very Wall. The strength of a City is in the Walls. In Walls that are fenced and fortified with Turrets, (as Euthymius renders it:) Euthym. Ibid. therefore if a tempest of war beat upon the walls of it, possess the strength of it, there cannot be peace. Therefore the Prayer is fit: Sat pax in muris, peace be within the walls. And David's prayer is as full as fit: For the Church hath the same walls, that the State hath. It is in my Text. For it is in Muris Jerusalem, in the walls of Jerusalem, and the Temple stood within it. And by reason of the knot which God himself hath knit between the bodies, (which is, that the same men, which in respect of one Allegiance make the Commonwealth, do in respect of one Faith, make the Church) the walls of the State cannot be broken, but the Church suffers with it; nor the walls and fences of the Church trampled upon, but the State must be corrupted by it: therefore the Prayer is full; that Peace may sit upon the Walls, that Prosperity may fill all that is within them. Now neither the Walls of the State, nor the Walls of the Church, can keep or defend themselves, or that which they compass; There must be Men, and they must keep both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Walles. And among these, all are not bound to equal care in preserving the Peace. Nihil firmius, aut utilius, aut celsius, Turribus. But as the greatest strength of the dead Walls is in Turribus, in the Towers and Bulwarks; so the greatest care in the living Walls lies in Turribus, S. Hilar. Ibid. in the Towers too; upon those that are eminent in State and Church. S. Hierom. Ibid. Now S. Hierome tells us plainly, that for the State, the Noble, & the wise, & the Valiant men, they are the Towers. And for the Church, Saint Paul tells us, Gal. 2. 9 the Apostles were the Pillars, S. Chrysost. Gal. 2. And Saint Chrysost. that the Priests are Muri Ecclesiae, Hom. 10. in S. Mat. the Walls of the Church. Here therefore the Prayer must go home; david's did; Peace be in these walls too: For if these shall shake upon their foundations; If these knock one against another; there can be no firm Peace in either Body. A wall-palsie is ever dangerous. Fourthly, when there is Peace in Muris & Palatiis, in the Wall and the Palace, stays either the Prayer for it, or the benefit of it, there? No sure; The benefit stays not: For the Peace of the Wall and the Palace, is very diffusive; All jerusalem is the better for it presently. Not the meanest in the body of the State, not the lowest in the Body of the Church, but they are the better, or may be, for this Peace. And it is employed in the Text: For in Palatiis, in the Palaces, names indeed the King's house, but under that greater, comprehends the less. S. Hierom. Ibid. And S. Hierome expresseth it so, and reads in Domibus, prosperity in the Houses: For the houses of Subjects cannot be empty of Peace, when the Palace of the King is full. This for the Benefit; and Peace is no niggard of itself. Then the rule is; Where the benefit goes on and multiplies, there must not be a stop in the prayer; that must go on too, as david's did; Peace be within the walls. Fiftly, The form of this prayer, Sat pax in muris, Peace be within the walls, and Prosperity within the Palaces, tells us, that Jerusalem had both these. And no doubt can be made, but that Jerusalem, that State, that Church, had both. And to this day as little doubt there is of civil States, muros habent & Palatia, they have both Walls and Palaces. But for the Church, sacrilege (in many places) makes all the haste it can, to frustrate this prayer, that there may be nor Palaces, nor Walls, for Peace, or Plenty, to be in. Doubtless, this ceremonial Church will rise in Judgement against the pillage of Christendom: For the children of that Church left not their Mother without Walls for defence, not without Palaces for honour. Ye see it is plain in my Text. But many Children of the substantial Church, have showed themselves base and unnatural. Palaces? no, Cottages are good enough; As if it were a part of Religion, that Christ and his Priests must have less honour in the substance, than they had in the ceremony. And yet when I consider better, I begin to think it is fit the Priest's house should be mean, where the Church, which is God's House, is let lie so basely: For he that hewed Timber afore out of the thick Trees, was known to bring it to an excellent work; but now they have beaten down all the carved work thereof with Axes and Hammers, Psal. 74. Psal. 74. 5, 6. So that now I doubt we must vary the Prayer, from Sit pax, to Sint muri, not presume to pray, there may be peace and plenty within the Walls, but that the very walls themselves may stand. But yet I will do the People right too. For as many of them are guilty of inexcusable sin, both by cunning and by violent sacrilege: so are too many of us Priests guilty of other as great sins as sacrilege can be; for which, no doubt, we and our possessions lie open to the waste. It must needs be so. For the hand of sacrilege itself, though borne a Thief, could never touch Palatia Ecclesiae, the Palaces of the Church, as long as God kept the wall of it: But while our sins make God out of Peace with the Walls; while he is at Diruam, Esa. 5. 5. I will break the wall thereof, Esay. 5. it is in vain to shift off by humane policies: for the Palaces cannot stand. Sixthly, I may not omit, that while the Prophet prays here, for the State and the Church, and them that pray for both; yet his expression is not, Pro orantibus, but Pro diligentibus; not for them that pray for it, but for them that love it: Let them prosper that love it, and wish it good. Euthym. Ibid. So the prayer (as Euthym observes) did not comprehend the Jews only, but as many of other nations too, as were Diligentes, lovers of Jerusalem. And indeed these two, to love, and to pray for the State, and the Church, make one in my Text: For no man can pray heartily for them, but he that loves them▪ And no man that truly loves them, can abstain from praying for them, and the peace of them. This is certain, neither love, nor prayer, can stand with practising against either; nor with spoil and rapine upon either. Nor is Diligentibus te, that love thee, an idle or an empty specification in the prayer of the King: For as Jerusalem had, so hath every State, and every Church, some false members, whose hearts are nearer the enemy, than Jerusalem. Therefore sit Pax, sed diligentibus, let there be peace, but to them that love thee. But if any man have a false heart to Jerusalem, let him have no portion in the prosperity of it. Thus you see, the Prophet's care is for Jerusalem. For this State and Church he would have you pray. In this prayer he would have you beg for Peace. That which he would have others do, he doth himself, He prays both for jerusalem, and for them that pray for it. That which he also prays for, is peace and prosperity. This peace he would have in the Walls, and this prosperity in the Palaces. From thence he knows it will diffuse itself to meaner houses. Yet it seems by the way, that that ceremonial Church had both Walls and Palaces. And last of all, that this Peace, this Prosperity, might be the reward only Diligentium, of such as love both State and Church. And now there is a little behind. For my Text is an Exhortation, and preacheth itself. Rogate Pacem, pray for the Peace of jerusalem. Pray for it? Why, it seems strange to me that any age should be weary of Peace, or need an exhortation to pray for it, either in Church or Commonwealth. Yet the age in which David lived, was such. For though the instant time of the composure of this Psalm, was a time of Peace; yet it was but a time picked out, in an age that loved not Peace. David tells us so himself a little before my Text, Psal. 100 5. Psal. 120. My soul hath long dwelled among them that are enemies unto Peace: I labour for Peace, but when I speak unto them thereof, thy make them ready to battle. So there he speaks for peace; And in my text he exhorts to pray for Peace; And after that, himself prays for peace: And all this is little enough among them that love not peace. Howbeit take this with you: They bear not the best minds, (Cases of necessity, and honourable safety, always excepted) that desire the waters, either of the Church, or the Commonwealth, should run troubled, that they may have the better fishing. Pat●rc. L. 2. And the Historian sets his brand upon them; Who are they whom peace cannot please? Who? Why? Quibus pessima est, & immodica cupiditas, They whose desires are worse than naught, in their Object, and void of all moderation in their pursuit. This I am sure of, since David at the placing of the Ark, exhorts all sorts of men Rogare pacem, to pray for the peace of jerusalem, he did not intend to leave out the Priest, whom it concerns most to preach peace to the people; neither the Highpriest, nor the rest, but they should be most forward in this duty. This for the Priesthood then. And Christ himself, when he sent out the Seventy to preach, gave them in charge, to begin at every house in which they entered, with Peace. S. Luk. 10. 5. Peace be to this house, S. Luk. 10. And he that preacheth not peace, or labours not for it, must confess one of these two; Namely, that he thinks David was deceived, while he calls to pray for peace; Or that himself is disobedient to his call. Calvin is of opinion, Calv. Ibid. that he which will order his prayers right, must begin, not with himself, but at Dominus Ecclesiae corpus conservet, That the Lord would preserve the Body of his Church. It is just with the Prophet, Peace for jerusalem. For if any man be so addicted to his private, that he neglect the common State, he is void of the sense of piety, and wisheth Peace and happiness to himself in vain. For whoever he be, he must live in the Body of the Commonwealth, and in the Body of the Church; and if their joints be out, and in trouble, how can he hope to live in Peace? This is just as much as if the exterior parts of the body should think they might live healthful, though the stomach be full of sick and swollen humours. To conclude then: God hath blessed this State and Church with many & happy years of Peace and plenty. To have had peace without plenty had been but a secure possession of misery. To have had plenty (if it were possible) without peace, had been a most uncertain possession of that, which men call happiness, without enjoying it. To have had both these, without truth in Religion, and the Church's peace, had been to want the true use of both. Now to be weary of peace, especially peace in Truth, is to slight God that hath given us the blessing. And to abuse peace and plenty to Luxury, and other sins, is to contemn the blessing itself. And there is neither of these, but will call apace for vengeance. My exhortation therefore shall keep even with S. Paul's, 1 Tim. 2. 1. 1 Tim. 2. That prayers and supplications be made, especially for Kings, and for all that are in authority, that under them we may live a quiet, and a peaceable life, in all godliness and honesty. Here S. Paul would have you pray for the King; And in my Text the King would have you pray for the State, and the Church: His peace cannot be without theirs; And your peace cannot be without his. Thus having made my Text my Circle, I am gone round it, and come back to it; and must therefore end in the point where I began: Pray for the peace of jerusalem; Let them prosper that love it: Peace be within the walls of it, and prosperity within the Palaces: That the Peace of God which passeth our understanding here, may not leave us, till it possess us of eternal Peace. And this, Christ for his infinite Merit and Mercy sake grant unto us. To whom with the Father, and the holy Spirit, be ascribed all Might, Majesty, and Dominion, this day, & for evermore. Amen. SERM. II. Preached at Whitehall, on the 24. of March, 1621. being the day of the beginning of His Majesty's most gracious Reign. PSAL. 21. 6, 7. For thou hast set him as Blessings for ever: Or, given him. thou hast made him glad with the joy of thy countenance. Because the King trusteth in the Lord: and in the mercy of the most High he shall not miscarry. Or, not be moved. MY Text begins, where every good man should end; that is, in Blessing. Not an Esau, Gen. 27. 34. but he cries, when the Blessing is gone, Gen. 27. This Psalm is a Thanksgiving for David, for the King. In Thanksgiving, two Blessings; One, in which God blesseth us; and for that we give thanks: The other, by which we bless God; For he that praiseth him, and gives him thanks, is said to bless him, Exod. 18. 10. Exod 18. Now we can no sooner meet blessing in the Text, but we presently find two Authors of it, God and the King: For there is God Blessing the King; and the King Blessing the people. And a King is every way in the Text: For David the King set the Psalm for the People; and the People, they sing the Psalm rejoicing for the King; And all this is, Vers. 1. that the King may rejoice in thy strength, O Lord, v. 1. And when this Psalm is sung in Harmony, between the King and the People, than there is Blessing. This Psalm was sung in jerusalem; But the Music of it is as good in the Church of Christ, as in their Temple. Nor did the spirit of Prophecy in David, so fit this Psalm to him, S. Hierom. as that it should Honour none but himself: S. August. No; Jansen. For in this the learned agree, Calv. That the letter of the Psalm reads David; Lorin. ibid. that the Spirit of the Psalm, eyes Christ; that the Analogy in the Psalm is for every good King that makes David his example, and Christ his God. The Psalm in General is a Thanksgiving for the happy estate of the King. In particular, it is thought a fit Psalm to be recited when the King hath recovered health; or when a gracious King begins his Reign: Because these times are Times of Blessing from the King; And these are, or aught to be, times of Thanksgiving from the people. My Text then is in part for the day: For I hoped well it would have been Tempus restaurationis, a time of perfect restoring for the King's health; and thanks were due for that: And it is Dies creationis, the Anniversary day of his Crown; and thanks is due for that. And there is great reason, if you will receive the Blessing, that you give the Thanks. The Text itself is a reason of that which is found v. 5. Vers. 5. There it is said, that God hath laid great dignity and honour upon the King. And here is the Means by which, and the Reason why, he hath laid it there. So three parts will divide the Text, and give us order in proceeding. The first is the Means, by which God lays honour upon the King. Not honour only, which they all have as Kings: but that great honour in his salvation, which attends good and gracious Kings. And the Means are twofold in the Text: Dando & Laetificando, By Giving, and by Joying. By giving the King as a Blessing to the people; Thou hast given him, or set him as Blessings for ever. And by Joying the King for blessing the people: Thou hast made him glad with the joy of thy Countenance. The second is the Reason both of the Honour and of the Means of laying it upon the King: And that is, Quia sperat; Because the King puts his trust in the Lord. The third is the Success, which his Honour shall have by his Hope, That in the mercy of the most High he shall not be moved, he shall not miscarry. I begin at the first: The Means by which God adds Honour even to the Majesty of Princes. And because that doubles in the Text, I will take the first in order, which is, Dando; Thou layst great Honour upon the King, by giving or setting him, as Blessings for ever. In which Means of laying Honour, the circumstances are three. And the first of the three tells us what a King is; and that's worth the knowing: And mark the Holy Ghost, how he begins. He describes not a King by any of his Humane infirmities, such as all men have; And no mean ones are registered of David, the particular King spoken of: No, that had been the way to dishonour the King; which is no part of God's intention. But he begins at that which crownes the Crown itself. He is Benedictio, a Blessing, and no less, to the people. And therefore in all things, and by all men, is to be spoken of, and used as a Blessing. Now it is one thing for a King to be blessed in himself, and another thing to be given or set Up, as a Public Blessing to other men. David was both, and he speaks of both. A King than is a Blessing to, or in himself (as the Septuagint and Tremellius give the words, Dedisti illi benedictiones, Thou hast given blessings to him) when by God's grace he is Particeps sanctificationis, Partaker of Gods hallowing Spirit. For no man, King or Subject, can be blessed in his soul without Religion and Holiness. And if these be counterfeits, such also is his Blessedness. But a King is given as a Blessing to others, when in the riches of God's grace upon him, he is made Divinae Bonitatis fons medius, A mediate fountain of God's goodness and bounty streaming to the people; When he turns the graces which God hath given him, to the benefit of them which are committed to him. For mark the Heavens, and the Earth will learn. God did not place the Sun in the heavens only for height, but that it might have power to Bless the inferior world, with Beams, and Light, and Warmth, and Motion. David was thus, and thus was Christ, and such is every King in his proportion, that sets up these for his example. It is not easy to match David; but a better example than Christ cannot be found; And therefore when Clem Lib. 1. s●ro. Alex. had described a King indeed, One that is Beatus & Benedicens, a blessed and a blessing King; Or, if you will, as it is here in the Abstract, Ipsa benedictio, Blessing itself; He is at Cujusmodi est Dominus, Such as is Christ. There, the perfect example of Blessing. Now while the King is said to be a Blessing, let me put you in mind that there is a double Benediction; Descendens una, altera Ascendens, One descending, and another ascending. That which Descends, is the Blessing of Benefit; That is the King's Blessing. He above, and this drops from him. In this, like God, whose immediate Vicegerent he is: For God's Blessings also are said to come down and descend, Jaco. 1. 17. S. jacob. 1. The Blessing which Ascends, is that of Praise, and Thanks, and fair interpretation of Prince's Actions; and this is the people's Blessing. And they are both in Scripture together, 3 Reg. 8. 3 Reg. 8. For there, ver. 55. Vers. 55. Solomon's Blessing comes down upon the people; and ver. 66. ver. 66. the people's blessing goes up back again to Solomon. Between these two is the happy commerce that a Prince hath with his people; when they strive to out-blesse one another. When the King labours the people's good; that is his blessing descending upon them: and the people labour his honour; that is their blessing reaching up to him. And in this sense also as well as the former, a King is said, Poni in benedictionem, to be set up as a Blessing, that is, for one whom the people ought to bless. For God's ordinance, Honour the King, 1 Pet. 2. 17. 1 S. Pet. 2. doth as much, if not more, require the people to bless, that is, to honour the King, than it doth the King to bless, that is, to do good to his people. And there is no good division between a King and his People, but this one; That in parting of this great good of a gracious government, the King's part be the Honour, the People's part may be the Benefit, and both meet again in the Blessing. And it is so in my Text; For Ar. Mont. renders the Original by Pones eum, There the King blesses the people; and the Septuagint and Tremel. by Posuisti ei, There God promises that he will, or rather saith he already hath; and ties the People that they do bless the King. And you may observe too, that while a King keeps to the two great examples of the Text, David and Christ, He is not only a Blessing, but he comes as he writes, Plural; And so it is in the Text, Benedictiones; not one, but many Blessings. And indeed the Blessings which descend from a King upon a people, seldom come single and alone: and this, Kings keep theirhonour, that they Bless by number. Esau could not believe that his father Isaac (who was far less than a King to Bless) had but one blessing in his store, Gen. 27. But be the Blessings never so many, never so great; Gen. 27. 38. Be the Assistants which a King hath, never so deserving; 1 Chro. 11. 10. (And David had his Worthies you know, 1 Chon. 11. 10.) yet none of them may share with him in his honour of Blessing the people, nor none aught to steal away the hearts of his people upon any popular pretences whatsoever. For these wheels, of what compass soever they be, move all in his strength, and therefore aught to move to the conservation of his Honour. And this is in the Text too: for David, no question, had a wise and provident Council, Nobles of great worth; and these wanted not their deserved Honours: (God forbid they should:) And yet when it came to blessing the people, that great means of speciality of Honour to a King, there David stands alone without a sharer. Dedisti, yea but whom? not eos, but Eum; not them, but Him, as Blessings to the people. Ezek. 1. 15 The vision which Ezechiel saw, c. 1. seems to me an expression of this: It was a vision of Wheels; the Wheels were many; the motion uniform; one wheel within another, the less within the greater; yet in the apparition, these under-wheeles have no name, but only the great compassing wheel, Rota ecce una, One wheel appeared. And in this case, every man is bound to be in the service, but the best may not look to share in the Honour. And seldom mean they well to Princes, that against the phrase of the Holy Ghost in this place, Dedisti Eum, thou hast given Him as Blessings, will needs be thought Blessers of the People: For such men do but fish, and bait in troubled waters to their own advantage. Yet these men speaking oftentimes with more freedom, than either Truth or Temper, so long as they find fault with the present government, never want (saith Hooker) Attentive and favourable hearers. Lib. 1. verbis primis. Never. For my part I will keep to the words of my Text: and if there be a Blessing (as who sees not but there is?) under God, I will go to Dedisti Eum, Him whom God hath given. If you think I have stayed too long in this circumstance, I hope you will pardon me; You should be as loath as I, to go from amidst the Blessings: but I must proceed. Secondly then, a King, a Blessing; yea, but how long continues he so? My Text answers, It is for Ever. For Ever: And so Christ and David are both in the Letter. Christ a Blessing for ever; and that simply, for of his Kingdom no end, S. Luc. 1. 33. Luk. 1. 33. David a Blessing for ever: but that not in himself, but as Christ was to descend from him, as he was Radix less, Esay. 11. 1 Esai. 11. from whence did spring Christ the Blessing for ever. And Christian Kings in their generations, a Blessing for ever too: but that limited; as they profess Christ, and as they imitate David. Now David is observed to have Blessed the people under him three ways; and to these three generals, all the Blessings of a King are reducible. These three are, The true worship of the true God, that is the first; The second is, Preservation from foreign Enemies; And the third is▪ Life and vigour of justice and judgement among the people. The closer a King keeps to these three, the larger his Blessings: but if he fall short in any of these, so much doth he lessen his Blessings upon the people. For if he maintain not true Religion among them; then his Blessings are not for Ever, but end in the Peace and Plenty of this life. If he preserve them not from foreign violence; then his Blessings reach not so far as to the Ever of this life, but are hewn down by the sword of the Enemy. If he do keep out foreign force, yet if justice and judgement, be not in life and in blood at home, his best Blessings will be abused, even by them which are trusted with dispensing them, and that for Ever. Now this In perpetuum, for ever, was absolute in Christ: but in David and other Kings, be they never so eminent in their times, it is but respectively for ever; That is, not for the Ever of eternity; no nor for the Ever of time; But only for the Ever of perpetuity of their own Reign, in their allotted time. And this is a large for ever. For you can have no longer Blessings from the best King, than God gives him time to bless in: for he is constant in Blessing, that gives it not over but with life, and this was josias honour. 4 Reg. 23. 4. Reg. 23. 25. And yet I may not forget, that some times this for ever extends the blessings of Kings beyond their life, Namely, when they bless their people with a Blessing successor; for the Septuagint read it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that implies Succession: Jansen. & Copp. ibid. So it is a Present, and an after blessing. A blessing in himself, and a blessing in his seed. In his person, and in his posterity a Blessing. And the Text fitted David home. In himself, all his life: and in Solomon after his life, a blessing for ever. And in this the Text applies itself, and so will do, I hope, for ever: and I will ever pray, that the King may be a Blessing long, and his Solomon after him, to his people, even in seculum seculi, age after age in an Ever of succession, and so proceed. Thirdly then, the King is a Blessing to his people, and that for ever; but who makes him so? yea, now we are come to the great Father of blessings God himself: for if you mark, the Text begins at Tu dedisti, or Tu posuisti; Thou Lord hast given him, thou hast set him for blessings. And God as in other, so in this particular, very gracious: for no people can merit this at God's hand, that their King should be a Blessing to them, and continue so. No, you see Tu dedisti, thou hast given him, makes him Donum, a mere gift, no purchase. Again, no King can promise and perform this out of his own strength, that he will be a Blessing to his people, and that for ever. No, you see Tu posuisti, thou hast set him, keeps him at his disposing, leaves him not to his own. And indeed in this, a King's felicity is borne as Christ's was, by an overshadowing power; And you cannot, no not with a curious eye, search all the Reasons how he is set for Blessings: because God in disposing it, hath hid Lumen intra umbram, and thickened the veil that is drawn over it. There is much, I confess, in the King, to compass the Affections of his People; and there is much in the People, not to distaste the heart of their King for trifles, not to urge him with indignities: But when all is done, and the blessing stands between the King and the People, ready to descend from the One, to the other; yet you must go to Tu dabis, Thou Lord shalt give it. For if he give it not, it will not be had: There will be a rub where it is not looked for, and a stop in the Blessing. For is there conquest over enemies, or rest from them? why that is Tua gratia, God's favour. So S. Basil. S. Basil. Ibid. Is a King, or a State, famous for the ordering of it? why there is auxilium â te, All help from God. Theodor. Ibid. So Theodor. And God sells neither his help, nor his favour: It is all at Tu dedisti, his gift, his free gift, where ere it is. There is great Error in the world, I pray God it be not as Common as Great: And it is, to think that this blessing can be brought about by Policy only. Policy is necessary; and I deny nothing but the Only. And they which maintain that, leave no room for Tu dabis, Thou shalt give the blessing: But will carry the world before them whether God will or no. Whereas there is more in Tu dabis, in God's gift, than in all the Policies of the world. And it must needs be so; For all Policy is but a piece of God's gift, a branch of God's wisdom: Therefore not so great as the whole. And no Policy can Promise itself success; there it must needs wait and stay, for Tu dabis: Therefore not so great as that upon which it attends. And when miserable events dog the wisest projects, than Achitophel himself will confess this; 2 Reg. 17. though perhaps not till he go home to hang himself, 2 Reg. 17. With this Politic error, went another of Destiny. The former leaves God's Altar, and the sacrifice is to their own vet, Hab. 1. 16. Hab. 1. This other hampers God in the vet, and makes both his blessings upon Kings, and his blessings from Kings to the People, to be all fatal. And this was too common among the Heathen. So Flau. Flau. Vop. in vita Cari. Vopiscus. Fato Remp. regi satis constat, It is evident enough that Kingdoms are governed by Fate. And then, where is Tu dedisti? Thou hast given him, if he and his Blessings must be whether God will or not? But these blind men had Blessings, and knew not whence they came, unless perhaps they understood Providence by Fate: (And Minut. Fael. M. Foel. in Octa. p. 96. is not much against it.) And if they did, than Providence, and Tu dabis, are all one; For God never gives a blessing to a King and his people, but he gives it, and orders it by Providence. Yet here the wisest of the Heathen are unexcusable, in that they enjoyed the gift, and would not serve the giver, Rom. 1. 21. Rom. 1. Look right therefore upon The Author of Blessings; And where it is, Tu dedisti, Thou hast given him as Blessings (as it is with us) there know, it is worth Thanks both from Prince and People: And where it is, Tu dabis, Thou shalt give (and my Text is read both ways) there know, it is worth the ask, both for Prince and people; that God will give their King unto them as blessings for ever. And as it is, Tu dedisti, Thou hast given; So that is not all, but, Tu dedisti prius, Thou hast given first. God is first in the work, where ever a gracious King is a blessing to his people. For that which is simply a gift in the Text, is a prevention, ver. 3. Ver. 3. And, Praevenis eum, prevents the King with blessings first, that he after may bless the people: So that in this common blessing God is the prime mover, aswell as in grace given to particular men. And it it true of both, Lib. 11. co●. duas epist Pelag. c. 19 which S. Augustine delivers but of one, Avertat Deus hanc amentiam, God turn away this frenzy from us, that in his own gifts (And here it is, Tu dedisti) we should place ourselves first, and set him after. No; where ever comes, Tu dedisti, Thou hast given; God is evermore first in the work to begin it, yea, and last in the work to perfect it, or else no blessing. And therefore mark the Text, and ye shall find, that wheresoever there is Tu dedisti, Thou hast given, there is still, Posuisti, and disposuisti, Thou hast set him, and disposed him to be so. And these two perfect the gift: Ar. Mon. For, Tu pones, that sets and settles the King to be Blessings; And there is his Constancy; Not a Blessing to day, and none to morrow. And, Dispones eum, (for so Tremellius will have it) that disposes and orders the King in his blessings; And there is his wisdom, to sit and steer his Passengers; That he may make all things suit with the oppertunities, and fit the varieties of the people: For they, do the Governor never so worthily, will not think themselves Blessed, if they be not fitted. And a Commonwealth, when the humours of the people feel a spring, and are swelling, (as it was once said of that of Rome) suffers almost all those various motions, Quae patitur in homine une mortalitas, Flau. Vopis. in Caro. which motalitie itself suffers in a particular man. And it should not be passed over neither, for whose mouths David fits this passage. And first there is no question, but that David speaks it for himself: And there is the King acknowledging Tu dedisti, God's gift in making him all the Blessings that he is to his people. Next I find, Pij loquuntur; they are the faithful that speak it: Not a religious and a good subject, but he is at Tu dabis, that God would bless his King, and make him a Blessing for ever. And therefore when God gives, and the King blesses, and the people take no notice of it, it is gross ingratitude: when they have a blessing and know it not, it is a dangerous slumber; when they may have a blessing and will not, it is sullen pet, and shows they have no mind to be thankful, either to God or the King for Blessing them. Against this: say, The blessings are not perfect. Well, suppose that, what then? Are not the best actions of the best men mixed? Shall we refuse degrees of happiness, because they are not Heaven? No sure: for Angels dwell not in bodies of men. And in the very Text it is not simply, Thou hast given blessings; But the words are, Dedisti Eum: thou hast given Him as Blessings. Therefore the blessings here spoken of, come not immediately from God to the people, that they should be thought every way perfect: But they are strained Per eum, through him, through the Man, and therefore must relish a little of the Strainer, Him and his Mortality. And there cannot be a greater wrong done unto Princes, in the midst of their care for the people, than for men to think they are not Blessed by them, upon supposal that some things may be imperfect: Hook. Lib. 1. Ecc. Pol. Sect. 1. Prin. For the secret lets, and difficulties in public proceedings, and in the managing of great State affairs, are both innumerable, and inevitable; and this every discreet man should consider. And now I am come to the second means of Gods laying Honour upon the King. The first, ye see, was by giving him as blessings: And this second is Laetificando, by making him glad with the joy of his countenance. The Text goes on cheerfully, (and so I hope you do in hearing it) from Blessing to Joy; and here again the circumstances are three. And first, God lays Honour upon the King, Laetificando, by joying him, while he blesses the people. And the joy which God gives cannot but be great; and therefore the Septuagint expresses it by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt Joy him with Joy, that is, thou shalt make him exceeding glad: and its requisite a King should have joy, great joy, for he cannot sit at the stern, without a great deal of Care; And therefore it is fit he should be rewarded with a great deal of joy. Now if a King will not fail of this joy, he must go to the right Owner of it, God himself, that both hath and gives abundantly. If he seek it in Himself, if in the very People which he blesses, it will not ever there be found. For when a King Blesses his people, if the blessing be as discreetly taken, as it is graciously meant; then there is joy, great joy, of all hands: But when a people, hath surfeited long upon Peace and Plenty, it is hard to please them with blessing itself; and every little thing is a burden to them, that in long time have felt the weight of none: And in such times, Malcontents are stirring; And there want not in all States, those that are Docti in perturbanda Reipub. pace, very learned in disturbing the Peace of the Commonwealth: And the factious aim of such men, is either to hinder and divert the blessings which are ready, and upon the point of descending from the King upon the People; or else in misinterpreting, or extenuating Blessings already come down. And these (let the world dote on them while they will) are the hinderers of mutual joy between the Prince and the People. Therefore, if the King will look to the presevation of his own joy, he must seek it where these cannot hinder it, at Tu laetificasti, Thou Lord hast joyed him. And the word in my Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a joy that is inward, and referred to the mind. And Tu laetificasti, is ever at this joy; Let the Intentions be right and honourable, and joy will follow them. It was David's case: I will forbear to tell you how scornfully, how unworthily, he was used by the basest of the people: but God kept close to him, Tu laetificasti, and made him joyful. Secondly, where you find Tu laetificasti, God joying David, there the joy is not like Lightning, a flash and gone, but a true and permanent joy: True in regard of the Author of it, God; for here is another Tu dedisti, God gave this also; and true in regard of the Object of it upon which it settles, which is God too; God, and the light of his countenance. And how can it be other than true joy, that hath God at both ends of it, as this hath? For it begins at God the Author; and it continues, and ends, in God the Object. God, but not simply so expressed in the Text, but God and his countenance, expressing after the manner of men: For a man is joyed at the countenance he loves; And yet not simply so neither, not this Countenance only, but the joy of his Countenance. And a man would not see sadness in the face he loves; Joy there rejoiceth him. But no Countenance like to Gods, an eye upon the Beauty of his Countenance fills with joy. Now Vultus Dei, God's Countenance here, signifies God's presence; So Bellarm. Bellarm. Ibid. It is true; yet not his presence only, but his Favour and his Love too; Theodor. Ibid. So Theodor. It is true, yet not empty Love only, but succour and protection too; Euthy. Ib. So Euthym. It is true, yet it is not these alone, but all these and more. And this considered, it is no great matter how you read my Text; A, or Cum, or Juxta, or Apud vultum; For the King needs all, and God gives all: For when he is once come to Tu laetificasti, this joy begins at à vultu, from his Countenance; It goes on cum vultu, in company with his Countenance; It enlarges itself juxta vultum, when it comes near his Countenance; And at the last it shall be made perfect apud vultum, when it comes to his Countenance, to vision. And as David's cares were great, so God would answer them with degrees of joy: For had God any more Faces than one (as Ar. Mont. renders the Original Cum faciebus ejus) he would hide none of them from David. If any were more comfortable than other, he shall see that. And indeed though the Countenance of God be but one and the same, yet it doth not look joy upon all men: But his Aspects to the creature are Planetary (as it were) and various. And David is happy, that in the midst of all these various turns of God's Countenance, A, and Cum, and juxta, and Apud, we find not (nor I hope never shall) that disastrous Aspect of opposition, which is contra, against; for then all joy were gone: For if it should be Rex contra vultum Dei, than it were all sin; and if it should be Vultus Dei contra Regem, (both which God forbid) than it were all punishment; In neither Joy, in neither Blessing. It is far better in my Text, if we take care to hold it there, Cum vultu, with, or in the favour of his Countenance. Thirdly, this joy begins at the King; Laetificasti eum, thou hast made him glad. He must have the greatest care, and therefore the joy must be first or chiefest in him: and if you will take a view of my Text, you will find Him excellently seated for the purpose; for I find Eum, that is David, that is the King, standing between Laetificasti and Gaudium, as if God would have the King's place known, by joy on the right hand, and joy on the left; here God places the King; this is his ordinance to season his cares: therefore if any attempt to displace him, to plunge him into grief, to make him struggle with difficulties, it is a kind of Deposing him. The care of Government should be eased, not discomfited: else doubtless God would never have placed David between Laetificasti and gaudium, Joy and Joy. And it is fit for the people, especially the greater, in their families, to look to this, that David may keep Inter laetificasti & gaudium, the place where God hath set him: for when all is done, and the brain weary of thinking, this will be found true; They cannot hold their places in gaudio, in joy, if David sit not sure in his: and it is an excellent observation made by Cassiodore, Lib. 12. (a Senator he was, Epist. 19 and Secretary of State to Theodoricus, and after a most strict and devoted Christian) He makes all sad that endeavours not the King's joy: Et omnes affligit, qui Regi aliquid necessarium subtrahit; And he afflicts all men, that withholds necessaries from the King. And certainly it is the glory of a State, to keep David upright where God sets him: and that you see is, Inter laetificasti & gaudium, between Joy and Joy, where God ever keep Him, and His. And now I am come to the second general of the Text, the Reason both of the Thing, and the Means; of the Honour, and the Manner of Gods laying it upon Kings: And the Reason is, Quia sperat, because the King puts his trust in the Lord. In which, may it please you to observe three circumstances. The first of these is the Virtue it self, which God first gave the Prophet, and for which he after gave him a blessing to the People, and joy in himself. The Virtue, is Hope; that Hope, in the Lord. Now Hope follows the nature of Faith: and such as the Faith is, such is the Hope. Both must be in Domino, in the Lord, or neither can be true. And it is in a sort, with the denial of Hope in any Creature, That the Hope which is founded upon God alone (I say alone as the prime Author) may be firm, and not divided. Nulli hominum fidens, trusting upon no man, Theodor. ib. is Theodoret. Not in Armies, nor in riches, nor in any strength of man, Euthym. ib. is Euthymius. Not in sword, nor spear, nor shield, but in the name of the Lord of Hosts, 1 Reg. 17. 45. is David himself, 1 Reg. 17. And David could not lay better hold any where: For since before, all lies upon God, Tu dedisti, and, Tu laetificasti, Thou hast given, and, Thou hast made glad; where could any man fasten better? And indeed the words are a reciprocal proof, either to other: For because God gives, David hopes; and because David hopes, God gives more abundantly, Honour, Blessing, and Joy. It is in the Text, Quia sperat, even because he trusts. Secondly, Is Trust then, and relying upon God, a matter of such consequence, that it alone stands as a cause of these? Yes, Hope & Trust rightly laid upon God, have ever been in his children, loco meriti, in stead of merit. And what ever may be thought of this Hope, it is a King's virtue in this place. Lib. 2. de Erudit. prin. cap 6. And Thomas proves it, That Hope is necessary for all men, but especially for Princes. And the more trust in God, Honoratior Princeps, the more honour hath the King, Ibid. as Apollinarius observes it. And therefore Hope is not here a naked expectation of somewhat to come; Calv Musc. Tremel. M●lle●. ib. but it is Hope, and the ground of Hope, Faith, as some later Divines think not amiss. And Faith embraces the Verity of God, as well as the Promises made upon it: And this was right: For so God promised, and so David believed, 2 Reg. 7. 29. he would perform, 2 Reg. 7. 29. And since we have found Faith and Hope in this action of Trusting God (as our English well expresses it) let us never seek to shut out Charity; And if Faith, Hope, and Charity be together, as they love to go, than you may understand the Text, Quia Sperat, because he Hopes, de toto cultu, of the entire worship of God. Li. 8. Orig. cap. 2. For (as S. Isidor observes) in all inward worship, which is the heart of Religion, are these three, Faith, Hope, and Charity. And in the most usual phrase of Scripture, (though not ever) scarce one of these is named, but all are understood to be present; and if so, then, because he trusts, is as much as Quia colit, because he worships. So at last we are come to the cause indeed, why God set David for such a Blessing to his people; why he filled him with such joy of his countenance; and all was, Quia cultor, because he was such a religious worshipper. It is in the Text then, that a King's Religion is a great cause of his happiness. The greatest Politicians that are, have confessed thus far, that some Religion is necessary, to make a King a Blessing to his People, and a Commonwealth happy: But the matter is not great with them, whether it be a true, or a false Religion, so it be one. But they are here in a miserable error; for since they suppose a Religion necessary (as they must) my Text will turn all the rest upon them; that true Religion is most apt, and most able, to Bless and Honour both King and People. For first, Truth is stronger than falsehood, and will so prove itself, wheresoever it is not prevented or abused: and therefore it is more able. Next, true Religion breeds ever true Faith, and true Hope in God; which no false Religion can: therefore it is more apt. Then, true Hope and Faith have here the promise of God, for the King's joy, and the People's Blessings, even Quia sperat, because he trusts, whereas the rest have only his permission: Therefore it is both, both more apt, and more able, to bless King and Commonwealth, than any false Religion, or superstition, is, or can be. It was but a scoff of Lucian, In morte Peregri. to describe Christians, simple and easy to be abused; or if any in his time were such, the weakness of the men must not be charged upon their Religion: for Christ himself the founder of Religion, though he did un-sting the Serpent in all his charge to his Apostles, yet he left his virtue unchecked, nay he commanded that; Be innocent, but yet as wise as Serpents, Mat. 10. 16 Mat. 10. 16. And this Wisdom and Prudence is the most absolute virtue for a Commonwealth. So that till Christians forsake Christ's rule, Lucian's scoff takes no hold of them. Thirdly, Since Quia sperat, the Faith and Religion of a King, is that which brings God to give him as a Blessing; It must not be forgotten, that Trust in God, is inter fundamenta Regum, amidst the very foundations of Kings. And spes is quasi pes, Lib. 8. Ori. cap. 2. Hope (saith Isidore) is the foot, and the resting place. Now no building can stand, if the foundation be digged from under it. The Buildings are the Blessings of a State; A prime foundation of them, is the Kings trust in God: Take away the truth of this Hope, Faith, and Religion, and I cannot promise the Blessings to stand; for then there is never another Quia, or cause in the Text, to move God to give. But if the cause stand (as Theodor. Theodo. & Euthym. ib. and Euthym. here make it) all is well. And here it were sacrilege for me, and no less, to pass by his Majesty, without thanks both to God and Him. To Him, for, Quia sperat, because he trusteth; for no Prince hath ever kept more firm to Religion. And it is sperans in the present in my Text; he continueth it, and will continue it. And to God for, Ar. Mont. Quia dedit, because in mercy he hath given Him this Blessing so to Trust, and by this trust in him, to be this, and many other Blessings to us. And so I come to the last part of my Text, which is the happy Success which David shall have for trusting in the Lord. It is a Reward, and Rewards come last. And it is, That in this trust, he shall not slide, he shall not miscarry. And here (to make all parts even) are three circumstances too. The first of these, is the Success or Reward itself; and it is a great one: Non commovebitur, He shall not be moved; or at least not removed, not miscarry. And this is a great Success, To have to do with the greatest moveables in the world, the people, and not miscarry. So that trust in the Lord, makes a King in the midst of a mighty people, Petram in mari turbido, A Rock in a working Sea: Ebb, and slow, and swell, yet insolent waves dash themselves in pieces of all sides the Rock; and the King is at Non commovebitur, He shall not be moved. Secondly, This great Success doth not attend on Kings, for either their wisdom, or their power, or any thing else that is simply theirs: No, we must fall back to spes in Domino, their trust in the Lord: yea and this trust too, is not simply upon the Lord, but upon his Mercy. And indeed to speak properly, Man hath no ground of his Hope but Mercy, no stay upon the slippery, but Mercy: For if he look upon God, and consider him in justice; If he look upon himself, and weigh his soul by merit, it is impossible for a man to Hope, or in Hope not to miscarry. And therefore the Prophet here, though he promise non commovebitur, that the King shall not miscarry; yet he dares promise it no where else than In misericordia, in Mercy. Thirdly, I will not omit the Expression, whose Mercy it is that gives success to Princes; and that is Altissimi, the mercy of the most high, which is one of God's usual Names in Scripture. Now Sperat, & non commovebitur; The King's Hope and his Success, do both meet in the Highest mercy. It is true, Hope stands below, and out of sight: For Hope that is seen is no hope, Rom. 8. 24 Rom. 8. yet as low as it stands it contemplates God qua Altissimus, as he is at highest. And this shows the strength of this virtue of Hope: For as Hope considered in nature is in men that are warm and spirited, so is it also considered as a virtue. And therefore give it but due footing, which is upon Mercy, and in the strength of that, it will climb to God, were it possible he should be Higher than he is. The footing of Hope is low, therefore it seeks Mercy; and the King's Hope keeps the foot of the hill: Rex humili corde sperat; (So S. August.) Ibid. And the best hope begins lowest; not at merit, but at mercy. But then mark how it soars: For the same hope that bears the soul of man company upon earth, mounts till it comes ad Altissimum, to the most High in heaven. Now in this Mercy-seat it is observable, three Grandees are met together; Blessing, Joy, and Hope, and yet there is no strife for precedency: For Blessing goes first; Joy comes after, for no man so joyful as he that is Blessed; and then Hope, to supply the defects of both, because nor Blessings nor Joy, can be perfect in this life. And they have chosen to themselves an excellent and safe place in the Mercy of the most High. An excellent place, and all receive virtue from it. For, that David is able to be a Blessing to the people; that he can joy in the Blessing; that his Hope can support him through the cares in ordering the blessing, ere he can come to the joy; all is from Mercy. And a safe place it is: For there are in all times, and in all States, Conatus impiorum, endeavours of wicked men, and the labour of these is, to turn Blessing itself into a curse; To overcloud joy with sorrow at least, if not Desolation; To crush Hope, or rather, Decollare, to behead it. No place safe from these attempts, but that which is high, and out of reach; And no place so high, as Sinus Altissimi, the bosom of the Highest, which is, his Mercy. The reason then why David shall not miscarry; nay, not so much as Nature, shake, (as Ar. Mont. renders it,) why the sceptre in his hand shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shaken reed, S. Mat. 11. 7. S. Matth. 11. (And that is the word here in the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the Mercy of the Highest. And when his feet are got upon this, he shall not slide. And Apollinaris calls the feet of the King, Ibid. while they rest upon God's Mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bold and confident feet, that dare venture, and can stand firm any where; And so no question they can, that are upheld by Mercy. And now to reach down some of the Mercies of the Highest upon ourselves: For when I read David, at Rex sperat, The King trusts in the Lord; and hear him speaking in the third person, as of another King, me thinks the prophecy is worth the bringing home to our most gracious Sovereign. For, his constancy in Religion is known to the world; And the freedom of his life, argues his trust in the Lord; And the assurance of his Hope shall not vanish. For, let him keep to the mercy of the Highest, and there he shall not miscarry. And give me leave to speak a little out of my Spes in Domino, my trust in the Lord; me thinks I see, Non commovebitur, He shall not miscarry, three ways doubling upon him. First, for his Private; I have two great inducements among many in another Kingdom, to think that he is so firm in the mercies of God, that he cannot miscarry. The one is as old as Novemb. 5. 1605. The powder was ready then, but the Fire could not kindle: The other is as young as January last, the 9 The water was too ready then, and he fell into it. Neither of these Elements have any mercy, but the mercy of the Highest was His Acquittance from both. In the first, he learned, that when desperate men have sacramented themselves to destroy, God can prevent and deliver, Act. 24. Act. 24. 12 In the second he learned, Psal. 33. 15 that a Horse is but a vain thing to save a man; but God can take up, take out, and deliver. And in the very Psalms for that day, Morning prayer, Psal. 46. 1. thus I read, Psal. 46. God is our help and strength, a very present help in trouble. And I know not what better use he can make of this, than that which follows in the next verse; Vers. 2. I will not fear, (nor distrust God) though the earth be moved. Next, me thinks, I have a Non commovebitur, he shall not miscarry, for, or in his public affairs. Prophet I am none, but my Heart is full, that the mercy of the Highest, which hath preserved Him in great sicknesses, and from great dangers, hath more work for him yet to do: the peace of Christendom is yet to settle. Will God honour this Island in him, and by his wisdom, to order the Peace, and settle the distracted State of Christendom, and edge the sword upon the common enemy of Christ? Why should there not be trust in God, that in the mercy of the Highest he shall not miscarry? Thirdly, For that which is greater than both these to him, the eternal safety of his soul, here is a Non commovebitur; he shall not miscarry for this neither: For so some read, and some expound the word of my Text, Thou shalt give him everlasting felicity. Therefore let him be strong, Tremel. v. Angli. vet. Appolinar. Ibid. and of a good courage, for in the mercy of the most High there is no miscarrying. Thus you have seen the King's Blessing, the King's Joy, the King's Hope, and the King's Assurance. In the first you have seen, that the King is a Blessing to his people; that a gracious King (such as God hath given us) is a blessing for ever: That he is so, Quia tu dedisti, because God hath given, and set him to be so. From Blessing to Joy; And there you have seen, that the joy which follows a blessed Government, is a great joy, a true and a permanent joy, a joy that is either first, or chiefest in the King. Now Blessing and Joy, are both grounded upon Hope; this Hope in the Lord; this Hope includes Faith, and Religion, and so this Hope stands amidst the foundations of Kings. The Success assured unto him, is, Non commovebitur, he shall not miscarry, not so long as he rests on Mercy; that Mercy of the Highest. Non commovebitur, drive wind and tide, he shall not miscarry. Shall not? what? is it absolute then for David, or for any King? No, I say not so neither. There is a double condition in the Text, if David will not miscarry; the one is ex parte Davidis, on David's side, and that is at Sperat, a religious heart to God, that cannot but trust in him. The other is ex parte Dei, on God's side, and that is at Misericordia, a merciful providence over the King, which knows not how to forsake, till it be forsaken, if it do then. Let us call in the Prophet for witness, Psal. 94. 18 Psal. 94. When I said, My foot hath slipped, thy mercy, O Lord, held me up. Now the foot of a man slips from the condition, Collat. 3. c. 12. from the trust, (as Cassian observes) Mobilitate Arbitrii, by the change of the will, which is too free to sin, and breach of trust; the Holder up in the slip is Mercy, therefore it is safest relying upon the condition which is on God's side, that is Mercy, for that holds firm, when men break. And mark my Text, Hope goes before, and Non commovebitur, he shall not miscarry, follows after: but yet it follows not, till the Mercy of the Highest be come in between. And indeed to speak properly, all those things which the Scripture attributes to the Faith and Hope of man, are due only Misericordiae Altissimi, to the Mercy of the Highest, which both gives and rewards them. And yet for all this, the Hope of the Believer, and the Mercy of God in whom he trusts, are happily joined in my Text: because the Hope of Faith can obtain nothing without the Mercy of the Highest; And that Mercy and Goodness will not profit any man, that doth not believe and trust in it. And Hope and Mercy are not better fitted to secure David, than Mercy and the Highest are, to make him apprehensive of his assurance: For Goodness & Mercy are invalid without Power; now that is supplied by Altissimus, the Highest. And power is full of terror when it stands apart from goodness; and that is supplied by mercy: when both meet, the Hope of man is full. So David cannot but see all firm on God's side; and sure he is not to miscarry, if he look to performance of his own. And though it be safest relying upon God, yet it is never safe to disjoin them whom God hath put together. And therefore as he is merciful, so Man must be faithful, He must trust. And now to end at home, David is gone long since to his Hope, the Mercy of the Highest: But a King, a gracious King, is living over us in Peace, and Happiness, as our eyes see this day. I know He remembers why God set Him over this great and numerous people; that is, in benedictione, even to bless them: And that he hath been a Blessing unto them, Malice itself cannot deny. And I make no question, but he will go on with the Text, and be Blessings to them for ever. For ever, through his whole time; and for ever in his generous Posterity. Tu dedisti, God's gift is through all this; and I will ever pray, that it may never fail. He hath given this people all His time, the Blessing of Peace; And the sweet Peace of the people, Cassiod lib. 5. epist. 39 is Praeconium Regnantium, the Glory of Kings. And God's gift is in this too: For though it be the King that Blesses, yet it is God that gives Blessing to Blessing itself. And suppose Peace end in War, Tu dedisti, God's gift reaches thither too; 1 Reg. 17. 47. For the Battle is the Lords, 1 Reg. 17. The Battle, yes, and the Victory. For (saith S. Basil.) S. Basil. ib. Dextera victrix, Whosoever be the Enemy, the right hand that conquers him is the Lords. Now for his Blessing, it is fit he should receive Joy: But if he will have that true and permanent, (and no other is worth the having) he must look it in vultu Dei, in God's countenance. If he look it any where else, especially where the joy of his countenance shines not, there will be but false representations of joy that is not. This day, the Anniversary of his Crown, is to all his loving Subjects, Dies Gaudii, and Dies Spei, A day of Joy, and a day of Hope. A day of joy: For what can be greater, than to see a Just, and a gracious King multiplying his years? And, a day of Hope: And what can be fitter, than to put him in mind even this day, that a King's strength is at sperat in Domino, Job 7. 20. His trust in the Lord, the preserver of men, Job 7. That as God upon this day did settle His Hope, and His Right to this Kingdom upon Him; So upon this day, (which in this years revolution proves His day too, Dies Domini, the Lords day as well as His) he would continue the settling of his Hope on him, by whom all the Kings of the Earth bear rule, Prov. 8. Prov. 8. 15. I say, Settle upon Him, and his Mercy, that is the last. The very feet of Kings stand High; and in high places slips are dangerous. Nothing so fit, so able to stand by them, as Misericordia Altissimi, the Mercy of the Highest. In the goodness and the power of this Mercy he hath stood a King now almost five and fifty years; nay a King He was, before he could stand. Through many dangers the Mercy of the Highest hath brought Him safe. Let Him not go from under it, Vers. 8. and it follows my Text, verse 8. His right hand shall find out all that hate Him: And for himself, Non commovebitur, He shall not be moved, not miscarry. And so we offer up our Evening sacrifice unto God, for Him, and for ourselves, that God will ever give, and he may ever be, a Blessing to is People: That His years may multiply, and yet not outlive His joy: That this day may come about often, and yet never return, but In Gaudio vultus Dei, in the joy of God's countenance upon the King; and, In Gaudio vultus Regis, in the joy of the King's countenance upon the People: That the mercy of the most High may give Him hope in the Lord and strengthen it; That His Hope may rest upon the Mercy that gave it: That in all His businesses, as great as His place, His Success may be, Non comm●veri, not to miscarry: That He may go on a strait course from Blessing others in this life, to be Blessed Himself in Heaven; And that all of us may enjoy Temporal Blessings under Him, and Eternal with Him for evermore. And this CHRIST JESUS for his infinite merit and mercy sake grant unto us: To whom, with the Father, and the holy Spirit, three persons and one God, be ascribed all might, Majesty, and Dominion, this day, and for ever. AMEN. SERM. III. Preached on Monday, the 6. of Feb. 1625. at Westminster, at the opening of the PARLIAMENT. PSAL. 122. ver. 3, 4, 5. Jerusalem is builded as a City that is at unity in itself, (or compacted together.) For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the Name of the Lord. For there are the Seats (or the Thrones) of Judgement; even the Thrones of the house of David. SOme are of opinion this Psalm was made by David, and delivered to the Church to be sung, when the Ark of God was carried up to Jerusalem; when Jerusalem was settled by David, to be the special seat both of Religion and the Kingdom. The people were bound thrice a year, at Easter, Pentecost, and the Feast of Tabernacles, to come up and worship at Jerusalem, Deut. 16. 16. Deu. 16. And some think this Psalm was prophetically made to sing by the way; to sing when they went up by the steps to the Temple. And 'twas fit: for they came up with joy; And joy is apt to set men a singing; And at joy the Psalm begins. Vers. 1. I was glad when they said unto me, We will go into the house of the Lord. But whatsoever the use of this Psalm was in any special Service, certain it is, that Jerusalem stands here in the letter for the City, and in type and figure for the State, and the Church of Christ. My Text looks upon both; and upon the duty which the Jews did then, and which we now do owe to both. The Temple the Type of the Church, that's for God's service. No Temple but for that. The City the Type of the State, that's for the people's peace. No happy State but in that. Both the Temple and the State, God's house and the Kings, both are built upon Pillars. And it is not long since I told you out of Psal. 75. Psal. 75. 4. that there are many times of exigence, in which if God do not bear up the Pillars, no strength which the Pillars have in and of themselves can support the weight that lies upon them; Be they Pillars of the Temple, or Pillars of the State. Therefore here to ease the Pillars God hath built up Buttresses (if men do not pull them down) to stay the main walls of both buildings. The Buttress and support of the Temple is Religion. God will not bless the house, if men do not honour and serve him in it. The Buttress and stay of the Kingdom is Justice. God will not bless the State, if Kings and Magistrates do not execute judgement; If the widow and the fatherless have cause to cry out against the Thrones of Justice. So the Church and the Commonwealth, God's house, the Temple, and the King's house, the house of David, are met in my Text. And they would ever meet, and in love no question, did not some distempered spirits breathe sour upon them. For the Church cannot dwell but in the State. Ye never read that she fled out of the State into the wilderness, but when some Dragon persecuted her, Apoc. 12. 6. Revel. 12. And the Commonwealth cannot flourish without the Church. For where the Church is not to teach true Religion, States are enforced, out of necessity of some, to embrace a false; And a false is not a help to make a Kingdom flourish. But when they dwell together, when the Church, the House of Grace, is a welcome inmate to the State, which is a wise fabric of Nature; then in the Temple there's meeting: The people go up to bless, and praise the Name of the Lord. And then in the State there's meeting, To settle the Thrones of Judgement, to make firm the house of David. And then, and never but then, Jerusalem, that is, both State and Church, is a City as that is at unity in itself. My Text is nothing but a most deserved praise of Jerusalem. And not of the particular material Jerusalem alone, but of any State, of any Church, that is as Jerusalem then was, and that doth as Jerusalem then did. This praise of Jerusalem both formal in itself, and exemplary to us, is set down in three things. And they sever the Text into three parts. For, first here's the unity of Jerusalem; 'tis builded as a City at unity in itself. Secondly, the Religion of it; For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the name of the Lord. Thirdly, the Government of it both spiritual and temporal; For there are the Seats of Judgement, even the Seats of the house of David. The first commendation of Jerusalem is from the unity and concord that is in it. 'Tis like a City that is compacted together; That's for the buildings; no desolation in the midst of it, S. Basil. ib. saith S. Basil. 'Tis like a City at unity in itself, That's for the Inhabitants. For the beauty and artificial joining of the houses is expressed but as a type of this unity; When men men dwell as near in affection as their houses stand in place. 'Tis a great ornament of a City, that the buildings be fair; that they stand not scattering, as if they were afraid each of other. But wheresoever 'tis so, the City is beholding to unity for it. Let the Citizens break their unity once, they'll spend so much in quarrels that they cannot build the City. No other times but when the Inhabitants are at peace can build; Nor no other time can keep them from waste. But what? Hath God care of houses? out of question not, but for the Inhabitants that dwell therein. He that taketh the simple out of the dust, and lifts the poor out of the mire, Psalm. 113. Psal. 113. 6. loves not man for his house, nor no City for the buildings. Jerusalem will not let me wander for an instance: For here so long as the Inhabitants served God, and were at unity, what City like Jerusalem? The City of the great King, S. Math. 5. 35. S. Mat. 5. The glory of the whole earth, Thren. 2. 15. Thren. 2. But when they fell from God to Idols, from unity to heart-burnings among themselves, what then became of Jerusalem? what? why just that which our Saviour foretold, S. Mat. 24. S. Mat. 24. 2. That one stone should not be left upon another that should not be thrown down, not one, neither of Temple nor City. Adrichom. in descrip. Jerus. And so it came to pass before Adrian left it. If any man therefore will have his house stand, he hath no way but this; to labour that Jerusalem, the City, may serve God in unity. Now Jerusalem is by way of singular eminence called here a City compacted together. And David himself might best call it so: For before David's time Salem and Zion were two Cities; Jud. 19 10 The Jews dwelled in Salem, 2 Sam. 5. 7 but the Fort of Zion was yet held by the Jebusites, 1 Chro. 11. 4. 1 Chron. 11. Two Cities, the upper, and the lower; Two people, the Jews, and the Jebusites; Two most different Religions, the worship of God, and Idols, till David's time: But then a City most compacted together; The Buildings, and the Cities join; Benjamin and juda dwell there together; Nothing then but unity. We are yet within the walls of the City, that's too narrow; We must enlarge the Type to the State, and to the Church. S. Hil. ibid. Saint Hilary puts me in mind, that my Text reads not Jerusalem is a City, as if that were all it meant to speak of; but Sicut civitas, as a City; just as you see that, so the State, so the Church. The City the Model if you will, but the Building these. And for the State first; That's sicut Civitas, as the City, just so. Walls, and Towers, and Forts are things of second consideration; ordo politicus, the wise ordering of the people in concord and unity is simply the strongest wall of a State: But break unity once, and farewell strength. And therefore disjointed factions in a State when they work upon division, are publica irae divinae incendia, the public kindle of God's anger, and they burn down all before them. And God seldom suffers these to fire a State; till himself be heated first with the sins of the State. Gen. 49. 7, But then he will divide them in Jacob, and scatter them in Israel, Gen. 49. Nay scatter Jacob and Israel itself for them. And my Text hath it not simply, like a City at unity, but at unity together, or in itself. And this the better to resist foreign malice. It were happy if all States, Christian especially, were at unity in themselves, and with their neighbours. And the Church prays that the course of this world may be so peaceably ordered. Col Dom. 5 post Trin. But when the Ambition of neighbouring States will admit nor safe, nor honourable peace, then there's most need Jerusalem should be at peace and unity in itself. Need? yes, need with a witness: For all division if it be voluntary, 'tis an opening; if it be violent, 'tis a breach; Both make way for foreign force. Thus it was with Jerusalem of old when she lost her unity. For faction within the walls was a help to Titus, and his siege without. And long after, when the Christians had won it from the Saracens, Plat. in vit. Urban. their own divisions among themselves, to their loss and shame let in Saladin the Sultan of Egypt. And this hath been often fatal upon our Jerusalem: For scarce ever did a great enemy enter this Kingdom, but when it was not sicut Civitas, like a City at unity in itself. Not at unity opened the door to the enemy still: For Toustain's division and inroad made way for the Norman. And there were more divisions than one to help in the Dane. And Gourthigernus' first, and Mordredus after brought in the Saxon. And I. Caesar himself, the mirror of men for military Discipline, he which for aught I have read, and remember, scarce ever turned his back to any enemy else, fled from the ancient Inhabitants of this Kingdom, Territa quaesitis ostendit terga Britannis. Lucan. till Avaroius, Lib. 5. de. Bel. Gal. called by Caesar Mandubratius, out of hatred, and in faction against Cassibellanus brought him back again, and made him entrance. So it seems Tacitus his observation was too true upon us, In vita I. Agrip. That nothing gave the Romans, powerful enemies though they were, more advantage against the ancient Britan's than this, Quod factionibus & studiis trahebantur, that they were broken into factions, and would not so much as take counsel and advise together. And they smarted for it. But I pray what's the difference for men not to meet in counsel, and to fall in pieces when they meet? If the first were our Forefathers error, God of his mercy grant this second be not ours. Now there is Coagmentatio duplex, a double buckling and knitting of the State together. And if either fail, the unity is broken. The one is of the Members of the State with their Head, especially the most honourable which are nearest. The other is of the Members one with ather. And this is grounded upon that of the Apostle, Cor. 12. 1 Cor. 12. where we find some necessity of every member; not a like necessity of any: but honour and respect done to all. And why so? why? why the Apostle tells you ver. 25. Vers. 25. It is that there may be no division in the body; that still it may be at unity in itself. And it is very observable, that in all that large discourse of S. Paul, concerning the unity of the Body and the Members, he conceives at full, how Corruption can unnaturalize Nature itself. Therefore he supposes the Eye may quarrel with the Hand, Vers. 21. ver. 21. and 'tis a dangerous quarrel that, when the Eye and the Hand, Direction and Execution are at odds in any State. Well he can conceive that; But he doth not so much as suppose, that any members would be at odds with the Head: No, God forbid. The Head can compose other members, and settle their peace in the Body; but if any quarrel the Head, all unity is gone. And yet the Apostle cannot suppose so much unnaturalness that any member should quarrel the Head; not the Tongue, as unruly as it is: yet he is very direct, that there is an office, which the Head owes the Body, and all the members to the very meanest, for the preservation of this unity. For the head cannot say to the very feet, as low as they are, Vers. 22. I have no need of you, ver. 21. And for the Church, that's as the City too, just so. Doctrine and Discipline are the walls and the towers of it. But be the one never so true, and be the other never so perfect, they come short of preservation, if that body be not at unity in itself. The Church, take it Catholic, cannot stand well, if it be not compacted together into a holy unity in Faith and Charity. It was miserable, when S. Basil laboured the cure of it: For distracted it was then, as S. G●. Nazianzen witnesseth, Orat. 20. into 600. divers opinions and errors: And 'tis miserable at this day, the Lord in his time show it mercy. And as the whole Church is in regard of the affairs of Christendom, so is each particular Church in the Nation and Kingdom in which it Sojourns. If it be not at unity in itself, it doth but invite malice, which is ready to do hurt without any invitation; and it ever lies with an open side to the Devil, and all his Batteries. So both State and Church then happy, and never till then, when they are both at unity in themselves and one with another. The Vulgar reads it, Jerusalem is a City, cujus participatio in id ipsum, whose participation is upon the same thing; And that reading is warranted by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose participation, or communion is in, and of the same. So this reading follows the effect, the other the cause. For unity in itself is the cause of all participation. For unity is in charity; and charity communicates all good things. 'Tis bountiful, 1 Cor. 13. 1 Cor. 13. 4. and if any suffer, it suffers with it; participation still. Now in Heaven, and the Church triumphant, there will be full participation, because there is perfect union: But on earth, whether it be in the State, or the Church militant, look how much there wants of perfect unity, and so much there will ever want of joyful participation. Well; both State and Church owe much to unity; and therefore very little to them that break the peace of either. S. Luk 23 34. Father forgive them, they know not what they do. But if unity be so necessary, how may it be preserved in both? How? I will tell you how. Would you keep the State in unity? In any case take heed of breaking the peace of the Church. The peace of the State depends much upon it. For divide Christ in the minds of men, or divide the minds of men about their hope of Salvation in Christ, and tell me what unity there will be. This so far as the Church is an ingredient into the unity of the State. But what other things are concurring to the unity of it, the State itself knows better than I can teach. And would you keep the Church in peace, that it may help on the unity of the State? If I mistake not, that can never be done but by Christian patience; And that I find in the letter of my Text. For it is not here simply said, Jerusalem is as a City, no, but built as a City. Built, and upon a Hill, Esai. 2. 2. Esay. 2. Many a cold and a bitter storm it must endure, God knows. And if Christ had not been a Rock in the foundation, I make no question it had been down long ere this. S. Math. 16 18. Built then; but upwards in the Building from this foundation, mark all along the walls of it; Lapis Lapidem portat & portatur: there is such unity in the Building, that every stone bears another, and is borne by another. And the Apostle calls for the same duty in the spiritual Building, Gal. 6. 2. Gal. 6. Bear ye one another's burden. So no patience, no bearing; and no bearing, no unity. The Building cracks presently. And continue it cannot long, if the great Master-Builders take not care of the Mortar. If it be laid with untempered, or distempered mortar, all will be naught, Ezech. 13. 10. Ezech. 13. This Psalm was used for many years together in the Church, at Evensong upon New years day, the day of the Circumcision. Why the Church appointed it for that day, is not my question now: This I am sure of, this Psalm calls upon us for the peace of Jerusalem, ver. 6, And that peace can neither be had nor held long unless there be a Circumcision, and a paring off round about of heated and unruly affections in the handling of differences. And there must be a Circumcision, and a paring off of foolish, and unlearned Questions, yea and of many Modal too, 2 Tim. 2. 23. such as are fitter to engender strife than godliness, 2 Tim. 2. or no peace. This is the way and no other that I know, to see Jerusalem flourish as a City at unity within itself, both for State and Church. The second praise of Jerusalem is from the Religion of it. For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks to the name of the Lord. Jerusalem is very right now; At unity, and Religious. Oh that It had known the day of its visitation, and continued so, S. Luk. 19 2. Luk. 19 For at this time the Tribes went up to the Temple. It begins well: for to the Temple, to the Church, to the consecrated place of God's service, is one of the best journeys men of all sorts can make. And you may give a shrewd guess at the devotion of the time, by the frequenting of the Church. And this their public coming to worship at the Temple was God's express commandment, Exod. 23. Exod. 23. 17. Therefore assembling and meeting at public service in the Church is no humane Institution, but from God himself. Nor is this Ceremony Jewish or Ambulatory, to cease with the Law, and that Temple; but omnino perpetuum, altogether permanent in the Church of Christ, Christians must to the Church and place of service too. Why, but what are they to do when they come there? What? why Jerusalem was right here too. They did give thanks to the name of the Lord, and there. 'Tis no good sign when men are to seek what they should do when they come to Church. Yet if any man be ignorant, my Text will inform him; men are there now to do as they did then, to give thanks to the name of the Lord. The 70. and the Vulgar have it, To confess to the name of the Lord. It comes all to one. For be the word Thank or Confess, it stands here expressive of the whole Liturgy, of all the public external Service of God: All which if it be not accompanied with the inward service of the heart, is worth nothing. So they went to the Temple, as we must go to the Church, to confess, to pray, to worship, to praise, to give thanks to God, which even under the Law was preferred before Sacrifice itself, Psal. 15. 13, 14. Psal. 50. Nor may the wisdom of the world think, that to pray, and to give thanks to God, are void actions: For what ever worldlings think, the Church doth great service to the State while it prays. And it is no hard thing to prove this out of those Politicians themselves, which have given the world just cause to think they wrapped up God in their pocket, when they went to counsel. For their great Master confesseth, that not a few, but many things happen to States ex fato urgente, out of such a pressing destiny, that they cannot be prevented, though the remedies be obvious and at hand. And is it so? Why then, where is the wisdom of the Wise, 1 Cor. 1. 17. 1 Cor. 1. Is it not confounded? out of question ' 'tis. For ye see the remedy is acknowledged to be at hand, and yet not found. This purblind wisdom cannot see it. But to come home to him. This Fatum urgens what ere it be, if there be a remedy and at hand, it may be prevented. 'Tis true it cannot, by worldly wisdom only. For nisi Dousinus, except the Lord keep the City, all other watchfulness is in vain, Psal. 127. 1. Psal. 127. But then allow God that which is fit for him, due to him, The highest room at the Council-table, he'll quickly divert this Fatum urgens, this pressing necessity. The time was when Ruin was travelling so fast toward Nineve, that it came within 40. days of the City, Jon. 3. jon. 3. And it was fatum urgens, it came on apace. Did any wiseman of that State discover that danger? secure a remedy? Not a man. The Prophet preached the danger, and Devotion, as blind as 'tis thought, stumbled upon the Remedy, Prayer and Repentance, things with which worldly wisdom hath little to do. And therefore to pray and give thanks are no empty Actions for the State. Well then, To pray, To praise, To worship, To give thanks; here's a great deal of service mentioned to God, and yet sure no more than needs. But in the ancient Church of the jews, was there no Reading, no Preaching of the Law to inform people? Yes, out of question: They heard Moses, & the Prophets in their Synagogues every Sabbath day, Act. 13. 27. Acts 13. yea, and in the Temple too, if S. Basil be right. S. Basil. ib. But mark then. The Original Copy of the Law, The word of God written in Tables of Stone, was in the Temple at jerusalem; And there the Priests, which were to judge according to the Law, Deut. 17. 11. Deut. 17. This Law they might and did expound, but they might not cross with it. No preaching in their several Synagogues, and Parishes (that I may so term them,) but was according to the Law, contained in the Ark, at the Temple, the Mother Church. And 'twas fit. For if every man may preach as he list, though he pretend the Law and the Gospel too, jerusalem will be quickly out of unity in itself. And if they leave coming to the Ark and the Testimony, the world will soon have as many differences in Religion, as there be young, ignorant, and bold Priests in Parishes. Now there was a double Testimony and Convention between God and the people. The Law was the witness and covenant on God's part with the people; And that the people should come, and tender their homage and obedience to God and the Law; that was the Testimony, and the Covenant of the people with God, Deut. 16. 16. Deut. 16. God he promised to be present at the Ark, Exod. 25. Vers. 22. and he performed it. Num. 7. Vers. 8, 9 And so God is always ready at his end of the Covenant. All the fear is, we fall short, and come not as we should, either to hear God's Testimony to us, or to give Testimony to the world by our obedience. And herein, as in all things else, Christ be mecifull, that brought mercy into the Covenant. And you may observe too, that this coming to the Temple to pray and to worship is called here by the Prophet an Ascent or going up, Ascenderunt; and an Ascent it is. It was fitted in the Letter: For the Temple at jerusalem was built upon mount Moriah; no going up to it but by an Ascent. And 'tis fit in regard of the Material Church now: For how low soever the situation of any of them be, yet 'tis motus sursum, upward still and towards heaven to frequent the Church. And 'tis fit in regard of the whole Militant Church. That's an Ascent too, to come out of Paganism, Heresy, or Schism into the Church at unity in itself. He that fell among Thiefs, and was almost killed by the way, was not going up to jerusalem, but down to jericho. S. Luk. 10 30. S. Luk. 10. from the Temple I warrant you. And as S. Augustine speaks, S. Aug. ib. si non descendisset, in latrones non incidisset, if he had not been sinking and going downwards, from God, and from his Church, he had not fallen into the hands of Thiefs. But 'tis most fit in regard of the Church triumphant in Heaven: For thither is no going but by Ascending. Ascending still out of the dregs of this sinful life. And he is miserably out of this way that sinks farther, and farther into sin, and dreams he is in the way to Heaven. Nor can any man say, fain I would to Heaven, but I want stairs to ascend and get up: For this Psalm is Psalmus Graduum, a whole Ladder of steps from the Church here, to the Church in Heaven. And ' its not unfit neither to express what pains they then were content to take to serve God. For from their remotest habitations (and many were very far off) every Male came up thrice a year to the Temple to worship; And they might not appear before the Lord empty, Exod. 23. 15. Exod. 23. No pains then too much, no charge too great to serve GOD: And notwithstanding both pains and charge properabant ascendere, they made haste to come up. Apolina. ib. Now, the Church is at our doors, and we care not for going into it; And we come up empty handed, else it were not possible so many Churches should lie so ruinous as they do. Will you give me leave to tell you the reason of this? 'Tis in my Text; When this devotion was on foot, Jerusalem was at unity in itself: For so goes the Text. Jerusalem at unity, and then ascenderunt, than they ascend by multitudes, and their devotion with them. And this falls in upon the Persons that went up to serve the Lord. And they were the Tribes. Not all the Tribes, Families, and Kindred's of the earth; No: For the many by Idolatry had made themselves strangers to the true God of Israel. But Tribus Domini, the Tribes of the Lord, they went up, all of them. The 12. Tribes from the Patriarches the seed of Jacob, were then Gods peculiar servants. They were made so in the Covenant. The Testimony of it was the Law. So this honour to be the Tribes of the Lord, God's people, was reserved in the band of Religion. If they had not believed, and served God, they had not been his. They might have been Tribes, if you will, without serving in the Temple; but not Domini, not of the Lord, but by that service. And they might have been in some kind of unity; but not in Domino, not in the Lord, but by that union. And they might have been builded as a City; but not ad Dominum, to the Lord's honour, and their own salvation, but by that faith. And which was the honour of Jerusalem then in all David's time, and Solomon's too, All the Tribes went up; All, not a Recusant Tribe, or Person among them. Now I may not omit the place whither they were to ascend. It was Jerusalem. There the Temple. In that the Ark. In that the Law. And the Law says not simply, that they shall assemble and meet to serve the Lord, but precisely, that they shall do it in the same place which the Lord shall choose, Deut. 16. 16. Deut. 16. And the Lord chose Zion, the Temple at jerusalem to be his place, 2 Chron. 7. 12. 2 Chron. 7. Would you have a reason why God tied them so strictly to one place? 'Tis not hard to give it. That people were wonderfully prone to Idolatry; therefore saith S. Basil, S. Basil. ib. God tied them to one place of worship, lest wand'ring here and there in strange places, they might fall into the service of strange Gods. And mark it, God would then have but one Temple erected, one Altar, in one City, that the people might not fall asunder into different superstitions, and leave true Religion lest followed. And the Jews seeing the command, never halted in this duty so long as Jerusalem was at unity in itself. But when that brake, all misery began. For no sooner had Jeroboam made a Rent in this unity, and torn away ten Tribes from the house of David, but by and by Samaria is as good as Jerusalem; and the Calves in Dan and Bethel, as good as that God that brought them out of the Land of Egypt, 3 Reg. 12. 3 Reg. 12. 28. So dangerous a thing it is, when unity and God's command are broke together. The Jesuit Lorinus tells us, Ibid. There are better causes to persuade us now to go on pilgrimage ad Limina Petri, and the Jubilees at Rome, than the Tribes had here to go to Jerusalem. What? better causes? The Jews had Gods express commandment to go to Jerusalem, and the form of worship that was there. And what better warrant can any man, or any people have, than God's command? Let him or any other show me such a command, That all the whole Church of Christ, all the Tribes which now serve the Lord must come in person, or consent and do it at Rome, we will never stay for Lorinus his better reasons. We will take Gods command for a good one, and obey it. But they must not think to choke us with the wool that grows upon Pasce oves, S. Joh. 21. 16. S. john 21. which as the Fathers have diversely spun out; so no one of them comes home to the clothing of Rome, with such a large Robe of State as she challengeth. And this in the mean time will be found true; That while they seek to tie all Christians to Rome, by a divine precept, their Ambition of Sovereignty is one and a main cause, that jerusalem, even the whole Church of Christ, is not at unity in itself this day. Now beside the honour and service done to God, the people had many other benefits by coming up, and meeting at jerusalem. Many, but one more especially. And that comes into the third commendation of jerusalem; the Government both Spiritual and Temporal. For there also are the seats of judgement, even the seats of the house of David. So they might serve themselves at the seats of Justice, while they went to the Temple to serve God. In the Ascending 'twas illuc, thither. And here at the sitting 'tis illic, there. One and the same City honoured with God, his Church, and the King. And it must needs be so. For these three, God, the King, and the Church, that is God, his Spouse, and his Lieutenant upon earth are so near allied, God and the Church in love, God and the King in power, The King and the Church in mutual dependence upon God, and subordination to him; That no man can serve any one of them truly, but he serves all three. And surely 'twas in a blessed figure, that God's house and the Kings stood together at jerusalem. The Temple (if I mistake not) upon the East, and the Palace of Solomon upon the South side of the same Mountain: to show that their servants and service must go together too; that no man might think himself the farther from God by serving the King, nor the farther from the King by serving God. The King's power is God's ordinance, and the King's command must be God's glory: and the honour of the Subject is obedience to both. And therefore in the Law the same command that lay upon the people to come up illuc, thither, to jerusalem; the very same lay upon them to obey the Judges, and the house of David, illic, when they came there. To obey the Sanhedrim and the Judges, Deut. 17. 10. Deut. 17. and both them and the King, after the house of David was settled, as in this place. For then there was seated (as divers of the Fathers and later divines observe) both Authorities; S. Basil. both of the Priests, Theodoret. and of the King and his judges. Et thym. Calvin. Muscu. Jun. Ibid. So the first lesson which the people do or should learn by going up to the Temple, is obedience to both spiritual and temporal Authority, but especially to the house of David. Well then, illic, there were the Seats or Thrones of judgement. Of all things that are necessary for a State none runs so generally through it, as justice and judgement. Every part and member of a Kingdom needs it. And 'tis not possible jerusalem should be long at unity in itself, if justice and judgement do not uphold it. And 'tis in vain for any man, whether he be in authority, or under it, to talk of Religion, and God's service, to frequent the Temple, if he do not, in the course of his life, exercise and obey justice and judgement. And this lesson Religion ever teacheth. For it was the very end of Christ's coming to redeem us, That we might serve him in holiness and in righteousness, S. Luk. 1. 75. S. Luk. 1. In holiness toward God, that's first: and then in righteousness and Justice towards men, that's next. And they stand so, that the one is made the proof of the other, Righteousness of Holiness. For he that doth but talk of Holiness, and doth unjustly therewhile, is but an Hypocrite. This for Justice the preservative of unity. Now for the Seats of it. They which are appointed to administer Justice and Judgemet to the people, have Thrones, or Chairs, or Sextes, (call them what you will, the thing is the same) out of which they give sentence upon Persons or Causes brought before them. And they are signs of authority and power which the judges have. And 'tis not for nothing, that they are called Seats. For Judgement was ever given in public, sitting. And there's good reason for it. For the soul and mind of man is not so settled when the Body is in motion. For the Body moved moves the humours; and the Humours moved move the affections; Non cadem videntur Judicibus tratis & quictis. and Affections moved are not the fittest to do Justice and Judgement. Arist. l. 2. No; Reason in a calm unmoved is fittest for that. Rhet. c. 1. Now the Seats stand here both for the Seats themselves; And so Sederunt Sedes is Active for Passive, The Seats sat, for, The Seats are placed; or for the Judges that sit in them; or sederunt, id est, permanserunt, for the perpetuity and fixing of the Seats of Justice. The Seats must be in some reverence for the persons that sit in them. The persons must have their Honour for the Office they perform in them. And the Seats must be fixed and permanent, that the people which are fallen into Controversy, may know the illic, and the ubi whither to come and find Justice. The words in my Text are plural, Seats of judgement. And 'tis observable. For the exorbitances of men that quarrel others are such and so many, that one Seat of Judgement only was scarce ever sufficient for any State. Seats they must be, and they seldom want work. In the prime times of the Church, Christians could not hold from going to Law one with another, and that under unbelievers, 1 Cor. 6. 6 1 Cor. 6. To meet with this frailty of man, God in this Commonwealth which himself ordered, appointed not one, but many * Tostat. in Exod. 21. q 16. P. Gunaeus de Rep. Hebr. lib. 1. cap. 12. Seats of judgement. And therefore even the inferior Seats, howsoever as they are settled by the King and the State, severally to fit the nature of the people in several Kingdoms, are of positive and Humane Institution; yet as they are Seats of Judgement, they have their foundation upon Divine Institution too, since there is no power but of God, Rom. 13. 1 Rom. 13. By these Seats of Justice and Judgement the Learned in all ages understand judiciary power and administration both Ecclesiastical and Civil; And they are right. For the Sanhedrim of the Jews their greatest Seat of Judgement under the King (after they had that government) was a mixed Court of Priests and Judges, Both for Causes and Persons. Pet. Cun. de Rep. Hebr. lib. 1. pag. 101. & 106. Deut. 17. though other Kingdoms since, and upon reason enough have separated and distinguished the Seats of Ecclesiastical and Civil Judicature. Since this division of the Seats of Judgement, there was a time when the Ecclesiastical took too much upon them. Too much indeed, and lay heavy not only upon ordinary Civil Courts, but even upon the House of David, and Throne of the King himself. But God ever from the days of Lucifer gave pride a fall; and pride of all sins lest beseems the Church. May we not think that for that she fell? But I pray remember 'twas Fastus Romanus, 'twas Roman Pride, that then infected this Church with many others. The time is now come in this Kingdom, that the Civil Courts are as much too strong for the Ecclesiastical, and may overly them as hard, if they will be so unchristian as to revenge. But we hope they which sit in them will remember, or at the least, that the House of David will not forget, That when God himself (and he best knows what he doth for the unity of Jerusalem) erected Seats of judgement, He was so far from Ecclesiastical Anarchy, that he set the Highpriest very high in the Sanhedrim. And Ecclesiastical and Church Causes must have their trial and ending as well as others. I know there are some that think the Church is not yet far enough beside the Cushion: that their Seats are too easy yet, and too high too. A Parity they would have, No Bishop, No Governor, but a Parochial Consistory, and that should be Lay enough too. Well, first, this parity was never left to the Church by Christ. He left Apostles, and Disciples under them. No Parity. It was never in use with the Church since Christ: No Church ever, any where, (till this last age) without a Bishop. If it were in use, it might perhaps govern some petty City; But make it common once, and it can never keep unity in the Church of Christ. And for their Seats being too high, God knows they are brought low, even to contempt. They were high in Jerusalem. For all Divines agree that this in prime reference is spoken of Ecclesiastical Censures, Calvin. Muscul. Jun. versio Genev. and Seats. And the word is Thrones; Nay the Anabaptists themselves. no less. So the original, So the Septuagint, and so many of the later Divines, forgetting their own invention of the Presbytery. Ainsw. Ib. And one thing more I'll be bold to speak out of a like duty to the Church of England and the House of David. They, whoever they be, that would overthrow Sedes Ecclesiae, the Seats of Ecclesiastical Government, will not spare (if ever they get power) to have a pluck at the Throne of David. And there is not a man that is for Parity, all Fellows in the Church, but he is not for Monarchy in the State. And certainly either he is but Half headed to his own Principles, or he can be but Halfe-hearted to the House of David. And so we are come to the last, the great Circumstance of the Text, the House of David: the Guide, and the ground too, under God, of that unity which blesses jerusalem. The house, that is, not the house only, but the Government. All Regal and Judiciary power was seated by God himself in David and his Posterity, 2 Sam. 7. 2 Sam. 7. 10. & Psal. 89. 36. That He, as King over his people, might take care, both that jerusalem might be at unity in itself; and that the Tribes of the Lord might go thither to give thanks to the Name of the Lord: that all the servants of God among that people might know, that God had committed them to the trust of David; that they might not promise themselves succour from God, otherwise than as they lived in obedience to David; that they might not think to alter the government, or the succession, but rest dutifully where God had placed them. And therefore when jeroboam rend ten Tribes from the house of David, almost nothing but distraction and misery fell upon that people ever after, as appears in the story. This to the letter strictly. Now to the sense at large, as both Church and State have subordination to the house of David. For jerusalem that's at unity under David. And the Tribes they go up to the Testimony under David. And the Seats of Judgement, they have their several ministrations, but all with reference, all in obedience to the house of David. Now in a State the King, obtinet locum fundamenti, is always fundamental. All inferior powers of Nobles, judges, and Magistrates rest on him. And yet the holy Ghost doth not say in my Text, that the seats of judgement are upon the foundation of David, but upon the House of David. And the reason is plain: because there is one and the same foundation of the King and his people, that is, God and Christ. But when the house of the King is built upon God, as David's was, then 'tis to the people, & domus, & fundamentum, both an house and a foundation of all their houses. And that you may see the truth of this, look into the Story of all States, and you shall never find a thunderclap upon the house of David to make it shake, but the houses of all the Subjects in the Kingdom shook with it. And this is an evident Argument, that the house of David is a Foundation, when such a mighty building as a State, is shaken with it. And therefore there's no man that loves his own house, but he must love the Kings, and labour, and study to keep it from shaking. And if you mark the Text, here's Sedes super sedem, one Throne, or Seat, upon another. And all wellordered States are built so by Sub and Super, by Government and Obedience. The intermediate Magistrates have their subordinations either to other, and all to David. But the House of David that's both, Sub & Super; under the rest in the foundation; for so the Septuagint, and the Fathers read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the house of David: so the house of David under, as Foundation; but over the rest in the administration and the government: For they which are upon him, must not be above him. A primacy, or superintendency, or what you will above the house of David in his own Kingdom, is a dangerous, and an ill construction of Super Domum David. The house of David a Foundation then; and my Text warrants both it and me. I have no will to except against any form of government, assumed by any State: Yet this my Text bids me say for the honour of Monarchical Government, The Seats of judgement in it are permanent; And I do not remember that ever I read Seats of judgements so fixed, as under Regal power. I do not by this deny, but that there may be the City in peace, and administration of justice in other forms of government, sometimes as much, sometimes more; But there are Judicia, not Sedes, judgement, not Seats of it. And justice there may be; but it continues not half so steady. The Factions of an Aristocraty how often have they divided the City into civil wars, and made that City which was at unity in itself, wade in her own blood? And for a Democraty, or popular Government, Fluctus populi fluctus maris, The waves and Gulfs of both are alike. None but God can rule the raging of the Sea, and the madness of the people, Psal. 65. 7. Psal. 65. And no safety or settledness, till there be a return in domum David, to a Monarchy, and a King again. I'll go no whither but to my Text and Jerusalem for instance. That people had a Sanhedrim over them, a wonderful wise and great Senate; the chief of the Priests, and the most expert in their Laws of the other Tribes. If any greater difficulty arose, God raised up judges and Deliverers to fight their Battles. This people were well, a man would think, for point of Government, very well. Calv. Ibid. And yet Calvin observes, and 'tis true, though they had then justice and judgement among them, yet they were but suspensa judicia, & variè mutata, justice with suspense and often changes. And which is more, that people restless and unquiet even with the Ordinances of God himself till they had a King. 1 Sam. 8. 1 Sam. 8. So after the disobedience of Saul, (which can cast even Kings out of God's favour) that State was settled upon the House of David. The King than a Foundation, and a settled one too, as Mortality hath any. The whole frame of the Commonwealth, understood here by the Seats of judgement rests upon the strength of his house. Upon his house? therefore it must be built and settled; else 'tis not domus, not a house: When 'tis built, it must be furnished, and plentifully too; else 'tis not fit to be domus Davidis, the King's house. If any disaster hath been, it must be repaid; else Domus lacera a house upon props, can be no foundation of justice to friends at home, or upon enemies abroad. And there can hardly be a greater misery to a Kingdom, than to have the House of David weak. Well then; would you have the house of David as david's was now at Jerusalem, A built, A furnished, A strong, an honourable House? I know you would. You are a Noble & a most Loyal People. Why then I will not take upon me to teach, but only to remember you of the way. The way is;— Am I out? No sure. The way is, to set David once upon his own feet; to make him see the strength of the house which God hath given him; to fill him with joy and contentment in his people's love; to add of your oil to make him a cheerful countenance, now that God hath anointed him with the oil of gladness over you; that in a free Estate he may have leisure from Home-Cares, every way to intend the good and welfare of his people; and to bless God for them, and them in God. And for David, God hath blessed him with many royal Virtues. And above the rest with the knowledge that his House is a foundation. A foundation of his people, and of all the justice that must preserve them in unity, and in happiness. But 'tis Domus ejus, His House still, even while 'tis your foundation. And never fear him, for God is with him. He will not depart from God's service; nor from the honourable care of his people; nor from wise managing of his treasure: He will never undermine his own house, nor give his people just cause to be jealous of a shaking foundation. And here in the presence of God and his blessed Angels, as well as of you, which are but dust and ashes, I discharge the true thoughts of my heart, and flatter not. And now my Dread Sovereign, upon you it lies to make good the thoughts of your most devoted Servant. Thus you have seen as short a Map, as I could draw of jerusalem. She was famous for her unity, and blessed too, when it was within herself. She was famous for her Religion, and devout too, when all the Tribes went up to the Ark of the Testimony, to give thanks to the name of the Lord. She was famous for Justice, and successful too, both at home, and against foreign enemies, when the Seats of Judgement Ecclesiastical and Civil were all, as their several natures bear, founded upon the House of David. This jerusalem of ours is now at unity in itself. And I see here Capita Tribuum, the Heads and Leaders of the Tribes, and People of the Lord, come up, and present in his Temple. I would to God they were all here, that with one heart, and one mouth, we might all pray unto God for all his blessings to come down, and dwell in the House of David; and to rest upon this great and honourable Council ready to sit. You are come up to begin at the Temple of the Lord. The Ark was wholly Ceremonial; that's not here. But the Testimony of Israel, the Law, yea and a better Law than that, the Law of Grace and of Christ, that's here. Here it is, and open ready to teach the fear of the Lord, which is the beginning of all wisdom, Psal. 111. 10. Psal. 111. In this Law you can read nothing but service to God, and obedience to the House of David. And so you find them joined 1 S. Pet. 2. 1 S. Pet. 2. 17. Fear God, and honour the King. And 'tis a strange Fallacy in Religion for any man to dishonour the King, and to make that a proof that he fears God. To the Temple and the Testimony you are come up. When God would give Moses more special direction, he declared himself from the Mercy-seat which was on the Ark, Exod. 25. 22. Exod. 25. The Mercy-seat was wholly Ceremonial, as the Ark was on which it stood; that is, the Seat Ceremony, but the Mercy Substance. And though the Seat be gone with Moses, yet I hope God hath not left, will never leave, to appear in Mercy to the House of David, and this wise Council. If he appear in mercy, I fear nothing. If he appear otherwise there will be cause to fear all things. And the way to have God appear in mercy, is for both King and People, not only to come to the Temple, that's but the outside of Religion, but also to obey the Law, & the Testimony. Judgement went out from God lately, and it was fierce. How many thousands strong men, which might have been a wall about Jerusalem, hath the Pestilence swept away? But his mercy soon overtook his Judgement: For when did the eye of man behold so strange and sudden abatement of so great Mortality? A great argument, that he will now appear in Mercy. And I cannot tell which hath got the better in the vie, Your Honour or Your Religion, that you have made suchhast to bring the Tribes to the Temple, to give thanks to the name of the Lord for this. The first Lesson of this day's Evening prayer is Exod. 18. Exod. 18. There's the Story of Iethroes counsel to Moses, for assistance of inferior Officers. This was not the beginning of that great and parliamentary Council, which after continued successful in the State of the jews. For that was set after by GOD himself, Numb. 11. Numb. 11. 16. yet I make no great doubt, but that the ease, which Moses found by that Council, made him apt to see what more he needed; and so far at least occasioned the settling of the Sanhedrim. I take the omen of the day, and the Service of the Church to bless it. That our David may be as happy in this, and all other Sessions of Parliament, as their Moses was in his Council of the Elders. That the King and his people may now, and at all like times, meet in love, consult in wisdom, manage their Counsel with temper, entertain no private business to make the public suffer; And when their consultation is ended, part in the same love that should ever bring King and People together. And let us pray, That our jerusalem, both Church and State, which did never but flourish when it was at unity itself, may now and ever continue in that Unity, and so be ever successful both at home and abroad. That in this unity the Tribes of the Lord, even all the Families and Kindred's of his people may come up to the Church, to pray, and praise, and give thanks unto him. That no Tribe or Person for any pretences (for they are no better) may absent themselves from the Church and Testimony of the Lord. That the Seats of judgement Ecclesiastical and Civil of all sorts, may not only be set, but set firmly, to administer the justice of God, and the King, unto his people. That all men may reverence and obey the House of David, who itself upon God, is the foundation of all these blessings. That God would mutually bless David, and this People. That so the People may have cause to give thanks to God for David; And that David may have cause to take joy in the love and loyalty of his people; and bless God for both. Till from this Jerusalem, and this Temple, and these Thrones, He and we all may ascend into that glorious State which is in Heaven. And this Christ for his infinite mercy sake grant unto us: To whom etc. SERM. IU. Preached before His Majesty, on Sunday, the 19 of June, 1625. at Whitehall. Appointed to be preached at the opening of the Parliament. PSAL. 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 sometime 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, 2 Reg 5. as well as 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 according 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, Rom. 13. 1 but God's power, as well in, as over him. 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 up 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 Liquefactaa 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 Governments; 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 divers 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. 1 Reg. 22. Priests were put to the sword at once, & 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. Psal. 22. 18. In trouble, the heart of David melted like wax. Psal. 22, When their enemies prevailed, The heart of the people melted like water, jos. 7. Josua 7. 5. In the time of vengeance, the ungodly of the Earth shall melt and consume away like a snail, Psal 58. 7. Psal. 58. And that's melting indeed: Put but a little salt 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: Hos. 8. 14. And so it was, Hos. 8. A fire 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, In Text. To 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 Land. Ezech. 12. 20. 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 ver. 7. Vers. 7. that it is by God. And 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, Gen. 15. 16. therefore not yet cast into the melting pot. But so soon as their sins were full, their State melted. The fruit of it from above, Amos 2. 9 and the root 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. In Ames 99 For (as S. Hierom observes) that course God holds with impious, and impenitent Kingdoms, as well as men, absque discretione personaruus, 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 Earth quake, that swallows the place. But when it is once Terra liquefacta, molten and dissolved, there is no footing, no foundation then. Psal. 69. 2. I stick fast in the mire, where no ground is, Psal. 69. and mire is but terra liquefacta, 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, Psal. 107. 34. it is for the wickedness of them that dwell therein. 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 yeeers 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, Prov. 28. 2 Change 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 eâ, 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, Tene magis salvum populus velit, an populum Tu. The King must trust, and endear his people: The people must honour, obey, and support their King: Both King, and Peers, and People must religiously serve and honour God. Servat in ambiguo qui consulit & Tibi, & urbi Jupiter. Horat. lib. 1. ep. 16. 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, Prov. 19 12. the Kingdom cannot melt: And the King's Throne, 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 judicabo, 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, Septuag. I will judge, justitias, for every man's cause, S. Hier. Ar. Mont. so far as it is just. Why, but then must the King do all this himself? No, God forbid that burden should lie all upon him; Exod. 18. 18. Moses was not able alone for that. It was, and it is heavy. What then? why then Jethroes counsel must be followed. There must be inferior judges and Magistrates deputed by the King for this: Vers. 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 judicabo, 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, 1 Tim. 2. 2 That they may lead a peaceable life in 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, as well 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's not possible for Fluxes and Melt to begin in the State; or if they do begin, their Drip will be cured presenly. 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 than 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 Evil, Esay 5. 20 and Evil Good. Thirdly, 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 & Magistrates of all sorts, they are the Clouds. They receive the more immediate influence from the King; and if they be God's Clouds, and retain what he gave them, Psal. 65. 52. they drop fatness upon the people. But, if they be clouds without water, Judas v. 12. they transmit no influence. If they be light clouds in the wind, than no certain influence. If they be clouds driven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 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. Ruffin. 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 sails to do it at the last, and final judgement; to which divers of the * S. Basil. Hier. Aug. Euthym. Theod. Ib. Greg. 10. moral. 31. Bern. ep. 1. Fathers refer this passage of my Text. Secondly, God comes in when the Seats of justice, supreme and inferior, all are 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 cause only, or the men only whose cause it is, or the judges only that sentence the cause; but Ego justitias, I will judge the very judgements themselves, how right, or otherwise thy pass. And then this must needs be to confirm & 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 not the judge of all the world do right? Gen. 18. 25. 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 their ways. For God is over them with Ego judicabo, 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. Psal. 33. 9 Thou commandedst, and it stood fast; Hexam. l. 1. c. 6. And (saith S. Ambrose) it needs no other thing to 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 divers 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; 1 Cor. 3. 10. and other foundation can no man lay of the Church. Next to Christ, the Apostles & the Disciples are Pillars too, and so called, Gal. 2. 9 Gal. 2. After these their Successors, Bishops, & Priests, the Fathers of the Church in their several ages, Ruff. Aug. Euthym. ibid. they came to be Pillars, and so shall successively continue to the end of the world. S. Bern. ep. 77. And so soon as Emperors and Kings were converted to the Faith, Ephes. 4. 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 two great Props, or Pillars of the Church, (saith Leo) the King's authority, Ep. 31. and the Priests; both these: and the Pope was content then to put the King's first. And Kings (saith Saint Augustine) are indeed great Pillars of the Church, 5. De Civit. Dei. 24. especially if they use their power, ad cultum Dei dilatandum, 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 sustinere, to prop, and bear up the Earth. Senec. Ep. 86. Quantum est columnarum nihil sustinentium, 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, Ar. Mont. and truly, columna stare faciens terram, Pro. 29. 4. the main pillar, and stay of the State. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King is the pillar, the foundation of the people. So S. Gregory; Lib. 9 Mor. 13. for he bears subjectorum suorum onera, 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 melts presently. We read it four times repeated in Scripture, but upon two great occasions only, Idolatry, and Abominable lust, Judg. 17. 6 & 18. 1. & 19 1. & 21. 25. that there was no King 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 be King of Israel: 2 Reg. 2. Joab was for the one, and Abner 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 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 and 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 confirmavi, 'tis I that in all times have borne up the Pillars of it. And it is per me, by me, saith God, Prov. 8. 15. Prov. 8. that King's reign: And per me, by me, is not only by God's ordination, once set, and then no more, but by his preservation, and his supportation too. In Psal. 74 And (as S. Augustine observes) Quid essent ipsae columnae? A Deo deposcimus rebus fessis, languenti busque tutamina. Arnob. lib. 1. contrà Gent. 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 the 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, 1 Tim. 2. 2 as fast as the Inhabitants of the earth come to them. They must pray for themselves. And the Church, and the 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 Gr. Naz.) Orat. 27. 13. Show yourselves gods to 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 reteins his own power over you; but he hath given you his own power over them, Rom. 13. Rom. 13. 1 His 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. 21. Exod. 13. And when he smote the army of Egypt, he looked out of the pillar while he struck it, Exod. 14. 24. 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 bear only, but strike too. He must stretch out his hand upon the Sea, Ex. 14 26 Exod. 14. 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 under them, 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 counsel 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: Si totum muudum Deus, qui condidit, gubernat, quo in loco, vel cui creaturae Casus, & Fatum, & Fortuna dominabitur. Paulin. Ep. 38. 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 openly disclaimed many of their Actions, which have prospered best. Therefore of necessity it must 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 confirmo, 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. Tremel. ib. reads it) 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. Gen. 28. 18. that there was an 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 and 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 & her 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 gates cannot prevail against it, S. Mat. 16. 18. 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 bank. 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 confirmavi, God that bears up the pillars is quite forgotten. And then whensoever she and her Pillars leave to rest upon 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 shall be 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 time. 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 accipit (propriè,) In Text. 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. Lib. 1. contra Gent. Otherwise obsequia temporum (as Arnob. 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 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 weakensse can. For as weakness is the thing that needs, so the time of melting is the opportunity of establishing the pillars of the earth. Psal. 9 9 And so God in mercy is often pleased to make it. Per desolationem inestimabilem ad solidā consolationem. 'Twas so Psal. 9 The Lord will minister true Judgement unto the people: He will be a defence for the oppressed. Gers. li. 1. de consol. Theol. pros. 4▪ 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 into 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 & some others read it) at the Receiving of the Congregation; S. Bas. Cal. verse. Angl. ult. that is, when the people shall meet in the Synagogue to pray, and praise God: or, when Honourable and selected of the people shall be summoned, and 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 than 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. 122. 4, 5. Psal. 122. And Jerusalem at that time was the seat both of Religion and the State. Jansen. ib. 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, as well 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, as well as the Pillars them. No, for there's no question but they are bound, and strictly bound too, Rom. 13. 6, 7. Rom. 13. And certain it is no State can 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, Prov. 14. 28. Prov. 14. His supply, 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 ever saw 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 advise 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 God nor david's. Not on God's side: For that is infidelity. Nor 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, 4 Reg. 18. 2. is 4 Reg. 18. which begins the story of Hezekiah. Hezekiah was twenty 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, 2 Chro. 29 20. He gathered the 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 clavae to the Lord, and departed not from him. 4 Reg. 18. 5. (And I hope I may make a prophecy 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 forthwith 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 & grace it. That it will be pleased to receive the King, according to his desert, and their duty, with love, honour, and necessary supply: 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; Psal. 61. 7. & that God would 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. SERM. V. Preached before His Majesty, at White-Hall, on Wednesday the 5. of July, 1626. at the solemn Fast then held. PSAL. 74. 22. Arise, O God (plead, or) maintain thine own Cause: Remember how the foolish man (reproacheth or) blasphemeth thee daily. THis Psalm in the very Letter is a complaint of the waist that was made upon the City of Jerusalem; and the profanation of the Temple that was in it. And these go together. For when did any man see a Kingdom, or a great City wasted, and the Mother Church left standing in beauty? sure I think never. For Enemies when they have possessed a City seldom think themselves Masters of their own possessions, till they have (as they think) plucked that God out of his House, which defended the City. As you may see in that brag of the Heathen in Minu. Foelix. * In Octau. Judaeorum Deum fuisse Rom. numinibus una cum gente Captivum. And so 'twas here. The Enemies roared in the City, and displayed their Banners, Verse 5. vers. 5. And then by and by follows the defiling of the holy Place. Down goes the carved work with Axes and Hammers, and Fire on the rest, Verse 6. verse 6. A profanation upon the Temple, and upon all the Rites of Religion there was. All agree upon that. But it was yet but in Prophecy, not come. And the learned which lived after, and looked back upon the Prophecy, and the accomplishment of it, are not agreed. For some say, the Text refers to the first great desolation by Nebuchadonozor; some, to the last by Titus; some, to that which came between by Antiochus Epiphanes; and some indefinitely to all. The best is you cannot refer the Text amiss. For in every of these the City and the Temple; the State and the Church were threatened alike. And I for my part see no great reason yet, why the Prophet should not mean all, since certain it is both State and Church did suffer in all. This Psalm as in the Letter it looks back upon the State and Church of the Jews, so in the Figure it looks forward upon the whole course of the Church of Christ, entertained in any State: For if the State come to suffer, 'tis madness to think the Church can be free. And therefore this Psalm certainly was penned to be Documentum perpetuum, an everlasting document to the Church of Christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdom with Waste, it must needs at once threaten the Church with both Profanation and Persecution. Well, This danger is usually threatened before it come; And so 'twas here. But upon that threatening what remedy hath the State? What? why wisely to foresee, carefully to provide against, and unanimously and stoutly to resist the Insolence and the violence of the Enemy. And to this work every Subject is bound by all Law, of God, of Nature, and of Nations, to put hand, and means, life and livelihood. But what remedy hath the Church? What? Why a Remedy beyond all this. Hom. 14. in Ep. ad Hebr. Majora arma as Saint chrysostom calls them, greater, sharper weapons. For foresight, and care, and unanimity, and courage, sometimes come all too short: For all these may dwell in greater proportion in the Exemies Camp. Whither goes the Church then? Whither? Why doubtless to God. For when all things else fail, The help that is done upon Earth, he doth it himself, Vers. 13. ver. 13. To God, and to God by Prayer. That's the Church way. And the Church way is Via Regia, the King's way (as Epiphan calls it.) Heres. 59 The Prophet here is all upon this way. For here in the Psalm is a Noise of Enemies coming. There's a Prophecy what they will do if they get the better. What doth the Church? Doth she stay till the Enemies be come? No sure. 'Tis no wisdom in the State; 'Tis no Religion in the Church to do so. No: nor did the Church so here. But she called to mind what strange things God had done of old for his servants, ver. 14. Verse 14. Upon that mercy she grounds her confidence; That upon the same Repentance, she shall have the like Deliverance. And upon this Faith and hope she reputes and prays, Verse 20. ver 20. My Text is the conclusion of this Prayer; And it hath two parts. The one is the Invocation, that God would bestir himself; Arise O God. The other is what the Prophet would have him do when he is Risen: And they are two things which he doth expressly desire of him. The one is, that he would plead and maintain his own cause. The other, that he would remember how the foolish man reproaches, or blasphemes him daily. Arise O God, maintain thine own cause: Remember how the foolish man blasphemeth thee daily. The Text itself is all as it begins, a Prayer. It must needs fit the work of the day: For that Proclaims for Prayer. No time is or can be unfit to call upon God; But such Times as this are necessary. And there cannot more well be said, than such Times as this. The Prophet David where he points out opportunity for Prayer goes not so far. Call upon me in the day of trouble, so will I hear thee, and thou shalt glorify me, Psal. 50. Psal. 50. 15 There 'twas but the day of Trouble. But these Times, might I be bold to put them under their just character, for difficulties both at home, and abroad, are more than the day of trouble. For, beside that they have made up a long Day of trouble already: These Times are the very concourse of Fear and Danger. The Clouds have threatened from heaven now many days together, to destroy a hopeful and plentiful Harvest in the Day of Possession; As the Prophet speaks, Esa. 17. 11 Esay 17. The Pestilence as if it were angry that God had driven it out of this great City of the Kingdom, wastes and destroys far and near in other places of it. The Sword of a foreign Enemy threatens to make way for itself: And if it enter, 'tis worse than Famine and the Pestilence. The Prophet calls it a Razor, Esa. 7▪ 20. Esay 7. But such as is readier to cut the Throat, than shave the Beard. Can ye tell where to sue out remedy against these, but at God? Perhaps you may think upon second and subordinate Helps; And 'tis fit ye should: For these are simply necessary too. And 'tis God's great blessing upon the Kingdom, that to meet with the Distractions of the Time, he hath placed over us in the Throne, a wise, a stout, a vigilant, and a most provident King. Well: But can you always have these second helps at hand? Can you always by them effect your end? Have you them ready at this time? Have you the Sinews that move them? 'Tis well if you have. But I doubt 'tis a great part of the sorrow and trouble of the time, that you have not. And howsoever, have, or have not, there is a commanding power both over you and these. And therefore this is a time for Humiliation under that power, that he which gives Grace to the Humble, would resist the Pride of our Enemies, S. Jacob. 4. S. Jaco. 4. I need not press this any further. The necessity of these Times speaks out. 'Tis past whispering now that this is a day of Trouble. Of Trouble: therefore it ought to be a day of Prayer, humble and devout prayer, which may Outcry our sins to God. And as it ought to be, so Authority in a most religious hand commands it. And a powerful Edict hath made that duty public, which else perhaps would have been, as much neglected in the private, as the time itself and the danger both have been. Will ye say, we see by the threatenings, that God is angry with us? will ye add to this? If he be angry, he will not succour us; no nor regard the prayers that are made for succour? Well, suppose this: yet Prayer is necessary, and the ready way to bring God into the Battle on our side. Will ye see how? First, God gives Grace: In the strength of Grace do you repent, and God cannot continue angry. In your Repentance pray, and God cannot but hear; and some way or other come in to help. And it was never a Church Conclusion; God is angry, therefore I will not pray. No, but therefore I will, was the Church's voice. First, pray to appease his anger, and then pray again to obtain his love, and those blessings which he gives where he loves. And the Church of old often did upon great apprehensions, as we do this day, Fast, and Pray together. That is, labour by all means to make God for the State. First, because if there be any evil Spirit, as you lately heard, got in between Abimelech and the Men of Sechem, between the King and his People, Jud. 9 33. Jud. 9 There's no Exorcism so sovereign to cast him out, as Fasting and Prayer. For some Devils, you know, will not otherwise out, Mat. 17. 21 S. Mat. 17. And because a soul, humbled by Fasting, grows hungry after God; Mat. 5. 6. And that hunger shall be satisfied, S. Mat. 5. But one Fast there is, take heed of it. 'Tis a mighty Enemy both to Prayer and him that prays. 'Tis to Fast from sustenance while we are in the Church: and to fall greedily like hungry Men, upon all our old sins, so soon as we are out at the Church door. God himself cries out against this Fast, and will none of it, Esay 58. Esa. 58. 5. Well, Fasting then and Prayers necessary. But how doth this Prayer of the Prophet fit us? How? Why sure it fits us every way. And we have as much need, every way as much, to pour out our prayers to God, as Israel had. The Prayer is Exurge Deus, Arise O God. When the Priests of Baal had prayed long, and were not heard, Elias bid them cry louder: Their God was asleep, and must be awaked, ere he could help them, 3. Reg. 18. 27. 3 Reg. 18. Asleep? Yes, dead asleep. And it was in just scorn of their gross Idolatry, that he bid them cry louder upon a deaf Idol. But that God that watches over Israel, doth neither slumber nor sleep, Psal 121. 4. Psal. 121. As appears in the speedy return which he there made to the prayers of Elias. Why but then, if the God of Israel doth neither slumber nor sleep; why doth the Prophet call upon him to arise, and take care of the People? Why? Surely not because he was laid down to rest: But because this is one of the many speeches which are uttered of God in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men; Not to express any such thing in God, but to make us understand something of God by ourselves. So that while the Prophet prays, that God would arise; here's no signification of any slumber in God: But 'tis to teach us, that God sometimes in his providence over us, is Dormienti similis, like to a man that sleeps. As some in Saint Basil render that in the Psalm 44. 23. Psal. 44. 23 For as he that sleeps must have some call to awaken him; S. Basil. in Psal. 23. So when God either for our sins, S. Hierom in Habac. 3. Velut ad dormientent loquitur. or for trial of our Faith and Patience, or for some other cause best known to himself, shall suspend or draw in the sensible comfort of his providence, by which we are presently exposed to Fear or Danger, our Prayers, must be the Call, to make it appear by the Activeness of his providence that he sleeps not. And God is then said to Arise, when after long withdrawing, as it were his Act of Power and Providence, (For so 'tis called ver. 12. Verse 12. Why withdrawest thou thy hand?) he at last shows he was waking over his people. And to manifest this to their comfort is the Prophet's prayer: Arise, O God. Now the Prophet prayed here in the name of the Church and of the State. And the manner of the Prayer tells me, both were in danger, great danger: as they must ever be when God withholds his mercy, as here he did. For, Nisi Dominus, except the Lord keep the City, the watchman waketh but in vain, Psal. 127. 2. Psal. 127. And Nisi homo, except Men have some sensible experience of God's favour that he doth keep the City, they are apt to doubt & distrust his goodness; And very ready to think he sleeps. Whereas he doth but as earthly Parents sometimes do with their lesser children, hide themselves that they may be sought. And the more their children cry at their absence, the stronger Argument they draw of their love; and Joy in their very Tears, to see they cannot call but Crying. And poor Infants they cry, because they know no safety but in their Mother's Arms. And certainly no safety for us, but in the hand of God: And therefore 'tis time to call, that God would be found of us, and Arise to succour us. But you will say, Though God cannot, yet Christ as man could and did sleep. And 'tis in vain for us to make any address to God, if Christ be asl●epe and not with us: For, the wellpleasing of God is in him, S. Mat. 3. 17. not in us, S. Matt. 3. Yea, but mark. Though Christ could and did sleep while his body was pass●●le: yet after his Resurrection that his body was glorified, as he can die no more, Rom. 6. 9 Rom. 6. So can he sleep no more. And he is more vigilant, a great deal, over all the Prayers we make, than we are to make them: Else we must deny him to be God. For (as S. Austin tells us) Aures Dei in Cord Precantis sunt, S. Aug in Psal. 129. The ears of God are in the heart of him that prays. Not a motion in the heart, but the ear of God hath it presently. And so of Christ, or he cannot be God: So, no fear that Christ is asleep neither And even in the time while he carried about him our flesh mortal, we never read that he slept but once, And that was at Sea: and at Sea in a Tempest, S. Mat. 8. 28. S. Matt. 8. An ill time chosen, you will say, to sleep in; But that's not so neither. For he took opportunity only of the Tempest, to show his Disciples that his Command could lay the Sea. If any Enemy come upon us, he must come by Sea; It's therefore fit for us to pray, that though CHRIST now slumber not, yet that he would remember where he once slept, but Arose to make a Calm. We have been in one Tempest, and we have cause to fear another; Let us in any case get Christ to Sea, and aboard our Ships; That no Tempest may untackle them, or rend their Keels, or hew down their Masts. That no enemy may come near them with safety; nor slide from them by escape. This is the way, and you are now upon it, to make God and Christ arise together. And this very Prayer here in the Text is grounded upon a wonderful deliverance at Sea, Ver. 14. Ver. 14. Well, we are safe enough at Sea and at Land, if we can but get God to Arise on our part. But how shall we be able to do it? How? why never dream, (for it is a Dream indeed, and a fond one too) that ye can ever be able without God's Grace, to make God yours. But know that he hath Grace for you, and gives it, and he is half yours already: He will Arise and be all yours, if you pray in Grace. But here two things are especially to be taken heed of, if we will have our Fasting and our Prayers prevail. And I doubt we are guilty of both: and have taken heed of neither. The one is Pride: and the worst of it, Rising against God. For, we must not look that God should Arise to help us, if we arise to oppose and unglory him. And mark the phrase of Scripture. God resists the proud S. Jac. 4. S. Jacob. 4. 6. Resists: therefore that time which we would have God spend to defend us, our Pride forces him to use to Resist us. And certainly. Rising against God, and raising our sins with us, even above Mercy, were it possible, is not the way to make God Arise for us, but against us. If we will have God Arise, we must fall low on our face before his Footstool, for he is Holy, Psal. 99 Psal. 99 5. And humble ourselves as we have begun this day, that he which is all Mercy and Power, may be as willing, as we know him able to deliver us. The other is Security. And the worst kind of that too, Security in and under danger. For we must not look that God should Arise and take care of us, if we will sleep on in Security, without care of ourselves. And no destruction so sudden as that which comes when security sings Peace and Safety, 1 Thes. 5. 3. 1 Thes. 5. Nay, which is worse, the Apostle there tells us, that in the time of security God threatens it shall come. So Security is both a means to bring danger, and a disinabling to resist it. And therefore if you will have God Arise, you must arise too. Arise in soul by devotion; Arise in life by the works of Sanctification; And arise in prudence and in provident care to be up, and not found sleeping in riot and excess, when an Enemy is, or aught to be feared. I know 'tis hard to make you confess that you have been, or are, either secure amongst men, or proud against God. And I am sorry 'tis so. For the very difficulty of confession makes me doubt you are guilty of both, and so continue. For he was a wise Man, that gave this reason why a man doth not confess his faults, namely, Sen. Ep. 53. Quia etiam nunc in illis est; because he continues in them still. And you know Somnium narrare, vigilantis est, 'Tis a proof that a man is awaked, when he can tell, and doth acknowledge how his dreaming fancy fooled him while he slept. But if after all this you do not yet see you have been in a dream, I must crave leave to think you are secure and asleep still. Let us therefore confess and amend these and all our other sins, that have made God stand aloof from us, and then God will Arise before we can call him up. This for the Invocation. The second general part of the Text is, What the Prophet would have God do when he is Risen. And they are two things. The first is, that God when he is risen would plead and maintain his own cause. In which the circumstances are many and important. And first I find acknowledged here by the Prophet, that God hath a cause in hand; not always the same, but still a cause; and a cause in continual agitation among the Sons of Men. So 'tis always Term with God; some cause still, and a trying. And yet the opinion which some of the Heathen had, Min. Foel. in Octau. that God could not work in providence over us, but he must be unquiet and troubled in himself, is as weak as false. Christ tells us otherwise, S. S. Joh. 5. 17. Joh. 5. My Father worketh hitherto, and I work. For (as the School observes) though he ceased the Seventh day from the work of the general Creation of the kinds of things; Tho. sup. q. 88 A. 1. yet there is another work from which he ceased not; That work is in gubernation Creaturarum, in his providence and government of the world. But this work of God is questioned too. For many things in the works of providence, many Men, yea and sometimes the best, are a great deal too busy with. For instance. They would fain know why many wicked Men prosper in the world; And why many virtuous Men suffer? This secret hath exercised the world in all ages, and the Church ever since it had a being. It put such a stress upon the Prophet, that it crushed these words out of him. It is in vain that I have cleansed my heart, and washed my hands in Innocency, Psal. 73. 21. Psal. 73. In vain; No, God forbid. And the Prophet corrects his passion after, Vers. 16. ver. 16. In the mean time, here's the cause of God at trial; And men apt to quarrel that for Injustice, which is not against the Rule, but above their reach: As at the day of Judgement shall plainly appear saith S. Augustine. Lib. 20. de Civit. Dei. cap. 1. Again; They would fain know all the secrets of Predestination. But 'tis one of God's foundations: And such a foundation as he hath set a Seal upon it, 2 Tim. 2. 19 2 Tim. 2. The Lord knows who are his. 'Tis very dangerous breaking up of Seals, especially Gods. The endorsement is enough for us, and very plain to be read. It follows, And let every Man that calls on the name of Christ, depart from Iniquity. If he do not that, he is not Christ's; Let him talk of Predestination while he wil And in these and all other causes of God, try them where you will, and how you can; David and Saint Paul agree upon it: He will be Justified in his sayings, and clear, and overcome when he is Judged, Psal. 51. Psal. 51. 4. and Rom. 3. Rom. 3. 4. Well: God's cause is at trial; But what cause of his is it that's particularly meant in this place? For, if it be Gods, 'tis worth the knowing what ere it be; And no cause of his can be here, but men owe it, as well as him, some duty; And therefore necessary to be known, that due may be performed unto it. Now the Cause of God meant here, though it be proposed as Causa una, one cause, yet 'tis very large, and comprehends many particulars under it. Some directly concern God, and some only by reflex. But God is so tender of his justice and his Honour, that nothing can so much as touch upon him, but 'tis God's cause presently: In as much as ye have done it, or not done it, to one of these little ones, you have done it, or not done it to me, S Mat. 25. 45. S. Matt. 25. And so goes the Text, God's Cause, all, and but one, whether it be directed against him, or reflected upon him: Whether it be the Reproach which the Son of God suffered for us; Or the troubles, and afflictions which we suffer for him; 'tis God's Cause still, and accounted as one. As one: And yet I find three things agreed upon, to be principally contained in this Cause of God. First, the Magistrate and his Power and Justice. Calvin. 4. Inst. 20. Sect. 83 And resist either of these, and ye resist the power, and the ordinance of God, Rom. 13. Rom. 13. 2 There's God's cause plain. And the Eye of nature could see Aliquid Divinum, Arist. 1. Eth. c. 2. somewhat that was divine in the Governors and Orderers of Commonwealths. In their very Office: In as much as theyare singled out, to be the Ministers of divine Providence upon Earth: And are expressly called the Officers of God's Kingdom, Sap. 6. 4. Sap. 6. And therefore the School concludes, Tho 2. 2. q. 99 A. 1. Prmum. that any the least irreverence of a King; as to dispute of his judgements; And whether we ought to follow and obey him, Sacrilegium dicitur, is justly extended to be called Sacrilege. And since all Sacrilege is a violation of some thing that is holy; it is evident that the Office and Person of the King is sacred. Sacred, and therefore cannot be violated by the Hand, Tongue, or Heart of any Man, that is, by deed, word, or thought, But 'tis God's cause, and he is violated in him. And here Kings may learn if they will, I am sure 'tis fit they should, that those Men which are sacrilegious against God and his Church, are for the very Neigbourhood of the sin, the likeliest men to offer violence to the Honour of Princes first, and their Persons after, Secondly, the cause of the Church in what kind soever it be, Be it in the cause of truth, or in the cause of unity, or in in the cause of Right and means, 'tis God's cause too: And it must needs be so. For Christ and his Church are Head and Body, Ephes. 1. Ephes. 1. 22, 23. And therefore they must needs have one common cause. One cause: And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Unity, nor impoverish and abuse her in her Means, but God suffers in the oppression. Nay more, no man can wilfully corrupt the Church in her doctrine, but he would have a false God. Nor persecute the profession of the Church, but he would have no God. Nor rend the Church into Sects, but he would have many Gods. Nor make the Church base, but he would pluck GOD as low, were God as much in his power as the Church is. And therefore the Church's Cause, is God's Cause. Lib. 7. Hist. cap. 32. And as Eusebius tells us, when by Stephen Bishop of Laodicea the state of that Church was much hazarded; it, and the means of it, were mightily upheld by God himself. In G. Naz. Orat 4. And Elias Cretensis goes full upon it in the general. 'Tis God's cause, any controversy that he debates against his Enemies. Now this ever holds true, in whatsoever the Church suffers for the name of God and Christ. And therefore if either State or Church will have their cause Gods, the State must look their proceedings be just, and the Church must look their Devotions and Actions be pious. Else, if the State be all in wormwood and Injustice; if the Church savour of impurity and irreligion; If either of these threaten either Body, neither can can call upon God then. For sin is their own and the Devil's cause, no cause of Gods, who punishes sin ever, but never causes it. Thirdly, 'Tis God's cause, which is directly against himself, when Injustice that he will not, or weakness that he cannot, Arise and Help, are most unworthily, nay, blasphemously cast upon him. The very Text you see calls it no less than blasphemy. Ibid. And as S. Basil tells us 'twas audacter effusa, most audaciously cast into the face of God. But how I pray? How? why they persecuted the Church of Christ with great extremities, and then because God did not always, and in all particulars, deliver it, Deum ut infirmum traducebant, they accused God of Impotency. Rabsaches case before Christ in the flesh: Which of the Gods have delivered the Nations that serve them, that the Lord should deliver Jerusalem? 4 Reg. 18. 4 Reg. 18. 25. pilate's case to Christ: Have not I power to crucify thee, and power to lose thee? S. Joh. 19 julian's case after Christ: S. Joh. 19 10. For while he raged against the Christians, Elias Cret. in Naz. Orat. 4. he turned the contumely upon God; And charged omnipotence with weakness. So you see the Cause of God what it is, and withal that it is many, and but one. Many in the circumference of his creatures, which fill up the State and the Church: and yet but one in the point of that indivisible Centre which is himself. Well, we have found God's cause as 'tis tumbled upon the earth: But what is it the Prophet would have God do to it? What? Why that follows, judica, Plead it, Judge it, Maintain it Lord. For the King and the State; For thy Church and Service; For thy self and thine honour's sake. Thou hast made their cause thine own, therefore maintain it, as thou dost thine own. Now this God is never wanting to do, nor never will be. So far as Justice and Religion make the cause his, he will Plead it first, and Maintain it after. But yet he doth not this always with a Judgement that is visible to us; Nor with such a one as will make enemies confess that God's maintenance is on our part. Ibid. And therefore as Ruffinus thinks, these words are not only a Prayer, that God would Arise, and maintain his cause: but that he would so plead it, that he would make the Justice and Right of it appear to Enemies and Opposers; and the maintenance evident to friends and defenders of it. So, maintain thy Cause, is as much in effect, as make the world know 'tis thine, and thou wilt maintain it. That from God's maintenance, the cause may have lafety: And from our hope of maintenance, we may receive Comfort. Why, but why should God plead, judge, and maintain his own Cause? Is the Prayer of the Prophet just? Yes no question. For, the Cause of God is ever just, and therefore ought ever to be maintained. Nor is it any partiality in God to his own Cause, that he comes to judge it. But he is forced, as it were, to the maintenance of it himself, partly, because some men will not, and some men cannot defend his Cause; And partly, because it must be judged at some Tribunal. Now there lie many appeals in the cause of God. And all appeal is to a superior Court; The highest is Gods. Therefore when Malice and Tyranny hath done what it can to God's cause, if his Servants do but Appeal, as they ever do; The Cause must in the end revolve to God himself, who alone hath no superior. Yet his very Enemies need not fear: For he will so plead and judge his own Cause, that their own Consciences shall tell them his Judgement's right. Now one thing which lays a kind of necessity upon God to maintain his own cause, is as I told you, that some Men will not, and some men cannot maintain it. I find both these touched in the Text. First, they that will not. For these words, Arise, O God, and maintain thine own Cause, are a grievous tax upon all them to whom God hath given means and ability, yet will not stir to succour his cause. For 'tis as if he had said, Men will not maintain thy cause: If thou wilt have it defended thou must do it thyself. The Jews it seems were now very guilty of this, else the Prophet would never have run with that earnestness to God. He would have prayed to God had Men been never so willing; yes, God forbid else; but had they done their duty, the extremity had not been feared. And mark and tremble at the curse of God which was called for upon some of that People for this sin, Judge. 5. Curse ye Meroz, Judg. 5. 23. (saith the Angel of the Lord) curse the Inhabitants thereof. Why; because they came not up to help the Lord, to help the Lord against the mighty. To help the Lord. Why, What cause of God was this? What? Why 'twas his cause of War against Sisera; as appears, Judg. 4. Judg. 4. Against Sisera; yet to help the Lord. And certainly 'tis a great and grievous error in any People as well as in Israel; and in any age of the world as well as in that; to fast, and pray, and call upon God to Arise and Maintain his cause and their own joined with it; if in the mean time they will put nor hand nor purse to maintain either their own, or Gods. Their own in the State; Or Gods in the Church. These Men perhaps are of Tiberius his mind Deorum injuriae Diis curae; Tacit. Lib. 1. Annal. And what that Oracle meant, when he writ so to the Senate; whether, It belongs to God to vindicate his own cause; Or, God will be sure to do it; Or, let his cause sink if he will not defend it; I am not certain. This I am sure of, God can defend himself sine Patrocinio nostro, Cal. 3. Inst. c. 23. Sect. 2 without any aid of ours. But yet if we come not in to help when the Cause of God is deposited with us; the fear is, and 'tis Just, that God will Maintain his cause, and leave us to maintain our own. Secondly; They that cannot. For these words, Arise, O God, Maintain thine own cause, imply disability in Man, as well as malice. For 'tis as if he had said, Men cannot at all times maintain thy cause; If thou wilt have it defended, thou must do it thyself. And this is true of the strongest of the Sons of Men, if they be left to themselves. But this, though it puts us in more fear, yet it makes us not half so guilty. For Gild follows malice more than Impotency. And our weakness and disability is such, that we are not able to hold up against so many and great Enemies, as the cause of God hath. This was the case of Hezekiah; He durst not trust to himself, and his own strength against the Host of Assiria; Therefore to his Prayers he went, 4 Reg. 19 4 Reg. 19 19 O Lord God, do thou save us out of his hand: which is all one with the Text, 2 Chron. 32. 6. Arise and maintain thine own cause. But I pray take this with you. When Hezekiah prayed thus, the People were in Arms. No deserting the cause, though no selfe-ability could hold it up. But what Enemies had the cause of God then, or hath it at this day, that such earnest prayers were then, and are now made, that God would Arise and maintain it? Do you ask what Enemies? I'll tell you; Perhaps I shall not be able to tell you all: But what my Text tells me, I'll show you. First, the Text tells me, the Enemies that came up against God's cause were fierce, and got some hope of Advantage; Employed in this, that the Israelites were fain to call for maintenance, & had supply against them. Next the Text tells me, these Enemies were thought too cunning and too strong for Israil, to whom the defence of God's Cause was then committed; Employed in this, that they were fain to fly to God, and call him in to his own defence: A sign, that all seconds were too weak. Thirdly, the Enemies were many, and not like to be beaten or mastered at once; And that's expressed, Ver. 20. ver. 20. A multitude of Enemies. And last of all, they were as cruel, as strong and numerous; For so we read, Verse 5. ver. 5. Where they are called Roaring Enemies. A name which ever had some affinity with the Devil, 1 S. Pet 5. 8. 1 S. Peter 5. So in all likelihood nothing remained but to get God to be absent, and then they might easily swallow his People and his Cause together. To prevent this was the Prophet's prayer, and so it is ours this day. For so the Psalm begins: O God (considering how thy cause is straightened) Wherefore art thou absent from us so long? And it ends at Arise and maintain thy Cause against them. And the form of the Prophet's Prayer is very considerable too, and a great example to the Church of Christ. The Prayer is, that God would arise and maintain his Cause. The first thing the Prophet aims at is the Cause; the equity and right that belongs to it, not the respect it had to Persons. And this out of question is the way of Justice, to honour the person for the Cause, not to esteem the cause of the person. Now men for the most part go a cross way to this, and therefore, when they will come into the way of Justice I cannot tell. For usually all business is sided into parties. 'Tis no matter for the Cause, let who will maintain that simply for itself. If it make for us and our party, so far we will maintain it; else be it God's cause, or whose it will, whether it sink or swim, it shall not trouble us. And I doubt as the practice of too many men is, so is their Prayer: For the Faction and the Party all; not the Cause, either as 'tis God's, the Churches, or the States. And parties are ever private ends. The Cause as 'tis God's, the Churches, or the Kingdoms, is ever common, ever fit to be made the Object of our Prayers. Yet this advantage may here be had: If ever you may safely prefer the person before the cause, and yet be just, you may do it here. God before his own cause. And the reason is, because God as he can never tender an unjust cause to his People, so is he Justice itself: And ever juster than any cause of his that is without him. Therefore whatsoever others do, Arise, O God, and maintain thyself, and thine own cause. Maintain it even from Heaven, there's no great trust to the Earth, for that is full of darkness and cruel habitations, Verse 21. ver. 21. Now all this while we have almost forgotten, who 'tis that makes this Prayer. Epist. Fabio. de 42. Man's. Ma. 3 & Elias Cret. in Naz. Orat. 4. Saint Hierom tells me, and he is not alone in the opinion, the Psalm was david's, and therefore the Prayer too. As a Prophet he foresaw the danger, and as a King he went on directly to the highest remedy. And though Kings now are not Prophets, yet 'tis a great blessing upon any Kingdom to have the King a Seer so far as is possible. To have him with both eyes open. His right eye open and up to heaven, for God to maintain him; And his other eye downwards, but open upon his People, to take care of them, and maintain them, with the same support that he hath received from God. And herein above other Nations we are blesed this day, I say again, Above other Nations; if we can see our blessing, and be thankful. For the King keeps his eye as steady upon God, as if he had no help below him: And yet at the same time as gracious an eye upon his People to relieve their just grievances, as if he were more ready to help them, than to receive help from them. Let not your hearts be troubled, neither fear, S. Joh. 14. 1. S. Joh. 14. Here are two Kings at once at Prayer for you, David and your own King. They are up and calling upon God to Arise. For shame Lagge not behind God and your King. You have been, and I hope are, a valiant Nation, let nothing dead your spirits, in Gods and your Country's Service; And if any man drop malignant poison into your Ears, pour it back into his own bosom. And Sir, as you were first up, and summoned the Church to awake, and have sounded an Alarm in the Ears of your People; Not that they should Fast and Pray, and serve God alone, but go with you into the House of the Lord; so go on to serve your Preserver. Your Merit, and the Nobleness of your heart will glue the hearts of your People to you. And your Religious care of God's cause and service, will make him (I doubt not) Arise, and haste to the maintenance of your Cause, as of his own. Only in these, and all times of difficulty, be strong and of a good courage, keep close to the Law of the Lord. Be full of Counsel, and then resolute to Act it. Else, if you shall not be firm to deliberated Counsels, they which are bound to serve you, may seek and find opportunities to serve themselves upon you. This do, and God Arise and be with you, as he was with Moses, Joshuah 1. 7. 17. Jos. 1. This do, and as S. Chrysost. Homil. 14. in Epist. ad Hebr. speaks, Aut non habebis Inimicum, aut irridebis eum: Either you shall have no Enemy, or you shall be able to scorn him the world over. The second thing which the Prophet would have God do when he is risen, is, that he would Remember how the foolish man blasphemeth him daily. The Enemies of God's Truth, and of the peace of his People, it seems, do not only seek to overthrow his Cause, but base and uncivilly irreligious as they are, they fly upon his Person too: For so you see the Text changes from the Thing to the Person; Maintain thy cause: but remember, the Reproach runs against thyself, They blaspheme thee. And by this you may see how dangerous a thing it is for any Men, or any States, to become Enemies to the Cause of God. For sin will not stay till it have wrought them farther, even into enmity against God himself. And therefore this sin here, a high and a presumptuous sin, is not called the presumption of them that hate God's Cause, Verse 24. but of them which hate God himself, ver. 24. Presumption easily falls to Reproach goodness itself. But what Reproach is it these Enemies cast upon God? What? Why, 'twas in the highest degree. 'Twas Blasphemy. Ibid. For so Saint Basil renders my Text. Verse 11. & 19 And so 'tis called again, Ver. 11. & 19 You may be sure the Prophet mistook it not: It went not single, there were more than one; Ibid. and Theodoret calls them Execrations, Cursings and Revile of God. And men of all sorts, as well as usurping Enemies, had need be watchful over this sin. For a man may quickly be within the borders ●o it, before he be aware; especially, ●●he be bold and busy with the Cause of God, as it is reserved and secret in himself. For since all Blasphemy is a Derogation of some Excellency, chiefly in God, Tho. 2. 2. q. 13. A. 1. c. the School collects and truly, That whosoever denies to God any attribute that is due unto him, or affirms any of God that is not agreeable to his Nature; is within the Confines of Blasphemy. Entered, though perhaps not so far gone. But these Enemies, it seems, stuck at no degree of Blasphemy; Spared God himself no more than his Cause: And what reason can this State of Church have, to think these Enemies, or their like, that spared not God nor his Cause, will if they have power enough, spare them or theirs? But I pray, who or what manner of Enemy was it, that made thus bold with God? Who? why, my Text answers that too, Stultus fuit, it was the foolish Man: And you may know so much by his boldness. We find Psal. 14. Psal. 14. 1. There was a Fool that blasphemed God. But 'twas in his heart. Out of his mouth he durst not let it go: not once. And this Fool was in the same fear at first: For, his Blasphemy kept in his heart, ver. 9 Verse 9 But now he was grown impudent, it broke out at his Lips: Ibid. For as S. Basil, Cal. 3. Iust. c. 23. Sect. 2. and others observe, he did Palam maledicere, Blaspheme at large. The Prophet no question knew these Enemies what they were, & that they had other names beside Fools. But he fits them with their Name of Merit: That they deserved, that he gives them. I told you these Enemies were cunning, subtle Enemies. And 'tis true: But Malignity against God's cause, and Blasphemy against his Person, will make the greatest Wisdom in the world turn Foole. And Follie dares adventure any thing against Man; Nay, against God too; which is alike true of the Fool at home, and the Fool abroad. The Prophet prayed against their Enemies, as we do now against ours. O my God make them as a wheel, Psal. 83. 13. Psal. 83. And see in what a wheel they are: The worst that ever moved. For their Blasphemy carries their Wisdom round into Folly; And their Folly turns their malice round into higher degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Fool: And no sooner a Fool, but a greater Blasphemer. So Blasphemy is punished with Folly, and Folly with Blasphemy. There's the wheel, both in the sin, and the punishment. And I pray observe: These Enemies that beset God's Cause at Jerusalem were a Nation. And so some read here; Not the Foolish man, but the Foolish People. And a powerful Nation they were, were they Babylonians, Syrians, or Romans. And one of them they were. And yet you see the Prophet gives them no other, no better name, than Fool, when they violently persecute God's Cause. Indeed they deserve it. And this Sin is as able to Fool a whole Nation, as a particular Man. Nay the holy Ghost here speaks of them as of one Man. As if Blasphemy could change a whole Nation into one Foole. And surely, 'tis no hard thing with God to make the wisdom of the whole world foolishness, 1▪ Cor. 1. 20. 1 Cor. 1. And 'tis as easy with him, to confound the wisdom of a whole Nation, 2 Sam. 17. 14. as of one Achitophel. And see I beseech you how their sins continue: Once a Fool in this kind, and an Enemy to God's Cause, and a Blasphemer of his Person ever after, without a great deal of mercy. And this is noted in the circumstance Tota Die, and Quotidie, Daily, and all the day long at this Blasphemy: And 'tis usual this with Enemies; All the day: For their study is upon it. And every day: For these Enemies were the same in Blasphemy, The day of their preparation; The day of their Fight; and the day of their Victory. And Ruffinus observes that this Blasphemy grew in the continuance▪ Ibid. And either it derided God in his Servants, or it menaced men for serving God. How it flattered itself there while against both Man and God, is thus far apparent in the Text: That they never durst have been daily Blaspemers against God, if they had not been Opinators at least, that God could never have maintained and made good his cause against them. It is too much to see the cause of God opposed; To hear the name of GOD Blasphemed, were it but once: But all the day long, and every day, is a Tentation almost unsupportable to Christian and religious hearts. Yet this we must be Inur'd to hear against King and Church, and God himself, if we take not better course than hitherto we have done to keep out the Enemy and his Blaspehmy. Against this 'twas time for the Prophet, and 'tis time for us to pray. The Blasphemy of an Enemy is a very urgent Motive to make Men pray. And the Prayer of the Prophet here, that God would remember the Blasphemer, was very fervent: For he begins this Prayer, at Remember the Rebuke of the Enemy, ver. 20. Verse 20. And he ends his Prayer with Remember the Blasphemy of this Fool, ver. 23. Verse 23. Remember and forget it not, ver. 24. Verse 24. This was the Prophet's Zeal for God's Cause, and you may learn by it, that cold Prayers are not they which remove the Blasphemy of Enemies. The Prayers indeed of but one righteous Man doth much, but 'tis when they are fervent. S. Jaco. 5. 16. Saint Jaco. 5. But you will say: What needs all this calling upon God to Remember? S. Hierom. in Thren. 5. Is it possible he should forget? not possible certainly. But then as before, Though God cannot sleep, Yet to awaken not him but our poor understanding concerning him the Prayer was, Arise, O God. So here, though God cannot forget, yet because in his providence he sometimes carries himself to our sense and apprehension, Ad modum obliviscentis, as if he did forget, and threatens that he will forget, Oblivione obliviscar eorum, Ose 1. 6. Ose. 1. Forgetting, I will forget them, Therefore here again the Prayer runs after the manner of men, Arise O Lord, yes, and Remember too. Why? but since here's Enmity against the Cause of God, and Blasphemy against himself, why doth the Prophet ask no more of God, but that he would Remember this? Why? why certainly 'tis, because there's abundantly enough of that. He knew if God did Remember, he would punish; Ibid. And (as S. Jerome observes) he therefore Remembers, that he may confound in Judgement. And indeed in God's Language to Mark and Remember, Inuocen. 3. L. 2. Mist. Miss. c 6. is many times to punish: and not to Remember, is to forgive sin. If thou Lord shouldest be extreme to mark and observe, that is, to punish, What is done amiss, Psal. 130. 3 Psal. 130. And the Church hath learned not only to speak, but to pray of the Prophet. For so the Church prays in the Litany: Not, punish not, but Remember not Lord our offences. And therefore the Prophet's Prayer was home enough, Remember Lord: Yes, do but that, and we either have, or shall have enough and our enemies too. We, I hope of deliverance and preservation, and they of punishment. Thus you have heard the Prophet's prayer, and I hope made your own, that God would Arise and bestir himself. And what he desired God would do, both for State and Church when he was Risen, that is, That he would plead and maintain his own Cause. And Remember, that is, punish in his own time the Blasphemy of all them, that reproach or detract from it or him. One thing yet remains, and 'tis fit to be thought upon this day, every day, all the day long. And that is, what it it is that makes God a Protector of any King, any State, any national Church, against either inbred or foreign Enemies. Against the Fox at home and the Lion abroad. And that certainly is, for the State to go on with Honour and justice. And for the Church to labour Devotion as much at least, if not more than knowledge. For else God's Cause and ours may be two. And then God may Arise, and maintain his own, but leave us to the Famine, to the Pestilence, to the Sword, to any other Judgement. The only way to make God Arise as soon as ever we call: Nay, to prevent our call and come in to help before we pray, is for both King and People, State and Church, to wove their Cause and Gods together; To incorporate them so, that no cunning of the Devil may be able to separate them. For then the benefit is apparent. God cannot Arise and maintain his own cause, but he must maintain ours too: because 'tis one with his. And his own (doubt you not) he will maintain, against the proudest Enemy that can come against it. And certainly the greatest hope and confidence of God's Assistance to any Nation, to any Man, that can precede deliverance itself, is to make their Cause all one with Gods. And that is done by upholding his, and conforming theirs. Our safety then is when our cause is one with Gods: Our danger when they differ. But what is it that puts the difference between them? What? why that which put the first Enmity between God and Man, Sinne. And therefore if we will quit the Enmity and be made friends, the only way to reconcile us with God, and our Cause with his, is by Faith and Repentance to banish Sinne. The sooner this is done, the sooner we are safe: which cannot be till our Cause be one with Gods. One, and yet when 'tis one, the pre-eminence is still with God's Cause, we must not suffer ours to step on before him. For our Cause as 'tis spiritual and concerns our souls, if it be never so good, never so close joined with God's, yet God's is to have the precedence. For be ours never so good, I must beg of your humility to Remember, that God's Grace did both prevent and follow, to make it so. And therefore we are to put his cause first, and to pray chiefly for the maintenance of that which gave worth to ours. And for our cause as 'tis temporal and concerns this life only, Our safety, life, and livelihood; God's cause is to have the precedence of that much more. Father and Mother, Wife and Children, Brethren and Sisters, Life and all, must be accounted as nothing to God's Cause, S. Luke. 14▪ 26. S. Luke. 14. And it hath ever been a sign that the soul of a man goes right, That a whole People keep upon God's path, when they seek first the Kingdom of GOD and the righteousness thereof, and leave God to minister and maintain the rest, S. Mat. 6. 33 S. Mat. 6. When they are more tenderly affected to the Cause of God, and more sensible of the Reproach or Blasphemy of his Name, than of any calamities, that might or malice can bring upon their persons. And yet our giving Gods Cause the precedence, in our Love to it, and our Prayers for it, is no exclusion of our own Cause: Nay, the preferring of Gods before our own, And the making of our own conformable to Gods, is the way to make God as jealous of our safety from all extremity, as he is to vindicate his own honour from Reproach and Blasphemy. And therefore though the Prophet here (as Theodoret observes) doth not say, Ibid. Arise, O God, and maintain Causam meam, my cause, but thine own; Yet the same God that will have us prefer his cause, will have us pray for our own likewise. And so the Prophet did: For though he be here all for God's cause; yet we have him very earnest for his own too. Plead thou my cause O Lord with them that strive with me, and fight thou against them, that fight against me. Psal. 15. 31. 1. Psal. 35. And defend my cause O God, against the ungodly People, Psal. 43. 1. Psal. 43. 1. Well then: Thy cause O God; and my Cause O God. But the Rule of Practice goes here; God's cause must lead, that ours may follow it, under the protection of God. As we have therefore now begun, so let us pray on as the Prophet did, That God even our Gracious Father will be no longer like unto one that sleeps: That he will Arise, and blow over these fears from us. 'Tis but his Breath, and he can dry the Clouds, that they drop not Rottenness upon our Harvest. 'Tis but his Breath, and he can clear the Air of Infection, as well all over the Kingdom, as he hath, beyond admiration, done it in our chief City. And 'tis but the same Breath, and he can shake our Enemies to pieces in the Sea. That God being Arisen and come near in providence, will plead first, and after maintain his own Cause. His own in the hand of the King; His own in the heart of the Church; And his own in the Holiness of his Name. That he will give this State and Church, and every Member of both, such grace, that our cause may be his, and his Maintenance ours. That he will remember and that's enough, that if his Cause be ours, our Enemies are his. That we may so order our lives by his Grace, that if these or any Enemies will Blaspheme, it may not be Him for our sins, but Us for his service. That our Enemies and his, how-wise soever in other things, yet in their plots and practices against us may be written in the Text-Letters FOOLS. That we, being preserved from them and all other Adversity, may take warning in time to mend our lives, and so hereafter live to honour and serve him, that the world may see he hath been merciful, and we labour to be Thankful. That after the maintenance of his and our Cause here, we may in our several times be received up to him in Glory, Through Jesus Christ our Lord: To whom with the Father, etc. SERM. VI Preached on Monday the 17. of March, 1628. at Westminster, at the opening of the Parliament. EPHES. 4. 3. Endeavouring to keep the Unity of the Spirit, in the bond of peace. THIS Chapter is a great Scripture for Unity: For, here we find there is but One Lord whom we serve; Verse 5. v. 5. But One God and Father, whom we worship and obey; Verse 6. ver. 6. But One Spirit whom we receive, Verse 4. while he sanctifies us; ver. 4. One Lord, One God and Father, One Spirit. Three in One, all Three but one God, blessed for ever. But one Baptism, by which we are cleansed; But one Faith by which we believe; Verse 5. ver. 5. But one hope upon which we rely; Verse 4. ver. 4. But one knowledge by which we are enlightened; ver. 13. Verse 13. But One Body of which we are members; Verse 4. ver. 4. Different Graces, but all tending to One Edification, Divers offices, but all joynt-Overseers of the same work; Till the Building be One, and we One in it, Ver. 11, 12 ver. 11. This Chapter is as pressing a Scripture for Exhortation. And the first Exhortation is, Verse 1. That men would walk worthy of their calling, ver. 1. Their calling to be Christians; their calling in Christianity. And that to show themselves worthy, they would endeavour to keep the Unity of the Spirit in the bond of peace, Verse 3. ver. 3. All for Unity. And let me tell you, We often read of One in the Scripture; but the word Unity in the abstract, is no where read either in Old or New Testament, but only in this Chapter, and here 'tis twice. For we are exhorted to keep it, Verse 3. ver. 3. But how long? why even till we be made perfect, Verse 13. ver. 13. that is, to the end of this life. Why, but what need was there of this Exhortation at Ephesus? what? why sure very great need. Ibid. For Saint Anselm tells us, Schisma suit, there was a Schism and a rupture there. And Charismata, the eminent Graces which God had given many of them, was made the cause of the Schism. For Corruption at the heart of man breeds pride even out of God's graces. And they which had these gifts despised them which had them not, and separated from them. This gave occasion to false teachers to enter in, and lie in wait to deceive, ver. 14. Vers. 14. This was the state of the Church of Ephesus. How was it in the City and the Commonwealth there while? How? why, the City was then a very famous City in jonia, a part of Asia the less; At this time subject to the Roman Empire; Their Proconsul and other Deputies were over them, Act. 19 38 Acts 19 But Diana was goddess there, and the City heathen. Ephesus then was Ethnic: No Religion but Paganism avowed by the state. And the City was a stranger to the Church that was in it. A Stranger and without as the Apostle speaks, 1 Cor. 5. 12. 1 Cor. 5. Yet such is the force of Christian Religion, that as Herod and Jerusalem were troubled when Christ was borne, S. Mat. 2. 3 S. Math. 2. So here Demetrius and Ephesus were troubled when the name and Religion of Christ was borne and nursed up among them: For the word of God did no sooner grow and prevail at Ephesus, Act. 19 20. Acts 19 20. but by and by there arose no small trouble about it, Ver. 23. ver. 23. The City and the State Heathen, yet troubled when Religion came in: Therefore, A City and a State Christian must needs be more troubled when Religion goes out. And the ready way to out Religion, is to break the Unity of it. And the breach of the Unity of Religion will be sure to trouble the City first, and hazard the State after. For the State, whether Pagan or Christian, hath ever smarted more or less, as the Church hath crumbled into Divisions. S. Paul I know wrote this Epistle to the Church of Ephesus, not the City. And he called for Unity bound up in peace for the Churches good, without any express mention either of City or State. Yet he well knew that the good both of the State and the City would follow upon it. For Unity is a binder up; And Unity of Spirit, (which is religion's unity) is the fastest hinder that is. And lest it should not bind fast enough, it calls in the bond of peace. So that no man can exhort unto, and endeavour for the Unity of the Church, but at the same time, he labours for the good of the State. And if it were so at Ephesus where the state was Heathen; much more must it needs be so, where the state is Christian. I shall follow my Text therefore both in itself, and in the Consequent which follows upon it. In itself; and so 'tis for the Unity of the Church. And a main Text it is (saith S. Jerome) against Heresy and Schism. Ibid. In the Consequence it hath; And so 'tis for the Unity of the State. And a full Consequence it is. For Unity not kept in the Church is less kept in the State. And the Schisms and divisions of the one, are both Mothers and Nurses of all disobedience and disjointing in the other. So the Apostles Exhortation goes on directly to the Church, by Consequent to the State. And it will behoove both Bodies that all the several members of each Endeavour to keep the Unity of the Spirit in the bond of peace. The Text hath six particulars. For first, here's the thing itself, to which the Apostle exhorts, That's Unity. Secondly, All Unity will not serve the turn, It must be the Unity of the Spirit. Thirdly, what's to be done with this Unity, It must be kept. Fourthly, there will be no keeping of it, without a strong Endeavour. Fiftly, this Endeavour to keep will be to no purpose, if it be not in peace. And sixthly, Peace itself cannot hold it long, except it be bound up in Vinculo, in the strongest bond that peace hath. I begin with that which is the matter of the Apostles Exhortation, 'Tis Unity; A very charitable tye, but better known than loved. A thing so good, that 'tis never broken but by the worst men. Nay, so good it is, that the very worst men pretend best when they break it. 'Tis so in the Church; Never Heretic yet rend her bowels, but he pretended that he raked them for truth. 'Tis so in the State; Seldom any unquiet Spirit divides her Union, but he pretends some great abuses, which his integrity would remedy. O that I were made a judge in the Land, that every man which hath any Controversy might come to me, that I might do him Justice. And yet no worse than David was King, when this Cunning was used, 2 Sam. 15. 4. 2 Sam. 15. Unity then both in Church and Commonwealth is so good, that none but the worst willingly break it: And even they are so far ashamed of the breach, that they must seem holier than the rest, that they may be thought to have a just cause to break it. Now to be one here, whether in Church or Commonwealth, is not properly taken, as if all were to be shrunk up into one Body. But One is taken here (saith Paulinus) pro multorum unanimitate, Epist. 5. for the unanimity and consent of many in one. And the Church and Commonwealth, take them severally, or together, they are, they can be no otherwise One than Vnione multorum, by the uniting and agreeing of many in one. And so S. Luke, Acts 4. Act. 4. 32. The Church was a multitude of Believers, sed Cor unum, but they lived as if they had had but one heart among them. Unio est aliquorum distinctorii. This Unity than is so One, as that it is the Uniting of more than one: Thom. 2. 2. q. 17. A. 3. ●●r. yet such a uniting of many, as that when the Common Faith is endangered, the Church appears for it as One; And when the common safety is doubted, or the common peace troubled, the State appears for it as One. As Israel was said to be knit together as one man, Jud. 20. Jud. 20. 11 And indeed when One Man is not more at Unity in himself for his own defence, than the Church and State are for public defence, than both are justly said to be at Unity. You see what Unity is. Will you see what hurt follows where 'tis broken? First Fraction makes uneven reckonings. And 'tis hard, very hard, for a man that breaks Unity to give either God or man a good account of so doing. Hard to give account, but that's not all. For, if Unity be broken, if a Division be made, the parts must be equal or unaequall. If the parts be equal, neither of them hath more than half its strength. If they be unaequall, one hath not so much. And that which hath more, usually hath more pride, and so less will to unite. And yet for all this pride, far weaker it is, than when there was Unity, and altogether. Nay, in breach of Unity there is not always safety for the greater against the less. For in that grievous breach in Israel, when the Eleven Tribes came out against Benjamin four hundred thousand strong, and their quarrel good, yet they fell twice before them, Jud. 20. 17 Judg. 20. Nay this is not all, not any almost of the hurt which follows in either Church or State, when discontents have swallowed up their Unity. For the Church; Ibid. Nothing (saith S. Chrysostom) doth so provoke God to anger, as to see divisam Ecclesiam, his Church purchased by one blood, to be One Body, made more, made other than One. And for the Commonwealth; A people is as one City, yet such a one (saith Saint Augustine) cui est periculosa dissentio, Lib. de Ord. cap. 18. as to whom all breach of Unity is full of danger. For Church and State together; It was a grievous Rent among the Jews, when Manasses devoured Ephraim, Ephraim Manasses, and both fell upon Judah, Esay 9 21. Esay 9 What followed? was God pleased with this, or were the Tribes in safety that were thus divided? No sure. For it follows. The wrath of the Lord was not turned away, but his hand was stretched out still. Still? How long was that? How long? Why, Till Ephraim and Manasses, which could not agree at home, were with the rest of the ten Tribes carried away into perpetual captivity. And Esay lived to see his Prophecy fulfilled upon them. For they were carried away by Salmanasar in the sixth year of Hezekiah, when Esay flourished. This wrath of the Lord was fierce, and the people drank deep of this Cup. Therefore I go a far off both for time and place to fetch this Instance: And do you take care not to bring it nearer home. And I pray observe it too: The hand of God was stretched out upon Ephraim and Manasses, but there's no mention, which was the first, or which the greater offender, Ephraim or Manasses. What's the Reason? 'Tis because the breach of unity scarce leaves any Innocent; and the hand of God is stretched out upon all. I press Unity hard upon you (pardon me this Zeal.) O that my thoughts could speak that to you that they do to God; or that my tongue could express them but such as they are; Or that there were an open passage that you might see them, as they pray faster than I can speak for Unity. But what then? will any kind of Unity serve the turn? Surely, any will do much good: But the best is fafest; and that is the Unity of the Spirit. The learned are not altogether agreed here, Calv. Bucer Lapide. Ibid. what is meant by the Unity of the Spirit. For some think no more is meant by it, than a bare concord and agreement in mind and will. Let's keep this, and both Church and State shall have a great deal of freedom from danger. But others take the Unity of the Spirit to be that spiritual concord, Lyra. Hu. Card. Amb. Cath Beza. Lapide. Ib. which none doth, none can work in the hearts of men, but the Holy Ghost, And I am apt to follow this sense: because if you take it for a bare agreement in judgement, Saint Paul had said enough by naming Unity, He needed have made no Addition of the Spirit. And because in the Text 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which for the most, points out the Holy Spirit. And because else Saint Paul's words (which Bucer calls Ardentia verba, Ibid. zealous and burning words) add nothing to any even the coldest exhortation of the Heathen to Unity. The Unity then of the Spirit, to which the Apostle exhorts, includes both; Both concord in mind and affections, and love of charitable unity, which comes from the Spirit of God, and returns to it. And indeed the Grace of God's Spirit, is that alone, which makes men truly at peace and unity one with another. Ei tribuendum non Nobis, Tra. 110. in. S. Jo. To him it is to be attributed, not to us, (saith Saint Augustine) 'tis he that makes men to be of one mind in an house, Psal. 68 6. Psal. 68 Now one mind in the Church, and one mind in the State, come from the same fountain with One mind in an house; All from the Spirit. And so the Apostle clearly ver. 4. Verse 4. One Body, and one Spirit, that is, One Body, by one Spirit. For 'tis the Spirit that joins all the members of the Church into one Body. And 'tis the Church that blesses the State, not simply with unity; but with that unity with which itself is blessed of God. A State not Christian may have Unity in it. Yes, And so may a State that hath lost all Christianity, save the Name. But Unity of the Spirit, nor Church nor State can longer hold, than they do in some measure obey the Spirit, and love the Unity. This Unity of the Spirit is closer than any corporal union can be. For Spirits meet where bodies cannot; and nearer than Bodies can. The Reason is given by Saint chrysostom: Hom. 9 in Eph. Because the Soul or Spirit of man is more simple and of one form. And the Soul apt in itself to Union is made more apt by the Spirit of God, which is One, and loves nothing but as it tends to One. Nay, as the Spirit of God is One, and cannot descent from itself; no more ought they whom the Spirit hath joined in One: and the Spirit hath joined the Church in One; Therefore he that divides the Unity of the Church, practices against the Unity of the Spirit. Now this Unity of the Spirit (so called, because it proceeds from the Spirit of Grace, continues in Obedience to it, and in the end brings us to the Spirit that gave it) is the cause of all other unity that is good; and the want of it, the Cause of all defects in Unity. The presence of it is the Cause of all unity that is good: Of all within the Church, no man doubts. But 'tis of all without the Church too. For no Heathen men or States did ever agree in any good thing whatsoever, but their Unity proceeded from this Spirit, and was so far forth at least a unity of the Spirit. And for States that are Christian, and have mutual relations to the Church that is in them, Lib. 4. Ep. 76. S. Gregory's Rule is true. The unity of the State depends much upon the peace and unity of the Church: therefore upon the guidance of the same Spirit. And as the presence of the Unity of the Spirit is the Cause of all Unity that is good: So the want of it is the cause of all defects in Unity. For as in the Body of a man the Spirit holds the members together; but if the Soul depart, the members fall a sunder: So 'tis in the Church (saith Theophilact) and so in the State. Ibid. So little unity then in Christendom as is, is a great Argument, that the Spirit is grieved, and hath justly withdrawn much of his influence. And how is the Spirit grieved? How? why, sure by our neglect, if not contempt of Him as He is One. For as he is the Spirit of fortitude, Esay 11. Esay 11. 2. there we'll have him, he shall defend us in war. And as he is the Spirit of Wisdom, there we'll have him too, he shall govern us in peace. But as he is One Spirit, and requires that we keep his Unity, there we'll none of him; though we know right well, that without Unity peace cannot continue, nor war prosper. One unity there is (take heed of it) 'tis a great Enemy to the Unity of the Spirit, both in Church and Commonwealth. S. Basil calls it Concors Odium, Epist. 63. unity in hatred to persecute the Church. And to this work there's unity enough; Men take counsel together, Psal. 2. 2. Psal. 2. Saint Augustine calls it unitatem contra unitatem, Ser. 6. de verb. Dom. c. 12. a unity against unity; when Pagans, Jews, and Heretics, or any profane crew whatsoever, make a league against the Church's unity. And about that work, that the name of Israel may be no more in remembrance, that there may be no Church, or no reformed Church, Gebal, and Ammon, and Amaleck, the Philistims, and they that dwell at Tyre are Confederates together, Psal. 83. 4. in Psal. 140. Psal. 83. S. Hilary will not vouchsafe to call such union unity; Indeed It deserves not the name, 'Tis not unity (saith he) be it in Church or be it in State: but 'tis a Combination. And he gives his Reason. For unity is in faith (and Obedience:) but Combination is Consortium factionis, no other, no better, the consenting in a faction. And all Faction is a Fraction too, and an Enemy to unity, even while it combines in one. For while it combines but a part, it destroys the unity of the whole. Is the Spirit in this? Out of question, No. For a Faction to compass its end, I will not say, when it sees a thief it consents to him; or that it is always partaker with the Adulterers: but this it doth, It speaks against its own Brother, and slanders its own Mother's Son, Psal. 50. 19 Psal. 50. Can any man call this the unity of the Spirit? or is this the way to Unity. And now I cannot but wonder what words S. Paul (were he now alive) would use, to call back Unity into dismembered Christendom. For my part, Death were easier to me, than it is to see and consider the face of the Church of Christ scratched and torn, till it bleeds in every part, as it doth this day: And the Coat of Christ, which was once spared by Soldiers, because it was seamblesse, S. joh. 19 S. Joh. 19 23. Rend every way, and which is the misery of it, by the hand of the Priest; And the Pope, which Bellarmine hath put into the Definition of the Church, Bellar. 3. de Eccles. Mil. c. 2. Sect. Nostra autem. that there might be one Ministerial head to keep all in Unity, is as great as any, if not the greatest cause of divided Christianity. Good God, what preposterous thrift is this in men, to sow up every small rent in their own Coat; and not care what rends they not only suffer, but make in the Coat of Christ? What is it? Is Christ only thought fit to wear a torn garment? Or can we think that the Spirit of Unity which is one with Christ, will not depart to seek warmer clothing? Or if he be not gone already, why is there not Unity, which is where ere he is? Or if he be but yet gone from other parts of Christendom, in any case (for the passion and in the bowels of jesus Christ I beg it) make stay of him here in our parts. For so the Apostle goes on. Keep the Unity of the Spirit. This Exhortation requires two things (saith S. Jerome.) Ibid. the one, that they which have this Unity of the Spirit keep it: the other, that they which have it not, labour to get it. And certainly nothing can be more beneficial, or more honourable either for Church or State, than to get it when they have it not, or to keep it when they have it. And this is employed in the very word, which the Apostle uses, Keep. For no wise man will advise the treasuring up and keeping of any thing, but that which is of use and benefit. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not barely signify to Keep, but Tueri, to defend too, which is the stoutest keeping. Now all wise men are for Unity: And all good men for the Unity of the Spirit. In Gen. c. 7 Yes (saith S. Isidor) Boni servant, Good men keep it. Wise and good men keep it; why then none but fools, and bad men break it. Sly and cunning men perhaps may have their hands in Divisions, but wise or good men they are not. For are they not all without understanding that work wickedness Psal. 53. Psal. 53. 5. And a greater wickedness men can hardly work, than to dissolve the Unity of the Spirit in either Church or Commonwealth. For they do as much as in them lies to bring profaneness into the Church, and desolation upon the State. Keep therefore the Unity of the Spirit. Keep Unity: why, but what needs that? will not unity keep itself? 'tis true, unity is very apt to hang together. It proceeds from Charity, which is the glue of the Spirit, not severed without violence. Yea but for all this, it needs keeping. In the Church it needs keeping: And therefore the Prophets and Governors of the Church are called Custodes, Keepers, Watchmen and Overseers, Ezek. 3. 17 Ezek. 3. and Acts 20. Acts 20. 28. And they must watch as well over her Peace, as her Truth. And yet there are so many that scatter the tares of Schism and Heresy, that her Unity is not kept. In the Commonwealth it needs keeping too. For her Governors are Custodes Civitatis, Keepers of the City. But there also, there are not few that trouble the waters for their own fishing. And many times a Commonwealth is in danger to lose her Unity, Acts 19 32. just as Ephesus did, Act. 19 At which time all the City was troubled, but the greater part knew not why. And the true cause of the Division was no more but this; Demetrius and his fellows were afraid they should lose their gain, if Diana and her Temple kept not up their greatness. Now this noise at Ephesus doth not only tell us that unity needs keeping, but it informs us farther of the way to keep it. The way to keep unity both in Church and State is for the Governors to carry a watchful eye over all such as are discovered, or feared, to have private ends. For there's no private end, but in some thing or other it will be lead to run cross the public: And if gain come in, though it be by making shrines for Diana, 'tis no matter with them though Ephesus be in an uproar for it. And certainly there's no keeping of Unity in either Church or State, unless men will be so temperate (when it comes to a lump at least) as to lay down the private for the publique's sake, Hom. 9 in Ephes. and persuade others to do the like: Else (saith Saint chrysostom) Quicquid ducit ad amorem sui, dividit unitatem, whatsoever leads men to any love of themselves and their own ends, helps to divide the unity. Tho. 2. 2. q. 183. A. 2. ad 3. And the School applies it both to Church and State. For in the Church they which seek their own, and not that which is Christ's (who is publicum Ecclesiae, the public interest of the Church) depart from the Unity of the Spirit. And in an earthly City, the unity of that is gone, when the Citizens study their own, not the public good. Why, but when then is Unity to be kept? When? why, surely at all times, if it be possible. But especially it is to be kept, when Enemies are banded together against Church or State. Then above all other times look well to the keeping of Unity. Am I deceived? or is not this your case now? Are not many and great Enemies joined against you? Are they not joined both against the Church and against the State? Are they joined, and are you divided? God forbid. It cannot be that you should so forget the Church of Christ, or the Bowels of your own Country, and your own. join then and keep the Unity of the Spirit, and I'll fear no danger though Mars were Lord of the Ascendent, in the very instant of this Session of Parliament, and in the second house, or joined, or in aspect with the Lord of the second, Aphoris. 84. which yet Ptolomey thought brought much hurt to Common wealths. But suppose all danger over (I would it were) yet keep Unity at all times. For Enemies are as Cunning as malice can make them: And if Unity be not kept at all times, at that time when 'tis not kept they'll make their breach. And they'll make it certainly. For if the Unity of the Spirit be gone, the Spirit is gone with it; And if the Spirit be gone, Christ is gone with him: And if they be gone, God the Father is gone with them. And what misery will not follow when an Enemy shall come upon a State, and find the whole blessed Trinity, Father, Son, and Holy Ghost gone from it, to accompany that Unity which is banished out of it? Yea but you will say; if Unity be lost, we will quickly fetch it back again. Soft: First 'tis more wisdom to keep it, than to be driven to fetch it back. Secondly, before Unity be thrust off, it would be well thought upon, whether it be in your power to bring it back when you will. The Spirit, I am sure, is not, and 'tis His Unity. And, lose it when you will, 'tis like the loss of health in the natural body; Just like. For there every Disease is with some breach of Unity; either by Inflammation in some noble or vital part; or by strife in the humours; or Luxations in the joints; or by breaking veins or sinews; still with some breach of Unity. Well, what says the patient therewhile? What? Why, he says he will recover his health, and then take care to keep it. Yea, but what if Death seize upon Him before health be recovered? What then? Had it not been better and safer a great deal to keep health while he had it? And is not death a just reward of his distempering his humours? I will not apply, to either Church or Commonwealth: but certainly 'tis better for both to keep the Unity of the Spirit, than to trust to the Recovery of it when 'tis lost. Keep then the Unity of the Spirit; but know withal, (and it follows in the Text) that if you will keep it, you must endeavour to keep it. For it is not so easy a thing to keep Unity in great Bodies as 'tis thought; There goes much labour and endeavour to it. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, study, be careful to keep it. In Psal. 99 Saint Augustine reads it Satagentes, do enough to keep it: And he that doth enough, gives not over doing till it be kept. Nay, the Apostle comes so home, that he uses two words, and both of singular care for Unity: For he doth not simply say Keep it, nor simply Endeavour it, but study and endeavour to keep it. Now no man can keep that is not careful; and no man will endeavour that is not studious. Neither is it (saith Saint Chrysost.) every man's sufficiency to be able to keep Unity: Hom. 9 in Eph. And the word implies such an endeavour as makes haste to keep: and indeed no time is to be lost at this work Why, but if there be need of such endeavouring, whence comes it, that that which clings so together, as all Unity doth, is so hard to keep? Whence? why I'll tell you: I presume you'll endeavour the more to keep it. First, then 'tis hard to be kept, in regard of the nature of this Unity. For be it in Church, or be it in Commonwealth, 'tis Vnum aggregatum, One by Collection and Conjunction of many; And the School teaches us, Tho. p. 1. q. 31. A. 1. 2. that this Unity is Minima Vnitas, A Unity that is least One: and therefore aptest to fall asunder. Both because many are not easily kept at One; and because every one of the many, by reason of the contrary thoughts and affections which divide him, is not long together one in himself. Which is the Reason (as I conceive) of that in Philo, Philo apud Tho. 2. 2. q. 183. A. 2. 3 That a little difference is able to divide a City. Secondly, 'tis hard to keep in regard of Opposers against it, and sly practisers upon it. And they are many, David complained of them in his time, Psal. 120. 5 Psal. 120. My soul hath long dwelled with them that are Enemies to peace. And there's no Church, nor no State, but hath some of these. And since the plotting and study of these is to break, you must endeavour to keep the Unity of the Spirit. And you'll find the work hard enough. But as to keep Unity is a work of Difficulty, and takes up much endeavour of the best: so 'tis a glorious work, and worth their endeavour. It is a pitiful thing to see a man but reputed wise, and his Endeavour, vain: But beside the comfort that is within, there's a great deal of honour to see a wiseman's endeavour like himself. And nothing is more like wisdom than Unity. For wise Counsels, are seldom better known by any thing than this; That as they are in themselves One, and vary not; so they tend to One, and distract not: That One end is Verity in the Church, Safety in the State, and Unity in both. Notwithstanding this, Good God, what spending there is of great endeavours, about vanity, and things of nought? Half that endeavour spent in keeping Unity, would do what all our hearts desire, and more too. Why, but then how shall we be able to set our Endeavour right to the keeping of this Unity of the Spirit? How? why the Apostle tells you that too, Verse 2. ver. 2. And the way he proposes is so direct, that I dare say, if you endeavour, you shall keep the unity of the Spirit, both in Church and State. First, than all Endeavour to keep the Unity of the Spirit is void, if it be not virtuous. For the Spirit will neither be kept, nor keep men together in vice. Next, among all virtues four are most necessary to preserve Unity. The Apostle nameth them; and I'll do no more. They are Humility at the heart. Meekness in the carriage. Patience in point of forbearance. And Charity, whose work is supportation of the weak, that scandal be not taken, and Unity broken. And concerning this last great virtue whose work is supportation of the weak, 'tis and excellent passage which S. Augustine hath. In Psal. 99 Art thou so perfect that there is nothing in thee which another need support? I wonder if it be so: 'tis rare perfection. But be it so. Why then thou art the stronger to support others. Is Unity like to be broken, and dost thou say thou canst not support others? Ergo habes quod in te alii sustineant, Therefore thou art not yet so perfect as thou thoughtest, but thou hast somewhat that others may support and bear in thee. Endeavour then to keep the Unity of the Spirit, that we must. But in what is Unity best preserved? In what, why that follows next. 'tis in peace, saith the Apostle. Now Peace in this place is not taken as 'tis opposite to War: But it is that Peace which opposes all jarring and falling out, especially falling off one from another. It is not considered here as opposite to War: For that Peace and War cannot possibly stand together. But this Peace in which Unity is kept, is most useful, most necessary, when War is either threatened or begun. For as there is most need of Unity against United Enemies: so is there most need of peaceable dispositions to Unite at home, against forces from abroad: Therefore the Learned agree here, That Peace stands for a Calm, and quiet dispose of the hearts of men, and of their carriage too, that the Unity of the Spirit may be preserved. And certainly without this peaceable disposition, 'tis in vain to say we endeavour for Unity; either to get, or to keep it. The Peace then here spoken of, differs not much from the virtue of meekness. Only it adds above meekness towards others, quietness with them. As it agrees with meekness, so 'tis the way to Unity: As it adds above it; so 'tis the Treasury in which Unity is kept. 'tis an ancient Rule for kingdoms and a good, jisdem Artibus quibus parta sunt facilè retinentur, Salast. in Conjur. Catil. They are kept in subjection, order, and obedience, by the same virtues by which they were first gotten. Now the unity of the Spirit is a great part of the Kingdom of Grace; Therefore this Kingdom too, if it be gotten, as it is, by peace, then in peace it must be kept. For you shall never see the Unity of the Spirit dwell in a froward heart, that is enemy to peace. That affection of which Saint Bernard was, Epist. 252. is the great keeper of Unity. And sure he dwelled in peace. Adhaerebo vobis etsi nolitis, etsi nolim ipse, I will stick and be one with you, though you would not have me do it: nay, though any tentation in myself would not have me do it. And therefore they are quite out of the way, in the Church (saith S. Jerom) that think they can hold the unity of the Spirit, Ibid. Dissipatâ pace, when they have shaken peace asunder. And they are as far mistaken in the Commonwealth, that steep all their humours in gall, and yet would entitle themselves Patrons of unity. And surely such, in what State soever they live, know not of what Spirit they are, though all other men see, 'tis fire they call for, S. Luke 9 S. Luk. 9 55. Why? but what need is there of this Exhortation to Peace? this Endeavour for Unity? what need in regard of the times, the time itself preaches, I may hold my peace. But what need there is, in regard of men's persons and conditions, which are to comply with the times, that I'll tell you. The best Peace that is, and the fairest calm that the Soul of man hath, is imperfect in this life. What then? What? why therefore says the School, Tho. 2. 2. q. 29. A. 2. 4. though the Soul be at rest and peace with God, and consequently in itself, and with others, yet there is still some repugnancy, both within, and without, which disturbs this peace. For whatsoever is imperfect is under perturbation; And the more a Man is troubled, the less perfect is his peace. Out of which it follows again, that all Exhortation to recall a man's passions to peace is very needful for the keeping of Unity: And he that is offended at S. Paul's Exhortation to peace, is not at peace in Himself. Will you say farther, that this peace which keeps, and this Unity of the Spirit which is kept, is the blessing and the gift of God? It shall ever be far from me to deny that. But what then? Because they are Gods blessings, must not you endeavour to get them? And because they are Gods gifts, must not you be careful to keep them? Nay ought not you be the more careful to keep, when God himself is so free to give? 'tis true, You cannot endeavour till God give grace; But 'tis true too, that you are bound to endeavour, when he hath given it. Bound certainly; and therefore Saint Jerome expounds this, Ibid. which is but Counsel and Exhortation in Saint Paul, by a Praecipitur. there's God's command upon you, that you endeavour for Unity in Peace. And now, what if God have given sufficiency, nay abundance of Grace, and yet there be no Endeavour, can any be blamed then for want of Unity but yourselves? 'tis true, that except the Lord keep the City, your Watchmen wake in Vain, Psal. 127. Psal. 127. 2● But is it any where said in Scripture, that if you will set no watch, take no care, that yet God will keep the City? No sure. And this will ever be found certain, when and wheresoever the Unity of the Spirit is not kept, then and there was want of man's endeavour to keep it in peace. And whensoever God lays that punishment which follows Disunion upon a Nation, the Sin upon which the punishment falls is committed by man's misendeavouring, or want of Endeavouring. But Peace itself cannot hold Unity long, if it be not a firm and a binding peace. And this brings in the end of the Text, the keeping of Unity in Vinculo Pacis, in the bond of peace. First then, if you will keep a settled unity, you must have a firm peace. The reason is, because in this Unity many are brought together; And many will not be held together without a bond. Saint Augustine discovered this. Lib. 1. De Doct. Christiana, p●ol●, Vnitas sine nodo facilè dissolvitur; That Unity (saith he) which hath no knot, is easily dissolved. This Unity is so comfortable, so beneficial both to Church and State, that it cannot be too fast bound. But if it be not fast bound, both it and the benefit will soon be lost. Now in vinculo, in that which binds this, is to be observed: It compasses about all which it contains, and then where it meets there's the knot; So that which is bound is held close within the Embrace of the bond; And the bond is not of one substance, and the knot of another, but both of one and the same substance. So 'tis here. For the unity of the Spirit is contained and compassed, as it were by peace: Peace goes before it, to bring it in; And Peace goes with it, when 'tis in; And Peace goes round about it, to keep it in. And where the two ends of Peace meet, there Unity is fast and knit up. And the knot is of the same substance with the bond, Peace too. And therefore where the ancient reading of the Text is, To keep Unity in the bond of peace, there some will have it, Lapide. Ib. to keep Unity in vinculo quod est pax; In that band which is peace. This bond as 'tis the bond of unity; so 'tis well fitted to the unity it binds. For if you mark it, it binds unity; and the bond is but One; In vinculo pacis, in the bond of peace; One band. And yet that which is unum, is not unius, that which is but One, is not only of One, For it binds many, whole Churches, whole Kingdoms. And both bodies are ever safest, when the bond is One; and that One able to hold them. For when this One bond of peace cannot bind close, 'tis a shrewd argument, either that some ill humour swells, and will not endure the bond; or that the bond itself is strained and made weak. And in both these cases, timely help must be applied, or the Unity of the Body is in Danger. You may see this plain in the Natural body. The out-bond of the body is the skin. If the body be too full of humours, and they foul and in Motion, the body swells till the skin breaks. So 'tis in the Church, and so 'tis in the State, when the body is too full of humours. The inner-bond of the body is the Sinew. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word which the Apostle uses, The bond or the sinew of peace. If the sinew be broken or over-strained, there's much pain and weakness in the body, and the members hang as lose, as if they were falling one from another. And so 'tis in the Ecclesiastical; And no other than so, in the Civil Body. If there be but a straining in the bond, though perhaps the sinew be not yet broken, 'tis high time to look to the Unity of the Body. Well, What Remedy then? What? Why, sure there's none but Vinculum Vinculi; The sinew must have a swath: And that which was wont to bind the Body, must be bound up itself. And if the Cure light not into honest and good Surgeon's hands, it may prove a lame Church, and a weak State ever after. God bless the Body therefore, and direct the Surgeons. Now as the bond of these great bodies, the Church, and the State, may be broken; so the knot, which hath ever been hard to untie, may be cut. And both Church and State have ever had Cause to fear both, both breaking and cutting. Saint Ignatius was afraid of this in the Church, by and by after the Apostles times; And therefore He writes to the Church of Philadelphia, Epist. ad Philadelph. In any case to to fly and shun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the partition or cutting off this knot. And indeed 'tis not fit for any man employed about this bond of peace, to have his Razor about him. And David was afraid of this in the State; and he had cause, great cause: For some wild unruly men cried out then, Let's break their bonds in sunder, and cast their cords from us, Psal. 2. 3. Psal. 2. What bonds? Why, All the bonds of peace, and all the bonds of allegiance too. For the Consultation than was (saith Calvin) to depose David. In Psal. 2. But he that dwells in heaven, laughed them to scorn, ver. 4. Verse 4. And then broke them in pieces like a Potter's vessel, Verse 9 ver. 9 Now the Breakers of the bond of peace both in Church and Commonwealth are pride and disobedience: For these two cry one to another, That is, Pride to disobedience, Come let's break the bond. And this is very observable, and with reference to this bond of peace too; You shall never see a disobedient man, but he is proud: For he would Obey, if he did not think himself fitter to govern. Nor shall you ever see a proud man stoop to bind up any thing: But if you see him stoop, take heed of him, 'tis, doubtless, to break the bond of peace. The Reason's plain; if he stoop to bind up, He knows he shall be but one of the bundle; which his pride cannot endure. But if he stoop to lose the bond, than he may be free, and show his virtue (as he calls it) that is, hope To run foremost in the head of a Faction. Fond men, that can be thus bewitched with pride against themselves. For when they are bound up, though but as one of the Bundle, yet therein, under God, they are strong and safe: But when the Bond is broken, and they perhaps, as they wish, in the Head, headlong they run upon their own Ruin. Thus you have seen the Apostles care for Unity: For Unity, but fain would he have it of the Spirit. This Unity he desires you should keep; yea study and endeavour to keep, as the Spirit is ready to prevent and assist, that you may be able to keep it. This Unity must be kept in peace: And if you will have it sure, in the bond of peace. That which remains is, that you obey and follow the Apostles Exhortation: That all of you in yourselves, and with others, endeavour to keep the Unity of the Spirit in the bond of peace, both in Church and Commonwealth. For good Counsel, such as here our Apostles is, doth not make Church or State happy, when 'tis given, but when 'tis followed. And to the danger that may come, it adds guilt, to all such as will not obey the counsel, that they may prevent the danger. And let me say thus much for the Unity of the Spirit; 'Tis that which ties us one to another, and all to God, and God to all. Without God we cannot be safe, either in this life, or that to come. And without this Unity, no man is sure of his Neighbour's assistance, nor any man of Gods. But by this Unity, GOD himself is content to be bound to you. And that which is bound, is sure and ready at need. Et sortis cum debili ligatus, & illum portat & se, (saith Saint chrysostom.) Hom. 9 in Eph. And strength bound to weakness, bears up both itself, and weakness. And in this sense I can admit of Scaligers Subtlety; Exerc. 365 Sect. 1. That Unity is Omnipotent. Keep Unity then, and be sour ('tis honourable Justice) upon any that shall endeavour to break it. He deserves not to live, that would dissolve that bond, by which God hath bound himself to assist the Church, and the Commonwealth. Our adversaries make Unity a Note of the Church, and they persuade such as will believe them, that we have no Unity, and so no Church. I would not have Occasion given them to enlarge their doctrine; lest in the next place they take upon them to prove, that we have no Commonwealth neither, for want of Unity. Now to keep Unity, I have made bold to direct you one way already; and here's an other. 'Tis necessary that the Governors have a good and a quick eye to discover the cunning of them that would break the Unity first, and the whole Body after. You shall give a guess at them by this; They'll speak as much for Unity as any men; but yet, if you mark them, you shall still find them busy about the knot, that binds up Unity in peace: somewhat there is that wrings them there. They will pretend perhaps, 'tis very good there should be Vinculum, A Bond to bind men to Obedience, O, God forbid else: but they would not have the knot too hard. Take heed. Their aim is, They would have a little more liberty, that have too much already. Or perhaps they'll pretend, they would not untie the knit, no, there may be danger in that, but they would only turn it to the other side, because this way it lies uneasily. But this is but a shift neither. For turn the knot which way you will, all binding to Obedience will be grievous to some. It may be they'll protest, that though they should untie it, yet they would not leave it lose. They would perhaps tie it otherwise, but they would be sure to knot it as fast. Trust not this pretext neither. Out of Question, their meaning is to tie up Unity in a Bow-knot, which they might slip at One End when they list. Indeed, whatsoever they pretend, if they be curious about the knot, I pray look to their fingers, and to the Bond of peace too. For whatsoever the pretences be, they would be at the dissolving of Unity. Well, Provide for the keeping of Unity; And what then? Why, then, God bless you with the Success of this Day. For this Day, the seventeenth of March, I. Caesar overthrew Sex. Pompeius. And that Victory was in Spain; and Spain which had long been troublesome, settled, and came quietly in, by that one Action. And this very Day too, Frederick the Second entered Jerusalem, and recovered whatsoever Saladine had taken from the Christians. But I must tell you, These Emperors and their forces were great keepers of Unity. The first Lesson at this Days Evening prayer, Judg. 4. is, Judg. 4. There Sisera, Captain of Jabins' Army, fell before Israel. But I must tell you, The two Tribes, Zabulon and Nepthali, went up in great both Unity and courage against them, Judg. 5. 8. Judg. 5. And I make no doubt, but this Day may be a Day of happy success to this Church and State, if S. Paul may be heard, and that yet (before it be too too late) there be a hearty Endeavour to keep the Unity of the Spirit in the Bond of peace. And now, to conclude; I beseech you Remember, That all this Unity and Peace, what ere it be, and when 'tis at the best, is but Vestigium, a tract, and a footing of that everlasting peace which is to come. And I would not have you so love this peace of Grace, that you should at any time forget the infinite peace of Glory: The bond whereof nor Earth, nor Hell can break. For 'tis not folly only, but madness saith Saint Gregory) to love this Peace, Par. 3. pastor. curae. Ad. 23 this Unity, which is but a foot-step, a print in the dust, soon worn out, soon defaced; and not love God and his Peace, A quo impressum est, whose very foot made this so safe, so happy, so pleasant as it is. But I cannot but hope better things of you, and such as accompany safety here, and Salvation hereafter. For you have not so learned Christ, as that you can prefer any Unity before his; Or neglect the safe keeping of that which is his foot-step in this world; The Unity of the Spirit. Let us therefore all pray unto God, That he will evermore give both the King and his People the comfort of his Spirit; That that Spirit of his may so direct all your Counsels, that they may be for Unity. That following the direction of this Spirit of Grace, we may enjoy the Unity of the same Spirit, both in Church and Commonwealth. That all our Endeavours, public & private, may tend to the keeping of this unity. That our keeping of unity may be such as it ought, in Peace, in the very bond of peace. I began with S. Paul's Exhortation. I end with his Prayer and Benediction, 2 Thes. 3. 2 Thes. 3. 16. 'tis the prayer of this Day; For 'tis the second Lesson at Evening Service. The God of Peace give you peace always, & by all means: Peace in concord, and Peace in Charity; Peace on Earth, and Peace in Heaven; Peace of Grace, & Peace in Glory. To all which Christ for his infinite mercy's sake bring us all. To whom with the Father and the Holy Spirit, be ascribed all Might, Majesty, and Dominion, this day and for ever. Amen. SERM. VII. Preached at Paul's Cross in Commemoration of King CHARLES his Inauguration. PSAL. 72. 1. Give the King thy Judgements, O God, And thy Righteousness unto the Kings Son. THe Psalms of David, and his Heart never went sweeter. The Title of the Psalm doth not only tell us that; but it tells us that David had an eye upon his Son Solomon: An eye, that is true; but not both eyes upon Solomon; no, nor one absolutely fixed, because a greater than Solomon is here. A greater than Solomon, who is that? who? why it is Christ. Solomon was the type and shadow (if you will) and so one eye may be upon him: but the other eye must pierce through to the Antitype, and body of the Promise, which is Christ. So the ancient Fathers, Justine, Tertullian, Origen, Athanasius, and the rest are clear: and upon very good ground: for there are many things in this Psalm, that cannot be applied to Solomon, and no Type is bound to represent in all; and there are some typical Propositions, as one observeth upon Deut. 18. that are appliable to the Type, or to the Antitype alone. There are many things in this Psalm, that are not appliable to Solomon. But some are, and none more than the words of the Text. For these words can as hardly be applied to Christ, as that after to Solomon. Now that that agreed to Types before Christ's coming, agrees to all that are like Christ after his coming. Therefore this is appliable to all godly, religious Kings: For all have direction from, and share in, the prayer of Solomon. These words that begin the Psalm, I shall take in that sense as applied to the Type, to Solomon, and in him to all religious Kings. Which so to Solomon, that I am heartily glad to find Christ, so full in the Psalm, so near the King. First, I am glad to find him so full in the Psalm, because that is a confutation of all Judaisme: for they received the Psalms as well as we; & here in this Psalm, there are many things that they cannot fasten upon Solomon, or any other but Christ. So clear is that, that Tertullian hath observed long since against them: The jews (saith he) scorn us for receiving Christ as a Saviour, Praescribemus tamen, etc. yet we prove against them out of the Scriptures, that they receive, that Christ is come the promised, prophesied Messias. Secondly, I am glad to find Christ so near the King: because nothing can be more honourable, and safe, for David, and Solomon, the Father, and the Son that is to succeed the King, than to have God the Father, and Christ his Son so near to them. So near and close, not only as they stand mixed in the Psalm, but far more close by the Prayer of David, and by the blessings that follow in the Psalm upon the Prayer, Blessings, not upon David and Solomon only, but upon the Father and the Son in any Kingdom, where the Father with a true religious heart embraceth Christ, and will teach his Son to follow his steps: for then, and there, God will give plenty of judgement to the King, and a full measure of Righteousness to the Kings Son. My Text then, as it is appliable to David, and Solomon, (for so I shall follow it, here) is the Prayer of David to God for himself first, and then for his Son Solomon after; for both have reference. And the Blessings which follow upon this Prayer made by David, and granted by God, are very many, and great, and follow in the Psalm; namely, Here is judgement for the people, and that according to right, at ver. 2. Then here is defence for the poor, I and for their very children too, ver. 4. Then after this here is peace, peace upon all, abundance of peace, at ver. 3. Then there is the punishment, and that as rightly settled as may be, upon the wrong doer, ver. 4. And all these come together, that righteous men may flourish, at ver. 7. So it is a necessary Prayer to be made, a very necessary Prayer: for all these, and many more blessings follow, and come upon any nation, and any people, when God comes to Give his Judgements to the King, and his Righteousness to the King's Son. My text is a Prayer; and there are two Petitions, and these two Petitions divide my text into two parts. The one is, that God would give his judgements unto the King. The other is, that he would Give his Righteousness unto the King's son; for all other inferior circumstances fall into one of these. I will begin at the first. Give the King thy judgements O God. My text I told you is a Prayer; and I have made choice of a praying text. The Age is so bad, thy will not endure a good King to be commended for danger of flattery, I hope I shall offend none by praying for the King. The text is a Prayer, and quis orat, who it is that prays, is the first circumstance that appears in the text; it is David, it is the King, and he bears a prime, and a great part wheresoever he is. And it was David's honour: for there was never any King so often found at his prayers as David was; seven times a day will I praise thee, Psal. 119. This was David's promise, and for aught we know it was David's performance too. And thorough all the book of his Psalms (that devout part of Scripture) all his praises go mixed with prayer: so he prayed very oft. And certainly, there is nothing more necessary for any King, than Prayer. And therefore S. Austin accounts it one of the greatest happinesses of a King, not to neglect to offer to God sacrificium orationis, the sacrifice of prayer. 1. And there is great need it should be so: for of all men (Priests only excepted) Kings have the greatest account to make God: therefore prayer is very necessary for them; that since no man is able to keep his accounts even, God would be pleased to be merciful, and take Christ into the reckoning. 2. Of all men (could greatness let them feel their wants) none have such burdens on their shoulders, as Kings have; therefore prayer is necessary for them, that they may call as often upon God, as he calls oft upon them that are weary and heavy laden to refresh them, Mat. 11. 3. Of all men, none have so great troubles as Kings have. Indeed troubles must needs be great, or else they dare not seize on Kings: therefore prayer is necessary then especially when the trouble is such, as no wit of man can work off, and repel; and such troubles there are, when there is no shelter, or help left in the world, but this, Lord remember David, and all his troubles. But be the troubles never so great, if David pray, and God remember, the King cannot be lost in any sorrow. Hezekiah found it so when he fasted and prayed, and turned to the Lord, Isa. 37. for then the Host of Zenacharib was presently broken, and himself saved. So then David is at this necessary work, he is at prayer. ay, but for whom is it that David prays? Surely, divers ancient, and modern Divines, think that in this place the King, and the King's son stand but for one person, the person of Solomon under two different relations, the King and the King's son; and that there is an Emphasis added by the Repetition. And they think too that David penned this Psalm when he was dying, when he resigned his Crown to Solomon, and delivered the Sceptre into his hand; which the Jesuit Lorinus tells us (and he is very exact) that it was just four years, (surely I think he fails of his reckoning) before David's death, when he made his prayer for Solomon. And he avoucheth Jerome to be his Author: but it is not so, the Jesuit in this, as in divers greater businesses is too bold: Indeed Jerome saith that David lived after Solomon was crowned aliquot annos, some years; but he saith not just four, it may be more, or fewer: I will not enter upon the question quando, when David made this Prayer, and penned this Psalm. First, because the quando, the time here is not in the Text, nor in any part else in Scripture: therefore I may safely be ignorant. Secondly, because, suppose this were the last Psalm that ever David made, as some collect out of the last verse, yet that supposed will not prove that he made this Psalm after he had crowned Solomon King: for before Solomon was crowed David was little less than bedrid, 1 King. 1. at which time it is out of question that David prayed, therefore he did not then compose this Psalm. Therefore I shall take liberty to descent from this opinion, with all submission to better judgements; but especially to the Church. Me thinks it was not so near night with the Prophet when he penned this Psalm. I rather think that David made it when himself was King, and his purpose was firmly set that Solomon should succeed him, for so he had sworn, 1 King. 3. And I think this prayer here in the beginning of the Psalm was made first by David for himself, and then for Solomon after. And since this opinion maintains nothing contrary to the Analogy of faith, nothing that hinders the context, nothing that crosses any determination of the Church; nay since there is in it more piety to God, more duty to himself, more instruction to his Son, and more good example to other Kings, that the prayer begin at himself, I will take the prayer as I find it in the very words of the Psalm, to be a prayer, first for David, and then for his Son, and so proceed. Well then, David's prayer here, is first for himself, (we shall come to his Son after;) And he is an excellent example to Kings in this: for the first thing that makes prayer necessary, absolutely necessary for a King, is himself: that a superior hand, even God's hand would set, and keep him right, whom so many inferior hands labour to set awry. ay, but what need the King to pray for himself? he wants no prayers whom all the people pray for. Indeed it is true, the people are bound to pray for their King 1 Tim. 2. and I make no doubt, but that the people perform this duty as they are bound, since it is a tribute which by the Law of God they ought to pay; and David so great and so good a King, had out of question the prayers of all his people, both for himself, and his son; yet for all that you shall find David at his prayers for himself too. And certainly there is great reason for it; for of all acts of Charity, this of Prayer is aptest to begin at home. It is true indeed, the King ought to have the prayers of his people, and that man cannot deserve so much as the name of a Christian, that prays not heartily for the King; because that is not the King's good only, but the people's way to lead a life in godliness and honesty, 1 Tim. 5. Therefore, that man that makes no conscience of praying for the King, let him pretend what he can, he must be presumed to have as little care of all godliness and honesty. ay, but though the King ought to have the prayers of his people; yet in the performance of their duty, I read not of any dispensation the King hath to neglect his own, not to pray for himself. If he be a King like David, he must be a King at his prayers too, especially in those great things that concern the King, that concern the Kingdom, that concern his Son, and his succession to his kingdom; there he of necessity must pray for himself. He may joy in his people's prayers there, but he must pray for himself too. And God be ever blessed for it, you have a King that is daily at his prayers, both for himself, and for you: yet here, I pray take this along with you; that as it is the people's duty to pray for the King, and that takes not off their King to pray for himself: So on the contrary side, the King's religious care in praying for himself is so far from lessening, that it augments the obligation of the people to pray for the King. And when both pray, the King for himself, and the people for the King, God will not refuse their prayers. And the prayer granted, though it fall first upon the head of the King (as good reason it should) yet it becomes as Aaron's oil, Psal. 133. for it runs to the skirts of all his people; so that they have the benefit, both of their own, and of his prayer. I will never misdoubt the piety of this nation in the performing this duty, of which both here, and in all places they are met this day to make public proof. For the person that keeps close to this duty, among many others, he shall be sure of this one great blessing, he cannot fall into the opposite sin of murmuring against the King. David the King in the text, he had faithful and religious people; yet there was a Shimei among them, that in stead of praying for the King, cursed and reviled him, 2 Sam. 16. David was very patient; but I pray remember what Solomon the King's Son did to Shimei, 2 King. 2. remember that, and if the memory of his punishment would affright other men from running into this blasphemous iniquity, all would soon be well. We are to consider in the next place to whom it is here that the Prophet prays, and that is expressed, A deo. Give the King thy judgements O God. Do thou give. And as this is all men's duty; so it it is the duty of the King too among the rest to go in prayer to God, and to God alone. Therefore Damascene puts God into the very definition of prayer, Prayer saith that Father is petitio decentium à deo, the ask of those things that are fit to be asked of God. For prayer is one of the greatest pats of divine worship: so great that Parmatius disputing against Sermonian, takes prayer for the whole entire worship of God. No Pope can dispense with King, or people, either not to pray, or not to pray to God, but Saints, or Angels. As for their distinctions, they are all new; the ancient Church knew them not; though these have their use sometimes, yet they are a great deal too nice to be used in prayer, that is so essential a part of divine worship. And you have great cause again to bless and magnify God, for a King, so constant in religion, so devout in prayer, so direct in his devotion to God alone, as he hath ever showed himself to be; and God for his mercy sake ever hold him there, And indeed to whom should he, or any of you go in prayer, but to God? for none can give but he; nor none can bless, or preserve that that is given, but he. If the King look to have his Throne established to himself, or his Son after him, he must go to God for the settling of it, or else it will shake then when he thinks it surest. And since God hath proclaimed it himself, By me King's reign, Prov. 8. Princes have reason to look up to him, that they may reign by him, since against him, nay without him, they cannot reign. To God than the King goes by prayer. But all this is lost except we know for what? And that follows next in the text. It is for Judgement. It is indeed for all that a Kingdom is, but principally for judgement. First, because under God, that is the establishing of the King's Throne, Prov. 25. Secondly, because that is one of the King's main virtues, for the ordering of his people: for they cannot have their well-being but by justice, and judgement. Therefore in the Common Law of this Kingdom, justice is rightly styled. The supporter of the Commonwealth. I will not fill your ears with curiosities, nor trouble you with disputes, wherein this judgement desired for the King, and this justice and righteousness for the King's Son differ one from another. I know they differ in School learning, Judgement standing usually for the habit; & Justice for the sentence, or execution accordingly. But here Rufinus, and Austin, and other Divines tell me that judgement and righteousness in this place stand for that justice, and judgement, that the King is indifferently, & equally to administer to his people, and so for one virtue. Here is the virtue and the power, both from the King, and both from God. The benefit of both are the peoples; but from God by the King. Therefore David prays here not for one virtue for himself, and another for his son; but for one, and the same virtue for both. For the Son had as much need for this virtue as the Father, the one being a King, and the other to be one; they both needed this great comprising Kingly virtue, without which there can be no religious peaceable government over a people. So justice and judgement in this place (as usually when they attend the King) contain the virtue itself; and the power that brings this virtue to act. The execution is as justice, and the power to give sentence, moderation and equity to smooth over the rigour of justice; and all other virtues, as far as they serve to strengthen, or direct and keep even the hands of justice, prudence especially. Then it is a wondrous necessary prayer here: for if justice should not be in the Kings will (which God forbid) it must needs grow apt to turn to sourness. And if judgement, and execution follow not upon the sentence of justice, the King's hand must needs shake into remissness. And one of these, sourness, will make judgement itself, or the pretext of it a scourage for the people. And the other, remissness, will make the people a worse scourge to themselves, for want of discipline to keep them in order: For of all scourges, there is none answerable to the unruliness of the people. Now this virtue as large as it is, when it fills the heart of the King, it is called another heart; it puts on other dismensions; for it furnisheth the King's breast with all rectitude, and prudence; and rectitude is the being, and prudence, the moderation, and guide of all justice: for so without respect of persons it belongs to the wise, and prudent, Prov. 25. Nay further, though this vertne be so large, yet the heart of the King is so capacious, that justice and judgement cannot fill it, if it stand single: therefore David: prayeth not for judgement single, but in the plural number, Give thy judgements. And there is great reason, that he should pray so: for justice continuing, one and the same virtue, gives many times different judgements; and it must needs be so, and the King must needs be an instrument in them all; And in the various occasions that himself and his people have use of. This David found in his own heart; therefore he prays for all. And this pray we always for the King, for all judgement for the King. So give Lord. And here it is fit for you a little to take a view of your own happiness, and to bless God for it: for you live under a King that keeps his Laws in his life; A King that lives so, as if he were a Law himself, and so needed none. A King that plants his Judges so, as they may equally distribute his judgement, and justice to his people; A King so blessed by God for your good, that whether it be for his own prayers, or yours, or both, or neither, but that God is pleased to show his mercy, and glory upon him to you, certain it is, that God hath given him a very large heart, and filled it to the brim with justice and judgement. Take heed, I heartily beg it of you. I say it again, take heed I heartily beg it of you, that no sin of unthankfulness, no base detracting murmuring sin, possess your souls, or whet your tongues, or sour your breasts against the Lord, and against his Anointed: but remember in that these two things. First, remember, that it is as easy for God to take away any blessing (even the great blessing of a good King) as to give it, remember that. And secondly, remember, that unthankfulness to God for so gracious a King, is the very ready way to do it, remember that too: & therefore look to these things in time. ay, but what then, hath a King enough, when God hath given him justice, and judgement? May his prayers then cease for himself, as your prayers for him? hath he no more need of God, when God hath once given him judgement? O God forbid; surely he hath, and it is to be presumed, that the King daily prayeth; I am sure his duty it is, to pray that God would ever please to continue, and increase the righteousness, and judgement he hath given to him. Nor can I think, but that David was very oft at this prayer too: for he saith, Psal. 99 The King's power loveth judgement. And it is more than probable, that that he loved, he would pray for; he prayed to have it, and to increase it. And he that prays so oft, Psal. 119. I say so oft that God would keep him in the way of his commandments, and cause him to make much of his Law; he must of necessity be presumed to pray for justice, and judgement, which is the vigour of all Laws, divine, and humane. And Kings have great need oft to pray for this grace, and for the continuance, and increase of it too. For Kings stand high, that is true; but the higher they stand, the more they are exposed to tempests, & wind-shaking, that pass lover the lower valleys with the less noise, & danger. And Kings are great. That is true too: but the greater they are, the stiffer are the blasts of all temptations on them to batter, at least to would be wise: For certainly, there can be no kingdom rightly constituted, further than God himself comes in, in laying the foundation of it in true, impartial judgement. When the foundation of a kingdom is perfectly laid (which is a blessing seldom perfect in all things in any kingdom whatsoever, yet) no kingdom can continue upon such a foundation, longer than it stands upright upon it. If it sway on either side; if it fall not presently, it grows weaker still, the more it leans away from justice and judgement which is Gods. And as it is with kingdoms in their foundation, and superstructure, so it is with Kings too, that are to manage, and dispose them: for if any King think himself sufficient by his own virtue against the difficulties of a kingdom, by his own justice, and wisdom, and integrity, he will find by his loss, a Nebuchadnezar in his greatest greatness, Dan. 4. that he & all his virtue cannot long keep up, no not a settled King. Therefore David was wise, as well as religious, that he went to God for his judgements, without which he nor his Son after him, he knew was able to hold up the kingdom. Give the King thy judgements O God. And what did David with them, when he had them? What, he resolved to make them the very rule of his government, and he did so: for First for himself, he tells us in Psal. 119, Thy judgements have I laid before me. There he makes them his own rule. Then he prays over his Son Solomon. O Lord give here to Solomon my son a perfect heart, that he may keep thy commandments, that they might rule his Son. Well then Thy judgements. But is not all justice, and judgement Gods? Yes, out of doubt; In general justice and judgement are from him. Therefore it is a great advantage to people in any kingdom, even among Infidels, to have the kingdom administered by justice, and judgement. But yet to make a kingdom perfect, and entire, to have the judgement Gods, and the kingdom firm; then there must these grains be put into the balance. First, it must be justice, not only given, but guided all along by God, and Grace. If this be not, judgement cannot remain firm in any man, or any King. Now as it holds it works, for work it cannot beyond the strength it hath: therefore if God's spirit assist it not, it may faint, and fail just there, and then when on the sudden it may shake a kingdom. Secondly, it must be judgement that is always Gods; and it must distribute rewards and punishments, as God commands. If justice, and judgement role this eye aside, though it may continue for aught may appear to others, and themselves, yet they begin to look squint, and in part leave God. Therefore if any pretended cunning way of justice and judgement so called, shall debase, and sink the honour of God, and the sincerity of Religion: If any Municipal Law be made in any kingdom to strengthen such designs, as are injurious to God, and his worship; there must, there will come a failing upon all such kingdoms, wheresoever they are; and than it will appear, (though perhaps too late) that the judgements of their King were not Gods judgements. Thirdly, it must be judgement, that (as much as humane infirmity can bear) must be free from taint, both within, and without; within at the heart of the King, and his Judges under him; and without, from all possession in the ear, and from all corruption in the hand. If this be not, Justice which should only be blind to see no persons, becomes so blind, that it can see no truth; and justice that is so blind cannot be Gods. Therefore if the justice and judgement of a kingdom cut up its own foundation, can any man think it can build safely and wisely upon it for the State? it cannot be. And this Thine in the text (for I must hasten) Thy judgements, It is so full a circumstance, I cannot leave it yet. For by it you may see how necessary it was then for David, and how requisite it is now for all Kings to pray to God; and to him alone for judgement: For no King can master the Sceptre well, but by justice and judgement. And you see it cannot be done by any kind of judgement neither; but that that is God's judgement in the upright integrity of it: And than who can give God's judgements but God himself? who is as he is called Isay. 30. The God, and the God of judgement: surely none can have it but he in perfection, nor none can give it to others, to make them perfect but he. Therefore Austin asks the question, but merely in scorn. What! is it come to that? dost thou think that thou canst give justice & judgement unto thyself? No, thou canst not; for no man can give himself that that he hath not; & that that he hath already, he needs not. This our Prophet tells us plainly: for though the King love judgement, yet it is God that prepares Equity, and Righteousness in Jacob: O blessed are all they that wait for him. For if they wait, he will give, and that no less than Judgement, his judgements to the King. One circumstance behind yet is, that the words are properly a prayer in the most native sense of prayer. Not a thanksgiving only, that God had given him his judgements. For though God had given David his judgements; and he was thankful for such a gift as this: yet thinks here is not his proper work, but humiliation, and supplication. And it is an excellent thing to see a King at his prayers: for than you see two things at once; a greater, and a lesser King, God and the King. And though we cannot see God, as we see the King; yet when we see Majesty humbled, and in the posture of a Supplicant, we cannot in a sort but see that infinite, unspeakable Majesty of that God, whom even Kings adore, and are made far greater by their humblest adoration. For when I pray you was Solomon the Son of this King at his greatest glory? Surely, you shall find him at his greatest, then immediately upon the finishing of the Temple. And how do you find Solomon there? just at his Father's work; he was there at his prayers upon his knees, saith the text, 1. King. 8. upon his knees; whereas now many mean, unworthy men, are loath to bow their knees, or stoop in prayer to God. Now this prayer was a prayer indeed: for prayer is apt to beg, not to buy. He that pleads desert, challengeth reward of duty: but he that prayeth relies upon the mercy, and goodness of the Giver. And this is the way that David comes to God, both for himself and for his Son. And I pray mark it, David here, the great example of a praying King, he saith not retribue domine, Lord repay me for the pains of my government; for my service of the people, or for my worship to thyself; there is none of this; but da domine, Give Lord, that thou art able to do by thy power, that thou art ready to do by thy goodness. O Lord let not mine, or my people's unworthiness hinder that; Let not their murmuring, & disobedience be heard so far as to thee; but Lord give the King thy judgements, and then I will execute them to thine honour, and their good. This was David's way, and it was prevalent. And out of question be he King, or Subject, he that asks no more at God's hands, than either of both, asks and shall have too little. But God gives much to humble Suitors, judgements, and his judgements. And neither the Prophet did ask, nor God did give the earnest and pledge of this judgement only, but judgement itself to the King. And certajnly the King had need to pray thus; And so had the people as great need as the King: for if this prayer be not made, what assurance have you that God will give? and if God will not give, the King cannot have; and if the King cannot receive justice and judgement, he cannot distribute it to the people, ver. 2. And if judgement be not distributed to the people, there will be no peace, ver. 3. And where the people do not receive judgement from the King, and peace from themselves, what are they? Nothing but a heap of most infirm, and miserable creatures: which you can never be as long as God gives his Judgements to the King, and his Righteousness to the King son. I have now done with the first general part of the text: and it is time to descend from the King to his Son, the second part of the Father's Prayer. And thy Righteousness to the King's son, give Lord. Where first, though it be not expressed in the text, it may easily be conceived, that such a King as David prayed for a Son, before he prayed for Righteousness to be given him: and though David had divers sons before, yet in some respect or other, they were all to David▪ as no sons: therefore there is no question to be made, but he prayed for him▪ I and therefore too, when God had given him Solomon, he calls him not bare his son, but his only son, 1 Chron. 29. And no marvel, since he was that son, that God himself appointed to succeed in the kingdom for David, 1 Chron. 28. and such a son is always worth the praying for. Well, but what then? when God had given David Solomon: when God hath given any other King a son, as he hath given our gracious King (God's name be ever blessed) what then, is the King's prayers then, or the peoples at an end? No, nothing less; nay, there is more need a great deal, both for the King, & for the people to go on in their prayers, as David did; that the same God that hath given his judgements to the King, will proceed, and Give his Righteousness to the King's son. For it is a greater blessing to the King, when God gives his Righteousness to his son, than when he gives him a son. For if Solomon succeed not David in his love to the Temple, as well as the Throne; if he inherit not the truth of his father's Religion, as well as the right of his Crown; if he follow not his Father's devotion, and pray for Justice, and Judgement to be given him, as well as other temporary blessings: the very blessings of the Son would end in bitterness, and be the discomfort, and dishonour of the Father. But it is the wise, and prudent Son that is the Father's Crown, and the Mother's joy, Prov. 10. And then the blessing of Son is a blessing indeed. David saw this therefore he continued his prayers. And it is more than fit for other Kings to do so too. Thy Judgements Lord give the King, and thy Righteousness to the King's son. And for the people, they have great need, not only to say Amen to the prayers of the King; but to repeat the prayer, and with fervency to drive it in at the ears of God, that so their children after them may be as happy under the Son, as they themselves were under the Father, while God gives both the Father, and the Son zeal to his truth, and judgement over his people. And here I should take occasion to tell you of the care, and devotion of our David in his days, and of his prayers, both for himself, and his Son; but that the age is so bad, that they will not believe that he is so good beyond them. And some (for they are but some) are so waspishly set to sting, that nothing can please their ears, unless it sharpen their edge against authority. But take heed: for if this fault be not amended, Justice may seize upon them that are guilty God knows how soon: And the King's Judgement that God hath given him, may pull out their stings, that can employ their tongues in nothing but to wound him, and his government. Well, these must not divert me, or any good subject from praying for the King, and the King's Son. The King's Son! blessed name, what imports then to a King? surely David knew well: therefore you see he leaps for joy, into this prayer in the first words of the Psalm. Some tell me this name imports at large, the King, and his posterity, Sons or Daughters, not distinct. And I confess the least is God's great blessing upon a people. For the wise Historian tells us, that Plena, etc. The King's house full of them, is the King's security; and the kingdoms too: and our Prophet proclaims as much, for he proclaims him blessed that hath his quiver full of them, he shall not be ashamed when he meets his enemy in the gate, Psal. 112. But when I find it Filio Regis, the King's Son, I think David made a difference, and had a special eye upon Solomon, that God had given him to succeed after him, 1 Chron. 28. Well then, be it to the King's Son. Why! but then is it but to one? out of doubt where there is but one, there can be no question: but when there are more Sons than one, as David had (and other Kings may have) there the King's Son in the text, stands for that Son, that in the course of the kingdom, is to inherit, and to be King after him. Not that prayer is not necessary, or not to be made for God's blessings upon them all: But because in the course of time the stern is to be held by that hand, therefore the prayer is most necessary to fill that hand, with justice, and judgement, of the King's Son, and to season the King's Son with justice and judgement. So then, the Son in the text was Solomon, not borne first, for he had other brethren living; but designed by God, and by David himself to be King after him: designed by David, therefore he had great reason to pray; designed by God, therefore David had reason to hope, that God would give him a spirit of government. And it was so; for God gave him plenty of wisdom, and store of justice, 2 King. 1. The Son with which God hath blessed our King, and us, as natus haeres, borne heir; and I hope designed and marked out by God for long life, and happiness: In all things like Solomon, God make him, saving in those things in which Solomon fell from these prayers of his Father. Now as it was to David, so it is to any King, a great happiness to have a Son to pray for. For first, there is scarce such another exercise of a King's piety, as to pray for his Son. Secondly, there is scarcely such another motive to make the King careful of his Son's education, as this prayer is. For the more David prayed to God, for God's justice and judgement, to descend upon his Son, the more he seemed to see what a want it was for the Son of a King to want justice and judgement, and the more he sees what this want is, the more undoubtedly must he endeavour by prayer to God, and his own endeavour to look to it, for the virtuous education of his Son. For it is impossible almost, that he that prays to God to give; should not also endeavour that it may be given. For when we ourselves pray for any thing, that prayer if it be such as it ought, sets an edge on our endeavours: because in a manner it assures us, that God will give what we ask, if we endeavour by God's grace, as we ask. And for our own particular, I doubt not but we shall see God's grace plentifully given to the King's Son, after his pious Father's careful successful endeavour in his education. That his heart may be full of justice, and his hand of judgement, against the time come, that the judiciary power must descend upon him. And if you mark it here, the blessing that David desires for the King's Son, is the very selfsame that he asks for himself, Righteousness, that is, Justice, and Judgement. And there is great reason for it: for this virtue is as necessary for the Son, as for the Father. The same Crown being to be worn by both. The same Sceptre to be wielded by both. The same people to be governed by both. The same Laws to be maintained by both. Therefore the same virtue is necessary for both. And the copulative in the text, And thy righteousness for the King's Son, joins David and Solomon; the Father and the Son in one prayer for one blessing. And this example of David's prayer is a great leading case for Kings; for this holy and pious King David, this King full of experience what the greatest want of a King might be; he doth not ask at God's hand, for his Son long life, an enlarged kingdom, heaps of wealth, (though that be very necessary) but the grace of judgement, and righteousness, that so he may be able to go through with the office of a King, that is David's prayer. And other blessings come within the adjicientur, Mat. 6. they shall be cast into the lap of the King, if he first seek the Kingdom of God, in the administration of Justice, and Judgement to the people. For Kings are ordained of God for the good of the people. And this David understood well: for himself acknowledgeth it, Psal. 78. that God therefore made him King, that he might feed Jacob his people, and Israel his Inheritance; that he might feed them: and as David knew this, so he practised it too; for he fed them with a faithful and prudent heart, and governed them wisely with all his power. And even with this goes along the prayer of the Church for the King, that he may ever, and first seek God's honour, and glory; and then study to preserve the people committed to his charge, to preserve them, which cannot possible be without Justice, and Judgement. For as Austin proves at large, there is no bond of unity or concord that can be firm without it. And I will not tell you, but Solomon may, what a King is, that hath not the grace of Justice, Prov. 28. But however, the more are you bound to God Almighty, that hath given you a King so full of Justice, and Judgement, as you have found him to be. And it is worthy our consideration too, how David and Solomon agree in their prayers; and what a King's Son may learn, when he is exampled by such a Father. For we find when Solomon came to years, and wore the Crown, he fell to prayer too: and his prayer was built upon the same foundation. The prayer of David, & Solomon the son meet at once. For David did not simply pray for wisdom; but for that wisdom that might enable him to govern the people. And indeed all the wisdom of a King, especially to direct Justice, and Judgement, is the very ready way to all Kingly wisdom. Therefore David's prayer went up first for Justice: because without that there is no wisdom. There may be wiliness if you will to resemble wisdom: but there was never any wise King that was not just. And that policy will be fowd weak in the end, that persuades any King against justice and Judgement. And as before, it was not Judgement alone, that David desired for himself, but it must be Tuam, thy judgement. So Righteousness alone doth not content him for his Son, but it must be Tuam too, Thy righteousness. And indeed moral justice alone cannot possibly be enough for a Christian King. Religious and pious justice must come in too. He must take care for the souls, as well as for the bodies and goods of his people. Therefore one of the Church's prayers is, that the King may study to preserve the people, not in wealth only, and in peace, but in Godliness too. He must so give the people their own, that is justice; as that he command the people to give God his own; that is, Justice with Religion. And there is no King, nor no King's Son can possibly do this, unless God give them the spirit of Judgement, and Justice. God must first give it the King, before the King give it the people. And it is, Give Lord: For as Moral Justice only will not serve, so neither will Theological, but only qua datur, as it is given. For as it is acquisita, as it is learned by study, be it by study or practise, so it is speculative, or operative by rule (that is the most) but as it is given, so it is at the heart, and so the King is not only active by rule; but it makes the King, and the King's Son to be in love, and to joy in the judgement that they are to put in execution. Then the King is fitted indeed for government, when there is the love of Justice, and truth in the inward parts, Psal. 51. For than they cannot but practise what they love, I, and then that Justice which is within at the heart, is vera tua, truly Gods Righteousness: and for this Justice, and Judgement, I shall therefore continue David's prayer, and go on, Give Lord thy judgement to the King, and thy righteousness to the King's son. For if God do not give, it is not possible for Justice, and Judgement, any other way to descend into the heart of the King, and the Kings Son. None but God can see to drop Justice and judgement into the deep heart of the King; none but only Pater luminum, the Father of Lights, that stand over, and sees how to do it. And yet I must tell you here, that while he prays for God's justice, and judgement for himself, and his Son, it must be understood with a great deal of difference, and and that in two respects. First, because God's judgement as it is in God, is substantial. It is so in God, as it is his essence himself. This way no King is capable of God's Justice, because it is his essence. But justice as it is given to the King, is a quality, an accident, and that is separable, if God either leave to give, or desist from preserving that that he hath given; therefore Kings have great need to pray for this justice, because they can neither have it, nor keep it without him. Secondly, because justice as it is in God, is Lumen, all light, so bright, that even impious men themselves cannot but accknowledge it, even when they are condemned by it. So clear that no entangled cause can cloud it; no corner sin can avoid it. And this way again no King is capable of God's Light, because that is a thing in communicable, as his substance, as essential as he. But justice as it is given to a King, is but Lucerna, but a Candlelight, an imparted Light; a Light that is kindled, and set up in a material substance, & so darkened with dregs: yet even this Light Kings must pray for: and it is but need they should: for if God give not even this Light, it is impossible the King should see how to do justice; or that he should discern how to execute those judgements that God hath given him. Therefore the Lighting up of this Candle in the heart of the King, the Light of justice and judgement, is a marvellous blessing, and God himself accounts it so; and it appears, First, because among the many threatenings, that he thunders out against rebellion's people, this is one, that he will take from them the Light of a Candle, jer. 25. he will not leave them so much light: and it was so; for God's judgement departed away from the King, the King lost the Kingdom, and the people were lead away in darkness to captivity. So you may see what it is to want this light of judgement in a King, Secondly, it appears to be great by the promises of God: for among the many professions, that he makes to this glorious King David, this was one, that he had ordained a light for him, Psal. 132. So than you see by the presence of this light, what the benefit is to have it. But then still Kings themselves, and the people must remember, it is but Lucerna, but a Candle lighted at that great light, the Lamp of God; And being but a Candle light, it is easily blown out, if God keep not his light about the King to renew it; and if God provide not a fence for this Light of justice against the winds of temptation that bluster about it. Therefore our old English Translation reads that place in the Psalm happily, I have provided (saith that Translation) not only a light, but a Lantern for mine Anointed, to carry this Light. And this improves the blessing a great deal further: For there is no carrying of this Light without the Lantern of Gods own ordaining: the temptations that beset the King are so many, and so strong, that except this Lantern defend the light, all the light of justice and judgement will out. And this Lantern is so hard to make, that God himself must ordain it, or else the King cannot have it: for who can fence, and keep in God's blessings, but himself? Therefore David here went very right in his prayer, marvellous right, both for himself, and for his Son, da Domine▪ Give Lord, not the light of thy judgement, and justice only; but give the Lantern too for thine Anointed, that he may be able with honour to carry thorough this Light of justice, and judgement, before his people. And let me me tell you one thing more, that filius regis the Kings Son here, is not only a fit object of his Father's prayers, but of yours too, for the people's prayers, as well as the Kings: for filius regis, is filius regni too, the Son of the King, is the Son of the Kingdom; his Father's Son by nature, but the Kingdom's Son by right; all the subjects having equal interest in the justice and judgement of the Kings Son. Therefore while David prays, pray you also, that God would give his judgements to the King, and his righteousness to the King's Son. I and where ever there is want for a King's Son to succeed, and inherit his Father, surely it is a mark, that God is somewhat angry with a people: For if God do not sometime divert the judgements, and sometime lessen them, when there is not a Son to succeed, that judgement nsually is a forerunner of sorrows: of sorrows sometimes that men can neither see, nor prevent. I know they may easily foresee that troubles may follow us, but of what kind they shall be, to what greatness they shall increase, how long they shall continue, what trembling they may make at the very foundation of a State, whether it will please God to give them an issue, or not an issue, I suppose none can tell but God himself. Therefore still let the prayer be expressed in what person it will, let it be made by the King, or by the people, or by both; all shall go well, so we pray, and give thanks heartily for the King, and the King's Son. I must break off the rest. Thus you have seen David praying for himself and his Son. That it is an excellent thing to find a King at his prayers: that his prayers cannot better begin, than for himself, nor better proceed than for his Son; nor be piously made to any but God; nor for a more necessary kingly virtue, than justice, and judgement; nor with more wisdom, than for the joining of God's judgement to moral justice: for that will ever be the settling of the King's throne, and the honour and safety of the King himself. This day, is the day of the Kings crowning; many years may it sit on his head, and crown all his days thorough with justice, and judgement; and this solemnity in observing with prayer and devotion to God, the initial days of the Crowns of Kings, is old, as well as any other; For Tertullian tells us that it was a practice long before his time. ay, and even they which serve no true God, Infidels themselves, were upon such days as this at their vows; and prayers to such Gods as they had, for the happiness, and safety of their Princes; and I hope we shall never fall short of Infidels in our prayers to God, for the security and happiness of the King: but we shall take up the prayer here, as David begins it; Give thy judgements to the King O God, and thy righteousness to the King's Son. And it is the best solemnity of this day to pray for the King. This is the day of the Kings crowning; and yet as I have not already, so neither shall I now break out into any large panegyrics, and praises, no not of a gracious King. But I come hither to preach a kind of Gospel to you, even glad tidings, that God in the mercies of Christ (whose the Gospel is) hath given you a wise, and just, and religious King; a King whom God hath enabled to wind up all his other virtues in patience within himself, and clemency towards his people. A King made by God (for so I hope) not only to bear (for that he hath done enough already) but to master the great difficulties of his time at home, and abroad; that so his people may not only be, but may live, and flourish in peace and plenty. This is the day of the Kings crowning; and though not just upon this day, yet within the compass of this year God hath crowned him again with a Son, a Crown far more precious, than the Gold of Ophir. For since Children are in nature the Crown of their parents rejoicing, what joy must this needs be, both to the King, and to the people, who have an interest, though not alike in the King's Son? In the King's Son; and he a Son given by God after some years' expectation: and he a Son given after so great a loss of a Son in the former year; and he a Son after so many fears that this blessing could not, or not so soon come upon us? So here are two great blessings that God hath given you at once, the King and the King's Son; the tree, and the fruit; the King to be a blessing to you, and the King's Son to be a blessing for your children after you. And besides, all other blessings that are to come; here is a double blessing rising with this Son: for it dispels the mists of your fears, and promiseth an influence to them that shall come after. And let me put you in mind of it; for it is most true, whether you will believe it or no; There are no subjects in any State (I speak what I know) whatsoever, Christian, or other, that live in that plenty, at that ease, with those liberties, and immunities that you do. There is no nation under heaven so happy, if it did but know, and understand its own happiness. To these, nay far above all these, you have Religion as free as may be. And all this you have maintained to you by the justice and judgement that God hath given the King for your good. Take heed, I beseech you, take heed, what return you make to God and the King, for these blessings. Let not the sins of the time, murmuring, and disobedience, possess any. They are great sins when they are at the least; but they are crying sins, when they fly out against such a King, as God hath filled with justice, and judgement. Rather set yourselves to praise God, and to bless his name, and to give him thanks for his goodness. And pray to him that he would still preserve the King, and that his loving kindness may embrace the Kings Son. That so no cloud no confused darkness may be spread over this kingdom; that no cloud arising from your ingratitude to God may obscure the King; nor no eclipse caused by popular Lunacy may befall the Kings Son. For in this the King, and the King's Son are like the Sun in the firmament, seldom or never eclipsed, but by that Moon that receives all her Light from them, nor by that, but when it is in the head, or poisoned tail of the great Dragon, the Devil. In the multitude of people is the King's honour, Prov. 14. But in the loyalty and love of the people, is the King's safety; and in the King's justice, and judgement, is the happiness of his people; & the ready way to make a King joy in justice, and judgement over his people, is for people to show their loving obedience to the King. And since none of us can tell how, or what to do better, let us take up the pr●yer here, where David leaves it, and proceed to pray as he did, That as God hath given us a King, and to that King justice and judgement; so he will most graciously be pleased to continue these great blessings to him for us; that the King may still receive comfort, and the people from the King justice, and judgement. That these judgements may be many, may be all, which may any way fit the King, or fill the people. That these judgements may be God's judgements; that is, as near the uprightness of God's judgements as may be, even such as may preserve Religion entire, as well as Equity. And that God would graciously please, not to look for pay from us, but to give where we cannot merit. That since he hath not only given us the King, but the King's Son, he will at last double this blessing upon us, and make the Queen a fruitful Mother of more happy Children. That to this Royal Prince, he would give many happy days, and a large portion of his mercy, that the King, and his Son, and the joyful Mother that bore him, may rest in the midst of God's blessings, both spiritual, and temporal; that we may be in the midst of God's blessings, and the Kings, till the King's Son be grown up to continue these blessings to our Generations, and transmit them to them. And so O Lord, give and continue, and strengthen, and increase, and multiply thy judgements to the King, and thy righteousness to the King's Son; even so Amen Lord jesus, and do it. To whom with the Father, and the Holy Spirit, three Persons, but one everliving God, be ascribed all Might, Majesty, and Dominion, this day, and for ever, Amen. FINIS.