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A COMMEMORATION OF KING CHARLES HIS INAVGVRATION. PSAL. 72.1. Give the King thy Iudgements O God, And thy Kighteousnesse unto the Kings Son.
A COMMEMORATION OF KING CHARLES HIS INAUGURATION. PSALM 72.1. Give the King thy Judgments Oh God, And thy righteousness unto the Kings Son.
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THe Psalmes of David, and his Heart never went sweeter. The Title of the Psalm doth not only tell us that:
THe Psalms of David, and his Heart never went Sweeten. The Title of the Psalm does not only tell us that:
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but it tels us that David had an eye upon his Son Solomon: An eye, that is true:
but it tells us that David had an eye upon his Son Solomon: an eye, that is true:
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but not both eyes upon Solomon: no, nor one absolutely fixed, because a greater then Solomon is here. A greater then Solomon :
but not both eyes upon Solomon: no, nor one absolutely fixed, Because a greater then Solomon is Here. A greater then Solomon:
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who is that? Who? why it is Christ.
who is that? Who? why it is christ.
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Solomon was the type and shaddow (if you will) and so one eye may be upon him:Solomon was the type and shadow (if you will) and so one eye may be upon him:
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but the other eye must pierce through to the antitype, and body of the Promise, which is Christ.
but the other eye must pierce through to the antitype, and body of the Promise, which is christ.
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So the ancient Fathers, Iustine, Tertullian, Origen, Athenasius, and the rest are cleare: and upon very good ground:
So the ancient Father's, Justin, Tertullian, Origen, Athenasius, and the rest Are clear: and upon very good ground:
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for there are many things in this Psalme, that cannot be applyed to Solomon, and no Type is bound to represent in all:
for there Are many things in this Psalm, that cannot be applied to Solomon, and no Type is bound to represent in all:
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and there are some typicall Propositions, as one observeth upon Deut. 18. that are applyable to the Type, or to the Antitype alone.
and there Are Some typical Propositions, as one observeth upon Deuteronomy 18. that Are appliable to the Type, or to the Antitype alone.
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There are many things in this Psalme, that are not applyable to Solomon. But some are,
There Are many things in this Psalm, that Are not appliable to Solomon. But Some Are,
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& none more then the words of the Text. For these words can as hardly be applyed to Christ,
& none more then the words of the Text. For these words can as hardly be applied to christ,
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as that after to Solomon. Now that that agreed to Types before Christs comming, agrees to all that are like Christ after his comming.
as that After to Solomon. Now that that agreed to Types before Christ coming, agrees to all that Are like christ After his coming.
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Therefore this is applyable to all godly, religious Kings: For all have direction from, and share in the prayer of Solomon,
Therefore this is appliable to all godly, religious Kings: For all have direction from, and share in the prayer of Solomon,
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These words that begin the Psalme, I shall take in that sense as applyed to the Type, to Solomon, and in him to all religious Kings.
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.
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Which so to Solomon, that I am heartily glad to find Christ, so ful in the Psalme, so near the King.
Which so to Solomon, that I am heartily glad to find christ, so full in the Psalm, so near the King.
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First, I am glad to find him so full in the Psalme, because that is a confutation of all •udaisme• for they received the Psalmes as well as wee:
First, I am glad to find him so full in the Psalm, Because that is a confutation of all •udaisme• for they received the Psalms as well as we:
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and here in this Psalme, there are many things that they cannot fasten upon Solomon, or any other but Christ.
and Here in this Psalm, there Are many things that they cannot fasten upon Solomon, or any other but christ.
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So cleare is that, that Tertullian hath observed long since against them The Iewes (saith he) scorne us for receiving Christ as a Saviour, Prescribemus tamini, &c. yet we prove against them out of the Scriptures, that they receive, that Christ is come the promised, prophesied Messius.
So clear is that, that Tertullian hath observed long since against them The Iewes (Says he) scorn us for receiving christ as a Saviour, Prescribemus tamini, etc. yet we prove against them out of the Scriptures, that they receive, that christ is come the promised, prophesied Messius.
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Secondly, I am glad to find Christ so near the King:
Secondly, I am glad to find christ so near the King:
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because nothing can be more honourable, and safe, for David, and Solomon, the Father, and the Son that is to succeed 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,
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then to have God the Father, and Christ his Son so neare to them.
then to have God the Father, and christ his Son so near to them.
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So neare and close, not only as they stand mixed in the Psalme, but farre more close by the P•ayer of David, and by the blessings that follow in the Psalme upon the Prayer, B•essings, not upon David and Solomon only,
So near and close, not only as they stand mixed in the Psalm, but Far more close by the P•ayer of David, and by the blessings that follow in the Psalm upon the Prayer, B•essings, not upon David and Solomon only,
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but upon the Father and the Son in any Kingdome, where the Father with a true religious heart imbraceth Christ,
but upon the Father and the Son in any Kingdom, where the Father with a true religious heart Embraceth christ,
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and will teach his Sonne to follow his steps:
and will teach his Son to follow his steps:
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for then, and there, God will give plenty of judgement to the King, and a full measure of Righteousnesse to the Kings Son.
for then, and there, God will give plenty of judgement to the King, and a full measure of Righteousness to the Kings Son.
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My Text then, as it is applyable to David, and Solomon, (for so I shall follow it, here) is the Prayer of David to God for himselfe first,
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,
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and then for his Son Solomon after; for both have reference.
and then for his Son Solomon After; for both have Referente.
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And the Blessings which follow upon this Prayer made by David, and granted by God, are very many,
And the Blessings which follow upon this Prayer made by David, and granted by God, Are very many,
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and great, and follow in the Psalme; namely. Here is iudgement for the people, and that according to right, at vers. 2.
and great, and follow in the Psalm; namely. Here is judgement for the people, and that according to right, At vers. 2.
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Then here is defence for the poore, I and for their very Children too, vers. 4.
Then Here is defence for the poor, I and for their very Children too, vers. 4.
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Then after this here is peace, peace upon all, abundance of peace at vers. 3. Then here is the punishme•t, and that as rightly setled as may be;
Then After this Here is peace, peace upon all, abundance of peace At vers. 3. Then Here is the punishme•t, and that as rightly settled as may be;
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upon the wrong doer, vers. 4. And all these come together, that righteous men may flourish, at vers. 7.
upon the wrong doer, vers. 4. And all these come together, that righteous men may flourish, At vers. 7.
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So it is a necessary Prayer to be made, a very necessary Prayer:
So it is a necessary Prayer to be made, a very necessary Prayer:
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for all these, and many more blessings follow, and come upon any nation, and any people,
for all these, and many more blessings follow, and come upon any Nation, and any people,
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when God comes to Give his Iudgement to the King, and his Righteousnesse to the Kings sonne. My text is a Prayer;
when God comes to Give his Judgement to the King, and his Righteousness to the Kings son. My text is a Prayer;
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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.
and there Are two Petitions, and these two Petitions divide my text into two parts. The one is, that God would give his Judgments unto the King.
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The other is, that he would Give his Righteousnesse to the Kings sonne : for all other inferiour circumstances fall into one of these.
The other is, that he would Give his Righteousness to the Kings son: for all other inferior Circumstances fallen into one of these.
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I willl begin at the first. Give the King thy Iudgements O God. My text I told you is a Prayer;
I willl begin At the First. Give the King thy Judgments Oh God. My text I told you is a Prayer;
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and I have made choyse of a praying text.
and I have made choice of a praying text.
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The Age is so bad, they will not indure a good King to be commended for danger of flattery, I hope I shall offend none by praying for the King.
The Age is so bad, they will not endure a good King to be commended for danger of flattery, I hope I shall offend none by praying for the King.
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The text is a Prayer, and quis ora, who it is that prayes, is the first circumstance that appeares in the text;
The text is a Prayer, and quis ora, who it is that prays, is the First circumstance that appears in the text;
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it is David, it is the King, and he bears a prime, and a great part wheresoever he is. And it was Davids honour:
it is David, it is the King, and he bears a prime, and a great part wheresoever he is. And it was Davids honour:
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for there was never any King so often found at his prayers as David was;
for there was never any King so often found At his Prayers as David was;
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seven times a day will I prayse thee, Psalme 119. This was Davids promise, and for ought we know it was Davids performance too.seven times a day will I praise thee, Psalm 119. This was Davids promise, and for ought we know it was Davids performance too.
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And thorow all the booke of his Psalmes (that devout part of Scripture) all his prayses go mixed with praier: so he prayed very oft.
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.
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And certainly, there is nothing more necessary for any King, then Prayer.
And Certainly, there is nothing more necessary for any King, then Prayer.
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And therefore St. Austin accounts it one of the greatest happinesses of a King, not to neglect to offer to God sacrificium orationis, the sacrifice of prayer.
And Therefore Saint Austin accounts it one of the greatest Happinesses of a King, not to neglect to offer to God Sacrificium orationis, the sacrifice of prayer.
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1. And there is great need it should be so:
1. And there is great need it should be so:
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for of all men (Priests only excepted) Kings have the greatest account to make God:
for of all men (Priests only excepted) Kings have the greatest account to make God:
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therefore prayer is very necessary for them;
Therefore prayer is very necessary for them;
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that since no man is able to keepe his accounts even, God would be pleased to be mercifull,
that since no man is able to keep his accounts even, God would be pleased to be merciful,
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and take Christ into the reckoning.
and take christ into the reckoning.
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2. Of all men (could greatnesse let them feele their wants) none have such burthens on their shoulders, as Kings have;
2. Of all men (could greatness let them feel their Wants) none have such burdens on their shoulders, as Kings have;
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therefore prayer is necessary for them, that they may call as oft upon God, as he cals 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.
Therefore prayer is necessary for them, that they may call as oft upon God, as he calls oft upon them that Are weary and heavy laden to refresh them, Mathew 11. 3. Of all men, none have so great Troubles as Kings have.
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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,
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,
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as no wit of man can worke off, and repell;
as no wit of man can work off, and repel;
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and such troubles there are, when there is no shelter, or helpe left in the world;
and such Troubles there Are, when there is no shelter, or help left in the world;
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but this Lord remember David, and all his troubles.
but this Lord Remember David, and all his Troubles.
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But be the troubles never so great, if David pray, and God remember, the King cannot bee lost in any sorrow.
But be the Troubles never so great, if David pray, and God Remember, the King cannot be lost in any sorrow.
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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 himselfe saved.Hezekiah found it so when he fasted, and prayed, and turned to the Lord, Isaiah 37. for then the Host of Sennacherib was presently broken, and himself saved.
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So then David is at this necessary worke, he is at prayer. I, but for whom is it that David pra•es?
So then David is At this necessary work, he is At prayer. I, but for whom is it that David pra•es?
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Surely, diev•s ancient, and moderne Divines, think that in this place the King, and the Kings son stand but for one person, the person of Solomon under two different relations, the King, and the Kings son;
Surely, diev•s ancient, and modern Divines, think that in this place the King, and the Kings son stand but for one person, the person of Solomon under two different relations, the King, and the Kings son;
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and that there is an Emphasis added by the Repetition.
and that there is an Emphasis added by the Repetition.
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And they thinke too that David penned this Psalm when he was dying, when he resigned his Crowne to Solomon, and delivered the Scepter into his hand;
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;
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which the Iesuit Lorinus tels us (and he is very exact) that it was just foure yeers: (surely I thinke hee failes of his reckoning) before Davids death,
which the Iesuit Lorinus tells us (and he is very exact) that it was just foure Years: (surely I think he fails of his reckoning) before Davids death,
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when hee made this prayer for Solomon. And he avoucheth Ierome to be his Author: but it is not so;
when he made this prayer for Solomon. And he avoucheth Jerome to be his Author: but it is not so;
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the Iesuite in this, as in divers greater busines is too bold: Indeed Ierome saith that Dav•d lived after Solomon was crowned aliquot annus, some yeers;
the Iesuite in this, as in diverse greater business is too bold: Indeed Jerome Says that Dav•d lived After Solomon was crowned aliquot annus, Some Years;
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but he saith not just four, it may be more, or fewer:
but he Says not just four, it may be more, or fewer:
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I will not enter upon the question quando, when David made this Prayer, and penned this Psalme.
I will not enter upon the question quando, when David made this Prayer, and penned this Psalm.
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First, because the quando, the time here is not in the text, nor in any part else in Scripture:
First, Because the quando, the time Here is not in the text, nor in any part Else in Scripture:
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therefore I may safely be ignorant.
Therefore I may safely be ignorant.
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Secondly, b•cause, suppose this were the last Psalme that ever David made, as some collect out of the last verse, yet that supposed will not prove that hee made this Psalme after he had crowned Solomon King:
Secondly, b•cause, 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:
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for before Solomon was crowned David was little lesse then bedrid, 1 King. 1. at which time it is out of question that David prayed,
for before Solomon was crowned David was little less then bedrid, 1 King. 1. At which time it is out of question that David prayed,
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therefore hee did not then compose this Psal•e.
Therefore he did not then compose this Psal•e.
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Therefore I shall take liberty to dissent from this opinion, with al submission to better judgements; but especially to the Church.
Therefore I shall take liberty to dissent from this opinion, with all submission to better Judgments; but especially to the Church.
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Me thinks it was not so near night with the Prophet when he penned this Psalme.
Me thinks it was not so near night with the Prophet when he penned this Psalm.
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I rather think that David made it when himselfe was King, and his purpose was firmely set that Solomon should succeed him,
I rather think that David made it when himself was King, and his purpose was firmly Set that Solomon should succeed him,
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for so he had sworne, 1 King. 3. And I think this prayer here in the beginning of the Psalm was made first by David for himselfe, and then for Solomon after.
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.
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And since this opinion maintains nothing contrary to the Analogie of faith, nothing that hinders the context, nothing that crosses any determination of the Church:
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:
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nay since there is in it more piety to God, more duty to himselfe, more instruction to his Son,
nay since there is in it more piety to God, more duty to himself, more instruction to his Son,
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and more good example to other Kings, that the prayer begin at himselfe:
and more good Exampl to other Kings, that the prayer begin At himself:
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I will take the prayer as I find it in the very words of the Psalme, to be a prayer,
I will take the prayer as I find it in the very words of the Psalm, to be a prayer,
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first for David, and then for his Son, and so proceed.
First for David, and then for his Son, and so proceed.
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Well then, Davids prayer here, is first for himselfe, (we shall come to his Son af•et;) And he is an excellent example to Kings in this:
Well then, Davids prayer Here, is First for himself, (we shall come to his Son af•et;) And he is an excellent Exampl to Kings in this:
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for the first thing that makes prayer necessary; absolutely necessary for a King, is himselfe:
for the First thing that makes prayer necessary; absolutely necessary for a King, is himself:
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that a superiour hand, even Gods hand would set, and keepe him right, whom so many inferiour hands labour to set awry.
that a superior hand, even God's hand would Set, and keep him right, whom so many inferior hands labour to Set awry.
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I, but what need the King to pray for himselfe? he wants no prayers whom all the people pray for.
I, but what need the King to pray for himself? he Wants no Prayers whom all the people pray for.
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Indeed it is true, the people are bound to pray for their King, 1 Tim. 2. and I make no doubt,
Indeed it is true, the people Are bound to pray for their King, 1 Tim. 2. and I make no doubt,
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but that the people performe this duty as they are bound, since it is a tribute which by the Law of God they ought to pay,
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,
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and David so great, and so good a King, had out of question the prayers of all his people, both for himselfe, and his son;
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;
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yet for all that you shall find David at his prayers for himselfe too. And certainly there is great reason for it;
yet for all that you shall find David At his Prayers for himself too. And Certainly there is great reason for it;
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for of all acts of Charity, this of Prayer is aptest to begin at home.
for of all acts of Charity, this of Prayer is aptest to begin At home.
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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 prayes not heartily for the King;
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;
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because that is not the Kings good only, but the peoples way to lead a life in godlinesse and honesty, 1 Tim. 5. Therefore, that man that makes no conscience of praying for the King, let him pretend what hee can, hee must be presumed to have as little care of all godliness and honesty.
Because that is not the Kings good only, but the peoples Way to led 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.
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I, but though the King ought to have the prayers of his people;I, but though the King ought to have the Prayers of his people;
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yet in the performance of their duty, I reade not of any dispensation the King hath to neglect his own, not to pray for himselfe.
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.
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If hee be a King like David, he must be a King at his prayers too, especially in those great things that concerne the King, that concerne the kingdome, that concerne his Son,
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,
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and his succession to his kingdome; there he of necessity must pray for himselfe. He may joy in his peoples prayers there, but hee must pray for himselfe too.
and his succession to his Kingdom; there he of necessity must pray for himself. He may joy in his peoples Prayers there, but he must pray for himself too.
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And God be ever blessed for it, you have a King that is daily at his prayers, both for himselfe, and for you:
And God be ever blessed for it, you have a King that is daily At his Prayers, both for himself, and for you:
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yet here, I pray take this along with you;
yet Here, I pray take this along with you;
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that as it is the peoples duty to pray for their King, and that takes not off the King to pray for himselfe.
that as it is the peoples duty to pray for their King, and that Takes not off the King to pray for himself.
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So on the contrary side, the Kings religious care in praying for himselfe is so far from lessening, that it augments the obligation of the people to pray for the King.
So on the contrary side, the Kings religious care in praying for himself is so Far from lessening, that it augments the obligation of the people to pray for the King.
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And when both pray, the King for himselfe, and the people for the King, God will not refuse their prayers.
And when both pray, the King for himself, and the people for the King, God will not refuse their Prayers.
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And the prayer granted, though it fal first upon the head of the King (as good reason it should) yet it becomes as Aarons oyle, Psal. 133. for it runs to the skirts of all his people;
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, Psalm 133. for it runs to the skirts of all his people;
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so that they have the benefit, both of their own, and of his prayer.
so that they have the benefit, both of their own, and of his prayer.
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I will never misdoubt the pietie of this nation in the performing this dutie, of which both here,
I will never misdoubt the piety of this Nation in the performing this duty, of which both Here,
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and in al places they are met this day to make publick proof.
and in all places they Are met this day to make public proof.
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For the person that keeps close to this dutie, among many others, hee shall be sure of this one great blessing, he cannot fal into the opposite sin of murmuring against the King.
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 since of murmuring against the King.
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David the King in the text, hee had faithfull and religious people;David the King in the text, he had faithful and religious people;
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yet there was a Shemei among them, that instead of praying for the King, cursed and reviled him, 2 Sam. 16. David was very patient;
yet there was a Shimei among them, that instead of praying for the King, cursed and reviled him, 2 Sam. 16. David was very patient;
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but I pray remember what Solomon the Kings Son did to Shimei, 2 King. 2. remember that,
but I pray Remember what Solomon the Kings Son did to Shimei, 2 King. 2. Remember that,
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and if the memorie of his punishment would affright other men from running into this blasphemous iniquitie, all would soon be well.
and if the memory of his punishment would affright other men from running into this blasphemous iniquity, all would soon be well.
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We are to consider in the next place to whom it is here that the Prophet prayes,
We Are to Consider in the next place to whom it is Here that the Prophet prays,
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and that is exprest, A deo, Give the King thy Iudgements O God. Doe thou give.
and that is expressed, A God, Give the King thy Judgments Oh God. Do thou give.
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And as this is all mens dutie;
And as this is all men's duty;
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so it it is the dutie of the King too among the rest to go in prayer to God, and to God alone.
so it it is the duty of the King too among the rest to go in prayer to God, and to God alone.
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Therfore Damascene puts God into the very definition of prayer, prayer saith that Father is petitio decensi a deo, the asking of those things that are fit to be asked of God.
Therefore Damascene puts God into the very definition of prayer, prayer Says that Father is petitio decensi a God, the asking of those things that Are fit to be asked of God.
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For prayer is one of the greatest parts of divine worship:
For prayer is one of the greatest parts of divine worship:
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so great, that Parmatius disputing against Sermonian, takes prayer for the whole entire worship of God.
so great, that Parmatius disputing against Sermonian, Takes prayer for the Whole entire worship of God.
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No Pope can dispense with King, or people; either not to pray; or not to pray to God but Saints, or Angels.
No Pope can dispense with King, or people; either not to pray; or not to pray to God but Saints, or Angels.
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As for their distinctions, they are all new; the ancient Church knew them not;
As for their Distinctions, they Are all new; the ancient Church knew them not;
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though these have their use sometimes, yet they are a great deal too nice to be used in prayer, that is so essentiall a part of divine worship.
though these have their use sometime, yet they Are a great deal too Nicaenae to be used in prayer, that is so essential a part of divine worship.
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And you have g•eat cause againe to blesse & magnifie God, for a King, so constant in religion,
And you have g•eat cause again to bless & magnify God, for a King, so constant in Religion,
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so devout in praier, so direct in his devotion to God alone; as he hath ever shewed himselfe to be;
so devout in prayer, so Direct in his devotion to God alone; as he hath ever showed himself to be;
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and God for his mercy sake ever hold him there.
and God for his mercy sake ever hold him there.
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And indeed to whom should he, or any of you go in praier, but to God? for none can give but he;
And indeed to whom should he, or any of you go in prayer, but to God? for none can give but he;
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nor none can blesse, or preserve that that is given, but he.
nor none can bless, or preserve that that is given, but he.
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If the King look to have his Throne established to himselfe, or his Son after him, he must go to God for the setling of it,
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,
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or else it will shake then when he thinks it surest.
or Else it will shake then when he thinks it Surest.
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And since God hath proclaimed it himselfe, By me Kings reign, Prov. 8. Princes have reason to look up to him, that they may reign by him since against him;
And since God hath proclaimed it himself, By me Kings Reign, Curae 8. Princes have reason to look up to him, that they may Reign by him since against him;
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nay without him they cannot reigne. To God then the King goes by prayer.
nay without him they cannot Reign. To God then the King Goes by prayer.
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But all this is lost except we know for what? And that follows next in the text. It is for Iudgement.
But all this is lost except we know for what? And that follows next in the text. It is for Judgement.
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It is indeed for all that a kingdome is, but principally for jndgement. First, because under God, that is the establishing of the Kings Throne, Prov. 25
It is indeed for all that a Kingdom is, but principally for jndgement. First, Because under God, that is the establishing of the Kings Throne, Curae 25
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Secondly, because that is one of the Kings maine vertues, for the ordering of his people:
Secondly, Because that is one of the Kings main Virtues, for the ordering of his people:
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for they cannot have their well being but by justice, and judgement.
for they cannot have their well being but by Justice, and judgement.
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Therefore i• the Common Law of this kingdome, justice is rightly styled, the supporter of •he Common-wealth.
Therefore i• the Common Law of this Kingdom, Justice is rightly styled, the supporter of •he Commonwealth.
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J will not fill your ears with curiosities, nor trouble you with disputes, wherein this judgement desired for the King,
J will not fill your ears with curiosities, nor trouble you with disputes, wherein this judgement desired for the King,
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and this justice and righteousnesse for the Kings Son differ one from another. I know they differ in schoole learning, Iudgement standing usually for the habite;
and this Justice and righteousness for the Kings Son differ one from Another. I know they differ in school learning, Judgement standing usually for the habit;
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and Iustice for the sentence, or execution accordingly.
and justice for the sentence, or execution accordingly.
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But here Rufinus, and Austin, and other Divines, tell me that judgement and righteousnesse in this place, stand for that justice,
But Here Rufinus, and Austin, and other Divines, tell me that judgement and righteousness in this place, stand for that Justice,
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and judgement, that the King is indifferently, and equally to administer to his people, and so for one vertue.
and judgement, that the King is indifferently, and equally to administer to his people, and so for one virtue.
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Here is the vertue and the power, both from the King, and both from God. The benefit of both are the peoples;
Here is the virtue and the power, both from the King, and both from God. The benefit of both Are the peoples;
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but from God by the King. Therefore David prayes here not for one vertue for himselfe, and another for his son;
but from God by the King. Therefore David prays Here not for one virtue for himself, and Another for his son;
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but for one, and the same vertue for both.
but for one, and the same virtue for both.
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For the Sonne had as much need of this vertue as the Father, the one being a King,
For the Son had as much need of this virtue as the Father, the one being a King,
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and the other to be one;
and the other to be one;
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they both needed this great comprising kingly vertue, without which there can bee no religious peaceable government over a people.
they both needed this great comprising kingly virtue, without which there can be no religious peaceable government over a people.
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So justice and judgement in this place (as usually when they attend the King) containe the vertue it selfe;
So Justice and judgement in this place (as usually when they attend the King) contain the virtue it self;
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and the power that brings this vertue to act.
and the power that brings this virtue to act.
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The execution is as justice, and the power to give sentence, moderation and equity to smooth over the rigour of justice;
The execution is as Justice, and the power to give sentence, moderation and equity to smooth over the rigour of Justice;
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and all other vertues, as far as they serve to strengthen, or direct and keepe even the hands of justice, prudence especially.
and all other Virtues, as Far as they serve to strengthen, or Direct and keep even the hands of Justice, prudence especially.
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Then it is a wondrous necessary prayer here:
Then it is a wondrous necessary prayer Here:
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for if justice should not be in the Kings will (which God forbid) it must needs grow apt to turne to sourenesse.
for if Justice should not be in the Kings will (which God forbid) it must needs grow apt to turn to sourenesse.
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And if judgement, and execution follow not upon the sentence of justice, the Kings hand must needs shake into remisnesse.
And if judgement, and execution follow not upon the sentence of Justice, the Kings hand must needs shake into remissness.
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And one of these, sournesse will make judgement it selfe, or the pretext of it a scourge •or the people.
And one of these, sourness will make judgement it self, or the pretext of it a scourge •or the people.
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And the other, remisnesse, will make the people a worse scourge to themselves, for want of discipline to keepe them in order:
And the other, remissness, will make the people a Worse scourge to themselves, for want of discipline to keep them in order:
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For of all scourges, there is none answerable to the unrulinesse of the people.
For of all scourges, there is none answerable to the unruliness of the people.
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Now this vertue as large as it is, when it f•ls the heart of the King, it is called another heart ; it puts on other dimensions:
Now this virtue as large as it is, when it f•ls the heart of the King, it is called Another heart; it puts on other dimensions:
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for it furnisheth the Kings brest with all rectitude, and prudence; and rectitude is the being, and prudence the moderation, and guid of all justice:
for it furnisheth the Kings breast with all rectitude, and prudence; and rectitude is the being, and prudence the moderation, and guide of all Justice:
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for so without respect of persons it belongs to the wise, and prudent, Prov. 25.
for so without respect of Persons it belongs to the wise, and prudent, Curae 25.
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Nay further, though this vertue be so large, yet the heart of the King is so capacious, that justice and judgement cannot fill it, if it stand si•gle:
Nay further, though this virtue be so large, yet the heart of the King is so capacious, that Justice and judgement cannot fill it, if it stand si•gle:
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therefore David prayeth not for judgement single; but in the plurall number: Give thy judgements. And there is great reason, that he should pray so:
Therefore David Prayeth not for judgement single; but in the plural number: Give thy Judgments. And there is great reason, that he should pray so:
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for justice continuing, one and the same vertue, gives many times different judgements, and it must needs be so,
for Justice Continuing, one and the same virtue, gives many times different Judgments, and it must needs be so,
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and the King must needs be an instrument in them all. And in the various occasions that himselfe, and his people have use of.
and the King must needs be an Instrument in them all. And in the various occasions that himself, and his people have use of.
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This David found in his owne heart; therefore he prayes for all. And this pray we alway for the King for all judgement for the King. So give Lord.
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.
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And here it is fit for you a little to take a view of your own happinesse,
And Here it is fit for you a little to take a view of your own happiness,
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and to blesse God for it: for you live under a King that keepes his Lawes in his life:
and to bless God for it: for you live under a King that keeps his Laws in his life:
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A King that lives so, as if he were a Law himselfe, and so needed none.
A King that lives so, as if he were a Law himself, and so needed none.
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A King that plants his Iudges so, as they may equally distribute his judgement, and justice to his people.
A King that plants his Judges so, as they may equally distribute his judgement, and Justice to his people.
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A King so blessed by God for your good; that whether it be for his owne prayers, or yours, or both, or neither;
A King so blessed by God for your good; that whither it be for his own Prayers, or yours, or both, or neither;
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but that God is pleased to shew his mercy, and glory upon him to you:
but that God is pleased to show his mercy, and glory upon him to you:
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certaine it is, that God hath given him a very large heatt, and filled it to the brim with justice, and judgement.
certain it is, that God hath given him a very large heat, and filled it to the brim with Justice, and judgement.
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Take heed, I heartily beg it of you.
Take heed, I heartily beg it of you.
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I say it againe, take heed I heartily beg it of you, that no sin of unthankfulnesse, no base detracting murmuring sin, possesse your soules,
I say it again, take heed I heartily beg it of you, that no since of unthankfulness, no base detracting murmuring since, possess your Souls,
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or whet your tongues, or soure your brests against the Lord, & against his Anoynted: but remember in that these two things.
or whet your tongues, or soure your breasts against the Lord, & against his Anointed: but Remember in that these two things.
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First, remember, that it is as easie for God to take away any blessing (even the great blessing of a good King) as to give it, remember that.
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.
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And secondly, remember, that unthankfulnesse to God for so gracious a King, is the very ready way to doe it, remember that too:
And secondly, Remember, that unthankfulness to God for so gracious a King, is the very ready Way to do it, Remember that too:
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and therefore looke to these things in time.
and Therefore look to these things in time.
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I, but what then, hath a King enough, when God hath given him justice, and judgement? May his prayers then cease for himselfe,
I, but what then, hath a King enough, when God hath given him Justice, and judgement? May his Prayers then cease for himself,
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as your prayers for him? hath he no more need of God, when God hath once given him judgement? O God forbid;
as your Prayers for him? hath he no more need of God, when God hath once given him judgement? Oh God forbid;
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surely he hath, and it is to be presumed, that the King daily praieth;
surely he hath, and it is to be presumed, that the King daily Prayeth;
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I am sure his dutie it is, to pray that God would ev•r please to continue,
I am sure his duty it is, to pray that God would ev•r please to continue,
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and increase the righteousnesse, and judgement hee hath given to him. Nor can I thinke, but that David was very oft at this prayer too:
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:
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for he saith, Psal. 99. The Kings power loveth judgement. And it is more then probable, that that he loved, he would pray for;
for he Says, Psalm 99. The Kings power loves judgement. And it is more then probable, that that he loved, he would pray for;
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hee prayed to have it, and to increase it.
he prayed to have it, and to increase it.
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And he that prayes so oft, psal. 119. I say so oft that God would keepe him in the way of his Commandements,
And he that prays so oft, Psalm. 119. I say so oft that God would keep him in the Way of his commandments,
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and cause him to make much of his Law ;and cause him to make much of his Law;
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he must of necessity be presumed to pray for justice, and judgement, which is the vigour of all Lawes, divine, and humane.
he must of necessity be presumed to pray for Justice, and judgement, which is the vigour of all Laws, divine, and humane.
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And Kings have great need oft to pray for this grace, and for the continuance, and increase of it too.
And Kings have great need oft to pray for this grace, and for the Continuance, and increase of it too.
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For Kings stand high, that is true;
For Kings stand high, that is true;
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but the higher they stand, the more they are exposed to tempests, and wind-shakings, that passe over the lower vallies with lesse noyse, and danger. And Kings are great. That is true too:
but the higher they stand, the more they Are exposed to tempests, and wind-shakings, that pass over the lower valleys with less noise, and danger. And Kings Are great. That is true too:
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but the greater they are, the stiffer are the blasts of all temptations on them to batter, at least to shake justice, and judgement.
but the greater they Are, the stiffer Are the blasts of all temptations on them to batter, At least to shake Justice, and judgement.
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Therefore they have need of God still, when hee hath given them most: and doubtlesse hee that hath most, hath need to pray:
Therefore they have need of God still, when he hath given them most: and doubtless he that hath most, hath need to pray:
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for the greater the King is, hee must most be presumed to be carefull of this dutie, that he prayes to God more then once, and more then others.
for the greater the King is, he must most be presumed to be careful of this duty, that he prays to God more then once, and more then Others.
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Neither is this prayer for strengthening, and increasing of judgement only.
Neither is this prayer for strengthening, and increasing of judgement only.
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David goes further yet, it is not Give the King judgements O God, But give the King thy judgements. David Goes further yet, it is not Give the King Judgments Oh God, But give the King thy Judgments.
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For none but thine O Lord will serve the King; nor none but thine will long preserve the people.
For none but thine Oh Lord will serve the King; nor none but thine will long preserve the people.
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I know worldly policie, and the Professors may flatter themselves too hot in it.
I know worldly policy, and the Professors may flatter themselves too hight in it.
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They may think that any course of justice, that any Standard may serve to governe a kingdom without any eye at all to heaven, without any respect to Gods judgements;
They may think that any course of Justice, that any Standard may serve to govern a Kingdom without any eye At all to heaven, without any respect to God's Judgments;
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without principally ayming at the judgement that is given, and executed by the Lord, as it is, 2 Chron. 29. They may think this and more;
without principally aiming At the judgement that is given, and executed by the Lord, as it is, 2 Chronicles 29. They may think this and more;
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but let no man deceive himselfe, and then most when hee would be wise:
but let no man deceive himself, and then most when he would be wise:
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For certainly, there can be no kingdome rightly constituted, further then God himselfe comes in, in laying the foundation of it in true• impartiall judgement.
For Certainly, there can be no Kingdom rightly constituted, further then God himself comes in, in laying the Foundation of it in true• impartial judgement.
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When the foundation of a kingdome is perfectly laid (which is a blessing seldome perfect in all things in any kingdom whatsoever,
When the Foundation of a Kingdom is perfectly laid (which is a blessing seldom perfect in all things in any Kingdom whatsoever,
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yet) no kingdome can continue upon such a foundation, longer then it stands upright on it.
yet) no Kingdom can continue upon such a Foundation, longer then it Stands upright on it.
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If it sway on either side;
If it sway on either side;
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if it fall not presently, it growes weaker still, the more it leans away from justice and judgement which is Gods.
if it fallen not presently, it grows Weaker still, the more it leans away from Justice and judgement which is God's
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And as it is with kingdoms in their foundation, and superstructure, so it is with Kings too, that are to manage, and dispose them:
And as it is with kingdoms in their Foundation, and superstructure, so it is with Kings too, that Are to manage, and dispose them:
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for if any King think himselfe sufficient by his owne vertue against the difficulties of a kingdom, by his owne justice, and wisdome, and integritie:
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:
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he will find by his losse, as Nebuchadnezar in his g•eatest greatnesse, Dnn. 4. that he and all his vertue cannot long keep up, no not a setled King.
he will find by his loss, as Nebuchadnezzar in his g•eatest greatness, Dnn. 4. that he and all his virtue cannot long keep up, no not a settled King.
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Therefore David was wise, as well as religious, that he went to God for his judgements, without which he nor his Son after him, hee knew was able to hold up the kingdome.
Therefore David was wise, as well as religious, that he went to God for his Judgments, without which he nor his Son After him, he knew was able to hold up the Kingdom.
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Give the King thy judgements O God. And what did David with them, when he had them? What;
Give the King thy Judgments Oh God. And what did David with them, when he had them? What;
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hee resolved to make them the very rule of his government, and he did so: for
he resolved to make them the very Rule of his government, and he did so: for
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First for himselfe, he tels us in Psal. 119. Thy judgem•nts have I laid before me.
First for himself, he tells us in Psalm 119. Thy judgem•nts have I laid before me.
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There he make them his own rule.
There he make them his own Rule.
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Then he prayes over his Son Solomon. O Lord give here to Solomon my sonne a perfect heart, that h•e may keepe thy commandements, that they might rule his Son. Well then Thy judgements.
Then he prays over his Son Solomon. O Lord give Here to Solomon my son a perfect heart, that h•e may keep thy Commandments, that they might Rule his Son. Well then Thy Judgments.
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But is not all justice, and judgement Gods? Yes, out of doubt; In generall justice and judgement are from him.
But is not all Justice, and judgement God's? Yes, out of doubt; In general Justice and judgement Are from him.
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Therefore it is a great advantage to people in any kingdome, even among Infidels, to have the kingdome administred by justice, and judgement.
Therefore it is a great advantage to people in any Kingdom, even among Infidels, to have the Kingdom administered by Justice, and judgement.
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But yet to make a kingdome perfect, and entire, to have the judgement Gods, and the kingdome firme;
But yet to make a Kingdom perfect, and entire, to have the judgement God's, and the Kingdom firm;
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then there must these graines be put into the ballance.
then there must these grains be put into the balance.
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First, it must be justice, not only given, but guided all along by God, and Grace.
First, it must be Justice, not only given, but guided all along by God, and Grace.
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If this be not, judgement cannot remaine firme in any man, or any King. Now as it holds it works, for worke it cannot beyond the strength it hath:
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:
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therefore if Gods spirit assist it not, it may faint, and faile just there, and then when on the sudden it may shake a kingdome.
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.
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Secondly, it must be judgement that is alway Gods; and it must distribute rewards and punishments, as God commands.
Secondly, it must be judgement that is always God's; and it must distribute rewards and punishments, as God commands.
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If justice, and judgement role this eye aside, though it may continue for ought may appeare to others,
If Justice, and judgement role this eye aside, though it may continue for ought may appear to Others,
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and themselves, yet they begin to looke squint, and in part leave God.
and themselves, yet they begin to look squint, and in part leave God.
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Therefore if any pretented cunning way of justice and judgement so called, shall debase, and sinck the honour of God, and the sincerity of Religion.
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.
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If any Municipall law be made in any kingdome to strengthen such designes, as are injurious to God, and his worship;
If any Municipal law be made in any Kingdom to strengthen such designs, as Are injurious to God, and his worship;
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there must, ther will come a failing upon all such kingdomes, wheresoever they are;
there must, there will come a failing upon all such kingdoms, wheresoever they Are;
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and then it will appeare, (though perhaps too late) that the judgements of their King were not Gods judgements.
and then it will appear, (though perhaps too late) that the Judgments of their King were not God's Judgments.
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Thirdly, it must be judgement, that (as much as humane infirmitie can beare) must be free from taint, both within, and without;
Thirdly, it must be judgement, that (as much as humane infirmity can bear) must be free from taint, both within, and without;
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within at the heart of the King, and his Iudges under him; and without, from all possession in the eare, and from all corruption in the hand.
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.
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If this be not, Iustice which should only be blind to see no persons, becoms so blind, that it can see no truth;
If this be not, justice which should only be blind to see no Persons, becomes so blind, that it can see no truth;
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and Iustice that is so blind cannot be Gods. Therefore if the justice and judgement of a kingdome cut up its owne foundation, can any man think it can build safely & wisely upon it for the State? it cannot be.
and justice that is so blind cannot be God's Therefore if the Justice and judgement of a Kingdom Cut up its own Foundation, can any man think it can built safely & wisely upon it for the State? it cannot be.
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And this Thine in the text (for I must hasten) Thy judgements. It is so full a circumstance, I cannot leave it yet.
And this Thine in the text (for I must hasten) Thy Judgments. It is so full a circumstance, I cannot leave it yet.
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For by it you may see how necessary it was then for David, and how requisite it is now for al Kings to pray to God;
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;
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and to him alone for judgement: For no King can master the Scepter well, but by justice and judgement.
and to him alone for judgement: For no King can master the Sceptre well, but by Justice and judgement.
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And you see it cannot be done by any kind of judgement neither; but that that is Gods judgement in the upright integritie of it:
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:
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And then who can give Gods judgements but God himselfe? who is as he is called, Isay 30. The God, and the God of judgement:
And then who can give God's Judgments but God himself? who is as he is called, Saiah 30. The God, and the God of judgement:
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surely none can have it but he in perfection, nor none can give it to others, to make them perfect but he.
surely none can have it but he in perfection, nor none can give it to Others, to make them perfect but he.
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Therefore Austin asks the question, but meerly in scorne.
Therefore Austin asks the question, but merely in scorn.
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What! is it come to that? doth thou thinke that thou canst give justice and judgement to thy selfe? No, thou canst not:
What! is it come to that? does thou think that thou Canst give Justice and judgement to thy self? No, thou Canst not:
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for no man can give himselfe that that he hath not; and that that he hath already, he needs not.
for no man can give himself that that he hath not; and that that he hath already, he needs not.
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This our Prophet tels us plainly:
This our Prophet tells us plainly:
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for though the King love judgement, yet it is God that prepares Equity, and Righteousnesse in Iacob:
for though the King love judgement, yet it is God that prepares Equity, and Righteousness in Iacob:
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O blessed are all they that waite for him. Oh blessed Are all they that wait for him.
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For if they waite, he will give, and that no lesse then Iudgement, his judgements to the King.
For if they wait, he will give, and that no less then Judgement, his Judgments to the King.
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One circumstance behind yet is, that the words are properly a prayer in th most native sense of prayer.
One circumstance behind yet is, that the words Are properly a prayer in that most native sense of prayer.
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Not a thanksgiving only, that God had given him his judgements. For though God had given David his judgements;
Not a thanksgiving only, that God had given him his Judgments. For though God had given David his Judgments;
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and hee was thankfull for such a gift as this: yet thinks here is not his proper work, but humiliation, and supplication.
and he was thankful for such a gift as this: yet thinks Here is not his proper work, but humiliation, and supplication.
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And it is an excellent thing to see a King at his prayers: for then you see two Kings at once;
And it is an excellent thing to see a King At his Prayers: for then you see two Kings At once;
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a greater, and a lesser King, God and the King. And though wee cannot see God, as we see the King;
a greater, and a lesser King, God and the King. And though we cannot see God, as we see the King;
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yet when wee see Majestie humbled, and in the posture of a Supplicant, we cannot in a sort but see that infinite, unspeakable Majestie of that God, whom even Kings adore,
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,
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and are made farre greater by their humblest adoration.
and Are made Far greater by their Humblest adoration.
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For when I pray you was Solomon the Son of this King at his greatest glory? Surely, you shall find him at his greatest,
For when I pray you was Solomon the Son of this King At his greatest glory? Surely, you shall find him At his greatest,
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then immediatly upon the finishing of the Temple. And how doe you find Solomon there? just at his Fathers worke;
then immediately upon the finishing of the Temple. And how do you find Solomon there? just At his Father's work;
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he was there at his prayers upon his knees, saith the text, 1 King. 8. upon his knees:
he was there At his Prayers upon his knees, Says the text, 1 King. 8. upon his knees:
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whereas now many meane, unworthy men, are loath to bow their knees, or stoope in prayer to God.
whereas now many mean, unworthy men, Are loath to bow their knees, or stoop in prayer to God.
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Now this prayer was a prayer indeed: for prayer is apt to beg, not to buy:
Now this prayer was a prayer indeed: for prayer is apt to beg, not to buy:
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he that pleads desert, challengeth reward of dutie: but hee that praieth relies upon the mercie, and goodnesse of the Giver.
he that pleads desert, Challengeth reward of duty: but he that Prayeth relies upon the mercy, and Goodness of the Giver.
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And this is the way that David comes to God, both for himselfe, and for his Son.
And this is the Way that David comes to God, both for himself, and for his Son.
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And I pray marke it, David here, the great example of a praying King, hee saith not retribua domine, Lord repay me for the paines of my government;
And I pray mark it, David Here, the great Exampl of a praying King, he Says not retribua domine, Lord repay me for the pains of my government;
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for my service of the people, or for my worship to thy selfe; there is none of this;
for my service of the people, or for my worship to thy self; there is none of this;
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but da domine, Give Lord, that thou art able to doe by thy power, that thou art ready to doe by thy goodnesse.
but da domine, Give Lord, that thou art able to do by thy power, that thou art ready to do by thy Goodness.
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O Lord let not mine, or my peoples unworthinesse hinder that. Let not their murmuring, and disobedience be hard so far as to thee;
O Lord let not mine, or my peoples unworthiness hinder that. Let not their murmuring, and disobedience be hard so Far as to thee;
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but Lord give the King thy j•dgements, and then I will execute them to thine honour, and their good.
but Lord give the King thy j•dgements, and then I will execute them to thine honour, and their good.
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This was Davids way, and it was prevalent.
This was Davids Way, and it was prevalent.
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And out of question be he King, or Subject, he that asks no more at Gods hands,
And out of question be he King, or Subject, he that asks no more At God's hands,
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then either of both, asks and shall have too little. But God gives much to humble Sutors, Iudgements, and his judgements.
then either of both, asks and shall have too little. But God gives much to humble Suitors, Judgments, and his Judgments.
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And neither the Prophet did ask, nor God did give the earnest and pledge of this judgement only,
And neither the Prophet did ask, nor God did give the earnest and pledge of this judgement only,
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but judgement it selfe to the King. And certainly the King had need to pray thus.
but judgement it self to the King. And Certainly the King had need to pray thus.
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And so had the people as great need as the King:
And so had the people as great need as the King:
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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;
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;
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and if the King cannot receive justice and judgement, hee cannot distribute it to the people, v. 2. And if judgement be not distributed to the people, there will be no peace vers. 3. And wher the people doe not receive judgement from the King,
and if the King cannot receive Justice and judgement, he cannot distribute it to the people, v. 2. And if judgement be not distributed to the people, there will be no peace vers. 3. And where the people do not receive judgement from the King,
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and peace from themselves, what are they? Nothing but a heap of most infirm, & miserable creatures:
and peace from themselves, what Are they? Nothing but a heap of most infirm, & miserable creatures:
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which you can never be as long as God gives his Iudgements to the King, and his Righteousnesse to the Kings sonne • I have now done with the first generall part of the text:
which you can never be as long as God gives his Judgments to the King, and his Righteousness to the Kings son • I have now done with the First general part of the text:
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and it is time to descend from the King to his Son, the second part of the Fathers Prayer.
and it is time to descend from the King to his Son, the second part of the Father's Prayer.
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And thy Righteousnesse to the Kings son, give Lord. And thy Righteousness to the Kings son, give Lord.
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Where first, thoug• it be not exprest in the text, it may easily bee conceiv•d, that such a King as David prayed for a Son,
Where First, thoug• it be not expressed in the text, it may Easily be conceiv•d, that such a King as David prayed for a Son,
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before he prayed for Righteousnesse to be given him:
before he prayed for Righteousness to be given him:
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and though David had divers sons before, yet in some respect or other, they were all to David as no sons:
and though David had diverse Sons before, yet in Some respect or other, they were all to David as no Sons:
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therefore there is no question to bee made, but he prayed for him.
Therefore there is no question to be made, but he prayed for him.
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I and therefore too, when God had given him Solomon, hee cals him not bare his son,
I and Therefore too, when God had given him Solomon, he calls him not bore his son,
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but his only son, Chro. 29. And no marvell;
but his only son, Chro 29. And no marvel;
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since he was that son, that God himselfe appointed to succeed in the kingdome for David, 1 Chron. 28. and such a son is alway worth the praying for.
since he was that son, that God himself appointed to succeed in the Kingdom for David, 1 Chronicles 28. and such a son is always worth the praying for.
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Well, but what then? when God had given David Solomon :
Well, but what then? when God had given David Solomon:
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when God hath given any other King a son, as hee hath given our gracious King (Gods name be ever blessed) what then, is the Kings prayers then,
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 Kings Prayers then,
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or the peoples at an end? No, nothing lesse;
or the peoples At an end? No, nothing less;
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nay, there is more need a great deale both, for the King, and for the people to goe on in their prayers, as David did;
nay, there is more need a great deal both, for the King, and for the people to go on in their Prayers, as David did;
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that the same God that hath given his judgements to the King, will proceed, and Give his Righteousnesse to the Kings son.
that the same God that hath given his Judgments to the King, will proceed, and Give his Righteousness to the Kings son.
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For it is a greater blessing to the King, when God gives his righteousnesse to his son,
For it is a greater blessing to the King, when God gives his righteousness to his son,
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then when he gives him a son.
then when he gives him a son.
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For if Solomon succeed not David in his love to the Temple, as well as the Throne;
For if Solomon succeed not David in his love to the Temple, as well as the Throne;
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if he inherit not the truth of his fathers Religion, as well as the right of his Crown:
if he inherit not the truth of his Father's Religion, as well as the right of his Crown:
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if he follow not his Fathers devotion, and pray for Iustice, and Iudgement to be given him,
if he follow not his Father's devotion, and pray for justice, and Judgement to be given him,
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as well as other temporarie blessings:
as well as other temporary blessings:
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the very blessings of the Son would end in bitterness, and be the discomfort, and dishonour of the Father.
the very blessings of the Son would end in bitterness, and be the discomfort, and dishonour of the Father.
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But it is the wise, and prudent son, that is the Fathers Crown, and the Mothers joy, Prov. 10 And then the blessing of a son is a blessing indeed.
But it is the wise, and prudent son, that is the Father's Crown, and the Mother's joy, Curae 10 And then the blessing of a son is a blessing indeed.
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David saw this, therfore he continued his prayers. And it is more then fit for other Kings to doe so too.David saw this, Therefore he continued his Prayers. And it is more then fit for other Kings to do so too.
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Thy Iudgements Lord give the King, and thy Righteousnesse to the Kings son. Thy Judgments Lord give the King, and thy Righteousness to the Kings son.
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And for the people, they have great need, not only to say Amen to the prayers of the King;
And for the people, they have great need, not only to say Amen to the Prayers of the King;
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but to repeate the prayer, and with fervencie to drive it in at the ears of God, that so their children after them may bee as happy under the son,
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,
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as they themselves were under the Father, while God gives both the Father, and the Son zeale to his truth, and judgement over his people.
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.
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And here I should take occasion to tell you of the care, and devotion of our David in his dayes,
And Here I should take occasion to tell you of the care, and devotion of our David in his days,
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and of his prayers, both for himselfe, & his Son;
and of his Prayers, both for himself, & his Son;
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but that the age is so bad, that they will not beleeve that hee is so good beyond them.
but that the age is so bad, that they will not believe that he is so good beyond them.
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And some (for they are but some) are so waspishly set to sting, that nothing can please their ears,
And Some (for they Are but Some) Are so waspishly Set to sting, that nothing can please their ears,
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unless it sharpen their edge against autho•ity. But take heed:
unless it sharpen their edge against autho•ity. But take heed:
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for if this fa•lt be not amended, Justice may seize upon them that are guilty God knows how soone:
for if this fa•lt be not amended, justice may seize upon them that Are guilty God knows how soon:
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and the Kings Iudgement that God hath given him, may pull out their stings, that can imploy their tongues in nothing but to wound him, and his government.
and the Kings 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.
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Well, these must not divert me, or any good subject from praying for the King, and the Kings Son. The Kings Son!
Well, these must not divert me, or any good Subject from praying for the King, and the Kings Son. The Kings Son!
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blessed name, what imports then to a King? surely David knew well:
blessed name, what imports then to a King? surely David knew well:
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therefore you see he leaps for joy, into this prayer in the first words of the Psalme.
Therefore you see he leaps for joy, into this prayer in the First words of the Psalm.
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Some tell me this name imports at large, the King, and his posterity; sons or daughters, not distinct.
some tell me this name imports At large, the King, and his posterity; Sons or daughters, not distinct.
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And I confesse the least is Gods great blessing upon a people.
And I confess the least is God's great blessing upon a people.
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For the wise Historian tels us, that Plena, &c. The Kings house full of them, is the Kings security; and the kingdoms too:
For the wise Historian tells us, that Plena, etc. The Kings house full of them, is the Kings security; and the kingdoms too:
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and our Prophet proclaims as m•ch, for he proclaims him blessed that hath his quiver full of them, hee shall not be ashamed when he meets his enemy in the gate, Psal. 112. But when I find it Fillio Regis, the Kings son, I think David made a difference,
and our Prophet proclaims as m•ch, 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, Psalm 112. But when I find it Fillio Regis, the Kings son, I think David made a difference,
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and had a speciall eye upon Solomon, that God had given him to succeed after him, 1 Chron. 28. Well then, be it to the Kings Son. Why!
and had a special eye upon Solomon, that God had given him to succeed After him, 1 Chronicles 28. Well then, be it to the Kings Son. Why!
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but then is it but to one? out of doubt where there is but one, there can be no question:
but then is it but to one? out of doubt where there is but one, there can be no question:
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but when there is more sons then one, as David had (and other Kings may have) there the Kings son in the text, stands for that son, that in the course of the kingdome, is to inherit,
but when there is more Sons then one, as David had (and other Kings may have) there the Kings son in the text, Stands for that son, that in the course of the Kingdom, is to inherit,
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and to be King after him.
and to be King After him.
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Not that prayer is not necessary, or not to be made for Gods blessings upon them all.
Not that prayer is not necessary, or not to be made for God's blessings upon them all.
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But because in the course of time the sterne is to be held by that hand, therefore the prayer is most necessary to fill that hand with justice,
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,
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and judgement of the Kings son, and to season the Kings son with justice and judgement.
and judgement of the Kings son, and to season the Kings son with Justice and judgement.
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So then, the Son in the text was Solomon, not borne first: for he had other brethren living;
So then, the Son in the text was Solomon, not born First: for he had other brothers living;
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but designed by God, and by David himselfe to be King after him: designed by David, therefore he had great reason to pray• designed by God;
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;
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therefore David had reason to hope, that God would give him a spirit of government. And it was so;
Therefore David had reason to hope, that God would give him a Spirit of government. And it was so;
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for God gave him plenty of wisdome, and store of justice, 2 King. 1. The Sonne with which God hath blessed our King, and us, as natus h•ri, borne heire;
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 Born h•ri, born heir;
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and I hope designed and marked out by God for long life, and happinesse.
and I hope designed and marked out by God for long life, and happiness.
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In all things like Solomon, God make him, saving in those things in which Solomou fell from these prayers of his Father.
In all things like Solomon, God make him, Saving in those things in which Solomon fell from these Prayers of his Father.
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Now as it was to David, so it is to any King, a great happinesse to have a son to pray for.
Now as it was to David, so it is to any King, a great happiness to have a son to pray for.
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For •irst, there is scarce such another exercise of a Kings pietie, as to pray for his son.
For •irst, there is scarce such Another exercise of a Kings piety, as to pray for his son.
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Secondly, there is scarcely such another motive to make the King carefull of his sons education, as this prayer is.
Secondly, there is scarcely such Another motive to make the King careful of his Sons education, as this prayer is.
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For the more David praied to God, for Gods justice and judgement, to descend upon his Sonne, the more he seemed to see what a want it was for the sonne of a King to want j•stice and judgement,
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 j•stice and judgement,
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and the more he sees what this want is, the more undoubtedly must he indeavour by prayer to God,
and the more he sees what this want is, the more undoubtedly must he endeavour by prayer to God,
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and his own indeavour to look to it, for the vertuous education of his Son. For it is impossible almost, that hee that prayes to God to give;
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;
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should not also indeavour that it may be given.
should not also endeavour that it may be given.
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For when we our selves pray for any thing, that prayer if it be such as it ought, sets an edge on our indeavours:
For when we our selves pray for any thing, that prayer if it be such as it ought, sets an edge on our endeavours:
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because in a manner it assures us, that God will give what we aske, if we indeavour by Gods grace, as wee aske.
Because in a manner it assures us, that God will give what we ask, if we endeavour by God's grace, as we ask.
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And for our owne particular, I doubt not but we shal see Gods grace plentifully given to the Kings Son,
And for our own particular, I doubt not but we shall see God's grace plentifully given to the Kings Son,
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after his pious Fathers carefull successefull indeavour in his education.
After his pious Father's careful successful endeavour in his education.
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That his heart may be full of justice, and his hand of judgement, against the time come, that the judiciarie power must descend upon him.
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.
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And if you marke it here, the blessing that David desires for the Kings Son, is the very selfe same that hee asks for himselfe, Righteousnesse, that is, Iustice, and Iudgement.
And if you mark it Here, the blessing that David Desires for the Kings Son, is the very self same that he asks for himself, Righteousness, that is, justice, and Judgement.
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And there is great reason for it: for this vertue is as necessary for the Son, as for the Father.
And there is great reason for it: for this virtue is as necessary for the Son, as for the Father.
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The same Crown being to bee worne by both. The same Scepter to be welded by both.
The same Crown being to be worn by both. The same Sceptre to be wielded by both.
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The same people to be governed by both. The same Laws to be maintained by both.
The same people to be governed by both. The same Laws to be maintained by both.
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Therfore the same vertue is necessary for both
Therefore the same virtue is necessary for both
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And the copulative in the text, And thy Righteousnesse for the Kings son, joynes David and Solomon ;
And the copulative in the text, And thy Righteousness for the Kings son, joins David and Solomon;
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the Father and the Son in one prayer, for one blessing. And this example of Davids prayer is a great leading case for Kings;
the Father and the Son in one prayer, for one blessing. And this Exampl of Davids prayer is a great leading case for Kings;
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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 Gods hand,
for this holy and pious King David, this King full of experience, what the greatest want of a King might be• he does not ask At God's hand,
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for his Son long life, an inlarged kingdome, heaps of wealth, (though that be very necessary) but the grace of judgement,
for his Son long life, an enlarged Kingdom, heaps of wealth, (though that be very necessary) but the grace of judgement,
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and righteousnesse, that so he may be able to goe thorow with the office of a King, that is Davids prayer.
and righteousness, that so he may be able to go thorough with the office of a King, that is Davids prayer.
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And other blessings come within the adijcientur, Mat. 6. they shall be cast into the lap of the King,
And other blessings come within the adijcientur, Mathew 6. they shall be cast into the lap of the King,
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if he first seeke the Kingdome of God, in the administration of Iustice, and Iudgement to the people.if he First seek the Kingdom of God, in the administration of justice, and Judgement to the people.
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For Kings are ordained of God for the good of the people. And this David understood well:
For Kings Are ordained of God for the good of the people. And this David understood well:
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for himselfe acknowledgeth it, psal. 78. that God therefore made him King, that he might feed Iacob his people, and Israel his Inheritance ;
for himself acknowledgeth it, Psalm. 78. that God Therefore made him King, that he might feed Iacob his people, and Israel his Inheritance;
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That he might feed them, and as David knew this, so he practised it too:
That he might feed them, and as David knew this, so he practised it too:
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for he fed them with a faithfull and prudent heart, and governed them wisely with all his power. for he fed them with a faithful and prudent heart, and governed them wisely with all his power.
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And even with this goes along the prayer of the Church for the King, that he may ever,
And even with this Goes along the prayer of the Church for the King, that he may ever,
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and first seeke Gods honour, and glory;
and First seek God's honour, and glory;
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and then study to preserve the people committed to his charge, to preserve them, which cannot possible be without Iustice, and Iudgement.
and then study to preserve the people committed to his charge, to preserve them, which cannot possible be without justice, and Judgement.
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For as Austin proves at large, there is no bond of unitie, or concord, that can be firm without it.
For as Austin Proves At large, there is no bound of unity, or concord, that can be firm without it.
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And I will not tell you;
And I will not tell you;
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but Solomon may, what a King is, that hath not the grace of Iustice, prov. 28. But how ever, the more are you bound to God Almighty, that hath given you a King so full of Iustice,
but Solomon may, what a King is, that hath not the grace of justice, Curae. 28. But how ever, the more Are you bound to God Almighty, that hath given you a King so full of justice,
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and Iudgement, as you have found him to be. And it is worthy our consideration too, how David and Solomon agree in their prayers;
and Judgement, as you have found him to be. And it is worthy our consideration too, how David and Solomon agree in their Prayers;
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and what a Kings Son may learne, when he is exampled by such a Father.
and what a Kings Son may Learn, when he is exampled by such a Father.
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For we find when Solomon came to yeers, and wore the Crown, hee fell to prayer too:
For we find when Solomon Come to Years, and wore the Crown, he fell to prayer too:
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and his prayer was built upon the same foundation. The prayer of David, and Solomon the Son meet at once.
and his prayer was built upon the same Foundation. The prayer of David, and Solomon the Son meet At once.
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For David did not simply pray for wisdome; but for that wisdome that might enable him to governe the people.
For David did not simply pray for Wisdom; but for that Wisdom that might enable him to govern the people.
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And indeed all the wisdome of a King, especially to direct Iustice and Iudgement, is the very ready way to all Kingly wisdome:
And indeed all the Wisdom of a King, especially to Direct justice and Judgement, is the very ready Way to all Kingly Wisdom:
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Therefore Davids prayer went up first for Iustice: because without that there is no wisdome. There may be wilinesse if you will to resemble wisdome:
Therefore Davids prayer went up First for justice: Because without that there is no Wisdom. There may be wiliness if you will to resemble Wisdom:
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but there was never any wise King that was not just.
but there was never any wise King that was not just.
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And that policie will be found weak in the end, that perswades any King against Iustice and Iudgement.
And that policy will be found weak in the end, that persuades any King against justice and Judgement.
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And as before, it was not Iudgement alone, that David desired for himselfe, but it must be Tuam, thy Iudgements.
And as before, it was not Judgement alone, that David desired for himself, but it must be Tuam, thy Judgments.
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So Righteousnesse alone doth not content him for his Son, but it must be Tuam too, Thy righteousnesse.
So Righteousness alone does not content him for his Son, but it must be Tuam too, Thy righteousness.
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And indeed morall Iustice alone cannot possible be enough for a Christian King. Religious & pious Iustice must come in too.
And indeed moral justice alone cannot possible be enough for a Christian King. Religious & pious justice must come in too.
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He must take care for the souls, as wel as for the body and goods of his people.
He must take care for the Souls, as well as for the body and goods of his people.
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Therefore one of the Churches prayers is, that the King may study to preserve the people;
Therefore one of the Churches Prayers is, that the King may study to preserve the people;
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not in wealth only, and in peace, but in Godlinesse too. He must so give the people their own, that is Iustice;
not in wealth only, and in peace, but in Godliness too. He must so give the people their own, that is justice;
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as that he command the people to give God his own;
as that he command the people to give God his own;
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that is, Iustice with Religion, And there is no King, nor no Kings Son can possibly doe this,
that is, justice with Religion, And there is no King, nor no Kings Son can possibly do this,
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unlesse God give them the spirit of Iudgement, and Iustice. God must first give it the King,
unless God give them the Spirit of Judgement, and Justice God must First give it the King,
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before the King give it the people. And it is, Give Lord :
before the King give it the people. And it is, Give Lord:
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For as Moral Iustice only will not serve, so neither will Theological, but only quae dat, as it is given.
For as Moral justice only will not serve, so neither will Theological, but only Quae that, as it is given.
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For as it is aquasita, as it is learned by study, be it by study or practise,
For as it is aquasita, as it is learned by study, be it by study or practise,
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so it is speculative, or operative by rule (that is the most) but as it is given,
so it is speculative, or operative by Rule (that is the most) but as it is given,
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so it is at the heart, & so the King is not only active by rule;
so it is At the heart, & so the King is not only active by Rule;
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but it makes the King, and the Kings Son to be in love, and to joy in the judgement that they are to put in execution.
but it makes the King, and the Kings Son to be in love, and to joy in the judgement that they Are to put in execution.
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Then the King is fitted indeed for government, when there is the love of Iustice, and truth in the inward parts, psa.
Then the King is fitted indeed for government, when there is the love of justice, and truth in the inward parts, psa.
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51 For then they cannot but practise what they love, I, and then that Iustice which is within at the heart, is vera tua, truly Gods Righteousnesse:
51 For then they cannot but practise what they love, I, and then that justice which is within At the heart, is vera tua, truly God's Righteousness:
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and for this Iustice, and Iudgement, I shall therefore continue Davids prayer, and go on, Give Lord thy Iudgement to the King• and thy righteousnesse to the Kings son.
and for this justice, and Judgement, I shall Therefore continue Davids prayer, and go on, Give Lord thy Judgement to the King• and thy righteousness to the Kings son.
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For if God doe not give, it is not possible for Iustice, and Iudgement, any other way to descend into the heart of the King, and the Kings 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.
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None but God can see to drop Iustice and Iudgement, into the deepe heart of the King, none but only pater luminae, the Father of Lights, that stand over,
None but God can see to drop justice and Judgement, into the deep heart of the King, none but only pater luminae, the Father of Lights, that stand over,
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and sees how to doe it.
and sees how to do it.
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And yet I must tell you here, that while he prayes for Gods Iustice, and Iudgement for himselfe,
And yet I must tell you Here, that while he prays for God's justice, and Judgement for himself,
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and his Son, it must bee understood with a great deale of difference, and that in two respects.
and his Son, it must be understood with a great deal of difference, and that in two respects.
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First, because Gods Iudgement as it is in •od, is substantiall. It is so in God, as it is his essence himselfe.
First, Because God's Judgement as it is in •od, is substantial. It is so in God, as it is his essence himself.
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This way no King is capable of Gods Iustice, because it is his essence.
This Way no King is capable of God's justice, Because it is his essence.
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But Iustice as it is given to the King, is a quality, an accident, and that is separable:
But justice as it is given to the King, is a quality, an accident, and that is separable:
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if God either leave to give, or desist from preserving that that he hath given.
if God either leave to give, or desist from preserving that that he hath given.
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Therefore Kings have great need to pray for this Iustice, because they can neither have it, nor keepe it without him.
Therefore Kings have great need to pray for this justice, Because they can neither have it, nor keep it without him.
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Secondly, because Iustice as it is in God, is Luminae, all light, so bright, that even impious men themselves cannot but acknowledge it,
Secondly, Because justice as it is in God, is Luminae, all Light, so bright, that even impious men themselves cannot but acknowledge it,
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even when they are condemned by it. So cleare that no intangled cause can cloud it, no corner sinne can avoid it.
even when they Are condemned by it. So clear that no entangled cause can cloud it, no corner sin can avoid it.
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And this way againe no King is capable of Gods Light, because that is a thing incommunicable,
And this Way again no King is capable of God's Light, Because that is a thing incommunicable,
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as his substance as essentiall as he.
as his substance as essential as he.
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But Iustice as it is given to a King, is but Lucerna, but a candle light, an imparted light;
But justice as it is given to a King, is but Lucerne, but a candle Light, an imparted Light;
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a light that is kindled, and set up in a materiall substance, and so darkned with dregs:
a Light that is kindled, and Set up in a material substance, and so darkened with dregs:
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yet even this light Kings must pray for: and it is but need they should:
yet even this Light Kings must pray for: and it is but need they should:
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for if God give not even this light, it is impossible the King should see how to doe Iustice;
for if God give not even this Light, it is impossible the King should see how to do justice;
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or that hee should discerne how to execu•e those judgements that God hath given him.
or that he should discern how to execu•e those Judgments that God hath given him.
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Therefore •he lighting up of this Candle in the heart of the K•ng, the light of Iustice and Iudgement, is a marvellous blessing,
Therefore •he lighting up of this Candle in the heart of the K•ng, the Light of justice and Judgement, is a marvellous blessing,
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and God himselfe accounts it so; and it appears. First, because am•ng the many and great threatnings, that he thunders out against rebellious people;
and God himself accounts it so; and it appears. First, Because am•ng the many and great threatenings, that he Thunders out against rebellious people;
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this is one, that he will take from •h•m the light of a Candle, I•r. 25 he wil not leave them so much light: and it was so;
this is one, that he will take from •h•m the Light of a Candle, I•r. 25 he will not leave them so much Light: and it was so;
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for Gods judgement departed away from the King, the King lost the Kingdome, and the people were lead• away in darknesse to captivity.
for God's judgement departed away from the King, the King lost the Kingdom, and the people were lead• away in darkness to captivity.
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So you may see what it is to want this light of judgement in a King.
So you may see what it is to want this Light of judgement in a King.
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Secondly, it appears to be great by the promises of God:
Secondly, it appears to be great by the promises of God:
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for among the many profe•sions, that he makes to this glorious King David, this was one, that he had ordained a light for him, psal.
for among the many profe•sions, that he makes to this glorious King David, this was one, that he had ordained a Light for him, Psalm.
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132. So then you see by the presence of this light, what the benefit is to have it.
132. So then you see by the presence of this Light, what the benefit is to have it.
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But then still Kings themselves, and the people must remember, it is bnt Lucerna, but a Candle li•hted at that great light, the Lampe of God.
But then still Kings themselves, and the people must Remember, it is but Lucerne, but a Candle li•hted At that great Light, the Lamp of God.
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And being but a Candle light, it is easily blowen out, if God keepe not his Light about the King to renew it;
And being but a Candle Light, it is Easily blown out, if God keep not his Light about the King to renew it;
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and if God provide n•t a fence for this Light of Iustice aga•nst the winds of temptation that bluster about it.
and if God provide n•t a fence for this Light of justice aga•nst the winds of temptation that bluster about it.
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Therefore our o•d English Translation reade that place in the Psalme happily.
Therefore our o•d English translation read that place in the Psalm happily.
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I have provided (saith that Translat•on) not only a light, but a Lanthorn for mine Annointed, to carry this Lig•t. I have provided (Says that Translat•on) not only a Light, but a Lantern for mine Anointed, to carry this Lig•t.
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And this improves the blessing a great deale further:
And this improves the blessing a great deal further:
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for there is no carrying of this Light without the Lanthorne of Gods own ordaining, the temptations that beset the King are so many,
for there is no carrying of this Light without the Lanthorn of God's own ordaining, the temptations that beset the King Are so many,
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and so strong, that except this Lan•horne defend the light, all the light of Iustice and Iudgement will out.
and so strong, that except this Lan•horne defend the Light, all the Light of justice and Judgement will out.
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And this Lanthorne is so hard to make, •hat God himselfe must ordaine it, or else the King cannot have it:
And this Lanthorn is so hard to make, •hat God himself must ordain it, or Else the King cannot have it:
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for who can fence, and keepe in Gods blessings, but himselfe? Therefore David here went very right in his prayer, maruellous right, bo•h for himselfe,
for who can fence, and keep in God's blessings, but himself? Therefore David Here went very right in his prayer, marvelous right, bo•h for himself,
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& for his Son, da Domine, Give Lord, not the light of thy judgement, and just•ce only:
& for his Son, da Domine, Give Lord, not the Light of thy judgement, and just•ce only:
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but give the Lan•horne too for thine Annoyn•ed, •hat he may be able with honour to carry thorow •his Light of Iustice, and Iudgement before his people.
but give the Lan•horne too for thine Annoyn•ed, •hat he may be able with honour to carry thorough •his Light of justice, and Judgement before his people.
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And let me tell you one thing more, that filius regis, the Kings Son here, is not only a fit object of his Fa•hers prayers,
And let me tell you one thing more, that filius regis, the Kings Son Here, is not only a fit Object of his Fa•hers Prayers,
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but of yours too, for the peoples praiers, as well as the Kings:
but of yours too, for the peoples Prayers, as well as the Kings:
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for filius regis, is filius regni too, the Son of the King, is the Son o• the Kingdome;
for filius regis, is filius Regni too, the Son of the King, is the Son o• the Kingdom;
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his Fa•hers Son by nature, but the Kingdoms Son by right;
his Fa•hers Son by nature, but the Kingdoms Son by right;
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all the subjects having equall interrest in •he Iustice and Iudgement of •he Kings Son. Therefore while David prayes, pray you also, that God would give h•s judgements to the King, and his righteousnesse to the King• son.
all the subject's having equal Interest in •he justice and Judgement of •he Kings Son. Therefore while David prays, pray you also, that God would give h•s Judgments to the King, and his righteousness to the King• son.
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I an• where ever there is want for a Kings Son to succ•ed, & inherit his Fa•her,
I an• where ever there is want for a Kings Son to succ•ed, & inherit his Fa•her,
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surely it is a mark, that God is somewhat angry wi•h a people:
surely it is a mark, that God is somewhat angry wi•h a people:
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For i• God doe not sometime divert the judgment•, & sometime lessen hem, when ther is not a Son to succeed, •hat judgement u•ually is a Fore-runner of sorrows:
For i• God do not sometime divert the judgment•, & sometime lessen hem, when there is not a Son to succeed, •hat judgement u•ually is a Forerunner of sorrows:
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of sorrowes so•etimes that men can nei•her see, nor prevent.
of sorrows so•etimes that men can nei•her see, nor prevent.
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I know they may easily foresee that troubles may follow us, but of what kind they shall be, to what greatnesse they shall increase,
I know they may Easily foresee that Troubles may follow us, but of what kind they shall be, to what greatness they shall increase,
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how long they shall continue, what trembling they may make at the v•ry foundation of a State,
how long they shall continue, what trembling they may make At the v•ry Foundation of a State,
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whether it will please God to give •hem an issue, or not an issue; I suppose none can tell, but God himselfe.
whither it will please God to give •hem an issue, or not an issue; I suppose none can tell, but God himself.
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There•ore still let the prayer be exprest in what person it will, let it be made by the King,
There•ore still let the prayer be expressed in what person it will, let it be made by the King,
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or by the people, or by both:
or by the people, or by both:
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all shall goe well, so we pray, and give thanks heartily for the King, and the Kings Son. I must bteake off the rest.
all shall go well, so we pray, and give thanks heartily for the King, and the Kings Son. I must bteake off the rest.
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Thus you have se•ne David, praying for himselfe, and his Son. That it is an excellent thing to find a King at his prayers:
Thus you have se•ne David, praying for himself, and his Son. That it is an excellent thing to find a King At his Prayers:
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that his prayers cannot better begin, then for himselfe, nor better proceed then for his Son;
that his Prayers cannot better begin, then for himself, nor better proceed then for his Son;
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nor be piously made to any but God, nor for a more necessary kingly vertue, then justice, and judgement;
nor be piously made to any but God, nor for a more necessary kingly virtue, then Justice, and judgement;
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nor with m•re wisdome, then for the joyning of Go•s judgement to morrall justice:
nor with m•re Wisdom, then for the joining of Go•s judgement to moral Justice:
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for that will ever be the setling of the Kings •hrone, and the honour and safetie of the King himselfe.
for that will ever be the settling of the Kings •hrone, and the honour and safety of the King himself.
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This day, is •he day of the Ki•gs crowning;
This day, is •he day of the Ki•gs crowning;
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many years may it •it fast on his head, and crowne all his dayes •horow with justice, and judgement;
many Years may it •it fast on his head, and crown all his days •horow with Justice, and judgement;
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and this solemnitie in observing with prayer and devotion to God, the innitiall dayes of the Crowns of Kings, is old, as well as any other;
and this solemnity in observing with prayer and devotion to God, the innitiall days of the Crowns of Kings, is old, as well as any other;
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for T•rtullian tels us, that it was a practise long before his time.
for T•rtullian tells us, that it was a practice long before his time.
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I, and even they whi•h serve no true God, Infidels themselves were upon such dayes as this at their vows,
I, and even they whi•h serve no true God, Infidels themselves were upon such days as this At their vows,
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and prayers to such gods as •hey had for the happinesse, and safetie of their Princes;
and Prayers to such God's as •hey had for the happiness, and safety of their Princes;
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and I hope we shall never fall short of Infidels in our prayers to God, for the security and happinesse of the King:
and I hope we shall never fallen short of Infidels in our Prayers to God, for the security and happiness of the King:
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but we shall take up the prayer here, as David begins it:
but we shall take up the prayer Here, as David begins it:
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Give •hy judgements to the King O God, and thy righteousnesse to the Kings Son. And it is the best solemnity of this day to pray for the King.Give •hy Judgments to the King O God, and thy righteousness to the Kings Son. And it is the best solemnity of this day to pray for the King.
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This is the day of the Kings crowning;
This is the day of the Kings crowning;
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and yet as I have not already, so neither shall I now break out into any large panegericks,
and yet as I have not already, so neither shall I now break out into any large panegyrics,
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and prayses, no, not of a gracious King.
and praises, no, not of a gracious King.
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But I come heth•r to preach a kind of Gospel to you, even glad tydings• that God in the mercies of Christ (whose the Gospel is) ha•h given you a wife, and just, and religious King;
But I come heth•r to preach a kind of Gospel to you, even glad tydings• that God in the Mercies of christ (whose the Gospel is) ha•h given you a wife, and just, and religious King;
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a King whom God hath enabled to wind up all his other vertues in patience within himselfe, and clemencie towards his people.
a King whom God hath enabled to wind up all his other Virtues in patience within himself, and clemency towards his people.
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A King made by God (for so I hope) not only to beare (•or that he hath done enough already) but to master the grea• difficulties of his time at home, and abroad;
A King made by God (for so I hope) not only to bear (•or that he hath done enough already) but to master the grea• difficulties of his time At home, and abroad;
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•hat so his people may not only be, but may live, and flourish in peace and plenty.
•hat so his people may not only be, but may live, and flourish in peace and plenty.
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This is the day of the Kings crowning;
This is the day of the Kings crowning;
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and though not just upon this day, yet within the compasse of this year God hath crowned him againe with a Son, a Crowne farre more precious, then the Gold of Ophir.
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, then the Gold of Ophir.
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For since children are in nature the Crowne of their parents rejoycing, what joy must this needs be, both to the King,
For since children Are in nature the Crown of their Parents rejoicing, what joy must this needs be, both to the King,
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and to the people, who haue an interrest, though not alike in the Kings Son: In the Kings Son;
and to the people, who have an Interest, though not alike in the Kings Son: In the Kings Son;
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and he a Son given by God after some years expectation:
and he a Son given by God After Some Years expectation:
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and hee a Son given after so great a losse of a Son in the former yeare;
and he a Son given After so great a loss of a Son in the former year;
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and hee a Son after so many feares that this blessing could not, or not so soone come upon us? So here are two great blessings that God hath given you at once, the King, and the Kings Son; the tree, and the fruit;
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 Kings Son; the tree, and the fruit;
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the King to be a blessing to you, and the Kings Son to be a blessing for your children after you.
the King to be a blessing to you, and the Kings Son to be a blessing for your children After you.
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And besides, all other blessings that are to come, here is a double blessing rising with this Son:
And beside, all other blessings that Are to come, Here is a double blessing rising with this Son:
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for it dispels the mists of your fears, and promiseth an influence to them that shall come after.
for it dispels the mists of your fears, and promises an influence to them that shall come After.
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And let me put you in mind of it; for it is most true, whe•h•r you will beleeve it or no.
And let me put you in mind of it; for it is most true, whe•h•r you will believe it or no.
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There are no subjects in any State (I speake what I know) whatsoever Christian,
There Are no subject's in any State (I speak what I know) whatsoever Christian,
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or other, that live in that plenty, at that ease, with those liberties, and immunities that you doe.
or other, that live in that plenty, At that ease, with those Liberties, and immunities that you do.
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There is no nation under heaven so happy, if it did but know, and understand its owne happinesse.
There is no Nation under heaven so happy, if it did but know, and understand its own happiness.
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To these, nay farre above all these, you have Religion as free as may be.
To these, nay Far above all these, you have Religion as free as may be.
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And all this you have maintained to you by •he justice, and judgement that God hath given the King for your good.
And all this you have maintained to you by •he Justice, and judgement that God hath given the King for your good.
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Take heed, I beseech you take he•d, what returne you make to God and the King, for these blessings.
Take heed, I beseech you take he•d, what return you make to God and the King, for these blessings.
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Let not the sins of the time, murmuring, and disobedience possesse any. They are great s•ns when •hey are at the least;
Let not the Sins of the time, murmuring, and disobedience possess any. They Are great s•ns when •hey Are At the least;
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but they are crying sins, when they fly out against such a King, as God hath filled with justice, and judgement.
but they Are crying Sins, when they fly out against such a King, as God hath filled with Justice, and judgement.
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Rather set your selves to prayse God, and to blesse his name, and to give him thanks for his goodnesse.
Rather Set your selves to praise God, and to bless his name, and to give him thanks for his Goodness.
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And pray to him that he would still preserve the King, and that his loving kindnesse may imbrace the Kings Son. That so no cloud no confused darknesse may be spread over this kingdome, that no cloud arising from your ingratitude to God may obscure the King;
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;
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nor no eclypse caused by popular Lunacle may befall the Kings Son. For in this the Kng,
nor no eclipse caused by popular Lunacle may befall the Kings Son. For in this the King,
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and the Kings Son are like the sun in the firmament, seldome or never eclypsed,
and the Kings Son Are like the sun in the firmament, seldom or never eclipsed,
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but by that Moon that receives all her L•ght from them, nor by that, but when it is in the head,
but by that Moon that receives all her L•ght from them, nor by that, but when it is in the head,
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or poysoned tayle of that great red Dragon, the Devill.
or poisoned tail of that great read Dragon, the devil.
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In the multitude of people is the Kings honour, Prov. 14. But in the loyaltie and love of the people is the Kings safetie;In the multitude of people is the Kings honour, Curae 14. But in the loyalty and love of the people is the Kings safety;
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and in the Kings justice, and judgement is the happinesse of his people;
and in the Kings Justice, and judgement is the happiness of his people;
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and the ready way to make a King joy in justice, aud judgement over his people, is for people to shew their loving obedience to the King.
and 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.
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And since none of us can tell how, or what to doe better, let us take up the prayer here, where David leaves it,
And since none of us can tell how, or what to do better, let us take up the prayer Here, where David leaves it,
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and proceed to pray as he did, that as God hath given us a King, and to that King justice and judgement:
and proceed to pray as he did, that as God hath given us a King, and to that King Justice and judgement:
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so he wiil most graciously be pleased to continue these great blessings to him •or us;
so he wiil most graciously be pleased to continue these great blessings to him •or us;
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that the King may still receive comfort, and the people from the King justice, and judgement.
that the King may still receive Comfort, and the people from the King Justice, and judgement.
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That these judgements may be many, may be all, which may any way fit the King, or fill the people.
That these Judgments may be many, may be all, which may any Way fit the King, or fill the people.
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That these judgements may be Gods judgement•;
That these Judgments may be God's judgement•;
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that is, as neare the uprightnesse of Gods judgements as may be, even such as may preserve Religion int•re, as well as equitie.
that is, as near the uprightness of God's Judgments as may be, even such as may preserve Religion int•re, as well as equity.
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And that God would graciously please, not to look for pay from us, but to give where we cannot merit.
And that God would graciously please, not to look for pay from us, but to give where we cannot merit.
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That since he hath not only given us the King, but the Kings Son, he will at last double this blessing upon us,
That since he hath not only given us the King, but the Kings Son, he will At last double this blessing upon us,
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and make the Queen a fruitfull Mother of more happy Children.
and make the Queen a fruitful Mother of more happy Children.
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That to this Royall Prince, he would give many happy dayes, and a large portion of his mercie, that the King,
That to this Royal Prince, he would give many happy days, and a large portion of his mercy, that the King,
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and his Son, and the joyfull Mother that bare him, may rest in the middest of Gods blessings, bo•h spirituall,
and his Son, and the joyful Mother that bore him, may rest in the midst of God's blessings, bo•h spiritual,
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and temporall, that we may be in the middest of Gods blessings, and the Kings, till the Kings Son be grown up to continue these blessings to our Generations, and transmit them to them.
and temporal, that we may be in the midst of God's blessings, and the Kings, till the Kings Son be grown up to continue these blessings to our Generations, and transmit them to them.
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And so O Lord, give and continue, and strengthen, and increase, and multiply thy judgements to the King, and thy righteousnesse to the Kings Son, even so Amen Lord Iesus, and doe it.
And so Oh Lord, give and continue, and strengthen, and increase, and multiply thy Judgments to the King, and thy righteousness to the Kings Son, even so Amen Lord Iesus, and do it.
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To whom with the Father, and the Holy Spirit, three Persons, but one everliving God, be ascribed all Might, Majestie,
To whom with the Father, and the Holy Spirit, three Persons, but one everliving God, be ascribed all Might, Majesty,
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and Dominion, this day, & for ever, Amen. FINIS.
and Dominion, this day, & for ever, Amen. FINIS.
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