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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	good_a	king_n	people_n	3,603	5	4.8197	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92778	Solomons choice: or, A president for kings and princes, and all that are in authority, presented in a sermon before the Honourable House of Commons at Margarets Westminster, at their publique fast, Septemb. 25. 1644. By Lazarus Seaman, pastor of the Church of Christ at Alhallowes-Breadstreet-London. One of the Assembly of Divines.	Seaman, Lazarus, d. 1675.	1644 (1644)	Wing S2177; Thomason E16_23; ESTC R189	37,337	55

yea all Worlds Alexander wept to heare of more than one because he had not as yet conquered one As some men joyne house to house so doe others joyne Kingdome to Kingdome The Catholicke King would faine be a Catholicke Monark But Solomons heart akes within him to consider the greatnesse of one Nation which as it was the smallest of all people in the beginning (b) Deut. 7. ● so it was never to be accounted of in comparison with those who were under one of the foure Monarchies An humble heart takes a true estimate of difficulties as they are and such a heart God had graciously given unto Solomon And thus far of the expressions and their significancy which fall under the first Observation The second Observation is this Solomon disputes not upon 2. Observation the words of God * Nec petiit ne● expectavit deliberandi spatium Pet. Mar. either on the meaning of them or of the secret intention of God whether it was to try him or otherwise much lesse of Gods power or faithfulnesse but in ●ull assurance of faith he closes with the promise implied in the command and improves the liberty which God had granted him with all holy boldnesse Oh that we were like minded in reference to all the great and precious promises which are spread before us in the Scripture Open thy mouth wide saith God and I will fill it (c) Psal 81. 10. Concerning my sons and daughters command ye me (d) Isa ●5 11. Call upon me in the day of trouble I will deliver thee (e) Psal 50. 15. A third Observation Solomons heart was secretly guided 3. Observation by God to aske wisdome It 's a speciall favour from God to have grace whereby we may be able to aske things which are meet for us and things agreeable to his will (f) 1 John 5. 14. There are some too many who whisper into the eares of God such desires as are not fit to be named * Qui ●urpissim● vota d●i● insusurrunt Seneca Ye aske and have not because ye aske amisse that ye may consume it upon your lusts saith St. James (b) James 4. 3. Gods children are in a double respect beholding unto God in point of prayer for teaching of them to pray as well as for hearing prayers The Lord in mercy vouchsafe us this grace on this day of prayer and then we shall have no occasion to complaine as those wicked ones in Job What profit should we have if we pray unto him (c) J●b 21. 15. Or as those hypocrites in Isaiah Wherefore have we fasted say they and thou seest not wherefore have we afflicted our soule and thou takest no knowledge (d) Isa 58. 3. but to conclude as David begins I love the Lord because he hath heard my voyce and my supplications (e) Psal 116. 1. The fourth is this His request savours of many excellent 4. Observation graces Of faith as we have seene already and of humility but especially of wisdome He askes wisdome with a great deale of wisdome Wisdome proper and peculiar for him Wisdome to governe That which was most necessary for him All that was necessary and no more He hath respect to his person to his office to the people as they were his in one sense to rule and governe under God but especially as they were Gods 'T was not for nothing that his father said of him Thou art a wise man and knowest what thou oughtest to doe unto him (f) 1 Kings 29. H●d not Solomon been wise before he had not known the worth of wisdome Hall his contemplations 17 booke Sometime we have the graces which we seeme to want If Solomon had not received wisdome for government yet he had wisdome to pray and in prayer to preferre the choice of wisdome before other things If we had all more wisdome in prayer we might speed better if it were but so much as Bernard had to say Lord thou that givest grace to the humble give me grace to be humble * Domine qui das gratiam humilibus da gratiam ut sim humilis Bern. The fifth Observation Solomon is not at all sollicitous for himselfe his Honour and Prerogative but trusts God with all of that kind All the care which he takes is for the discharge 1. Observation of his duty Happy were it for all Nations if those who succeed him in like Office did inherit from him such a disposition Princes would be more honourable both in life and death in themselves and in their posterity then usually they are Jeroboam corrupted Religion to secure the Kingdome as many in our daies have turned Papists or hankered that way for such an end But the onely means to establish a King upon his Thron is to be conscionable in his place How large a promise is that which God made even unto Jeroboam by Ahijah * 1 Kings 11. 38 And it shall be if thou wilt hearken unto all that I command thee and wilt walke in my waies and doe that which is right in my sight to keepe my Statutes and my Commandements as David my servant did that I will be with thee and build thee a sure house as I built for David and will give Israel unto thee The booke of Proverbs speakes frequently and with strong asseveration to this purpose It is an abomination to Kings Prov. 16. 12. to commit wickednesse for the Throne is established by righteousnesse The King that faithfully judgeth the poore his Throne Chap. 29. 14. shall be established for ever But where is the man of any ranke or quality who makes matter of duty his maine care And if it be a fault as questionlesse it is in the Highest on Earth to seeke themselves or to stand too much upon their honour and particular interests what shall we say or thinke of those who are of inferiour ranke and quality not fit to be named when Kings are spoken of and yet are guilty in this kind The glory of God the service of the State and the good of the whole Kingdome would be much more promoted then it is were it not for those shamefull and inexecusable contestations which are betweene those who are otherwise most Honourable and well-deserving about points of honour and by-respects The sixt Observation The King here makes no question but 6. Observation God had grace and wisdome enough in store to enable him for his Kingly Office that he might bring glory to God and be a blessing to Israel in the discharge of it And therefore Kingly government is not simply and for it selfe to be excepted against The Queene of Sheba's inference was very good Because the Lord loved Israel for ever therefore made he thee King to doe judgement and justice (a) 1 Kings 10. 7. It was part of the speciall blessednesse promised unto Abraham That Kings should come out of him And to Sarai Yea I

will blesse her and she shall be a mother of Nations Kings of people shall be of her (b) Gen 17. 6. 16. Christ rejoyces in it as part of his glory that by him Kings reign● and Princes decree justice (c) Prov. 8. 15. He himselfe was a King and hath thereby sanctified that calling and estate The benefit of this kind of government is as fully asserted in the Scripture as of any other A King that sitteth in the Throne of Jud●ement scattereth away all evill with his eyes (d) Prov. 20. 8. 26. And in the same Chapter A wise King scattereth the wicked and driveth the wheele over them What shall we say to those most considerable places in Jeremy wherein God seemes to set out all the dimensions of his love toward his people the Jewes And it shall come to passe if ye diligently hearken unto me saith the Lord to bring in no burden through the gates of this City on the Sabbath day but hallow the Sabbath day to doe no work therein Then shal there enter into the gates of this City Kings Princes sitting upon the Thron of David riding in Charets c. (e) Jer. 17. 24 25. It seemes therefore that profanation of the Sabbath is very prejudiciall unto Kings and the true sanctifiers Note of it are their best friends It follows in the same book Thus saith the Lord Execute you judgment and righteousnesse deliver the spoiled out of the hand of the oppressor and doe no wrong doe no violence unto the stranger the fatherlesse nor the widdow neither shed innocent blood in this place For if ye doe this thing indeed then shall there enter in by the gates of this house Kings sitting upon the Throne of David riding in Charets and on horses he and his servants and his people (a) Jer. 22. 4. By all which it's more then manifest that as it was never worse with that people then when there was no King in Israel (b) Judg. 21. 25. so it should never be better then when God bestowed a King on them as the fruit and recompence of their obedience Among the glorious things which are promised unto the Church of God to be enjoyed in the latter ages of the world this is one and a principall meanes which is ordained towards the compleating of her happinesse that Kings shall be her nursing fathers and Queens her nursing mothers (c) Isa 49. 23. That the sonnes of strangers shall build up her walls and their Kings shall minister unto her (e) Ch. 60. 10. When the New-Jerusalem shall come downe from God Kings shall be no hinderance but shall bring their honour and glory into it (f) Rev. 21. 24. And therefore the most exact reformation in the Church may well consist with this kind of government in the State and the folly of that Proverbe will in due time appeare to all the world No Bishop no King We have therefore the more cause to be humbled this Speciall matter of humiliation day for all the evill which befals us under such a government The cry of such as are rob'd and spoil'd or impoverished is loud the cry of the widdows and fatherlesse is farre greater There is abundance of innocent blood shed in the Land The green tree and the dry are both cast into the fire The circumcised and uncircumcised are visited in like manner We must needs take that in Ezekiel unto our selves Behold I am against thee and will draw forth my Sword out of his sheath and will cut off from thee the righteous and the wicked (g) Ezel ●1 ● That judgement which is threatned in Zachary lies heavy upon this Kingdome I will no more pitty the inhabitants of the Land saith the Lord but lo I will deliver the men every one into his neighbours hand and into the hand of his King and they shall smite the Land and out of their hand I will not deliver them (a) Z●ch 1● 6. God hath cut asunder his staffe Beauty by withdrawing his wonted Providence toward us and his staffe Bands by breaking the brotherhood betwixt one part of the people and another It shames me to speake of these things without teares of blood But what might be the cause of all this evill In the maine quarrell I am confident we may plead our innocency and say with David in the case betweene him and Saul Judge me O Lord according to my righteousnesse and according to mine integrity that is in me (b) Psal 7. 8. But surely the sins of the one party are not the adequate cause of the judgement on both What say's God Oh that my people had hearkned unto me and that Israel had walked in my waies I should soone have subdued their enemies Psal 8● 13 14 15. and turned my hand against their adversaries The haters of the Lord should have submitted themselves unto him And Solomon When a mans waies please the Lord he maketh his Prov. 16. 7. enemies to be at peace with him We must needs conclude therefore that our waies are sinfull crooked waies that are not good seeing so many who were our friends are become our enemies And we also may say We have no King because we feared not the Lord what then should a Hos 10. 3. King doe to us And if we shall still doe wickedly we shall be consumed both we and our King 1 Sam. 12. 25. Yet one Observation more to comfort us a little Solomon 7. Observation is very confident that his heart was in Gods hands Either to blind or inlighten to mollifie or to harden to make him a blessing to Israel or a judgement Let not us therefore despaire either in regard of our selves or Our King He that made Esau and Laban relent towards Genes 33. 4. 31. 29. Jacob That caused Saul to acknowledge unto David Thou art more righteous than I for thou hast rewarded me good where as I have rewarded thee evill And gave 1 Sam. 24. 17. Daniel so large a roome in the affections of Darius notwithstanding the conspiracy of evill-counsellors against him And he that gave his people favour in the eyes of those Dan. 6. 20. who carried them captives even that great heart-commander Psal 106. 46. is able to set us all right in the apprehensions and affections of Him who is now too many waies at distance from us We have a divine testimony to build our faith upon The Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will And many instances Prov. 21. 1. to strengthen our faith by Almost all the Persian Kings Before them the Babilonian Monark that head of gold and heart of stone to say nothing of Pharaoh the Egyptian How wonderfull is that passage concerning Amphilochius of Iconium * Theodoretus hist Eccles lib. 5 cap. 16. who changed the Arrian Emperors heart by denying that reverence

to his sonne which he expected should be given him But consider what the Scripture says further Righteous lips are the delight of Kings and they love him that speaketh right Prov. 16. 13. He that loveth purenesse of heart for the grace of his lips the King shall be his friend Prov. 22. 11. I shall not need to speake of these by way of applicacation By this time there is sufficient light given as I hope even to the inside of the Text. But a maine part of the worke is yet behind which is to raise some Doctrines and give in the Vses of them I shall but name the points and open them a little and though they be severall apply them all as one 1. The office and duty of Governours Kings or others is The Doctrines to judge the people committed to their charge and to discerne between good and bad That 's the first 2. The second All that beare such Office have speciall need of wisdome 3. A third Wisdome is to be desired rather then any outward blessing but especially wisdome for government in Governours The fourth and last is this One speciall meanes to attaine unto wisdome is prayer I shall not need to prosecute any of these points at large it will suffice to speake something of every one of them mixtly rather to worke them into the heart by some quickning explication then by reasons and demonstrations to perswade the understanding The first Doctrine presents the duty of Governours in 1. Doctr. The duty of Governours 1. part to judge their people two summary expressions or a twofold duty The first is to judge The second To discerne betweene good and bad If the question be what it is that such as are in authority have to doe here is the answer Not to exercise an arbitrary power over mens goods and persons estates and lives Nor to gather up abundance of treasure for themselves and their posterity and much lesse to oppresse and tyrannize It was an expresse Law of God concerning the Kings of Israel That they should not greatly multiply to themselves Silver and Gold Which was not intended Deut. 17. 17. onely as a reason why they might not choose a stranger tobe King as Philo the Jew supposed but rather as a caution to teach Princes humility and moderation That their Phile. de creatione Principi● vers 20. hearts might not be lifted up above their brethren Daniel speaking of Nebuchadnezzar says of him Whom he would Dan. 5. 19. he slew and whom he would he kept alive c. But therein he relates not jus regis but factum Not what was done as of Rolloc in loc right but what used to be done by usurpation He which ruleth over men must be just Moses in the Law speaking to Judges 2 Sam. 23. 3. says That which is altogether just shalt thou follow Altogether Deut. 16. 20. just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice justice The doubling of the Ainsworth on the place word is for more vehemency The meaning is all manner of justice and nothing but justice exactly carefully and continually The speciall things which belong to Rulers in way of judging are these and such like 1. To provide good and wholsome Lawes for themselves and their people to walke by God doth not judge men but by and according unto a Law We have a Law John 19. 7. Ch. 7. 51. and by our Law he ought to die Doth our Law judge any man before it heare him and know what he doth Sittest thou heare to judge me after the Law and commandest me to be smitten contrary to the Law Acts 23. 3. We see good men plead the Law and wicked men pretend to it Both suppose it as a necessary rule 2. To appoint inferior Officers and Judges in all places and for all kinds of businesse Judges and Officers shalt Deut. 16. 18. thou make thee in all thy gates which the Lord thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement Of Jehosophat it is thus recorded And he 2 Chro. 19. 5 9. set Judges in the Land throughout all the fenced Cities of Judah City by City And as touching the right manner of judging He charged them saying Thus shall ye doe in the feare of the Lord and with a perfect heart 3. To see that right be done to every person even to the poorest and meanest the widdow fatherlesse and stranger in every cause without partiality and by-respects as in Gods presence and in Gods stead Oh house of David Thus saith the Lord Execute judgement in the morning Jerem. 21. 12. and deliver him that is spoyled out of the hand of the oppressor lest my fury goe out like fire and burne that none can quench it because of the evill of your doings 4. To encourage the good and terrifie the wicked For Rulers are not a terror to good workes i. e. ought not to Rom. 13. 3. be but to the evill This was Davids resolution as a King A froward heart shall depart from me I will not know a wicked Psal 101. 4 c. person Who so privily slandereth his neighbour him will I ●ut off him that hath an high looke and a proud heart will I not suffer c. 5. By all good and lawfull meanes to provide that all sorts of men and especially such as are in covenant with God may lead a quiet and a peaceable life in all godlinesse and honesty Subjects must pray for this * 1 Tim. ● 2. Rulers must improve their authority toward the furtherance of it This must be their end ayme desire and endeavour Gods example toward men His command laid upon Governours The end why Magistracy was ordained That happinesse which all men naturally desire and cannot otherwise be attained The light of nature and dictate of every mans conscience as also the Oaths which are usually tendered almost among all Nations to Princes at their solemne Coronation doe not onely sufficiently informe but abundantly convince of all this which in one word is to judge And that Governours may be the better able and more faithfull in judgeing it is exceeding necessary that ● Part. to disc●●ne between good and ●ad they discerne betweene good and bad which is the second thing wherein Solomon desires to be enabled by God and a second part of the duty of Governours The woman of Tekoah praises David in this respect and for that excellency which God had bestowed on him in this kind As an Angell of God so is my Lord the King to discerne betweene good and bad (a) 2 Sam. 14. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrases of the Originall Language are not altogether the same in the Text (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the place last cited c but the sense seemes to be one in both and plainely to imply that as all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

resolute and exemplary in the worke of reformation For thus saith the Lord. If ye throughly amend your waies and your doings if ye throughly execute judgement betweene a man and his neighbour Then will I cause you to dwell in this place in the Land that I gave to your fathers for ever and ever * Jer. 7. 5 ●7 The Lord furnish you with all the fruits of his Spirit whereby you may be enabled hereunto I shall not presume that be farre from me to direct your wisdomes in any part of the great worke which is before you Onely touching the meanes of attaining that wisdome which I have spoken of I beseech you consider those words of David * Psal 119. 99 100. I have more understanding then all my Teachers for thy testimonies are my meditation I understood more then my Ancients because I kept thy precepts I know your businesse is great and your spare houres but a few You cannot read much nor it may be pray long Yet even in the Campe Alexander would finde time to read Homer * Quintus Curtius and from him he might soone learne how to husband time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●● ●● ● The bookes of Samuel the Kings and Chronicles are proper for you and a key to the Prophets There are many prayers with you and for you but your owne humility and fervency in private will afford you most comfort And that your practicall wisdome according to the rule of Scripture may be seene and read of all men in all your proceedings and a blessing from Heaven upon them is and shall ever be the prayer of him who is Humbly and affectionately devoted to your service in Christ Jesus LAZARUS SEAMAN SOLOMONS CHOICE OR A President for KINGS and PRINCES and all that are in Authority 1. KINGS chap. 3. vers 9. Give therefore thy servant an understanding heart to judge thy people that I may discerne betweene good and bad for who is able to judge this thy so great a people FOr more orderly entrance into the handling The Introduction of these words and the better understanding both of them and of the context there are three speciall things which I shall commend unto your present observation out of this Chapter 1. Solomons love to God 2. Gods love to Solomon and 3. The speciall use which Solomon made of Gods speciall love unto him Solomons love to God is described in the third and fourth The first speciall verses and therein there are these particulars considerable First the sincerity of it Secondly the infirmity which did accompany it These are laid downe together in the third verse And thirdly an instance to prove both in the fourth verse The sincerity of his love is contained in these words And Solomon loved the Lord walking in the Statutes of David his father That is in the same Statutes which David his father walked in * See 2 Kings 22. 2. In which words there is both a direct assertion He loved the Lord and a demonstration of that which is asserted He walked in the Statutes of David his father This agrees well with those words of our Saviour If ye love me keepe my Commandements ●ohn 14. 15. The infirmity which did accompany his love is expressed in those words Onely he sacrificed and burnt incense in the high places His marrying of Pharaohs daughter is no where imputed unto him for a sinne (a) Nusquam hoc nomine in sacris literis reprehenditur Mencchius in loc because it is supposed she was before the marriage converted to the true Religion The 45 Psalme makes this more then probable Sacrificing in high places seemes to be excused in the second verse yet not wholly but in part (b) A tanto sed ●on a toto The Law of God for sacrificing in one place onely which God should choose is very expresse Levit. 17. 3. Deut. 12. 13. And therefore whatsoever might be pleaded from examples of old the custome of the times or the ease and benefit of the people it was a sinne either to use or suffer other places then that one for sacrifice Yet as the people in the second verse so the King in this third seemes to be reprehended in that regard (c) Not onely Cajetan on the place but Tremelius and Junius excuse Salomon how solidly let the learned judge Yet such an infirmity as this might well consist with sincerity for we read the like of Asa The high places were not removed neverthelesse Asa his heart was perfect with the Lord all 1 Kings 15. 14. his daies By the way let us here take in these following Observations 1. To love God is a matter of singular commendation Inferences from the first speciall This was the brightest Diadem in Solomons Crowne There cannot be a blacker brand then that which is set on many in the prophecy concerning these latter daies That they are lovers of themselves and lovers of pleasures more then lovers of God (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. A second inference 2. There is no absolute perfection to be found in the best of Gods servants David was a man after Gods owne heart except in the matter of Vriah That which is said of the Angell and Church of Sardis I have not found thy works perfect before God (b) Revel 3. 2. may be said of all Magistrates Ministers and the best Christians Cur righteousnesses are as filthy rags (c) Isa 64. 6. If we say that we have no sin we deceive our selves and the truth is not in us (d) 1 John 1. 8. Use of the second inference Therefore 1. let us humble our selves upon all occasions and be serious in the worke and businesse of this day which is to afflict our soules before God (e) Levit. 23. 27 2. Let 's be alwaies mortifying of corruption and die daily to sinne and cleanse our selves from all filthinesse both of the flesh and spirit perfecting holinesse in the feare of God (f) 2 Cor. 7. 1. 3. Let 's adde to our faith vertue and to vertue knowledge 2 Pet. 1. 5. But above all 4. let 's trust perfectly to the grace of Christ (g) 2 Tim. 2. 1. and rest wholy and alone upon him who of God is made unto us wisdome righteousnesse sanctification and redemption (h) 1 Cor. 1. 30. In whom it is that we are compleat (i) Col. 2. 10. The third Inference 3. Observe we further God takes notice of all good and evill in his children He doth graciously distinguish of their waies That which is evill he sets upon record as evill yet acknowledges ownes and accepts of that measure of good which he finds in them be it more or lesse This appeares at large by all Christs expressions to the seaven Churches of Asia (k) Rev. ● 3. chap. The knowledge of it makes much for the praise of his Use Wisdome and

Justice and serves both for our humiliation and consolation For our humiliation because all things are naked and open before him with whom we have to doe (a) Heb. 4. 13. He is acquainted with all our waies (b) ●sal 139. 3. For our consolation because there is no God like unto him for passing by transgression (c) M●c 7. 18. If he should marke iniquity who should stand (d) Psal 130 3. As for all the good we do we shall in no wise lose our reward (e) M●t. 10. 42. As touching Gods love to Solomon it 's largely described The second speciall from the fifth verse to the fifteenth wherein we have the History of a most holy and gracious communication between God and Solomon in a dreame in which the exub'rancy of Gods love to him appeares by these particulars First in passing over the corruption of the times unpunished The particulars whe●eby Gods love to Solomon is manifested Secondly in communing with him as one friend with another and that in such a manner as was not ordinary either between God and man or between God and his owne peculiar people Thirdly in giving of him liberty to aske what he would And God said aske what I shall give thee at the fifth verse a strong temptation and yet withall an extraordinary favour and that which cannot be paralleld 'T was a great liberty which Abraham tooke to himselfe in prayer Gen. 15. ● when he said Lord God what wilt thou give me seeing I goe childlesses c. And God did mightily stoope unto that unbeleeving Ahaz in saying Aske thee a signe of the Lord Isa 7. 11. thy God aske it either in the depth or in the height above But no instance reaches fully unto this wherein the love Eph 3. 20. of God was so much the greater because he is able to doe exceeding abundantly above all that we aske or thinke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly in guiding of his heart to aske that which was most meet It was easie for God to promise freely and largely and to performe accordingly but it was hard for Solomon to aske that which might become him * Nemorite preca●ur nisi quem ' Deus incitet ad ●●andum Pe● Mart. Many have not onely lost their opportunities but undone themselves by foolish requests as Adonijah Fiftly in accepting of his choice And the speech pleased the Lord that Solomon had asked this thing the tenth vers● Lastly in multiplying of his blessings upon him beyond all desert and expectation Behold I have done according to thy Word loe I have given thee a wise and an understanding heart so that there was none like thee before thee neither after thee shall any arise like unto thee And I have also given thee that which thou hast not asked both riches and honour so that there shall not be any among the Kings like unto thee all thy daies The 12 and 13 verses By all which there is a lively demonstration that besides An inference from the second speciall the common love of God to mankind and his speciall love towards his Church and children there is a singular and peculiar love wherein he abounds towards some according to his good pleasure And this serves first to manifest and magnifie (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding The use of that inference riches of his grace Eph. 2. 7. As also secondly to quicken us unto a holy emulation amongst our selves that each of us may strive to be better then other and to doe and suffer more for Christ because God can make us more then a proportionable recompence even in point of love It serves also thirdly to shew the reason of that variety which is found in Gods providence towards his owne children some rich some poore some noble and sitting among Princes others are made the dung and off-scouring of all things yet all equally chosen in Christ called according to his purpose justified adopted sanctified and heires of glory And yet further fourthly to reprove our slothfulnesse for neglecting God as usually we doe This singularity of his love is no matter of discouragement as some Dix●rit fortè q●●spiam ●ur etiam 〈◊〉 opti●●●●is n●● datur Into datur Ch●istus e●im dixit Quicq●id 〈◊〉 c. John 14 14. 1 John 5. 14. Rom. 8. 2● Zich ●● 10. may thinke but rather an invitation and incitement unto all We have every one of us a full brest of consolation in the promises Aske and it shall be given you c. Mat. 7. 7. If ye shall aske any thing in my name I will doe it saith Christ our advocate And this is the confidence that we have in him that if we aske any thing according to his will he heareth us We have also the spirit to helpe our infirmities The spirit of supplication and grace God doth every day new and strange things for his people And which of us have not some blessing or other which we must needs acknowledge to be our own peculiar The third speciall and that which is most remarkable in The third speciall the Chapter is the singular use which Solomon made of Gods singular love That consisteth in two particulars First in improving of it to his owne benefit and the good of the people which God had committed unto his charge as in the words of the Text. Give unto thy servant therefore an understanding heart c. And secondly in improving it to Gods glory the center wherein all things meet at last as is declared in the 15 verse And Solomon awoke and behold it was a dreame and he came to Jerusalem and stood before the Arke of the Covenant of the Lord and offered up burnt-offerings and offered peace offerings and made a feast to all his servants Oh that there were in every one of us such a heart that we could improve the evidences of Gods love to us unto his praise and for publique good Our daies of humiliation wherein we have long waited on the Lord and still doe waite would soone be turned into daies of thankesgiving according to that promise in Zachary chap. 8. vers 19. Thus saith the Lord of hosts the Fast of the fourth moneth and the Fast of the fifth and the Fast of the seventh and the Fast of the tenth shall be to the house of Judah joy and gladnesse and cheerfull Feasts But alas destruction upon destruction is cried for the whole Land is spoiled * Jerem. 4. 20. And what 's the cause of all this evill Even that which followes in the 22 verse of that Chapter For my people is foolish they have not knowne me they have no understanding they are wise to doe evill but to doe good they have no knowledge If it be demanded what remedy the answer is out of the words of the Text Give unto thy servant an understanding The Text. heart c. In which words we