that the King daily praieth I am sure his dutie it is to pray that God would evâ—r please to continue 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 for he saith Psal. 99. The Kings power loveth judgement And it is more then probable that that he loved he would pray for hee prayed to have it and to increase it And he that prayes so oft psal. 119. I say so oft that God would keepe him in the way of his Commandements and cause him to make much of his Law he must of necessity be presumed to pray for justice and judgement which is the vigour of all Lawes divine and humane And Kings have great need oft to pray for this grace and for the continuance and increase of it too For Kings stand high that is true but the higher they stand the more they are exposed to tempests and wind-shakings that passe over the lower vallies with lesse noyse and danger And Kings are great That is true too but the greater they are the stiffer are the blasts of all temptations on them to batter at least to shake justice and judgement Therefore they have need of God still when hee hath given them most and doubtlesse hee that hath most hath need to pray 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 Neither is this prayer for strengthening and increasing of judgement only David goes further yet it is not Give the King judgements O God But give the King thy judgements For none but thine O Lord will serve the King nor none but thine will long preserve the people I know worldly policie and the Professors may flatter themselves too hot in it 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 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 but let no man deceive himselfe and then most when hee would be wise For certainly there can be no kingdome rightly constituted further then God himselfe comes in in laying the foundation of it in trueâ— impartiall judgement When the foundation of a kingdome is perfectly laid which is a blessing seldome perfect in all things in any kingdom whatsoever yet no kingdome can continue upon such a foundation longer then it stands upright on it If it sway on either side if it fall not presently it growes weaker still the more it leans away from justice and judgement which is Gods And as it is with kingdoms in their foundation and superstructure so it is with Kings too that are to manage and dispose them for if any King think himselfe sufficient by his owne vertue against the difficulties of a kingdom by his owne justice and wisdome and integritie he will find by his losse as Nebuchadnezar in his gâ—eatest greatnesse Dnn. 4. that he and all his vertue cannot long keep up no not a setled King Therefore David was wise as well as religious that he went to God for his judgements without which he nor his Son after him hee knew was able to hold up the kingdome Give the King thy judgements O God And what did David with them when he had them What hee resolved to make them the very rule of his government and he did so for First for himselfe he tels us in Psal. 119. Thy judgemâ—nts have I laid before me There he make them his own rule Then he prayes over his Son Solomon O Lord give here to Solomon my sonne a perfect heart that hâ—e may keepe thy commandements that they might rule his Son Well then Thy judgements But is not all justice and judgement Gods Yes out of doubt In generall justice and judgement are from him Therefore it is a great advantage to people in any kingdome even among Infidels to have the kingdome administred by justice and judgement But yet to make a kingdome perfect and entire to have the judgement Gods and the kingdome firme then there must these graines be put into the ballance First it must be justice not only given but guided all along by God and Grace 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 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 Secondly it must be judgement that is alway Gods and it must distribute rewards and punishments as God commands If justice and judgement role this eye aside though it may continue for ought may appeare to others and themselves yet they begin to looke squint and in part leave God 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 If any Municipall law be made in any kingdome to strengthen such designes as are injurious to God and his worship there must ther will come a failing upon all such kingdomes wheresoever they are and then it will appeare though perhaps too late that the judgements of their King were not Gods judgements Thirdly it must be judgement that as much as humane infirmitie can beare must be free from taint both within and without 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 If this be not Iustice which should only be blind to see no persons becoms so blind that it can see no truth 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 this Thine in the text for I must hasten Thy judgements It is so full a circumstance I cannot leave it yet For by it you may see how necessary it was then for David and how requisite it is now for al Kings to pray to God and to him alone for judgement For no King can master the Scepter well but by justice and judgement 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 then who can give Gods judgements but God himselfe who is as he is called Isay 30. The God and the God of judgement surely none can have it but he in perfection nor none can give it to others to make them perfect but he Therefore Austin asks the question but meerly in scorne What! is it come to that doth thou thinke that thou canst give justice and judgement to thy selfe
that God hath given him may pull out their stings that can imploy their tongues in nothing but to wound him and his government Well these must not divert me or any good subject from praying for the King and the Kings Son The Kings Son blessed name what imports then to a King surely David knew well therefore you see he leaps for joy into this prayer in the first words of the Psalme Some tell me this name imports at large the King and his posterity sons or daughters not distinct And I confesse the least is Gods great blessing upon a people For the wise Historian tels us that Plena c. The Kings house full of them is the Kings security and the kingdoms too and our Prophet proclaims as mâ—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 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 but then is it but to one out of doubt where there is but one there can be no question 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 and to be King after him Not that prayer is not necessary or not to be made for Gods blessings upon them all 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 and judgement of the Kings son and to season the Kings son with justice and judgement So then the Son in the text was Solomon not borne first for he had other brethren living but designed by God and by David himselfe to be King after him designed by David therefore he had great reason to prayâ— designed by God therefore David had reason to hope that God would give him a spirit of government And it was so for God gave him plenty of wisdome and store of justice 2 King 1. The Sonne with which God hath blessed our King and us as natus hâ—ri borne heire and I hope designed and marked out by God for long life and happinesse In all things like Solomon God make him saving in those things in which Solomou fell from these prayers of his Father Now as it was to David so it is to any King a great happinesse to have a son to pray for For â—irst there is scarce such another exercise of a Kings pietie as to pray for his son Secondly there is scarcely such another motive to make the King carefull of his sons education as this prayer is 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 jâ—stice and judgement and the more he sees what this want is the more undoubtedly must he indeavour by prayer to God 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 should not also indeavour that it may be given For when we our selves pray for any thing that prayer if it be such as it ought sets an edge on our indeavours because in a manner it assures us that God will give what we aske if we indeavour by Gods grace as wee aske And for our owne particular I doubt not but we shal see Gods grace plentifully given to the Kings Son after his pious Fathers carefull successefull indeavour in his education 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 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 there is great reason for it for this vertue is as necessary for the Son as for the Father The same Crown being to bee worne by both The same Scepter to be welded by both The same people to be governed by both The same Laws to be maintained by both Therfore the same vertue is necessary for both And the copulative in the text And thy Righteousnesse for the Kings son joynes David and Solomon the Father and the Son in one prayer for one blessing And this example of Davids prayer is a great leading case for Kings for this holy and pious King David this King full of experience what the greatest want of a King might beâ— he doth not ask at Gods hand for his Son long life an inlarged kingdome heaps of wealth though that be very necessary but the grace of judgement and righteousnesse that so he may be able to goe thorow with the office of a King that is Davids prayer And other blessings come within the adijcientur Mat. 6. they shall be cast into the lap of the King if he first seeke the Kingdome of God in the administration of Iustice and Iudgement to the people For Kings are ordained of God for the good of the people And this David understood well for himselfe acknowledgeth it psal. 78. that God therefore made him King that he might feed Iacob his people and Israel his Inheritance That he might feed them and as David knew this so he practised it too for he fed them with a faithfull and prudent heart and governed them wisely with all his power And even with this goes along the prayer of the Church for the King that he may ever and first seeke Gods honour and glory and then study to preserve the people committed to his charge to preserve them which cannot possible be without Iustice and Iudgement For as Austin proves at large there is no bond of unitie or concord that can be firm without it And I will not tell you but Solomon may what a King is that hath not the grace of Iustice prov. 28. But how ever the more are you bound to God Almighty that hath given you a King so full of Iustice 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 what a Kings Son may learne when he is exampled by such a Father For we find when Solomon came to yeers and wore the Crown hee fell to prayer too and his prayer was built upon the same foundation The prayer of David and Solomon the Son meet at once For David did not simply pray for wisdome but for that wisdome that might enable him to governe the people And indeed all the wisdome of a King especially to direct Iustice and Iudgement is the very ready
way to all Kingly wisdome 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 but there was never any wise King that was not just And that policie will be found weak in the end that perswades any King against Iustice and Iudgement And as before it was not Iudgement alone that David desired for himselfe but it must be Tuam thy Iudgements So Righteousnesse alone doth not content him for his Son but it must be Tuam too Thy righteousnesse And indeed morall Iustice alone cannot possible be enough for a Christian King Religious pious Iustice must come in too He must take care for the souls as wel as for the body and goods of his people Therefore one of the Churches prayers is that the King may study to preserve the people not in wealth only and in peace but in Godlinesse too He must so give the people their own that is Iustice as that he command the people to give God his own that is Iustice with Religion And there is no King nor no Kings Son can possibly doe this unlesse God give them the spirit of Iudgement and Iustice God must first give it the King before the King give it the people And it is Give Lord For as Moral Iustice only will not serve so neither will Theological but only quae dat as it is given For as it is aquasita as it is learned by study be it by study or practise so it is speculative or operative by rule that is the most but as it is given so it is at the heart so the King is not only active by rule 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 Then the King is fitted indeed for government when there is the love of Iustice and truth in the inward parts psa. 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 and for this Iustice and Iudgement I shall therefore continue Davids prayer and go on Give Lord thy Iudgement to the Kingâ— and thy righteousnesse to the Kings son 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 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 and sees how to doe it And yet I must tell you here that while he prayes for Gods Iustice and Iudgement for himselfe and his Son it must bee understood with a great deale of difference and that in two respects First because Gods Iudgement as it is in â—od is substantiall It is so in God as it is his essence himselfe This way no King is capable of Gods Iustice because it is his essence But Iustice as it is given to the King is a quality an accident and that is separable if God either leave to give or desist from preserving that that he hath given Therefore Kings have great need to pray for this Iustice because they can neither have it nor keepe it without him Secondly because Iustice as it is in God is Luminae all light so bright that even impious men themselves cannot but acknowledge it even when they are condemned by it So cleare that no intangled cause can cloud it no corner sinne can avoid it And this way againe no King is capable of Gods Light because that is a thing incommunicable as his substance as essentiall as he But Iustice as it is given to a King is but Lucerna but a candle light an imparted light a light that is kindled and set up in a materiall substance and so darkned with dregs yet even this light Kings must pray for and it is but need they should for if God give not even this light it is impossible the King should see how to doe Iustice or that hee should discerne how to execuâ—e those judgements that God hath given him Therefore the lighting up of this Candle in the heart of the Kâ—ng the light of Iustice and Iudgement is a marvellous blessing and God himselfe accounts it so and it appears First because amâ—ng the many and great threatnings that he thunders out against rebellious people this is one that he will take from â—hâ—m the light of a Candle Iâ—r 25 he wil not leave them so much light and it was so for Gods judgement departed away from the King the King lost the Kingdome and the people were leadâ— away in darknesse to captivity So you may see what it is to want this light of judgement in a King Secondly it appears to be great by the promises of God for among the many profeâ—sions that he makes to this glorious King David this was one that he had ordained a light for him psal. 132. So then you see by the presence of this light what the benefit is to have it But then still Kings themselves and the people must remember it is bnt Lucerna but a Candle liâ—hted at that great light the Lampe of God And being but a Candle light it is easily blowen out if God keepe not his Light about the King to renew it and if God provide nâ—t a fence for this Light of Iustice agaâ—nst the winds of temptation that bluster about it Therefore our oâ—d English Translation reade that place in the Psalme happily I have provided saith that Translatâ—on not only a light but a Lanthorn for mine Annointed to carry this Ligâ—t And this improves the blessing a great deale further for there is no carrying of this Light without the Lanthorne of Gods own ordaining the temptations that beset the King are so many and so strong that except this Lanâ—horne defend the light all the light of Iustice and Iudgement will out And this Lanthorne is so hard to make â—hat God himselfe must ordaine it or else the King cannot have it for who can fence and keepe in Gods blessings but himselfe Therefore David here went very right in his prayer maruellous right boâ—h for himselfe for his Son da Domine Give Lord not the light of thy judgement and justâ—ce only but give the Lanâ—horne too for thine Annoynâ—ed â—hat he may be able with honour to carry thorow â—his Light of Iustice and Iudgement before his people And let me tell you one thing more that filius regis the Kings Son here is not only a fit object of his Faâ—hers prayers but of yours too for the peoples praiers as well as the Kings for filius regis is filius regni too the Son of the King is the Son oâ— the Kingdome his Faâ—hers Son by nature but the Kingdoms Son by right all the subjects having equall interrest in the Iustice and Iudgement
of the Kings Son Therefore while David prayes pray you also that God would give hâ—s judgements to the King and his righteousnesse to the Kingâ— son I anâ— where ever there is want for a Kings Son to succâ—ed inherit his Faâ—her surely it is a mark that God is somewhat angry with a people For iâ— God doe not sometime divert the judgmentâ— sometime lessen hem when ther is not a Son to succeed â—hat judgement uâ—ually is a Fore-runner of sorrows of sorrowes soâ—etimes that men can neiâ—her see nor prevent I know they may easily foresee that troubles may follow us but of what kind they shall be to what greatnesse they shall increase how long they shall continue what trembling they may make at the vâ—ry foundation of a State whether it will please God to give â—hem an issue or not an issue I suppose none can tell but God himselfe Thereâ—ore still let the prayer be exprest in what person it will let it be made by the King or by the people or by both all shall goe well so we pray and give thanks heartily for the King and the Kings Son I must bteake off the rest Thus you have seâ—ne David praying for himselfe and his Son That it is an excellent thing to find a King at his prayers that his prayers cannot better begin then for himselfe nor better proceed then for his Son nor be piously made to any but God nor for a more necessary kingly vertue then justice and judgement nor with mâ—re wisdome then for the joyning of Goâ—s judgement to morrall justice for that will ever be the setling of the Kings â—hrone and the honour and safetie of the King himselfe This day is the day of the Kiâ—gs crowning many years may it â—it fast on his head and crowne all his dayes â—horow with justice and judgement 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 for Tâ—rtullian tels us that it was a practise long before his time I and even they which serve no true God Infidels themselves were upon such dayes as this at their vows and prayers to such gods as â—hey had for the happinesse and safetie of their Princes and I hope we shall never fall short of Infidels in our prayers to God for the security and happinesse of the King but we shall take up the prayer here as David begins it Give â—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 This is the day of the Kings crowning and yet as I have not already so neither shall I now break out into any large panegericks and prayses no not of a gracious King But I come hethâ—r to preach a kind of Gospel to you even glad tydingsâ— that God in the mercies of Christ whose the Gospel is haâ—h given you a wife and just and religious King a King whom God hath enabled to wind up all his other vertues in patience within himselfe and clemencie towards his people A King made by God for so I hope not only to beare â—or that he hath done enough already but to master the greaâ— difficulties of his time at home and abroad â—hat so his people may not only be but may live and flourish in peace and plenty This is the day of the Kings crowning and though not just upon this day yet within the compasse of this year God hath crowned him againe with a Son a Crowne farre more precious then the Gold of Ophir For since children are in nature the Crowne of their parents rejoycing what joy must this needs be both to the King and to the people who haue an interrest though not alike in the Kings Son In the Kings Son and he a Son given by God after some years expectation and hee a Son given after so great a losse of a Son in the former yeare 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 the King to be a blessing to you and the Kings Son to be a blessing for your children after you And besides all other blessings that are to come here is a double blessing rising with this Son for it dispels the mists of your fears and promiseth an influence to them that shall come after And let me put you in mind of it for it is most true wheâ—hâ—r you will beleeve it or no There are no subjects in any State I speake what I know whatsoever Christian or other that live in that plenty at that ease with those liberties and immunities that you doe There is no nation under heaven so happy if it did but know and understand its owne happinesse To these nay farre above all these you have Religion as free as may be And all this you have maintained to you by the justice and judgement that God hath given the King for your good Take heed I beseech you take heâ—d what returne you make to God and the King for these blessings Let not the sins of the time murmuring and disobedience possesse any They are great sâ—ns when â—hey are at the least but they are crying sins when they fly out against such a King as God hath filled with justice and judgement Rather set your selves to prayse God and to blesse his name and to give him thanks for his goodnesse 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 nor no eclypse caused by popular Lunacle may befall the Kings Son For in this the Kng and the Kings Son are like the sun in the firmament seldome or never eclypsed but by that Moon that receives all her Lâ—ght from them nor by that but when it is in the head or poysoned tayle of that great red Dragon the Devill In the multitude of people is the Kings honour Prov. 14. But in the loyaltie and love of the people is the Kings safetie and in the Kings justice and judgement is the happinesse of his people and the ready way to make a King joy in justice and judgement over his people is for people to shew their loving obedience to the King 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 proceed to pray as he did that as God hath given us a King and to that King justice and judgement so he wiil most graciously be pleased to continue these great blessings to him â—or us that the King may still receive comfort and the people from the King justice and judgement That these judgements may be many may be all which may any way fit the King or fill the people That these judgements may be Gods judgementâ— that is as neare the uprightnesse of Gods judgements as may be even such as may preserve Religion intâ—re as well as equitie And that God would graciously please not to look for pay from us but to give where we cannot merit That since he hath not only given us the King but the Kings Son he will at last double this blessing upon us and make the Queen a fruitfull Mother of more happy Children That to this Royall Prince he would give many happy dayes and a large portion of his mercie that the King and his Son and the joyfull Mother that bare him may rest in the middest of Gods blessings boâ—h spirituall 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 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 To whom with the Father and the Holy Spirit three Persons but one everliving God be ascribed all Might Majestie and Dominion this day for ever Amen FINIS
God and to God alone 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 For prayer is one of the greatest parts of divine worship so great that Parmatius disputing against Sermonian takes prayer for the whole entire worship of God No Pope can dispense with King or people either not to pray or not to pray to God but Saints or Angels As for their distinctions they are all new the ancient Church knew them not though these have their use sometimes yet they are a great deal too nice to be used in prayer that is so essentiall a part of divine worship And you have gâ—eat cause againe to blesse magnifie God for a King so constant in religion so devout in praier so direct in his devotion to God alone as he hath ever shewed himselfe to be and God for his mercy sake ever hold him there And indeed to whom should he or any of you go in praier but to God for none can give but he nor none can blesse or preserve that that is given but he 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 or else it will shake then when he thinks it surest 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 nay without him they cannot reigne To God then the King goes by prayer But all this is lost except we know for what And that follows next in the text It is for Iudgement 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 Secondly because that is one of the Kings maine vertues for the ordering of his people for they cannot have their well being but by justice and judgement Therefore iâ— the Common Law of this kingdome justice is rightly styled the supporter of the Common-wealth J will not fill your ears with curiosities nor trouble you with disputes wherein this judgement desired for the King 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 Iustice for the sentence or execution accordingly But here Rufinus and Austin and other Divines tell me that judgement and righteousnesse in this place stand for that justice and judgement that the King is indifferently and equally to administer to his people and so for one vertue Here is the vertue and the power both from the King and both from God The benefit of both are the peoples but from God by the King Therefore David prayes here not for one vertue for himselfe and another for his son but for one and the same vertue for both For the Sonne had as much need of this vertue as the Father the one being a King and the other to be one they both needed this great comprising kingly vertue without which there can bee no religious peaceable government over a people So justice and judgement in this place as usually when they attend the King containe the vertue it selfe and the power that brings this vertue to act The execution is as justice and the power to give sentence moderation and equity to smooth over the rigour of justice and all other vertues as far as they serve to strengthen or direct and keepe even the hands of justice prudence especially Then it is a wondrous necessary prayer here for if justice should not be in the Kings will which God forbid it must needs grow apt to turne to sourenesse And if judgement and execution follow not upon the sentence of justice the Kings hand must needs shake into remisnesse And one of these sournesse will make judgement it selfe or the pretext of it a scourge â—or the people And the other remisnesse will make the people a worse scourge to themselves for want of discipline to keepe them in order For of all scourges there is none answerable to the unrulinesse of the people Now this vertue as large as it is when it fâ—ls the heart of the King it is called another heart it puts on other dimensions 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 so without respect of persons it belongs to the wise and prudent Prov. 25. 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 siâ—gle 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 for justice continuing one and the same vertue gives many times different judgements and it must needs be so and the King must needs be an instrument in them all And in the various occasions that himselfe and his people have use of 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 And here it is fit for you a little to take a view of your own happinesse and to blesse God for it for you live under a King that keepes his Lawes in his life A King that lives so as if he were a Law himselfe and so needed none A King that plants his Iudges so as they may equally distribute his judgement and justice to his people A King so blessed by God for your good that whether it be for his owne prayers or yours or both or neither but that God is pleased to shew his mercy and glory upon him to you certaine it is that God hath given him a very large heatt and filled it to the brim with justice and judgement Take heed I heartily beg it of you 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 or whet your tongues or soure your brests against the Lord against his Anoynted but remember in that these two things 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 And secondly remember that unthankfulnesse to God for so gracious a King is the very ready way to doe it remember that too and therefore looke to these things in time I but what then hath a King enough when God hath given him justice and judgement May his prayers then cease for himselfe as your prayers for him hath he no more need of God when God hath once given him judgement O God forbid surely he hath and it is to be presumed
No thou canst not for no man can give himselfe that that he hath not and that that he hath already he needs not This our Prophet tels us plainly for though the King love judgement yet it is God that prepares Equity and Righteousnesse in Iacob O blessed are all they that waite for him For if they waite he will give and that no lesse then Iudgement his judgements to the King One circumstance behind yet is that the words are properly a prayer in th most native sense of prayer Not a thanksgiving only that God had given him his judgements For though God had given David his judgements and hee was thankfull for such a gift as this yet thinks here is not his proper work but humiliation and supplication And it is an excellent thing to see a King at his prayers for then you see two Kings at once a greater and a lesser King God and the King And though wee cannot see God as we see the King 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 and are made farre greater by their humblest adoration For when I pray you was Solomon the Son of this King at his greatest glory Surely you shall find him at his greatest then immediatly upon the finishing of the Temple And how doe you find Solomon there just at his Fathers worke he was there at his prayers upon his knees saith the text 1 King 8. upon his knees whereas now many meane unworthy men are loath to bow their knees or stoope in prayer to God Now this prayer was a prayer indeed for prayer is apt to beg not to buy he that pleads desert challengeth reward of dutie but hee that praieth relies upon the mercie and goodnesse of the Giver And this is the way that David comes to God both for himselfe and for his Son 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 for my service of the people or for my worship to thy selfe there is none of this but da domine Give Lord that thou art able to doe by thy power that thou art ready to doe by thy goodnesse O Lord let not mine or my peoples unworthinesse hinder that Let not their murmuring and disobedience be hard so far as to thee but Lord give the King thy jâ—dgements and then I will execute them to thine honour and their good This was Davids way and it was prevalent And out of question be he King or Subject he that asks no more at Gods hands then either of both asks and shall have too little But God gives much to humble Sutors Iudgements and his judgements And neither the Prophet did ask nor God did give the earnest and pledge of this judgement only but judgement it selfe to the King And certainly the King had need to pray thus And so had the people as great need as the King for if this prayer be not made what assurance have you that God will give and if God will not give the King cannot have and if the King cannot receive justice and judgement 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 peace from themselves what are they Nothing but a heap of most infirm miserable creatures which you can never be as long as God gives his Iudgements to the King and his Righteousnesse to the Kings sonneâ— I have now done with the first generall part of the text and it is time to descend from the King to his Son the second part of the Fathers Prayer And thy Righteousnesse to the Kings son give Lord Where first thougâ— it be not exprest in the text it may easily bee conceivâ—d that such a King as David prayed for a Son before he prayed for Righteousnesse to be given him and though David had divers sons before yet in some respect or other they were all to David as no sons therefore there is no question to bee made but he prayed for him I and therefore too when God had given him Solomon hee cals him not bare his son but his only son Chro. 29. And no marvell 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 Well but what then when God had given David Solomon 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 or the peoples at an end No nothing lesse 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 that the same God that hath given his judgements to the King will proceed and Give his Righteousnesse to the Kings son For it is a greater blessing to the King when God gives his righteousnesse to his son then when he gives him a son For if Solomon succeed not David in his love to the Temple as well as the Throne if he inherit not the truth of his fathers Religion as well as the right of his Crown if he follow not his Fathers devotion and pray for Iustice and Iudgement to be given him as well as other temporarie blessings the very blessings of the Son would end in bitterness and be the discomfort and dishonour of the Father But it is the wise and prudent son that is the Fathers Crown and the Mothers joy Prov. 10 And then the blessing of a son is a blessing indeed David saw this therfore he continued his prayers And it is more then fit for other Kings to doe so too Thy Iudgements Lord give the King and thy Righteousnesse to the Kings son And for the people they have great need not only to say Amen to the prayers of the King 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 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 And here I should take occasion to tell you of the care and devotion of our David in his dayes and of his prayers both for himselfe his Son but that the age is so bad that they will not beleeve that hee is so good beyond them And some for they are but some are so waspishly set to sting that nothing can please their ears unless it sharpen their edge against authoâ—ity But take heed for if this faâ—lt be not amended Justice may seize upon them that are guilty God knows how soone and the Kings Iudgement