Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	city_n	king_n	lord_n	4,004	5	3.6249	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81140	Davids prayer for Solomon, containing the proper endowments and duty royall of a king, with the consequent blessings upon a kingdome. Delivered in a sermon at Christ-Church London, before the Right Honourable the Lord Major, the right worshipfull the aldermen his bretheren, together with the worshipfull companies of the said city, upon the 27th. of March, 1643. Being the commemoration of his Majesties inauguration. By Joseph Caryl, preacher to the Honourable Society of Lincolnes Inne. It is this present eight day of Aprill, anno Domini, 1643. Ordered by the Committee of the House of Commons in Parliament concerning printing, that this sermon intituled (Davids Prayer for Solomon, containing, the proper endowments and duty royall of a King, &c.) be printed and published. John White.	Caryl, Joseph, 1602-1673.; England and Wales. Parliament.	1643 (1643)	Wing C750; Thomason E97_12; ESTC R13263	23,752	44

DAVIDS PRAYER FOR SOLOMON CONTAINING The proper Endowments and duty Royall of a King with the consequent Blessings upon a Kingdome Delivered in a SERMON at Christ-Church London Before the Right Honourable the Lord Major the Right Worshipfull the Aldermen his Bretheren Together with the Worshipfull Companies of the said City Upon the 27th of March 1643. Being the Commemoration of his Majesties Inauguration BY JOSEPH CARYL Preacher to the Honourable Society of Lincolnes Inne IT is this Present Eight day of APRILL Anno Domini 1643. Ordered by the Committee of the House of Commons in Parliament concerning Printing That this Sermon Intituled D●●ids Prayer for Solomon Containing The proper Endowments and Duty Royal● of a King c be Printed and published JOHN WHITE LONDON Printed by G. M. for Giles Calvert and are to be sould by Christopher Meredith at the Crane in Pauls Church-yard 1643. TO THE RIGHT HONOVRABLE ISAAC PENNINGTON Lord Major of the Famous City of LONDON Together with the Right Worshipfull the Aldermen his Bretheren Right Honourable and Right Worshipfull THis Sermon being preach't by your joynt-motion and Printed by more then a single one hath embolden'd me to make this joynt Dedication These words were not spoken in a corner neither being spoken doe they seeke corners unlesse it be the corners of mens hearts any other Verits non quaerit Truth seeks not While I put this but into your hands t' other is the lodging I desire for it In these Endowments of a King see what your selves in your spheare aught to have In the Duty of a King here presented reade what your selves in your spheare aught to doe Every Magistrate is a King in a small Letter You Act on the Stage of this Ancient City the part of a Great King Therefore you need the Parts of a King And though now while you act for King and Parliament a Cloud of misconstruction dwels upon some of your Loyallties yet trust God God who gathers the wind in his fists and sends it out when he pleaseth trust him for the scattering of that Cloud and the causing of your Innocency to breake forth as the light and your just dealing as the Noone-day Sow to your selves Governe others in righteousnesse And feare not but your City shall bring forth Peace to the people Good-will to your selves or which is farre better then both though alone Glory to God on High To the care of this High God I commit this City your Persons and your Imployments and am SIRS Your Honours and Worships To serve you in the Gospell of Christ JOSEPH CARYL DAVIDS PRAYER FOR SOLOMON CONTAINING The proper Endowments and duty Royall of a King with the consequent Blessings upon a Kingdome PSALM 72. VERS 1 2 3. Give the King thy judgements O God and thy righteousnesse unto the Kings Sonne He shall judge thy people with righteousnesse and thy poore with judgement The Mountaines shall bring peace to the people and the little hills by righteousnesse THIS Psalme was pen'd by a King it is dedicated to a King and it is chiefely intended concerning him who is King of Kings A Psalme for Solomon that is the Title A Psalme containing the last breathings of David Heaven-ward that 's the conclusion so the Psalme ends The prayers of David the Sonne of Jesse are ended David being about to commend his soule to God first commends his Sonne to God and having himselfe like a carefull Father tutour'd and instructed him while he lived he now commits him to the tuturage and instruction of a Father who could not dye A Sonn● is put into safe hands indeed when God himselfe is entreated to be the Guardian This whole Psalme spends it selfe in prayer and in prophesie here is a prayer for King Solomon and a prophesie both of Solomons Kingdom and of Christs Prophesie fills up the body of the Psalme it begins with prayer in petitioning and it concludes with prayer in thankesgiving Verse 18. Blessed be the Lord God the God of Israell who only doth wondrous things and blessed be his glorious Name for ever and let the whole earth be filled with his praise Amen Amen The words which I have read hold forth unto us 4 Points most observeable We have first The Endowments or guifts of a King Secondly We have here the duty of a King And thirdly We have the Blessings which from the discharge of that duty by those endowments flow out to and upon a whole Kin●dom Fourthly We have the meanes by which those Endowments may be obtained for Kings through which they discharging their duties make both themselves and their people blessed The Endowments or gifts are perfect and divine contained in V. 1. Thy judgements and thy righteousnesse The duty is purely Regall contained in V. 2. He shall judge thy people with righteousnesse and thy poore with judgement The blessing is a blessing eminently desirable even the blessing of peace contained in the third Verse The Mountaines shall bring peace to the people and the little Hils by righteousnesse The meanes by which those Endowments are obtain'd for Kings is heavenly and spirituall set downe in the beginning of the first Verse Prayer to the God of Heaven Give the King thy judgements O God This is first in the order of the words and ought to be first in the order of all our actions but I shall handle it last in the order of the Sermon beginning with the Endowments of a King contained in the first Verse The judgements of God and the righteousnesse of God Give the King thy judgements O God and thy righteousnesse unto the Kings Sonne Judgement and righteousnesse are often in Scripture put as Synonomaes signifying the same thing yet here we may distinguish them Judgement as it respects the businesse of a King for it hath many other references is taken either for an ability to governe or for the rule of Governement So Samuel in his first Booke 10. Chap. 25. Verse did speake and write Mishp●at the judgement or the manner of the Kingdome we have the same word here only in this Text it is plurall Iudgements and because the word is here in the plurall give the King thy judgements we may take Iudgements for all the Statutes and Laws and Ordinances which were made by God as the bottome and foundation upon which governement was then established If it be said that these were given long before Moses Ob. delivered the Judiciall Law from the mouth of God to the people and therefore David needed not to pray in this reference give the King thy Iudgements Lawes may be said to be given not only when in An. the letter or body of them they are at first published unto all but also when they are in a speciall manner revealed unto any one in the Spirit or native interpretation of thē For as the word of God in generall though it were penn'd for and given to the Church many ages ago yet may be truely said to be given

We complaine that Iudgement is turned backward and that Righteousnesse cannot enter What should we doe then but pray that God would give the King his judgements and his Righteousnesse And if we cannot yet say as that Bishop resolved Austins Mother in the case of him her Sonne That a King of so many prayers as have hitherto been made cannot possibly miscarry yet let us resolve to adde and to adde so many prayers as may if it be possible put it to an impossibility that He should miscarry or that the great businesses now before him should That so His Majesty judging with Righteousnesse and his people obeying with cheerfullnesse The Mountains may bring forth peace to All and All may bring Glory to God in advancing the Kingdom of our Lord Iesus Christ I know this uses to be a day of annoynting the King with praises I beleeve we shall doe a more acceptable service both to God and His Majesty If we turne Praises into Prayers and our Encomion of him into a cry to Heaven for him he hath more of the Subject in him that commends the King to God then he that commends him among men I know likewise that this uses to be a day of Rejoycing in and for the King What shall I say May I not say as the Story tells us in Ezra 3. 12. When the foundation of the second Temple was laid The voyce of the shout could not be heard from the voyce of weeping Have we not all cause to take up a Lamentation for our King this day Ought not our Harpe this day as Iob speakes to be turned into mourning and our Organ into the voyce of them that weep Ought we not with that Mourner in the Psalm to eat ashes like bread and to mingle our drinke with teares When God makes a change in times it becomes us to make a change also The Storke in the Heavens the Turtle the Crane and the Swallow These will reprove us if we know not the judgement of the Lord Ier. 8. 7. At such a time as this we as Solomon Eccles 2. 2. may say of Laughter it is madd and of mirth what doth it Times of trouble are times of Sorrow Then there is nothing now musicall but sighes no Song in Tune but a Lamentation Yea I hope it will not be distastfull I know it is seasonable at this time to say even unto the King and unto the Queene as the Prophet Ieremiah directs in the 13. of his Prophesie 18. Say unto the King and unto the Queene sit downe humble your selves I will not adde that which followes I have no Commission for it for your Principalities shall come downe even the Crowne of your glory But thus much I may say to the King and to the Queene humble your selves sit downe for the glory and beauty of your Principalities are very much darken'd and obscur'd even the Crowne of your glory O The darknesse that is upon Ireland O the darknesse and the death that sits upon the face of this your Kingdome of England Therfore it were seasonable to say unto the King and to the Queene if present and I shall say it of them though absent Sit downe and humble your selves for your Principalities are much fallen from their former beauty yea I would say thus much more unto the King and unto the Queene humble your selves sit downe that your principalities may be restor'd to their former beauty even the Crowne of your Glory When Princes are humbled their Principalities cannot be long unsetled That which the Apostle Iames speakes concerning all is as true concerning Kings as any Humble your selves under the mighty hand of God Ye Mighty ones that Ye may be exalted in due time Let us all humble our selves under the mighty hand of God let us in stead of exulting and rejoycing tremble before God in confessing how We and our King our Princes our Nobles our Magistrates and our Prophets have all sin'd before our God and have therefore given him just cause to cast downe this whole Principalitie even the Crowne of all our glory If we shall this day throughly plow up our hearts and going forth weeping beare this precious Seed we may at the next day of this Solemnity come hither againe with joy and bring our Sheaves of Comfort with us Against that Feast I hope Christ will worke this miracle for us little lesse then a miracle can do it turne our water into wine And give us beauty for Ashes the garment of praise for this spirit of Heavinesse FINIS Errata in some Copies Pag. 5 l 12. for Suam reade Suum● Pag 14 l 30. for Blood reade Bloody

1 Cor. 15. 24 29. Wherefore what the Holy Ghost speakes in reference unto every particular mans governement of himselfe that no man ought to abuse himselfe or make his body an instrument in sinne Why not You have your bodyes from God saith he and you are not your owne Ye are bought with a price you are not your owne therefore glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 19 20. This I say is true concerning all Princes and Magistrates who governe others they have their people given them by God and they are not their owne and therefore they ought to glorifie God by their people and in their people for they are Gods Kings are trusted by God with the keeping of his people who are his inheritance and his jewels Their charge and duty in this is as great as their priviledge Hence the account which the Holy Ghost gives concerning the raigne of David is That after he by the will of God had served his generation he fell on sleepe Acts 13. 36. David a King a glorious King and he that made this prayer in the Text hath the whole Story of his raigne summ'd up thus After he had served his generation by the will of God he fell asleepe His honour was to serve his generation And as if he never waked an houre for himselfe as soone as that worke was done which the will of God set him he fell a sleep Be ye thus wise like David O ye Kings be instructed ye Iudges of the earth Ps 2. 10. Now as the consideration whose they are whom Kings and Magistrates judge should move them to serve Christ in it with feare So the consideration of that excellent fruit which springs from it should move them to serve Christ with joy This leads me to the third Point Namely the Blessing which from the discharge of that duty by those Endowments flowes out upon a whole Kingdome This third Doctrine will be as a motive to the former it may provoke them with a holy ambition to be exceeding active and abundant in the worke of the Lord forasmuch as their labour is not cannot be in vaine in the Lord. Looke upon the fruit is it not pleasant to the eye is it not a fruit to be desired to make a Prince and a people happy So the Mountaines shall bring forth peace and the little hills by righteousnesse doe you thinke nothing shall be got by it there is no way for a King for a people to thrive like yea there is none but the way of righteousnesse and therefore as soone as the worke is set downe the reward followes as soone as the businesse is put upon their shoulders the blessing is put into their hands If you will thus judge the Mountaines and the hils shall bring forth peace by righteousnesse Doct. 3 Iudgement administred by Righteousnesse brings forth an universall blessing upon a Nation I say an universall blessing For as Righteousnesse comprehends in it all the vertues of a King the Philosopher tels us it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist quim ● Eth. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A part of vertue but it is all of vertue So Peace includes all the blessings of a people or the confluence of all good things And Hils and Mountaines reach all places every corner of the Kingdome there is a great Emphasis in it when he saith The Hills and the Mountaines shall bring forth Peace Some referre it unto the nature of the Country of Iudea which was a mountainous Country and therefore when he saith The hils and the mountaines should bring forth peace he meanes the whole Country should be peaceable Or he speakes it because Hills and Mountaines are usually barren places if then they bring forth blessings all places must needs abound with them Or lastly The Holy Ghost speakes thus because Hills and Mountaines are commonly the places of Robbers and the retreat of spoylers Hence in the Psalme they are called the Mountaines of prey Therefore as when God promiseth by the Prophet Isaiah Chap. 60. 17. in the latter daies to make the officers among his people peace and their Exactors righteousnesse he meanes that he will so reforme all degrees of men that all shall be peacefull and righteous because officers especially exactors are furthest from both therefore when they mend all will So when he promiseth that the Mountaines shall bring forth peace hee meanes every place shall You may be sure to have peace when your mountaines shall bring forth peace when those mountaines which heretofore were mountaines of prey and hils of the Robbers shall be a quiet habitation when peace shall not be walled up in Cities or fenced in by Bulwarkes but the open Fiel●s and high-wayes the mountaines and the hils shall yeeld it aboundantly under every hedg and under every green Tree there shall you find it When the Cottagers and the Mountaneers shall have their fill of it when they shall eate and be satisfied lye downe and none shall make them afraid then the blessing is universall And this is the work of righteousnes As our spirituall peace was purchased and established by Righteousnesse so is likewise civill peace and all civill blessings there was nothing in the world but trouble and vexation tribulation and anguish upon every soule untill Righteousnesse came into the world but when righteousnesse came then came peace spirituall peace so the Prophet Isaiah 32. 17. The worke of Righteousnesse shall be peace and the effect of Righteousnesse quietnesse and assurance for ever Hence Christ Hebr. 7. 2. is called a Prince of Righteousnesse Melchisedech he is the true Melchisedech and then he is also King of Salem which is by interpretation King of Peace The very same method which was used for the obtaining and setling of spirituall peace for the reconciling of God unto man the very same method I say must be used for the setling of civill peace and for the reconciling of man to man manure and till the Land with righteousnesse and it will bring forth peace all over If it be so then wee see heere first why it was or what was the reason that the Mountains and the Hills brought forth warre and trouble If the Mountaines bring forth peace by righteousnesse then they bring forth warre by unrighteousnes that is a cleare Inference While we had and still have amongst us some who are enemies to all Righteousnesse as the Apostle characters Elimas the Sorcerer Act. 13. 10. And while there are so many who are enemies to all righteous persons for these are ashamed to professe themselves enemies to Righteous●esse but they are not ashamed to be enemies to those who are righteous they pretend love to the notion of Righteousnesse but they cannot abide the profession of Righteousnesse They like holinesse as it is bound up and clasp'd in the Booke but practis'd and acted in the life especially if acted to the life they cannot endure it

While I say there are so many enemies to all righteous persons can we be to seeke why the Mountaines brought forth warre while there are some fill'd with all unrighteousnesse as the Gentiles are described in Roman 1. 29. and while there are so many friends to all unrighteousnesse can we be ignorant why the Mountaines brought forth warre While errour was maintain'd which is unrighteousnesse in opinion while Idolatry was winked at and superstition contended for which are unrighteousnesse in worship while prophanenesse was encouraged which is unrighteousnesse in practise while oppression was countenanc'd which is unrighteousnesse in Government can any one be to learne why the Mountaines and the Hills brought forth Warre While Judgement was turn'd into Gall and the fruit of Righteousnesse into Hemlocke are yee not taught why the Mountaines brought forth warre While many as this Text cals them of Gods people and of Gods poore who are in another Text Isa 61. called Trees of Righteousnesse were stubbed up and rooted out of most places in the Kingdome not only from great Townes and Cities but from the very Mountaines and H●lls so that they could not live quietly any where are we not taught why the Mountaines and the Hills brought forth warre Those Trees of Righteousnesse are stiled in the same place The plantation of the Lord while men were busie to root up the plantation of the Lord Is it any wonder if the Lord by the Iron-hand of the Sword rooted up their Plantations who sees not clearly in the Glasse of this Truth why and by what our Mountaines and our Hills have brought forth warre it hath been by unrighteousnesse Now at this day there is a great cry for that which is the promise of the Text There is a great cry for Peace desire is upon the wing to over-take and recall our departing if not departed peace And it is our duty to cry after it Follow peace is the command of God Hebr. 12. 14. The word signifies not only to prosecute but to persecute Follow peace with as much love to imbrace it as a persecutour followes an innocent person with hatred to destroy him Follow Peace though like a hunted beast it flyes from you so much the Metaphor will beare Follow this noble game though it be upon a very cold sent with heat of spirit Onely let the point in hand direct us in this purs●it For what though all the people of the Nation cry for Peace and what though the King and Parliament at this day treat for Peace yet all this cannot obtaine peace unlesse there be a cry after a Treaty about yea an entreating for Righteousnesse See not my face saith Ios●ph unlesse your younger Brother come with you So saith Peace see not my face unlesse my Elder Sister or rather my Mother Righteousnesse come along with you if we should travell for Peace without this we shall but wander in a Maze and more entangle our selves in trouble It is onely the golden thred of righteousnesse that can lead us through through the Laborinth of our present distractions unto rest Who weepes not to see the wounds of this Nation weeping bloud every day and yet if wee should skin over those wounds before righteousnes hath searched them to the bottom I tremble to thinke how quickly they will fester and either striking inward kill the heart or breaking outward fill the whole body with a sore Who mournes not over our breaches and yet if we shall goe about to daube them up with untempered morter and such is all that though it have never so many sublimated Ingredients of humane wisedome and State-policies all that I say is untempered morter which is not mixt and made up with righteousnes If we dawbe with that I tremble to thinke how quickly our wall will fall and who can imagine how great the fall thereof will be That which those Enemies spake scoffingly and spake falsly concerning the wall which Nehemiah had built and the people of God who helped with him Nehem. 4. 3. If a Fox goe up he shall even breake downe their stone wall The same we may speake truly and in good earnest concerning any wall of Peace that should be built and not by righteousnes if but a Fox go up upon it down it will fall againe For this is a certaine Conclusion That whatsoever the Fox alone I meane subtilty and humane policy builds that the Fox subtiltie and humane policy is able to pull downe againe the Foxes could not pull down no nor the Ramme batter downe the wall that Nehemiah had built and why Because men though as wise as Serpents yet as innocent as Doves built it What the wisdome of Innocence doth all the power of policy cannot undoe You see then what course must be taken what must he done that the Mountaines and hils that your Townes and Cities may bring forth peace set righteousnesse a worke or worke by righteousnesse and then your peace is wrought The pleasant Olive branches of peace grow and flourish out of the acts and administrations of justice once part with the justice of a Nation and you part with the peace of a Nation when the Sword of justice glisters the Sword of warre shall rust draw out the Sword of righteousnesse and God will sheath his Sword of wrath The Psalmist assures us this in Psal 106. 3. Blessed are they that keepe judgement and he that doth righteousnesse at all times at all times Every thing saith the King-preacher is beautifull in its season Then righteousnesse is ever beautifull for this Scripture warrants it in season alwayes There are some now who greatly desire this blessing of peace but they are greatly afraid this is not a time to be exact in righteousnesse or to stand strictly upon judgement These would be wiser then God would they not he saith blessed are they that keepe judgement and doe righteousnesse at all times Ob. But affirmitive commands doe not bind ad semper at all times to the doing of them An. 1. It ought to be our earnest desire and utmost endeavour to doe them at all times An. 2. It is best if we can doe them at all times An. 3. The times are very rare wherein they cannot be done God very seldome casts his people into such streights as loosen the knot of his commands An. 4. Be sure those times and those streights be of Gods making not of ours If either our owne groundlesse feare or heedlesse folly casts us into them this Maxime is no defence Ob. But David himselfe forbore to doe righteousnesse at some time Blood was treacherously shed almost in his own presence and yet he spares the murderer 2 Sam. 3. 27 28. An. 1. All the policies of holy David were not holy The infirmities of good men must not be our rules It is not safe for us on earth to goe by the falls of such as are now in Heaven An. 2. If the feare of David had not bin too hard at that