A commemoration of King Charles his inauguration, or, A sermon preached at Pauls Crosse by William Laud ... Laud, William, 1573-1645. This text is an enriched version of the TCP digital transcription A49704 of text R200020 in the English Short Title Catalog (Wing L579). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A49704 Wing L579 ESTC R200020 12254473 ocm 12254473 57290 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49704) Transcribed from: (Early English Books Online ; image set 57290) Images scanned from microfilm: (Early English books, 1641-1700 ; 152:11) A commemoration of King Charles his inauguration, or, A sermon preached at Pauls Crosse by William Laud ... Laud, William, 1573-1645. [2], 32 p. Printed by M.B., London : 1645. "Printed according to order" Royal coat of arms on p. [1]. Reproduction of original in Huntington Library. eng Charles -- I, -- King of England, 1600-1649 -- Sermons. A49704 R200020 (Wing L579). civilwar no A commemoration of King Charles his inauguration. Or, A sermon preached at Pauls Crosse by William Laud then Bishop of London, late Arch-Bis Laud, William 1645 11873 97 0 0 0 0 0 82 D The rate of 82 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 John Latta Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion DIEV ET MON DROIT A COMMEMORATION OF King Charles His INAUGURATION . OR , A SERMON PREACHED AT Pauls Crosse By WILLIAM LAUD then Bishop of London , late Arch-Bishop of Canterbury , beheaded on Tower-hill on Fryday the 10. of Jan. 1644. Printed according to Order . LONDON , Printed by M. B. 1645. A COMMEMORATION OF KING CHARLES HIS INAVGVRATION . PSAL. 72.1 . Give the King thy Iudgements O God , And thy Righteousnesse unto the Kings Son . THe Psalmes of David , and his Heart never went sweeter . The Title of the Psalm doth not only tell us that : but it tels us that David had an eye upon his Son Solomon : An eye , that is true : but not both eyes upon Solomon : no , nor one absolutely fixed , because a greater then Solomon is here . A greater then Solomon : who is that ? Who ? why it is Christ . Solomon was the type and shaddow ( if you will ) and so one eye may be upon him : but the other eye must pierce through to the antitype , and body of the Promise , which is Christ . So the ancient Fathers , Iustine , Tertullian , Origen , Athenasius , and the rest are cleare : and upon very good ground : for there are many things in this Psalme , that cannot be applyed to Solomon , and no Type is bound to represent in all : and there are some typicall Propositions , as one observeth upon Deut. 18. that are applyable to the Type , or to the Antitype alone . There are many things in this Psalme , that are not applyable to Solomon . But some are , & none more then the words of the Text . For these words can as hardly be applyed to Christ , as that after to Solomon . Now that that agreed to Types before Christs comming , agrees to all that are like Christ after his comming . Therefore this is applyable to all godly , religious Kings : For all have direction from , and share in the prayer of Solomon , These words that begin the Psalme , I shall take in that sense as applyed to the Type , to Solomon , and in him to all religious Kings . Which so to Solomon , that I am heartily glad to find Christ , so ful in the Psalme , so near the King . First , I am glad to find him so full in the Psalme , because that is a confutation of all ●udaisme● for they received the Psalmes as well as wee : and here in this Psalme , there are many things that they cannot fasten upon Solomon , or any other but Christ . So cleare is that , that Tertullian hath observed long since against them The Iewes ( saith he ) scorne us for receiving Christ as a Saviour , Prescribemus tamini , &c. yet we prove against them out of the Scriptures , that they receive , that Christ is come the promised , prophesied Messius . Secondly , I am glad to find Christ so near the King : because nothing can be more honourable , and safe , for David , and Solomon , the Father , and the Son that is to succeed the King , then to have God the Father , and Christ his Son so neare to them . So neare and close , not only as they stand mixed in the Psalme , but farre more close by the P●ayer of David , and by the blessings that follow in the Psalme upon the Prayer , B●essings , not upon David and Solomon only , but upon the Father and the Son in any Kingdome , where the Father with a true religious heart imbraceth Christ , and will teach his Sonne to follow his steps : for then , and there , God will give plenty of judgement to the King , and a full measure of Righteousnesse to the Kings Son . My Text then , as it is applyable to David , and Solomon , ( for so I shall follow it , here ) is the Prayer of David to God for himselfe first , and then for his Son Solomon after ; for both have reference . And the Blessings which follow upon this Prayer made by David , and granted by God , are very many , and great , and follow in the Psalme ; namely . Here is iudgement for the people , and that according to right , at vers . 2. Then here is defence for the poore , I and for their very Children too , vers. 4. Then after this here is peace , peace upon all , abundance of peace at vers . 3. Then here is the punishme●t , and that as rightly setled as may be ; upon the wrong doer , vers. 4. And all these come together , that righteous men may flourish , at vers . 7. So it is a necessary Prayer to be made , a very necessary Prayer : for all these , and many more blessings follow , and come upon any nation , and any people , when God comes to Give his Iudgement to the King , and his Righteousnesse to the Kings sonne . My text is a Prayer ; and there are two Petitions , and these two Petitions divide my text into two parts . The one is , that God would give his judgements unto the King . The other is , that he would Give his Righteousnesse to the Kings sonne : for all other inferiour circumstances fall into one of these . I willl begin at the first . Give the King thy Iudgements O God . My text I told you is a Prayer ; and I have made choyse of a praying text . The Age is so bad , they will not indure a good King to be commended for danger of flattery , I hope I shall offend none by praying for the King . The text is a Prayer , and quis ora , who it is that prayes , is the first circumstance that appeares in the text ; it is David , it is the King , and he bears a prime , and a great part wheresoever he is . And it was Davids honour : for there was never any King so often found at his prayers as David was ; seven times a day will I prayse thee , Psalme 119. This was Davids promise , and for ought we know it was Davids performance too . And thorow all the booke of his Psalmes ( that devout part of Scripture ) all his prayses go mixed with praier : so he prayed very oft . And certainly , there is nothing more necessary for any King , then Prayer . And therefore St. Austin accounts it one of the greatest happinesses of a King , not to neglect to offer to God sacrificium orationis , the sacrifice of prayer . 1. And there is great need it should be so : for of all men ( Priests only excepted ) Kings have the greatest account to make God : therefore prayer is very necessary for them ; that since no man is able to keepe his accounts even , God would be pleased to be mercifull , and take Christ into the reckoning . 2. Of all men ( could greatnesse let them feele their wants ) none have such burthens on their shoulders , as Kings have ; therefore prayer is necessary for them , that they may call as oft upon God , as he cals oft upon them that are weary and heavy laden to refresh them , Mat. 11. 3. Of all men , none have so great troubles as Kings have . Indeed troubles must needs be great , or else they dare not seize on Kings : therefore prayer is necessary then especially when the trouble is such , as no wit of man can worke off , and repell ; and such troubles there are , when there is no shelter , or helpe left in the world ; but this Lord remember David , and all his troubles . But be the troubles never so great , if David pray , and God remember , the King cannot bee lost in any sorrow . Hezekiah found it so when he fasted , and prayed , and turned to the Lord , Isa 37. for then the Host of Zenacharib was presently broken , and himselfe saved . So then David is at this necessary worke , he is at prayer . I , but for whom is it that David pra●es ? Surely , diev●s ancient , and moderne Divines , think that in this place the King , and the Kings son stand but for one person , the person of Solomon under two different relations , the King , and the Kings son ; and that there is an Emphasis added by the Repetition . And they thinke too that David penned this Psalm when he was dying , when he resigned his Crowne to Solomon , and delivered the Scepter into his hand ; which the Iesuit Lorinus tels us ( and he is very exact ) that it was just foure yeers : ( surely I thinke hee failes of his reckoning ) before Davids death , when hee made this prayer for Solomon . And he avoucheth Ierome to be his Author : but it is not so ; the Iesuite in this , as in divers greater busines is too bold : Indeed Ierome saith that Dav●d lived after Solomon was crowned aliquot annus , some yeers ; but he saith not just four , it may be more , or fewer : I will not enter upon the question quando , when David made this Prayer , and penned this Psalme . First , because the quando , the time here is not in the text , nor in any part else in Scripture : therefore I may safely be ignorant . Secondly , b●cause , suppose this were the last Psalme that ever David made , as some collect out of the last verse , yet that supposed will not prove that hee made this Psalme after he had crowned Solomon King : for before Solomon was crowned David was little lesse then bedrid , 1 King. 1. at which time it is out of question that David prayed , therefore hee did not then compose this Psal●e . Therefore I shall take liberty to dissent from this opinion , with al submission to better judgements ; but especially to the Church . Me thinks it was not so near night with the Prophet when he penned this Psalme . I rather think that David made it when himselfe was King , and his purpose was firmely set that Solomon should succeed him , for so he had sworne , 1 King. 3. And I think this prayer here in the beginning of the Psalm was made first by David for himselfe , and then for Solomon after . And since this opinion maintains nothing contrary to the Analogie of faith , nothing that hinders the context , nothing that crosses any determination of the Church : nay since there is in it more piety to God , more duty to himselfe , more instruction to his Son , and more good example to other Kings , that the prayer begin at himselfe : I will take the prayer as I find it in the very words of the Psalme , to be a prayer , first for David , and then for his Son , and so proceed . Well then , Davids prayer here , is first for himselfe , ( we shall come to his Son af●et ; ) And he is an excellent example to Kings in this : for the first thing that makes prayer necessary ; absolutely necessary for a King , is himselfe : that a superiour hand , even Gods hand would set , and keepe him right , whom so many inferiour hands labour to set awry . I , but what need the King to pray for himselfe ? he wants no prayers whom all the people pray for . Indeed it is true , the people are bound to pray for their King , 1 Tim. 2. and I make no doubt , but that the people performe this duty as they are bound , since it is a tribute which by the Law of God they ought to pay , and David so great , and so good a King , had out of question the prayers of all his people , both for himselfe , and his son ; yet for all that you shall find David at his prayers for himselfe too . And certainly there is great reason for it ; for of all acts of Charity , this of Prayer is aptest to begin at home . It is true indeed , the King ought to have the prayers of his people , and that man cannot deserve so much as the name of a Christian , that prayes not heartily for the King ; because that is not the Kings good only , but the peoples way to lead a life in godlinesse and honesty , 1 Tim. 5. Therefore , that man that makes no conscience of praying for the King , let him pretend what hee can , hee must be presumed to have as little care of all godliness and honesty . I , but though the King ought to have the prayers of his people ; yet in the performance of their duty , I reade not of any dispensation the King hath to neglect his own , not to pray for himselfe . If hee be a King like David , he must be a King at his prayers too , especially in those great things that concerne the King , that concerne the kingdome , that concerne his Son , and his succession to his kingdome ; there he of necessity must pray for himselfe . He may joy in his peoples prayers there , but hee must pray for himselfe too . And God be ever blessed for it , you have a King that is daily at his prayers , both for himselfe , and for you : yet here , I pray take this along with you ; that as it is the peoples duty to pray for their King , and that takes not off the King to pray for himselfe . So on the contrary side , the Kings religious care in praying for himselfe is so far from lessening , that it augments the obligation of the people to pray for the King . And when both pray , the King for himselfe , and the people for the King , God will not refuse their prayers . And the prayer granted , though it fal first upon the head of the King ( as good reason it should ) yet it becomes as Aarons oyle , Psal. 133. for it runs to the skirts of all his people ; so that they have the benefit , both of their own , and of his prayer . I will never misdoubt the pietie of this nation in the performing this dutie , of which both here , and in al places they are met this day to make publick proof . For the person that keeps close to this dutie , among many others , hee shall be sure of this one great blessing , he cannot fal into the opposite sin of murmuring against the King . David the King in the text , hee had faithfull and religious people ; yet there was a Shemei among them , that instead of praying for the King , cursed and reviled him , 2 Sam. 16. David was very patient ; but I pray remember what Solomon the Kings Son did to Shimei , 2 King. 2. remember that , and if the memorie of his punishment would affright other men from running into this blasphemous iniquitie , all would soon be well . We are to consider in the next place to whom it is here that the Prophet prayes , and that is exprest , A deo , Give the King thy Iudgements O God . Doe thou give . And as this is all mens dutie ; so it it is the dutie of the King too among the rest to go in prayer to 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 g●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 i● 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 ●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 f●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 si●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 , that the King daily praieth ; I am sure his dutie it is , to pray that God would ev●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 true● 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 g●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 judgem●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 h●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 ? 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 j●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 sonne● 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 , thoug● it be not exprest in the text , it may easily bee conceiv●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 autho●ity . But take heed : for if this fa●lt be not amended , Justice may seize upon them that are guilty God knows how soone : and the Kings Iudgement that God hath given him , may pull out their stings , that can imploy their tongues in nothing but to wound him , and his government . 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 m●ch , for he proclaims him blessed that hath his quiver full of them , hee shall not be ashamed when he meets his enemy in the gate , Psal. 112. But when I find it Fillio Regis , the Kings son , I think David made a difference , and 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 pray● designed by God ; therefore David had reason to hope , that God would give him a spirit of government . And it was so ; for God gave him plenty of wisdome , and store of justice , 2 King. 1. The Sonne with which God hath blessed our King , and us , as natus h●ri , borne heire ; 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 ●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 j●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 be● 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 King● 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 ●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 execu●e those judgements that God hath given him . Therefore the lighting up of this Candle in the heart of the K●ng , the light of Iustice and Iudgement , is a marvellous blessing , and God himselfe accounts it so ; and it appears . First , because am●ng the many and great threatnings , that he thunders out against rebellious people ; this is one , that he will take from ●h●m the light of a Candle , I●r . 25 he wil not leave them so much light : and it was so ; for Gods judgement departed away from the King , the King lost the Kingdome , and the people were lead● 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 profe●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 li●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 n●t a fence for this Light of Iustice aga●nst the winds of temptation that bluster about it . Therefore our o●d English Translation reade that place in the Psalme happily . I have provided ( saith that Translat●on ) not only a light , but a Lanthorn for mine Annointed , to carry this Lig●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 Lan●horne defend the light , all the light of Iustice and Iudgement will out . And this Lanthorne is so hard to make , ●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 , bo●h for himselfe , & for his Son , da Domine , Give Lord , not the light of thy judgement , and just●ce only : but give the Lan●horne too for thine Annoyn●ed , ●hat he may be able with honour to carry thorow ●his Light of Iustice , and Iudgement before his people . And let me tell you one thing more , that filius regis , the Kings Son here , is not only a fit object of his Fa●hers prayers , 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 o● the Kingdome ; his Fa●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 h●s judgements to the King , and his righteousnesse to the King● son . I an● where ever there is want for a Kings Son to succ●ed , & inherit his Fa●her , surely it is a mark , that God is somewhat angry with a people : For i● God doe not sometime divert the judgment● , & sometime lessen hem , when ther is not a Son to succeed , ●hat judgement u●ually is a Fore-runner of sorrows : of sorrowes so●etimes that men can nei●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 v●ry foundation of a State , whether it will please God to give ●hem an issue , or not an issue ; I suppose none can tell , but God himselfe . There●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 se●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 m●re wisdome , then for the joyning of Go●s judgement to morrall justice : for that will ever be the setling of the Kings ●hrone , and the honour and safetie of the King himselfe . This day , is the day of the Ki●gs crowning ; many years may it ●it fast on his head , and crowne all his dayes ●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 T●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 ●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 ●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 heth●r to preach a kind of Gospel to you , even glad tydings● that God in the mercies of Christ ( whose the Gospel is ) ha●h given you a wife , and just , and religious King ; 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 ( ●or that he hath done enough already ) but to master the grea● difficulties of his time at home , and abroad ; ●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 , whe●h●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 he●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 s●ns when ●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 L●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 ●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 judgement● ; that is , as neare the uprightnesse of Gods judgements as may be , even such as may preserve Religion int●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 , bo●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 .