Dieu ET MON DROIT    

A COMMEMORATION OF King Charles His INAUGURATION.  
OR, A SERMON PREACHED AT Paul's cross  
By WILLIAM LAUD then Bishop of London, late Archbishop of Canterbury, beheaded on Tower-hill on Friday the 10. of Jan. 1644.  
Printed according to Order.  
LONDON, Printed by M. B. 1645.   

A COMMEMORATION OF KING CHARLES HIS inauguration.  PSAL. 72.1. 
Give the King thy judgements O God,  
And thy righteousness unto the King's Son.  
THe psalms of David, and his Heart never went sweeter. The Title of the Psalm doth not only tell us that: but it tells 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 than Solomon is here. A greater than Solomon: who is that? Who? why it is Christ. Solomon was the type and shadow (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, Justine, Tertullian, Origen, Athenasius, and the rest are clear: and upon very good ground: for there are many things in this psalm, that cannot be applied to Solomon, and no Type is bound to represent in all: and there are some typical Propositions, as one observeth upon Deut. 18. that are appliable to the Type, or to the Antitype alone. There are many things in this psalm, that are not appliable to Solomon. But some are, & none more than the words of the Text. For these words can as hardly be applied to Christ, as that after to Solomon. Now that that agreed to Types before Christ's coming, agrees to all that are like Christ after his coming. Therefore this is appliable to all godly, religious Kings: For all have direction from, and share in the prayer of Solomon,  
These words that begin the psalm, I shall take in that sense as applied to the Type, to Solomon, and in him to all religious Kings. Which so to Solomon, that I am heartily glad to find Christ, so full in the psalm, so near the King.  
First, I am glad to find him so full in the psalm, because that is a confutation of all ●udaisme● for they received the psalms as well as we: and here in this psalm, there are many things that they cannot fasten upon Solomon, or any other but Christ. So clear is that, that Tertullian hath observed long since against them The Jews (saith he) scorn 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 near to them. So near and close, not only as they stand mixed in the psalm, but far more close by the P●ayer of David, and by the blessings that follow in the psalm upon the Prayer, B●essings, not upon David and Solomon only, but upon the Father and the Son in any kingdom, where the Father with a true religious heart embraceth Christ, and will teach his son to follow his steps: for then, and there, God will give plenty of judgement to the King, and a full measure of righteousness to the King's Son.  
My Text then, as it is appliable to David, and Solomon, (for so I shall follow it, here) is the Prayer of David to God for himself first, 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 psalm; namely.  
Here is judgement for the people, and that according to right, at verse. 2.  
Then here is defence for the poor, I and for their very Children too, vers. 4.  
Then after this here is peace, peace upon all, abundance of peace at verse. 3.  
Then here is the punishme●t, and that as rightly settled as may be; upon the wrong doer, vers. 4.  
And all these come together, that righteous men may flourish, at verse. 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 judgement to the King, and his righteousness to the King's son.  
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 righteousness to the King's son: for all other inferior circumstances fall into one of these. I will begin at the first. Give the King thy judgements O God. My text I told you is a Prayer; and I have made choice of a praying text. The Age is so bad, they will not endure a good King to be commended for danger of flattery, I hope I shall offend none by praying for the King.  
The text is a Prayer, and quis ora, who it is that prays, is the first circumstance that appears 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 David's honour: for there was never any King so often found at his prayers as David was; seven times a day will I praise thee, psalm 119. This was David's promise, and for aught we know it was David's performance too. And thorough all the book of his psalms (that devout part of Scripture) all his praises go mixed with prayer: so he prayed very oft. And certainly, there is nothing more necessary for any King, than 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 keep his accounts even, God would be pleased to be merciful, and take Christ into the reckoning.  
2. Of all men (could greatness let them feel their wants) none have such burdens on their shoulders, as Kings have; therefore prayer is necessary for them, that they may call as oft upon God, as he calls oft upon them that are weary and heavy laden to refresh them, 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 work off, and repel; and such troubles there are, when there is no shelter, or help 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 be 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 himself saved. So than David is at this necessary work, he is at prayer.  
Ay, but for whom is it that David pra●es?  
Surely, diev●s ancient, and modern Divines, think that in this place the King, and the King's son stand but for one person, the person of Solomon under two different relations, the King, and the King's son; and that there is an Emphasis added by the Repetition. And they think too that David penned this Psalm when he was dying, when he resigned his crown to Solomon, and delivered the sceptre into his hand; which the Jesuit Lorinus tells us (and he is very exact) that it was just four years: (surely I think he fails of his reckoning) before David's death, when he made this prayer for Solomon. And he avoucheth Jerome to be his Author: but it is not so; the Jesuite in this, as in divers greater business is too bold: Indeed Jerome saith that Dav●d lived after Solomon was crowned aliquot annus, some years; 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 psalm.  

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 psalm that ever David made, as some collect out of the last verse, yet that supposed will not prove that he made this psalm after he had crowned Solomon King: for before Solomon was crowned David was little less than bedrid, 1 King. 1. at which time it is out of question that David prayed, therefore he did not then compose this Psal●e. Therefore I shall take liberty to dissent from this opinion, with all submission to better judgements; but especially to the Church.   
Me thinks it was not so near night with the Prophet when he penned this psalm. I rather think that David made it when himself was King, and his purpose was firmly set that Solomon should succeed him, for so he had sworn, 1 King. 3. And I think this prayer here in the beginning of the Psalm was made first by David for himself, and then for Solomon after. And since this opinion maintains nothing contrary to the analogy of faith, nothing that hinders the context, nothing that crosses any determination of the Church: nay since there is in it more piety to God, more duty to himself, more instruction to his Son, and more good example to other Kings, that the prayer begin at himself: I will take the prayer as I find it in the very words of the psalm, to be a prayer, first for David, and then for his Son, and so proceed.  
Well then, David's prayer here, is first for himself, (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 himself: that a superior hand, even God's hand would set, and keep him right, whom so many inferior hands labour to set awry.  
Ay, but what need the King to pray for himself? 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 perform 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 himself, and his son; yet for all that you shall find David at his prayers for himself 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 prays not heartily for the King; because that is not the King's good only, but the people's way to lead a life in godliness and honesty, 1 Tim. 5. Therefore, that man that makes no conscience of praying for the King, let him pretend what he can, he must be presumed to have as little care of all godliness and honesty.  
ay, but though the King ought to have the prayers of his people; yet in the performance of their duty, I read not of any dispensation the King hath to neglect his own, not to pray for himself. If he be a King like David, he must be a King at his prayers too, especially in those great things that concern the King, that concern the kingdom, that concern his Son, and his succession to his kingdom; there he of necessity must pray for himself.  
He may joy in his people's prayers there, but he must pray for himself too.  
And God be ever blessed for it, you have a King that is daily at his prayers, both for himself, and for you: yet here, I pray take this along with you; that as it is the people's duty to pray for their King, and that takes not off the King to pray for himself. So on the contrary side, the King's religious care in praying for himself 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 himself, and the people for the King, God will not refuse their prayers.  
And the prayer granted, though it fall first upon the head of the King (as good reason it should) yet it becomes as Aaron's oil, 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 piety of this nation in the performing this duty, of which both here, and in all places they are met this day to make public proof. For the person that keeps close to this duty, among many others, he shall be sure of this one great blessing, he cannot fall into the opposite sin of murmuring against the King. David the King in the text, he had faithful 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 King's Son did to Shimei, 2 King. 2. remember that, and if the memory of his punishment would affright other men from running into this blasphemous iniquity, all would soon be well.  
We are to consider in the next place to whom it is here that the Prophet prays, and that is expressed, A deo, Give the King thy judgements O God.  
Do thou give. And as this is all men's duty; so it it is the duty of the King too among the rest to go in prayer to God, and to God alone. Therefore 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 essential a part of divine worship.  
And you have g●eat cause again to bless & magnify God, for a King, so constant in religion, so devout in prayer, so direct in his devotion to God alone; as he hath ever showed himself to be; and God for his mercy sake ever hold him there. And indeed to whom should he, or any of you go in prayer, but to God? for none can give but he; nor none can bless, or preserve that that is given, but he. If the King look to have his Throne established to himself, or his Son after him, he must go to God for the settling of it, or else it will shake then when he thinks it surest. And since God hath proclaimed it himself, 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 reign. 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 judgement.  
It is indeed for all that a kingdom is, but principally for judgement.  
First, because under God, that is the establishing of the King's Throne, Prov. 25  
Secondly, because that is one of the King's main virtues, 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 kingdom, justice is rightly styled, the supporter of the commonwealth.  
I will not fill your ears with curiosities, nor trouble you with disputes, wherein this judgement desired for the King, and this justice and righteousness for the King's Son differ one from another. I know they differ in school learning, judgement standing usually for the habit; and justice for the sentence, or execution accordingly. But here Rufinus, and Austin, and other Divines, tell me that judgement and righteousness 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 virtue. Here is the virtue 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 prays here not for one virtue for himself, and another for his son; but for one, and the same virtue for both. For the son had as much need of this virtue as the Father, the one being a King, and the other to be one; they both needed this great comprising kingly virtue, without which there can be no religious peaceable government over a people. So justice and judgement in this place (as usually when they attend the King) contain the virtue itself; and the power that brings this virtue 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 virtues, as far as they serve to strengthen, or direct and keep 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 turn to sourness. And if judgement, and execution follow not upon the sentence of justice, the King's hand must needs shake into remissness. And one of these, sourness will make judgement itself, or the pretext of it a scourge ●or the people. And the other, remissness, will make the people a worse scourge to themselves, for want of discipline to keep them in order: For of all scourges, there is none answerable to the unruliness of the people.  
Now this virtue as large as it is, when it f●ls the heart of the King, it is called another heart; it puts on other dimensions: for it furnisheth the King's breast with all rectitude, and prudence; and rectitude is the being, and prudence the moderation, and guide of all justice: for so without respect of persons it belongs to the wise, and prudent, Prov. 25.  
Nay further, though this virtue be so large, yet the heart of the King is so capacious, that justice and judgement cannot fill it, if it stand si●gle: therefore David prayeth not for judgement single; but in the plural number: Give thy judgements.  
And there is great reason, that he should pray so: for justice continuing, one and the same virtue, 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 himself, and his people have use of. This David found in his own heart; therefore he prays for all.  
And this pray we always for the King for all judgement for the King. So give Lord.  
And here it is fit for you a little to take a view of your own happiness, and to bless God for it: for you live under a King that keeps his laws in his life: A King that lives so, as if he were a Law himself, and so needed none. A King that plants his judges 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 own prayers, or yours, or both, or neither; but that God is pleased to show his mercy, and glory upon him to you: certain it is, that God hath given him a very large heat, and filled it to the brim with justice, and judgement.  
Take heed, I heartily beg it of you. I say it again, take heed I heartily beg it of you, that no sin of unthankfulness, no base detracting murmuring sin, possess your souls, or whet your tongues, or sour your breasts against the Lord, & against his anointed: but remember in that these two things.  

First, remember, that it is as easy for God to take away any blessing (even the great blessing of a good King) as to give it, remember that.  
And secondly, remember, that unthankfulness to God for so gracious a King, is the very ready way to do it, remember that too: and therefore look to these things in time.   
Ay, but what then, hath a King enough, when God hath given him justice, and judgement? May his prayers then cease for himself, 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 prayeth; I am sure his duty it is, to pray that God would ev●r please to continue, and increase the righteousness, and judgement he hath given to him. Nor can I think, but that David was very oft at this prayer too: for he saith, Psal. 99 The King's power loveth judgement. And it is more than probable, that that he loved, he would pray for; he prayed to have it, and to increase it. And he that prays so oft, psal. 119. I say so oft that God would keep him in the way of his commandments, 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 laws, divine, and human.  
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 pass over the lower valleys with less noise, 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 he hath given them most: and doubtless he that hath most, hath need to pray: for the greater the King is, he must most be presumed to be careful of this duty, that he prays to God more than once, and more than 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 policy, and the Professors may flatter themselves too hot in it. They may think that any course of justice, that any Standard may serve to govern a kingdom without any eye at all to heaven, without any respect to God's judgements; without principally aiming 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 himself, and then most when he would be wise: For certainly, there can be no kingdom rightly constituted, further than God himself comes in, in laying the foundation of it in true● impartial judgement. When the foundation of a kingdom is perfectly laid (which is a blessing seldom perfect in all things in any kingdom whatsoever, yet) no kingdom can continue upon such a foundation, longer than it stands upright on it. If it sway on either side; if it fall not presently, it grows weaker still, the more it leans away from justice and judgement which is God's.  
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 himself sufficient by his own virtue against the difficulties of a kingdom, by his own justice, and wisdom, and integrity: he will find by his loss, as Nebuchadnezar in his g●eatest greatness, Dnn. 4. that he and all his virtue cannot long keep up, no not a settled 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, he knew was able to hold up the kingdom. 
Give the King thy judgements O God.  And what did David with them, when he had them?  
What; he resolved to make them the very rule of his government, and he did so: for  
First for himself, he tells us in Psal. 119. Thy judgem●nts have I laid before me. There he make them his own rule. Then he prays over his Son Solomon. O Lord give here to Solomon my son a perfect heart, that h●e may keep thy commandments, that they might rule his Son. Well then Thy judgements.  
But is not all justice, and judgement Gods? Yes, out of doubt; In general justice and judgement are from him. Therefore it is a great advantage to people in any kingdom, even among Infidels, to have the kingdom administered by justice, and judgement. But yet to make a kingdom perfect, and entire, to have the judgement Gods, and the kingdom firm; then there must these grains be put into the balance.  
First, it must be justice, not only given, but guided all along by God, and Grace. If this be not, judgement cannot remain firm in any man, or any King. Now as it holds it works, for work it cannot beyond the strength it hath: therefore if God's spirit assist it not, it may faint, and fail just there, and then when on the sudden it may shake a kingdom.  
Secondly, it must be judgement that is always Gods; and it must distribute rewards and punishments, as God commands. If justice, and judgement role this eye aside, though it may continue for aught may appear to others, and themselves, yet they begin to look squint, and in part leave God. Therefore if any pretended cunning way of justice and judgement so called, shall debase, and sink the honour of God, and the sincerity of Religion. If any municipal law be made in any kingdom to strengthen such designs, as are injurious to God, and his worship; there must, there will come a failing upon all such kingdoms, wheresoever they are; and than it will appear, (though perhaps too late) that the judgements of their King were not God's judgements.  
Thirdly, it must be judgement, that (as much as human infirmity can bear) must be free from taint, both within, and without; within at the heart of the King, and his judges under him; and without, from all possession in the ear, and from all corruption in the hand. If this be not, justice which should only be blind to see no persons, becomes so blind, that it can see no truth; and justice that is so blind cannot be Gods. Therefore if the justice and judgement of a kingdom cut up its own 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 all Kings to pray to God; and to him alone for judgement: For no King can master the sceptre well, but by justice and judgement. And you see it cannot be done by any kind of judgement neither; but that that is God's judgement in the upright integrity of it: And than who can give God's judgements but God himself? who is as he is called, isaiah 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 merely in scorn. What! is it come to that? doth thou think that thou canst give justice and judgement to thyself? No, thou canst not: for no man can give himself that that he hath not; and that that he hath already, he needs not. This our Prophet tells us plainly: for though the King love judgement, yet it is God that prepares Equity, and righteousness in Jacob: O blessed are all they that wait for him. For if they wait, he will give, and that no less than judgement, 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 he was thankful 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 than you see two Kings at once; a greater, and a lesser King, God and the King. And though we cannot see God, as we see the King; yet when we see majesty humbled, and in the posture of a Supplicant, we cannot in a sort but see that infinite, unspeakable majesty of that God, whom even Kings adore, and are made far 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 immediately upon the finishing of the Temple. And how do you find Solomon there? just at his father's work; he was there at his prayers upon his knees, saith the text, 1 King. 8. upon his knees: whereas now many mean, unworthy men, are loath to bow their knees, or stoop 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 duty: but he that prayeth relies upon the mercy, and goodness of the Giver. And this is the way that David comes to God, both for himself, and for his Son.  
And I pray mark it, David here, the great example of a praying King, he saith not retribua domine, Lord repay me for the pains of my government; for my service of the people, or for my worship to thyself; there is none of this; but da domine, Give Lord, that thou art able to do by thy power, that thou art ready to do by thy goodness. O Lord let not mine, or my people's unworthiness 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 David's way, and it was prevalent.  
And out of question be he King, or Subject, he that asks no more at God's hands, then either of both, asks and shall have too little. But God gives much to humble suitors, judgements, and his judgements. And neither the Prophet did ask, nor God did give the earnest and pledge of this judgement only, but judgement itself 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, he cannot distribute it to the people, v. 2. And if judgement be not distributed to the people, there will be no peace vers. 3. And where the people do not receive judgement from the King, 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 judgements to the King, and his righteousness to the King's sonne●  
I have now done with the first general part of the text: and it is time to descend from the King to his Son, the second part of the father's Prayer.  
And thy righteousness to the King's son, give Lord.  
Where first, thoug● it be not expressed in the text, it may easily be conceiv●d, that such a King as David prayed for a Son, before he prayed for righteousness 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 be made, but he prayed for him. I and therefore too, when God had given him Solomon, he calls him not bare his son, but his only son, Chro. 29. And no marvel; since he was that son, that God himself appointed to succeed in the kingdom for David, 1 Chron. 28. and such a son is always worth the praying for.  
Well, but what then? when God had given David Solomon: when God hath given any other King a son, as he hath given our gracious King (God's name be ever blessed) what then, is the King's prayers then, or the peoples at an end?  
No, nothing less; nay, there is more need a great deal both, for the King, and for the people to go on in their prayers, as David did; that the same God that hath given his judgements to the King, will proceed, and Give his righteousness to the King's son. For it is a greater blessing to the King, when God gives his righteousness to his son, than 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 father's Religion, as well as the right of his Crown: if he follow not his father's devotion, and pray for justice, and judgement to be given him, as well as other temporary 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 father's Crown, and the mother's joy, Prov. 10 And then the blessing of a son is a blessing indeed. David saw this, therefore he continued his prayers. And it is more than fit for other Kings to do so too. Thy judgements Lord give the King, and thy righteousness to the King's son.  
And for the people, they have great need, not only to say Amen to the prayers of the King; but to repeat the prayer, and with fervency to drive it in at the ears of God, that so their children after them may be as happy under the son, as they themselves were under the Father, while God gives both the Father, and the Son zeal to his truth, and judgement over his people.  
And here I should take occasion to tell you of the care, and devotion of our David in his days, and of his prayers, both for himself, & his Son; but that the age is so bad, that they will not believe that he 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 soon: and the King's judgement that God hath given him, may pull out their stings, that can employ their tongues in nothing but to wound him, and his government.  
Well, these must not divert me, or any good subject from praying for the King, and the King's Son. The King's 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 psalm. Some tell me this name imports at large, the King, and his posterity; sons or daughters, not distinct. And I confess the least is God's great blessing upon a people. For the wise Historian tells us, that Plena, &c. The King's house full of them, is the King's security; and the kingdoms too: and our Prophet proclaims as m●ch, for he proclaims him blessed that hath his quiver full of them, he shall not be ashamed when he meets his enemy in the gate, Psal. 112. But when I find it Fillio Regis, the King's son, I think David made a difference, and had a special eye upon Solomon, that God had given him to succeed after him, 1 Chron. 28. Well then, be it to the King's Son.  
Why! but than is it but to one? out of doubt where there is but one, there can be no question: but when there is more sons than one, as David had (and other Kings may have) there the King's son in the text, stands for that son, that in the course of the kingdom, is to inherit, and to be King after him.  
Not that prayer is not necessary, or not to be made for God's blessings upon them all. But because in the course of time the stern is to be held by that hand, therefore the prayer is most necessary to fill that hand with justice, and judgement of the King's son, and to season the King's 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 himself 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 wisdom, and store of justice, 2 King. 1.  
The son with which God hath blessed our King, and us, as natus h●ri, borne heir; and I hope designed and marked out by God for long life, and happiness. 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 happiness to have a son to pray for.  
For ●irst, there is scarce such another exercise of a King's piety, as to pray for his son.  
Secondly, there is scarcely such another motive to make the King careful of his son's education, as this prayer is. For the more David prayed to God, for God's justice and judgement, to descend upon his son, the more he seemed to see what a want it was for the son of a King to want j●stice and judgement, and the more he sees what this want is, the more undoubtedly must he endeavour by prayer to God, and his own endeavour to look to it, for the virtuous education of his Son. For it is impossible almost, that he that prays to God to give; should not also endeavour that it may be given. For when we ourselves pray for any thing, that prayer if it be such as it ought, sets an edge on our endeavours: because in a manner it assures us, that God will give what we ask, if we endeavour by God's grace, as we ask.  
And for our own particular, I doubt not but we shall see God's grace plentifully given to the King's Son, after his pious father's careful successful endeavour in his education. That his heart may be full of justice, and his hand of judgement, against the time come, that the judiciary power must descend upon him.  
And if you mark it here, the blessing that David desires for the King's Son, is the very self same that he asks for himself, righteousness, that is, justice, and judgement. And there is great reason for it: for this virtue is as necessary for the Son, as for the Father. The same Crown being to be worn by both. The same sceptre to be wielded by both. The same people to be governed by both. The same Laws to be maintained by both. Therefore the same virtue is necessary for both  
And the copulative in the text, And thy righteousness for the King's son, joins David and Solomon; the Father and the Son in one prayer, for one blessing.  
And this example of David's 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 God's hand, for his Son long life, an enlarged kingdom, heaps of wealth, (though that be very necessary) but the grace of judgement, and righteousness, that so he may be able to go thorough with the office of a King, that is David's prayer. And other blessings come within the adijcientur, Mat. 6. they shall be cast into the lap of the King, if he first seek the kingdom of God, in the administration of justice, and judgement to the people. For Kings are ordained of God for the good of the people. And this David understood well: for himself acknowledgeth it, psal. 78. that God therefore made him King, that he might feed Jacob 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 faithful 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 seek God's honour, and glory; and than study to preserve the people committed to his charge, to preserve them, which cannot possible be without justice, and judgement. For as Austin proves at large, there is no bond of unity, 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 justice, prov. 28. But how ever, the more are you bound to God Almighty, that hath given you a King so full of justice, and judgement, 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 King's Son may learn, when he is exampled by such a Father. For we find when Solomon came to years, and wore the Crown, he 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 wisdom; but for that wisdom that might enable him to govern the people. And indeed all the wisdom of a King, especially to direct justice and judgement, is the very ready way to all Kingly wisdom: Therefore David's prayer went up first for justice: because without that there is no wisdom.  
There may be wiliness if you will to resemble wisdom: but there was never any wise King that was not just. And that policy will be found weak in the end, that persuades any King against justice and judgement.  
And as before, it was not judgement alone, that David desired for himself, but it must be Tuam, thy judgements. So righteousness alone doth not content him for his Son, but it must be Tuam too, Thy righteousness.  
And indeed moral justice alone cannot possible be enough for a Christian King. Religious & pious justice must come in too. He must take care for the souls, as well 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 godliness too. He must so give the people their own, that is justice; as that he command the people to give God his own; that is, justice with Religion, And there is no King, nor no King's Son can possibly do this, unless God give them the spirit of judgement, and justice. God must first give it the King, before the King give it the people.  
And it is, Give Lord: For as Moral justice 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 King's 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 justice, and truth in the inward parts, psa. 51 For then they cannot but practise what they love, I, and then that justice which is within at the heart, is vera tua, truly God's righteousness: and for this justice, and judgement, I shall therefore continue David's prayer, and go on, Give Lord thy judgement to the King● and thy righteousness to the King's son. For if God do not give, it is not possible for justice, and judgement, any other way to descend into the heart of the King, and the King's Son.  
None but God can see to drop justice and judgement, into the deep heart of the King, none but only pater luminae, the Father of Lights, that stand over, and sees how to do it.  
And yet I must tell you here, that while he prays for God's justice, and judgement for himself, and his Son, it must be understood with a great deal of difference, and that in two respects.  
First, because God's judgement as it is in ●od, is substantial. It is so in God, as it is his essence himself. This way no King is capable of God's justice, because it is his essence. But justice 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 justice, because they can neither have it, nor keep it without him.  
Secondly, because justice 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 clear that no entangled cause can cloud it, no corner sin can avoid it. And this way again no King is capable of God's Light, because that is a thing incommunicable, as his substance as essential as he. But justice 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 material substance, and so darkened 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 do justice; or that he should discern 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 justice and judgement, is a marvellous blessing, and God himself accounts it so; and it appears.  
First, because am●ng the many and great threatenings, that he thunders out against rebellious people; this is one, that he will take from ●h●m the light of a Candle, I●r. 25 he will not leave them so much light: and it was so; for God's judgement departed away from the King, the King lost the kingdom, and the people were lead● away in darkness 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 than 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 but Lucerna, but a Candle li●hted at that great light, the lamp of God. And being but a Candle light, it is easily blown out, if God keep not his Light about the King to renew it; and if God provide n●t a fence for this Light of justice aga●nst the winds of temptation that bluster about it. Therefore our o●d English Translation read that place in the psalm happily. I have provided (saith that Translat●on) not only a light, but a lantern for mine anointed, to carry this Lig●t. And this improves the blessing a great deal further: for there is no carrying of this Light without the lantern of God's 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 justice and judgement will out. And this lantern is so hard to make, ●hat God himself must ordain it, or else the King cannot have it: for who can fence, and keep in God's blessings, but himself? Therefore David here went very right in his prayer, marvelous right, bo●h for himself, & 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 thorough ●his Light of justice, and judgement before his people.  
And let me tell you one thing more, that filius regis, the King's Son here, is not only a fit object of his Fa●hers prayers, but of yours too, for the people's prayers, as well as the Kings: for filius regis, is filius regni too, the Son of the King, is the Son o● the kingdom; his Fa●hers Son by nature, but the kingdom's Son by right; all the subjects having equal interest in the justice and judgement of the King's Son. Therefore while David prays, pray you also, that God would give h●s judgements to the King, and his righteousness to the King● son.  
I an● where ever there is want for a King's Son to succ●ed, & inherit his Fa●her, surely it is a mark, that God is somewhat angry with a people: For i● God do not sometime divert the judgment●, & sometime lessen 'em, when there is not a Son to succeed, ●hat judgement u●ually is a forerunner of sorrows: of sorrows 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 greatness 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 himself.  
There●ore still let the prayer be expressed in what person it will, let it be made by the King, or by the people, or by both: all shall go well, so we pray, and give thanks heartily for the King, and the King's Son. I must bteake off the rest.  
Thus you have se●ne David, praying for himself, and his Son. That it is an excellent thing to find a King at his prayers: that his prayers cannot better begin, then for himself, nor better proceed then for his Son; nor be piously made to any but God, nor for a more necessary kingly virtue, than justice, and judgement; nor with m●re wisdom, then for the joining of Go●s judgement to moral justice: for that will ever be the settling of the King's ●hrone, and the honour and safety of the King himself.  
This day, is the day of the Ki●gs crowning; many years may it ●it fast on his head, and crown all his days ●horow with justice, and judgement; and this solemnity in observing with prayer and devotion to God, the innitiall days of the Crowns of Kings, is old, as well as any other; for T●rtullian tells us, that it was a practice long before his time. Ay, and even they which serve no true God, Infidels themselves were upon such days as this at their vows, and prayers to such gods as ●hey had for the happiness, and safety of their Princes; and I hope we shall never fall short of Infidels in our prayers to God, for the security and happiness 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 righteousness to the King's 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 praises, 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 virtues in patience within himself, and clemency towards his people. A King made by God (for so I hope) not only to bear (●or that he hath done enough already) but to master the grea● difficulties of his time at home, and abroad; ●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 compass of this year God hath crowned him again with a Son, a crown far more precious, than the Gold of Ophir. For since children are in nature the crown of their parents rejoicing, what joy must this needs be, both to the King, and to the people, who have an interest, though not alike in the King's Son: In the King's Son; and he a Son given by God after some years expectation: and he a Son given after so great a loss of a Son in the former year; and he a Son after so many fears that this blessing could not, or not so soon come upon us? So here are two great blessings that God hath given you at once, the King, and the King's Son; the tree, and the fruit; the King to be a blessing to you, and the King's 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 believe it or no. There are no subjects in any State (I speak what I know) whatsoever Christian, or other, that live in that plenty, at that ease, with those liberties, and immunities that you do. There is no nation under heaven so happy, if it did but know, and understand its own happiness. To these, nay far 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 return you make to God and the King, for these blessings. Let not the sins of the time, murmuring, and disobedience possess 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 yourselves to praise God, and to bless his name, and to give him thanks for his goodness. And pray to him that he would still preserve the King, and that his loving kindness may embrace the King's Son. That so no cloud no confused darkness may be spread over this kingdom, that no cloud arising from your ingratitude to God may obscure the King; nor no eclipse caused by popular Lunacle may befall the King's Son. For in this the Kng, and the King's Son are like the sun in the firmament, seldom 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 poisoned tail of that great red Dragon, the devil.  
In the multitude of people is the King's honour, Prov. 14. But in the loyalty and love of the people is the King's safety; and in the King's justice, and judgement is the happiness of his people; and the ready way to make a King joy in justice, and judgement over his people, is for people to show their loving obedience to the King. And since none of us can tell how, or what to do 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 will 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 God's judgement●; that is, as near the uprightness of God's judgements as may be, even such as may preserve Religion int●re, as well as equity. 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 King's Son, he will at last double this blessing upon us, and make the Queen a fruitful Mother of more happy Children. That to this royal Prince, he would give many happy days, and a large portion of his mercy, that the King, and his Son, and the joyful Mother that bare him, may rest in the midst of God's blessings, bo●h spiritual, and temporal, that we may be in the midst of God's blessings, and the Kings, till the King's 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 righteousness to the King's Son, even so Amen Lord Jesus, and do it. To whom with the Father, and the Holy Spirit, three Persons, but one everliving God, be ascribed all Might, majesty, and Dominion, this day, & for ever, Amen.  
FINIS.