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 praâ—es Surely dievâ—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 Davâ—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 bâ—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 Psalâ—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 afâ—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
that the King daily praieth I am sure his dutie it is to pray that God would evâ—r please to continue and increase the righteousnesse and judgement hee hath given to him Nor can I thinke but that David was very oft at this prayer too for he saith Psal. 99. The Kings power loveth judgement And it is more then probable that that he loved he would pray for hee prayed to have it and to increase it And he that prayes so oft psal. 119. I say so oft that God would keepe him in the way of his Commandements and cause him to make much of his Law he must of necessity be presumed to pray for justice and judgement which is the vigour of all Lawes divine and humane And Kings have great need oft to pray for this grace and for the continuance and increase of it too For Kings stand high that is true but the higher they stand the more they are exposed to tempests and wind-shakings that passe over the lower vallies with lesse noyse and danger And Kings are great That is true too but the greater they are the stiffer are the blasts of all temptations on them to batter at least to shake justice and judgement Therefore they have need of God still when hee hath given them most and doubtlesse hee that hath most hath need to pray for the greater the King is hee must most be presumed to be carefull of this dutie that he prayes to God more then once and more then others Neither is this prayer for strengthening and increasing of judgement only David goes further yet it is not Give the King judgements O God But give the King thy judgements For none but thine O Lord will serve the King nor none but thine will long preserve the people I know worldly policie and the Professors may flatter themselves too hot in it They may think that any course of justice that any Standard may serve to governe a kingdom without any eye at all to heaven without any respect to Gods judgements without principally ayming at the judgement that is given and executed by the Lord as it is 2 Chron. 29. They may think this and more but let no man deceive himselfe and then most when hee would be wise For certainly there can be no kingdome rightly constituted further then God himselfe comes in in laying the foundation of it in trueâ— impartiall judgement When the foundation of a kingdome is perfectly laid which is a blessing seldome perfect in all things in any kingdom whatsoever yet no kingdome can continue upon such a foundation longer then it stands upright on it If it sway on either side if it fall not presently it growes weaker still the more it leans away from justice and judgement which is Gods And as it is with kingdoms in their foundation and superstructure so it is with Kings too that are to manage and dispose them for if any King think himselfe sufficient by his owne vertue against the difficulties of a kingdom by his owne justice and wisdome and integritie he will find by his losse as Nebuchadnezar in his gâ—eatest greatnesse Dnn. 4. that he and all his vertue cannot long keep up no not a setled King Therefore David was wise as well as religious that he went to God for his judgements without which he nor his Son after him hee knew was able to hold up the kingdome Give the King thy judgements O God And what did David with them when he had them What hee resolved to make them the very rule of his government and he did so for First for himselfe he tels us in Psal. 119. Thy judgemâ—nts have I laid before me There he make them his own rule Then he prayes over his Son Solomon O Lord give here to Solomon my sonne a perfect heart that hâ—e may keepe thy commandements that they might rule his Son Well then Thy judgements But is not all justice and judgement Gods Yes out of doubt In generall justice and judgement are from him Therefore it is a great advantage to people in any kingdome even among Infidels to have the kingdome administred by justice and judgement But yet to make a kingdome perfect and entire to have the judgement Gods and the kingdome firme then there must these graines be put into the ballance First it must be justice not only given but guided all along by God and Grace If this be not judgement cannot remaine firme in any man or any King Now as it holds it works for worke it cannot beyond the strength it hath therefore if Gods spirit assist it not it may faint and faile just there and then when on the sudden it may shake a kingdome Secondly it must be judgement that is alway Gods and it must distribute rewards and punishments as God commands If justice and judgement role this eye aside though it may continue for ought may appeare to others and themselves yet they begin to looke squint and in part leave God Therefore if any pretented cunning way of justice and judgement so called shall debase and sinck the honour of God and the sincerity of Religion If any Municipall law be made in any kingdome to strengthen such designes as are injurious to God and his worship there must ther will come a failing upon all such kingdomes wheresoever they are and then it will appeare though perhaps too late that the judgements of their King were not Gods judgements Thirdly it must be judgement that as much as humane infirmitie can beare must be free from taint both within and without within at the heart of the King and his Iudges under him and without from all possession in the eare and from all corruption in the hand If this be not Iustice which should only be blind to see no persons becoms so blind that it can see no truth and Iustice that is so blind cannot be Gods Therefore if the justice and judgement of a kingdome cut up its owne foundation can any man think it can build safely wisely upon it for the State it cannot be And this Thine in the text for I must hasten Thy judgements It is so full a circumstance I cannot leave it yet For by it you may see how necessary it was then for David and how requisite it is now for al Kings to pray to God and to him alone for judgement For no King can master the Scepter well but by justice and judgement And you see it cannot be done by any kind of judgement neither but that that is Gods judgement in the upright integritie of it And then who can give Gods judgements but God himselfe who is as he is called Isay 30. The God and the God of judgement surely none can have it but he in perfection nor none can give it to others to make them perfect but he Therefore Austin asks the question but meerly in scorne What! is it come to that doth thou thinke that thou canst give justice and judgement to thy selfe
No thou canst not for no man can give himselfe that that he hath not and that that he hath already he needs not This our Prophet tels us plainly for though the King love judgement yet it is God that prepares Equity and Righteousnesse in Iacob O blessed are all they that waite for him For if they waite he will give and that no lesse then Iudgement his judgements to the King One circumstance behind yet is that the words are properly a prayer in th most native sense of prayer Not a thanksgiving only that God had given him his judgements For though God had given David his judgements and hee was thankfull for such a gift as this yet thinks here is not his proper work but humiliation and supplication And it is an excellent thing to see a King at his prayers for then you see two Kings at once a greater and a lesser King God and the King And though wee cannot see God as we see the King yet when wee see Majestie humbled and in the posture of a Supplicant we cannot in a sort but see that infinite unspeakable Majestie of that God whom even Kings adore and are made farre greater by their humblest adoration For when I pray you was Solomon the Son of this King at his greatest glory Surely you shall find him at his greatest then immediatly upon the finishing of the Temple And how doe you find Solomon there just at his Fathers worke he was there at his prayers upon his knees saith the text 1 King 8. upon his knees whereas now many meane unworthy men are loath to bow their knees or stoope in prayer to God Now this prayer was a prayer indeed for prayer is apt to beg not to buy he that pleads desert challengeth reward of dutie but hee that praieth relies upon the mercie and goodnesse of the Giver And this is the way that David comes to God both for himselfe and for his Son And I pray marke it David here the great example of a praying King hee saith not retribua domine Lord repay me for the paines of my government for my service of the people or for my worship to thy selfe there is none of this but da domine Give Lord that thou art able to doe by thy power that thou art ready to doe by thy goodnesse O Lord let not mine or my peoples unworthinesse hinder that Let not their murmuring and disobedience be hard so far as to thee but Lord give the King thy jâ—dgements and then I will execute them to thine honour and their good This was Davids way and it was prevalent And out of question be he King or Subject he that asks no more at Gods hands then either of both asks and shall have too little But God gives much to humble Sutors Iudgements and his judgements And neither the Prophet did ask nor God did give the earnest and pledge of this judgement only but judgement it selfe to the King And certainly the King had need to pray thus And so had the people as great need as the King for if this prayer be not made what assurance have you that God will give and if God will not give the King cannot have and if the King cannot receive justice and judgement hee cannot distribute it to the people v. 2. And if judgement be not distributed to the people there will be no peace vers. 3. And wher the people doe not receive judgement from the King and peace from themselves what are they Nothing but a heap of most infirm miserable creatures which you can never be as long as God gives his Iudgements to the King and his Righteousnesse to the Kings sonneâ— I have now done with the first generall part of the text and it is time to descend from the King to his Son the second part of the Fathers Prayer And thy Righteousnesse to the Kings son give Lord Where first thougâ— it be not exprest in the text it may easily bee conceivâ—d that such a King as David prayed for a Son before he prayed for Righteousnesse to be given him and though David had divers sons before yet in some respect or other they were all to David as no sons therefore there is no question to bee made but he prayed for him I and therefore too when God had given him Solomon hee cals him not bare his son but his only son Chro. 29. And no marvell since he was that son that God himselfe appointed to succeed in the kingdome for David 1 Chron. 28. and such a son is alway worth the praying for Well but what then when God had given David Solomon when God hath given any other King a son as hee hath given our gracious King Gods name be ever blessed what then is the Kings prayers then or the peoples at an end No nothing lesse nay there is more need a great deale both for the King and for the people to goe on in their prayers as David did that the same God that hath given his judgements to the King will proceed and Give his Righteousnesse to the Kings son For it is a greater blessing to the King when God gives his righteousnesse to his son then when he gives him a son For if Solomon succeed not David in his love to the Temple as well as the Throne if he inherit not the truth of his fathers Religion as well as the right of his Crown if he follow not his Fathers devotion and pray for Iustice and Iudgement to be given him as well as other temporarie blessings the very blessings of the Son would end in bitterness and be the discomfort and dishonour of the Father But it is the wise and prudent son that is the Fathers Crown and the Mothers joy Prov. 10 And then the blessing of a son is a blessing indeed David saw this therfore he continued his prayers And it is more then fit for other Kings to doe so too Thy Iudgements Lord give the King and thy Righteousnesse to the Kings son And for the people they have great need not only to say Amen to the prayers of the King but to repeate the prayer and with fervencie to drive it in at the ears of God that so their children after them may bee as happy under the son as they themselves were under the Father while God gives both the Father and the Son zeale to his truth and judgement over his people And here I should take occasion to tell you of the care and devotion of our David in his dayes and of his prayers both for himselfe his Son but that the age is so bad that they will not beleeve that hee is so good beyond them And some for they are but some are so waspishly set to sting that nothing can please their ears unless it sharpen their edge against authoâ—ity But take heed for if this faâ—lt be not amended Justice may seize upon them that are guilty God knows how soone and the Kings Iudgement