to every soul in the day of their conversion because the true understanding of it so far as is absoutely necessary is then given to every soule We have a famous instance in Paul Rom. 7. 9. Who though as a Pharisee he was a great student in the Law and exactly versed in it yet when he was converted then the Commandement came to him namely in the spirituall meaning of it and saith he I was without the Law till that time though he had the body and the letter of the Law yet he had not the spirit and the mind of the Law till then so take that speciall part of the word which concernes governement and is properly called Judgements or Statutes these may be said to be given to Solomon when God gave him a cleare light to understand his will and intent in them So then it is as if David had prayed that God would make the comment upon his own Laws that his Sonne might never wrest them by his owne glosses or expositions Give thy judgements that is ability strength and clearenesse of understanding to apprehend what thy mind is in thy judgements how to discerne betweene good and evill how to distinguish betweene right and wrong true and falfe This is to give judgements Solomons prayer for himselfe which is as it were the counterpane of this doth thus expound Davids prayer for Solomon 1 King 3. When God in Gibeon sends Solomon a blanke from Heaven and bids him aske what be would vers 5. he saith vers 9. Give thy servant an understanding heart to judge thy people that I may discerne betweene good and bad The other Endowment is righteousnesse which as distinct from the former is an evennesse and uprightnesse of conscience in passing every thing according unto received light The defect of some Princes is in their head-peece judgements are not given to them but the defect of many is in their heart-peece righteousnesse or rectitude of spirit is not given them Judgement is an ability to know what we ought to doe and righteousnesse is a willingnesse to doe what we know So the Imperiall Law-giver defines justice or righteousnesse Iustitia est constans perpetua voluntas suum cuique tribuendi It is a constant and a perpetuall bent of the will to give every one his right that is righteousnesse and we may define judgement thus Iudicium est clara perfecta scientia quid cuique sit tribuendum Judgement is a cleere and a right knowledge what ought to be given or done unto every man Put both together and the Prayer may be thus rendered Give O Lord unto Solomon who is appointed King and is also the Sonne of a King or give unto Solomon the present King and unto his Sonnes those that shall succeed him in the Throne pure light of understanding to enterpret thy Laws that is judgement and integrity of conscience to act and resolve according to that light there is righteousnesse These are the endowments this the portion which I begge for the King my Sonne or for the King and his Sonne and this is a Kingly portion indeed It is here further to be noted that the Endowments of a King are not called barely judgements and righteousnesse but the stampe of God is set upon them Thy judgements and thy righteousnesse saith David Kings have judgements of their owne and a righteousnesse too of their owne which are not the Judgements nor the righteousnesse of God And as it is in the great point of Justification there is a righteousnesse of God which some neglecting take in and trust to a righteousnesse of their owne The Apostle shewes us such Rom. 10. 3. Who goe about to establish their owne righteousnesse not knowing or being ignorant of the righteousnesse of God So likewise it is in point of governement there are some that have a righteousnesse but it is a righteousnesse of their owne and a judgement but it is their owne judgement not Gods and then what the Apostle doth inferre respecting that great point is appliable to this in the place before cited They being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves unto nor ruled their people by the righteousnesse of God yea which is farre worse as much as in their power is they have overthrowne the judgements and evacuated the righteousnesse of God they have as it were repealed Gods judgements and enacted their owne Now then as there is no righteousnesse that is fit to justifie the person of a man but the righteousnesse of God so there is no righteousnesse fit to judge the person or cause of any man by but that which is the righteousnesse of God Mans judgement and mans righteousnesse not subordinate to and regulated by the judgement and righteousnesse of God is nothing else but unrighteousnesse and injustice These are the speciall Endowments of a King As reason distinguisheth a man from a beast so judgement and righteousnesse distinguish a King or Magistrate from other men not but that other men have there but a King must a Magistrate without judgement and righteousnesse is like a man without reason â—e is not able to doe any thing in that capacity without these as a man can doe nothing in the capacity of a man without reason he may doe acts which are acts of a man but he cannot doe a humane act no act is strictly so but an act of reason so a King may doe acts without judgement and righteousnesse but Kingly acts he cannot doe without them As God hath made distinct callings so he hath given distinct abilities There are particular guifts proper to the managing of every calling as in the first of Cor. 12. 8. To one is given the word of knowledge to another is given the word of wisedome here are distinct guifts or distinct qualifications and in Rom. 12. 6. Having guifts differing according to the grace that is given us that is as some interpret and I think rightly having guifts according to the offices and employments wherein we are set for these are graces these are favours unto which God doth call any person And so the Apostle calls his office grace Grace and Apostleship Rom. 1. 5. That is the Grace of Apostle-ship And Ephes 3. 8. Unto me who am lesse then the least of all Saints is this Grace given that I should preach among the Gentiles the unsearcheable riches of Christ therefore saith he having guifts according to those graces or offices or employments let us act in every one of them according to the proportion of faith This will be yet clearer if we descend to the second Point and therein consider the duty and imployment the work and businesse of Kings the Text saith Their duty is to judge To judge is the trade of Kings and therfore when the first King was cried for by the people in 1 Sam. 8. 5. they presently speake of this worke make us a King to judge us
it is to judge by a Law knowne by a knowne rule therefore God did publish his Law to the eare of his owne people and he published it to the hearts of all the people in the world There is an Edition of the law in the heart of every man and God will judge none but by a law at least thus knowne The Gentiles shewed the workes of the Law written in their hearts Their consciences also bearing witnesse Roman 2. 15. For to make Lawes and then to conceale them is rather to set traps and snares to catch men then to give rules to direct them Hence the ancient Greekes used to engrave their Lawes upon pillars of brasse to which usage it is well conceived the Apostle doth allude when he cals the Church the pillar of Truth a pillar for Declaration Hence also the Romans fixed Tables of their Lawes in the most frequented places of the City God tooke such a care to have his Law knowne unto the Iewes that hee commands them to write it on the Posts of their houses and on their Gates to lace their Garments with schedules of it such were Phylacteries they went about cloathed with the Law Deut. 6. 8 9. One step further to judge with the righteousnesse of God is to judge by a Law in it's proper native sence and genuine interpretation not by a purchased or a forc'd one for sometimes a Law and a knowne Law may be urged and yet as the Apostle Peter speakes of Hereticks who urge Scripture that they doe wrest the Scriptures so there is a wresting of Laws The Law that is set for the guiding or punishing of others may be punished it selfe as the Apostle notes in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set Scripture upon the racke to make it confesse a sence God never gave it so Lawes may be set upon the racke too and made to confesse a sence the Law-maker never gave them Such bring not their judgements to the Law but the Law unto their judgements dealing with it as the Tyrant dealt with his guests if they were too long for his bed hee cut them shorter and if they were too short hee stretched them longer This is not the righteousnesse of God the righteousnesse of God is to judge by a Law a Law knowne a Law fairely and naturally interpreted If any shall object True Kings are bound to rule by the Law of God by the letter of the morall Law and by the equity of the judiciall Law But are they obliged by humane Laws or by the judgements of men I answer Though no Nation under Heaven have judgements and Lawes as the Iewes had immediately from God yet all the wise and just Lawes of every Nation may still be called the judgements of God Both because God is specially called upon to assist and direct in the making of them He stands in the Congregation of Law-making gods as also because all righteous Lawes are but extracts and streames issuing from that â—ountaine of righteousnesse the law of God And indeed that Law which is purely humane cannot be fit to governe any man by much lesse to be obligatory upon Kings The second rule is this to judge by the righteousnesse of God is a judgement upon evidence as there must be an evidence of the Law so there must be an evidence of the fact or else it is not the righteousnesse of God the Lord never proceeds in judgement till he have the fact cleare as well as the Law cleare though he had a cry come up to him concerning the bloud of Abell and the wickednesse of Sodom yet hee commeth downe to examine the matter and he will enquire whether it be according to the report And thus he directs in the 13. of Deutronomie 12. If thou shalt heare say in one of thy Cities which the Lord thy God hath given thee to dwell there Certaine men the children of Beliall are gone out from among you c. then thou shalt search and enquire and aske diligently and behold if it be a truth and the thing certaine that such abomination is wrought among you then thou shalt smite the Inhabitants of the Citie c. Reports and probabilities will not beare up a righteous Judgement there must be proofe and proof from men approved for Iezabel got witnesses The third Rule Judgement which is by the Righteousnesse of God doth alwayes stand betweene these two extreames Rigour and Remissenesse The Moralists embleme this Rule by the place of that signe in the Zodiacke which they call the Virgin standing according to the Doctrine of the Astronomers betweene the Lâ—on and the Ballance the Lion bids the Virgin Justice be stout feareles the Ballance minds her to weigh all with moderation and be cautious Judgment is remisse when it spares where it ought to punish such sparing is cruell Judgment is rigorous when it punisheth where it ought to spare such punishing is blood Judgement is rigorous if at any time it be more then the Law requires and if at all times it be so much Extreame right often proves extreame wrong And he who alwayes doth as much as the Law allowes shall often doe more then the Law requires For what is odious in making promises is commendable in making penalties namely to expresse more then we intend shall be ever strictly executed The enraged Iewes whipt Paul thrice unjustly but they never whipt him to the height of Justice they bared one stroake he had 40. stripes save one whereas the Law admitted forty Deut. 25. 3. The righteousnesse of God calls not for an Arithmeticall proportion at all times and on all occasions to give the same award upon the same Law but leaves to a Geometricall proportion that the consideration of circumstances may either encrease or allay the censure God is not extreame to marke what is done amisse if he were who could abide it In this the gods on earth must imitate the God of Heaven Lastly To judge with the righteousnesse of God is to judge impartially the Text directs He shall judge thy people and thy poore When judgement runnes an even course unto all As it is noted of David He did justice to all his people 1 Sam. 13. 15. when neither 1. Feare of greatnesse Nor 2. Hope of gaine Nor 3. Neerenesse of affection doth interrupt or clogge the passage of justice that is to judge by the righteousnesse of God For first The day of God is against the Oakes of Basan and the Cedars of Lebanon upon the high Mountaines and the high Towers Isa 2. 13 14. But what doth God threaten Trees and Hills and Towers things insensible either of his anger or of his favour doth he like that Persian Zerxes menace Mountaines cast shackles on the Waves or whip the Ocean Or as the Prophet Habbacuk questions â—c 3. v. 8. Was the Lord displeased against the Rivers was thine anger against the Rivers was thy wrath against the Sea So here was the Lord angry with
DAVIDS PRAYER FOR SOLOMON CONTAINING The proper Endowments and duty Royall of a King with the consequent Blessings upon a Kingdome Delivered in a SERMON at Christ-Church London Before the Right Honourable the Lord Major the Right Worshipfull the Aldermen his Bretheren Together with the Worshipfull Companies of the said City Upon the 27th of March 1643. Being the Commemoration of his Majesties Inauguration BY JOSEPH CARYL Preacher to the Honourable Society of Lincolnes Inne IT is this Present Eight day of APRILL Anno Domini 1643. Ordered by the Committee of the House of Commons in Parliament concerning Printing That this Sermon Intituled Dâ—â—ids Prayer for Solomon Containing The proper Endowments and Duty Royalâ— of a King c be Printed and published JOHN WHITE LONDON Printed by G. M. for Giles Calvert and are to be sould by Christopher Meredith at the Crane in Pauls Church-yard 1643. TO THE RIGHT HONOVRABLE ISAAC PENNINGTON Lord Major of the Famous City of LONDON Together with the Right Worshipfull the Aldermen his Bretheren Right Honourable and Right Worshipfull THis Sermon being preach't by your joynt-motion and Printed by more then a single one hath embolden'd me to make this joynt Dedication These words were not spoken in a corner neither being spoken doe they seeke corners unlesse it be the corners of mens hearts any other Verits non quaerit Truth seeks not While I put this but into your hands t' other is the lodging I desire for it In these Endowments of a King see what your selves in your spheare aught to have In the Duty of a King here presented reade what your selves in your spheare aught to doe Every Magistrate is a King in a small Letter You Act on the Stage of this Ancient City the part of a Great King Therefore you need the Parts of a King And though now while you act for King and Parliament a Cloud of misconstruction dwels upon some of your Loyallties yet trust God God who gathers the wind in his fists and sends it out when he pleaseth trust him for the scattering of that Cloud and the causing of your Innocency to breake forth as the light and your just dealing as the Noone-day Sow to your selves Governe others in righteousnesse And feare not but your City shall bring forth Peace to the people Good-will to your selves or which is farre better then both though alone Glory to God on High To the care of this High God I commit this City your Persons and your Imployments and am SIRS Your Honours and Worships To serve you in the Gospell of Christ JOSEPH CARYL DAVIDS PRAYER FOR SOLOMON CONTAINING The proper Endowments and duty Royall of a King with the consequent Blessings upon a Kingdome PSALM 72. VERS 1 2 3. Give the King thy judgements O God and thy righteousnesse unto the Kings Sonne He shall judge thy people with righteousnesse and thy poore with judgement The Mountaines shall bring peace to the people and the little hills by righteousnesse THIS Psalme was pen'd by a King it is dedicated to a King and it is chiefely intended concerning him who is King of Kings A Psalme for Solomon that is the Title A Psalme containing the last breathings of David Heaven-ward that 's the conclusion so the Psalme ends The prayers of David the Sonne of Jesse are ended David being about to commend his soule to God first commends his Sonne to God and having himselfe like a carefull Father tutour'd and instructed him while he lived he now commits him to the tuturage and instruction of a Father who could not dye A Sonnâ— is put into safe hands indeed when God himselfe is entreated to be the Guardian This whole Psalme spends it selfe in prayer and in prophesie here is a prayer for King Solomon and a prophesie both of Solomons Kingdom and of Christs Prophesie fills up the body of the Psalme it begins with prayer in petitioning and it concludes with prayer in thankesgiving Verse 18. Blessed be the Lord God the God of Israell who only doth wondrous things and blessed be his glorious Name for ever and let the whole earth be filled with his praise Amen Amen The words which I have read hold forth unto us 4 Points most observeable We have first The Endowments or guifts of a King Secondly We have here the duty of a King And thirdly We have the Blessings which from the discharge of that duty by those endowments flow out to and upon a whole Kinâ—dom Fourthly We have the meanes by which those Endowments may be obtained for Kings through which they discharging their duties make both themselves and their people blessed The Endowments or gifts are perfect and divine contained in V. 1. Thy judgements and thy righteousnesse The duty is purely Regall contained in V. 2. He shall judge thy people with righteousnesse and thy poore with judgement The blessing is a blessing eminently desirable even the blessing of peace contained in the third Verse The Mountaines shall bring peace to the people and the little Hils by righteousnesse The meanes by which those Endowments are obtain'd for Kings is heavenly and spirituall set downe in the beginning of the first Verse Prayer to the God of Heaven Give the King thy judgements O God This is first in the order of the words and ought to be first in the order of all our actions but I shall handle it last in the order of the Sermon beginning with the Endowments of a King contained in the first Verse The judgements of God and the righteousnesse of God Give the King thy judgements O God and thy righteousnesse unto the Kings Sonne Judgement and righteousnesse are often in Scripture put as Synonomaes signifying the same thing yet here we may distinguish them Judgement as it respects the businesse of a King for it hath many other references is taken either for an ability to governe or for the rule of Governement So Samuel in his first Booke 10. Chap. 25. Verse did speake and write Mishpâ—at the judgement or the manner of the Kingdome we have the same word here only in this Text it is plurall Iudgements and because the word is here in the plurall give the King thy judgements we may take Iudgements for all the Statutes and Laws and Ordinances which were made by God as the bottome and foundation upon which governement was then established If it be said that these were given long before Moses Ob. delivered the Judiciall Law from the mouth of God to the people and therefore David needed not to pray in this reference give the King thy Iudgements Lawes may be said to be given not only when in An. the letter or body of them they are at first published unto all but also when they are in a speciall manner revealed unto any one in the Spirit or native interpretation of theÌ„ For as the word of God in generall though it were penn'd for and given to the Church many ages ago yet may be truely said to be given
that is the businesse that we have to doe for Kings make us a King to judge us that is his Art as he said concerning the Romans let others paint let others â—arve tu regere Imperio populos Romane memento hae tibi sint artes Doe thou governe people and Nations this is thy Art this is thy craft So the people of Israel said at the first cry for a King let us have a King to judge us Before they had a King they had Judges and now they would have a King it is but to judge them Here was a new Title but the worke was still the same Only before God was their King and man judged them Now man was both their King and their Judge In that one word Iudge by a Synecdoche all the duty and businesse of a King is comprehended As the generall duty of a Man respecting the Law is fulfill'd in this one word Thou shalt love thy Neighbour as thy selfe So the generall duty of a Prince is fulfil'd in this one word Thou shalt judge the people of God with judgement and with righteousnesse Barely to love is not the fulfilling of the Law But you must looke to the object thy Neighbour and to the measure thy selfe So barely to judge is not the whole duty of a King The object Thy people thy poore And the measure with judgement and with righteousnesse are to be taken in If it be so how is it possible they should ever drive that Royall trade without judgement and righteousnesse The commodity in which Kings deale and which they put off to their people is judgement and righteousnesse Then they must have judgement and righteousnesse in stock how else shall they dispense them unto others Can any one judge that hath not judgement or doe right that hath not righteousnesse Iudgement and righteousnesse are as it were the right hand of a Magistrate yea they are both his hands he can doe nothing at all quatenus talis as a Magistrate without these and therefore when God himselfe is spoken of under the notion of a King presently it is added Iudgement and righteousnesse are the habitation of his Throne Psal 97. 2. His Throne inhabits or dwells in these God must worke in the spheare of judgement and righteousnesse or else He can doe nothing as a King And when the Kingdome of Christ is spoken of in the glory of it you shall see that Christ doth all his worke by these Isa 9. Of the encrease of his government and peace there shall be no end upon the Throne of David and upon his Kingdome to order it and to establish it with judgement and with righteousnesse from henceforth even for ever Christ orders and disposeth every thing in his Kingdome by judgement and by righteousnesse The reigne of David is thus described 2 Sam. 8. 15. And David executed judgement and justjce to all his people That which the fire is to the Chymists the same is righteousnesse and judgement unto Princes the Chymists can doe nothing without fire if they have not fire all their worke must stand still So unlesse Princes have righteousnesse and judgement they cannot worke the whole frame of true governement and all the wheeles of a right Common-wealth stand still till judgement and righteousnesse give them motion And forasmuch as to judge and to judge with righteousnesse is the duty of Kings It is necessary to set downe more distinctly what it is to judge with righteousnesse Neither is it improper for this authority to heare such lessons Though I speake not this day before the Person of a King yet I speake before many who are representative Kings Every subordinate Magistrate hath in his compasse the work of a King put into his hand yea subordinate Magistrates are the Kings Hands and Tongue and eyes by which he sees and speakes and executes In such a correct sence as this I may say of the Senate of London as he of the Senate of Rome It is an assembly of Kings Seeing you are trusted with the Kings worke which is To judge the people Heare what it is to doe it by the Kings Rule with judgement and with righteousnesse with the judgement and righteousnesse of God for so it becometh Kings I shall give 4 Rules to cleare it First To judge with the righteousnesse of GOD is to judge by a Law Such is the judgement of God Though he be absolute in himselfe and may make his will his Law and no man must question it yet he judges by a Law That of the Apostle seemes to crosse this in some cases Rom. 2. 12. As many as have sinned without Law shall also perish without Law I answer you must understand that onely in regard of the formale the formality of a Law not in regard of the materiale or matter of it for there is no sinning without the matter of a Law So the Apostle concludes Rom. 4. 15. Where there is no Law there is no sin there may be a sinning without the formality of a Law and so the Text carries it they that sinne without the Law that is not having the Law formally published to their earâ—s or written to their eyes as wee know many had not they shall perish by the sentence of the Law as written in their hearts and spoken to their consciences The foundation of every judgement is in the Law And so strict is the Allyance of these two Law and Justice that among the Latines the word Iustice derives it's pedigree from the word Law Iustitia nomen habet a jure jus a jubendo say the Criticks Hence the learned both Divines and States-men make a threefold resemblance of the Law First say they it is like a Glasse to discover Secondly like a Bridle to restraine Thirdly like a Sword to punish offences These are the weapons of a Magistrate As the Imperiall Law-giver admonisheth in the first proemiall sentence to his Institutions Imperatoriam Majestatem non solum armis decoratam sed etiam legibus oportet esse armatam A King must be adorn'd with armes and arm'd with Laws A King armed with righteous Lawes is That Higher Power spoken of Roman 13. 1. To which every soule must be subject which they that resist shall receive to themselves Damnation Where that word of a King is there is Power and such a power as who may say unto him what doest thou Eccles 8. 4. This is the higher power indeed whereas a Magistrate and his will especially a Magistrate and his lust is not properly the higher Power but the higher weaknesse the strength as well as the rule of Princes lies in the law That 's the locke of these Sampsons and as Lawes are the Kings strength so the peoples security That people is most happy whose Prince is a breathing Law They cannot but be unhappy whose Law is nothing else but the breath of a Prince This is the first part of Gods righteousnesse to judge by Law and to make this rule fuller
Trees or wrath with Towers The 12. vers resolves this For the day of the Lord shall be upon every one that is proud and lofty and upon every one that is lifted up So Iunius glosseth his justice shall reach them quamvis valentissimos quamvis munitissimos His Artillery will bat-ter downe men as strong as Mountaines his Axe will hew downe men as tall as Cedars Some men there have alwayes bin so fortified with greatnesse and as it were so entrenched about with Titles and priviledges that the judgement of man dares scarcely touch them to meddle with such it is as it were to play with the paw of the Lyon or to sport upon the hole of the Cockatrice but justice when it is according to the righteousnesse of God will venture upon the high ones upon the Cedars and the Oakes as well as upon the lowest shrubs and weakest bushes Secondly The righteousnesse of God is never bias'd or stai'd by hope of gaine Their silver and their gold shall not deliver them in the day of Gods wrath Ezek. 7. 19. And when offendors cannot soare beyond the reach of mans justice though they have got wings like that Dove in Psalm 68. whose wings were covered with silver and her feathers with gold Then justice works on earth as it doth in Heaven It is well when justice is blind but it is as ill as can be when justice is blinded when a gift hath put out her eyes The hopes of some are stronger then their feares and though they cannot be terrified from doing justice yet they may be perswaded By what language thinke you One wittily calls it dialectum doricam the dorick dialect or the language of gifts Hosea observed and reprooved such in the Common-wealth of Israel Her Rulers or as the Originall hath it her Shields noting that Rulers should be Shields to protect the innocent with shame Love give ye Chap. 4. 18. This love corrupts man from the righteousnesse of God Lastly neerenesse whether in regard of alliance or of acquaintance hinders not the course of judgement when it is ordered by the righteousnesse of God Though Coniah were the signet upon my right hand saith God yet I would pluck him thence Ier. 22. 24. The justice of God knowes no relations He that made them will not have mercy on them and he that formed them will shew them no favour Isa 27. 11. This was the honour of the Tribe of Levi of whom it is said Deut. 33. 9. when they had received warrant from Moses Exod. 32. 27. Put every man his Sword by his side and slay every man his brother and every man his companion and every man his Neighbour Who said unto his Father and to his Mother I have not knowne him neither did he acknowledge his owne bretheren nor knew his owne children It was a noble resolution if it had been upon a right ground when Saul in 1 Sam. 14. thus protests Though the fault be found in Jonatâ—an my Sonne he shall surely dye And that was a more noble execution for it was well grounded of Asa who remooved his owne Mother from being Queene because she made an Idoll in a Grove 2 Chro. 15. 16. Affection is usually a strong impediment in the way of justice It is no easie thing to see a fault It is very hard to censure it in those we love Which gave the occasion of that speech Exuit personam judicis quisquis amici induit When there is either a naturall or civill tye upon a Magistrate he is quickly overcome to take every probability for a proofe every presumption for a demonstration both of the innocency of his friends person and of the equity of his cause But that which the faith of God doth to relations when they would hinder from Christ Luk. 14. 26. The same doth the righteousnesse of God to relations when they would hinder from judgement It makes us as Christ there warnes hate Father and Mother and Wife and Children and Brethren and Sisters That is it breakes all tyes whether naturall or civill when they stand in the way and would stop it from running impartially unto all So saith the Text He shall judge thy people with righteousnesse the indefinite is universall all thy people But if justice incline to any side with favour it is towards the poore that sort of men are nam'd in the Text He shall defend thy poore The poore are instanc'd in speciall for 3. Reasons First because the poore are usually most oppressed And Secondly most flighted And Thirdly the poore are least able to helpe themselves therefore they are commended by name to the care of Magistrates God cares most for his poore and men ought There is one thing very emphaticall in the Text which may be as a Naile to fasten home the thought of judgement by the righteousnesse of God upon all that are in the place of God it is said they are Gods people and Gods poore Thy people and thy poore Gods people and Gods poore must be judged with Gods Judgment and with Gods righteousnesse God is their portion for ever and his righteousnesse ought to be their portion here God will be very angry if they have it not If Magistrates had a people of their owne they might judge them with their owne righteousnesse What Christ speakes in the Gospell holds in this case May not I doe what I please with my owne Indeed Princes might doe what they would with people if they were their own but this particle Thy shewes that God is estated in them they are his people and the lot of his inheritance This made Solomon pray so hard for wisedome to governe because he knew they were not his owne whom he govern'd Give thy servant an understanding heart to judge Thy people for who is able to judge this Thy so great a people 1 King 3. 9. It is a truth indeed that the people of Israel were Gods people in a more peculiar manner then any whole Nation upon the earth is at this time there is no whole Nation hath such a priviledge and are the people of God in so strict a sence as they were for they were all as a Church and Christ had as many subjects among the Iewes as the King had because they were all at once taken into covenant with God It is not so in any Nation now upon the earth But yet God hath his speciall Covenant people his peculiar ones in every Nation who are the speciall charge of Princes and though all others are Gods people as men and the Princes charge too yet for the sake of these chiefely Governours are set up and Princes sit upon the Throne If Christ had done his worke concerning these he would quickly put downe all rule and all authority and all power yea then Christ would lay downe his governement also then shall the Sonne also himselfe be subject unto him that put all things under him that God may be all in all So the Apostle
1 Cor. 15. 24 29. Wherefore what the Holy Ghost speakes in reference unto every particular mans governement of himselfe that no man ought to abuse himselfe or make his body an instrument in sinne Why not You have your bodyes from God saith he and you are not your owne Ye are bought with a price you are not your owne therefore glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 19 20. This I say is true concerning all Princes and Magistrates who governe others they have their people given them by God and they are not their owne and therefore they ought to glorifie God by their people and in their people for they are Gods Kings are trusted by God with the keeping of his people who are his inheritance and his jewels Their charge and duty in this is as great as their priviledge Hence the account which the Holy Ghost gives concerning the raigne of David is That after he by the will of God had served his generation he fell on sleepe Acts 13. 36. David a King a glorious King and he that made this prayer in the Text hath the whole Story of his raigne summ'd up thus After he had served his generation by the will of God he fell asleepe His honour was to serve his generation And as if he never waked an houre for himselfe as soone as that worke was done which the will of God set him he fell a sleep Be ye thus wise like David O ye Kings be instructed ye Iudges of the earth Ps 2. 10. Now as the consideration whose they are whom Kings and Magistrates judge should move them to serve Christ in it with feare So the consideration of that excellent fruit which springs from it should move them to serve Christ with joy This leads me to the third Point Namely the Blessing which from the discharge of that duty by those Endowments flowes out upon a whole Kingdome This third Doctrine will be as a motive to the former it may provoke them with a holy ambition to be exceeding active and abundant in the worke of the Lord forasmuch as their labour is not cannot be in vaine in the Lord. Looke upon the fruit is it not pleasant to the eye is it not a fruit to be desired to make a Prince and a people happy So the Mountaines shall bring forth peace and the little hills by righteousnesse doe you thinke nothing shall be got by it there is no way for a King for a people to thrive like yea there is none but the way of righteousnesse and therefore as soone as the worke is set downe the reward followes as soone as the businesse is put upon their shoulders the blessing is put into their hands If you will thus judge the Mountaines and the hils shall bring forth peace by righteousnesse Doct. 3 Iudgement administred by Righteousnesse brings forth an universall blessing upon a Nation I say an universall blessing For as Righteousnesse comprehends in it all the vertues of a King the Philosopher tels us it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist quim â— Eth. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A part of vertue but it is all of vertue So Peace includes all the blessings of a people or the confluence of all good things And Hils and Mountaines reach all places every corner of the Kingdome there is a great Emphasis in it when he saith The Hills and the Mountaines shall bring forth Peace Some referre it unto the nature of the Country of Iudea which was a mountainous Country and therefore when he saith The hils and the mountaines should bring forth peace he meanes the whole Country should be peaceable Or he speakes it because Hills and Mountaines are usually barren places if then they bring forth blessings all places must needs abound with them Or lastly The Holy Ghost speakes thus because Hills and Mountaines are commonly the places of Robbers and the retreat of spoylers Hence in the Psalme they are called the Mountaines of prey Therefore as when God promiseth by the Prophet Isaiah Chap. 60. 17. in the latter daies to make the officers among his people peace and their Exactors righteousnesse he meanes that he will so reforme all degrees of men that all shall be peacefull and righteous because officers especially exactors are furthest from both therefore when they mend all will So when he promiseth that the Mountaines shall bring forth peace hee meanes every place shall You may be sure to have peace when your mountaines shall bring forth peace when those mountaines which heretofore were mountaines of prey and hils of the Robbers shall be a quiet habitation when peace shall not be walled up in Cities or fenced in by Bulwarkes but the open Fielâ—s and high-wayes the mountaines and the hils shall yeeld it aboundantly under every hedg and under every green Tree there shall you find it When the Cottagers and the Mountaneers shall have their fill of it when they shall eate and be satisfied lye downe and none shall make them afraid then the blessing is universall And this is the work of righteousnes As our spirituall peace was purchased and established by Righteousnesse so is likewise civill peace and all civill blessings there was nothing in the world but trouble and vexation tribulation and anguish upon every soule untill Righteousnesse came into the world but when righteousnesse came then came peace spirituall peace so the Prophet Isaiah 32. 17. The worke of Righteousnesse shall be peace and the effect of Righteousnesse quietnesse and assurance for ever Hence Christ Hebr. 7. 2. is called a Prince of Righteousnesse Melchisedech he is the true Melchisedech and then he is also King of Salem which is by interpretation King of Peace The very same method which was used for the obtaining and setling of spirituall peace for the reconciling of God unto man the very same method I say must be used for the setling of civill peace and for the reconciling of man to man manure and till the Land with righteousnesse and it will bring forth peace all over If it be so then wee see heere first why it was or what was the reason that the Mountains and the Hills brought forth warre and trouble If the Mountaines bring forth peace by righteousnesse then they bring forth warre by unrighteousnes that is a cleare Inference While we had and still have amongst us some who are enemies to all Righteousnesse as the Apostle characters Elimas the Sorcerer Act. 13. 10. And while there are so many who are enemies to all righteous persons for these are ashamed to professe themselves enemies to Righteousâ—esse but they are not ashamed to be enemies to those who are righteous they pretend love to the notion of Righteousnesse but they cannot abide the profession of Righteousnesse They like holinesse as it is bound up and clasp'd in the Booke but practis'd and acted in the life especially if acted to the life they cannot endure it
While I say there are so many enemies to all righteous persons can we be to seeke why the Mountaines brought forth warre while there are some fill'd with all unrighteousnesse as the Gentiles are described in Roman 1. 29. and while there are so many friends to all unrighteousnesse can we be ignorant why the Mountaines brought forth warre While errour was maintain'd which is unrighteousnesse in opinion while Idolatry was winked at and superstition contended for which are unrighteousnesse in worship while prophanenesse was encouraged which is unrighteousnesse in practise while oppression was countenanc'd which is unrighteousnesse in Government can any one be to learne why the Mountaines and the Hills brought forth Warre While Judgement was turn'd into Gall and the fruit of Righteousnesse into Hemlocke are yee not taught why the Mountaines brought forth warre While many as this Text cals them of Gods people and of Gods poore who are in another Text Isa 61. called Trees of Righteousnesse were stubbed up and rooted out of most places in the Kingdome not only from great Townes and Cities but from the very Mountaines and Hâ—lls so that they could not live quietly any where are we not taught why the Mountaines and the Hills brought forth warre Those Trees of Righteousnesse are stiled in the same place The plantation of the Lord while men were busie to root up the plantation of the Lord Is it any wonder if the Lord by the Iron-hand of the Sword rooted up their Plantations who sees not clearly in the Glasse of this Truth why and by what our Mountaines and our Hills have brought forth warre it hath been by unrighteousnesse Now at this day there is a great cry for that which is the promise of the Text There is a great cry for Peace desire is upon the wing to over-take and recall our departing if not departed peace And it is our duty to cry after it Follow peace is the command of God Hebr. 12. 14. The word signifies not only to prosecute but to persecute Follow peace with as much love to imbrace it as a persecutour followes an innocent person with hatred to destroy him Follow Peace though like a hunted beast it flyes from you so much the Metaphor will beare Follow this noble game though it be upon a very cold sent with heat of spirit Onely let the point in hand direct us in this pursâ—it For what though all the people of the Nation cry for Peace and what though the King and Parliament at this day treat for Peace yet all this cannot obtaine peace unlesse there be a cry after a Treaty about yea an entreating for Righteousnesse See not my face saith Iosâ—ph unlesse your younger Brother come with you So saith Peace see not my face unlesse my Elder Sister or rather my Mother Righteousnesse come along with you if we should travell for Peace without this we shall but wander in a Maze and more entangle our selves in trouble It is onely the golden thred of righteousnesse that can lead us through through the Laborinth of our present distractions unto rest Who weepes not to see the wounds of this Nation weeping bloud every day and yet if wee should skin over those wounds before righteousnes hath searched them to the bottom I tremble to thinke how quickly they will fester and either striking inward kill the heart or breaking outward fill the whole body with a sore Who mournes not over our breaches and yet if we shall goe about to daube them up with untempered morter and such is all that though it have never so many sublimated Ingredients of humane wisedome and State-policies all that I say is untempered morter which is not mixt and made up with righteousnes If we dawbe with that I tremble to thinke how quickly our wall will fall and who can imagine how great the fall thereof will be That which those Enemies spake scoffingly and spake falsly concerning the wall which Nehemiah had built and the people of God who helped with him Nehem. 4. 3. If a Fox goe up he shall even breake downe their stone wall The same we may speake truly and in good earnest concerning any wall of Peace that should be built and not by righteousnes if but a Fox go up upon it down it will fall againe For this is a certaine Conclusion That whatsoever the Fox alone I meane subtilty and humane policy builds that the Fox subtiltie and humane policy is able to pull downe againe the Foxes could not pull down no nor the Ramme batter downe the wall that Nehemiah had built and why Because men though as wise as Serpents yet as innocent as Doves built it What the wisdome of Innocence doth all the power of policy cannot undoe You see then what course must be taken what must he done that the Mountaines and hils that your Townes and Cities may bring forth peace set righteousnesse a worke or worke by righteousnesse and then your peace is wrought The pleasant Olive branches of peace grow and flourish out of the acts and administrations of justice once part with the justice of a Nation and you part with the peace of a Nation when the Sword of justice glisters the Sword of warre shall rust draw out the Sword of righteousnesse and God will sheath his Sword of wrath The Psalmist assures us this in Psal 106. 3. Blessed are they that keepe judgement and he that doth righteousnesse at all times at all times Every thing saith the King-preacher is beautifull in its season Then righteousnesse is ever beautifull for this Scripture warrants it in season alwayes There are some now who greatly desire this blessing of peace but they are greatly afraid this is not a time to be exact in righteousnesse or to stand strictly upon judgement These would be wiser then God would they not he saith blessed are they that keepe judgement and doe righteousnesse at all times Ob. But affirmitive commands doe not bind ad semper at all times to the doing of them An. 1. It ought to be our earnest desire and utmost endeavour to doe them at all times An. 2. It is best if we can doe them at all times An. 3. The times are very rare wherein they cannot be done God very seldome casts his people into such streights as loosen the knot of his commands An. 4. Be sure those times and those streights be of Gods making not of ours If either our owne groundlesse feare or heedlesse folly casts us into them this Maxime is no defence Ob. But David himselfe forbore to doe righteousnesse at some time Blood was treacherously shed almost in his own presence and yet he spares the murderer 2 Sam. 3. 27 28. An. 1. All the policies of holy David were not holy The infirmities of good men must not be our rules It is not safe for us on earth to goe by the falls of such as are now in Heaven An. 2. If the feare of David had not bin too hard at that
boute for his faith he had never said v. 29. I am weake and these Sons of Zerviah are too hard for me Too hard for thee David so was Goliah Goliah was a more unequall match for David then Ioab was And yet he saith not This mighty Giant is too hard for me When saith is strong every thing is weake to us for then we work in the Power of God Had David beleeved as much he might have received as much assistance in his judgement upon Ioab as in his combat with Goliah I beleeve David by such an Act of Justice could not have provoked a greater party against him then Hezekiah in all probability might have done by breaking in peeces the Brasen Serpent once Gods owne institution and then the peoples Idoll 2 King 18. 4. But the Text answers enough for him if he had done a more daring peece of Iustice then this v. 5. He trusted in the Lord God of Israel so that after him was none like him among all the Kings of Judah nor any that were before him Unparale'ld Faith will bring forth unparalâ—l'd Justice He did not stand questioning Sirs doe ye thinke This will take with the people This I know is right but will the Kingdome beare it Goe enquire how the City will like this and how the Country The thing is just But as I heare I shall doe Either Hezekiah had none of these thoughts or he conquer'd them And yet I urge not this as if the dangers and consequences of just acts might not be debated Faith bids us be wise as well as resolute Neither doe I urge it as if I would have utmost justice on every man for every offence That were indeed to write Lawes as the Athenian Dracoes were said to be in blood which the Rule given before that justice must not be rigorous utterly disclaimes My aiâ—e is only this That when justice stayes her hand wisedome not jealousie mercy to men not feare of men should stay it And that as at all times the Magistrate should be zealous for justice so especially at this time For though there is no time wherein judgement and righteousnesse are not seasonable yet at some times they are more When God is laying Iudgement to the line and righteousnesse to the plummet Isa 28. 17. then surely man ought That 's our case now the righteous God is at work amongst us in Judgement Happy are they whom he finds so doing For when the blast of the terrible ones is as a storme against the wall Isa 25. 4. such shall be housed Is not that the promise by the same Prophet Isa 26. 2. Open ye the gates that the righteous Nation which keepeth the truth may enter in him wilt thou establish in perfect peace c. The word is peace peace in a double peace in all peace in everlasting peace in that peace which the world can neither give nor take away If we follow righteousnesse we shall be sure that either our warre will quickly conclude in peace or that our peace shall be a concurrent with the warre It is true that warre and peace in propriety of speech are inconsistent Such contraries as that a whole Kingdome is not bigge enough to hold them But take peace in a qualified sence and then not only righteousnesse and peace but also warre and peace may kisse each other A prosperous warre is accounted peace So David enquired 2 Sam. 11. 7. of Vriah concerning the peace of the Warre which we translate he enquired how the warre prospered I confesse it is very hard to say what we can call the prosperity of this warre Ours is a sad warre Only we must not be scandaliz'd for Christ the Prince of Peace hath told us that he came not that it was intended but occasioned by his coming to set a man at variance against his Father and the Daughter against her Mother and the Daughter in Law against the Mother in Law And a mans enemies shall be they not only of his own Kingdome but of his owne houshold Be not offended if in some cases where nature bids agree the Gospell bids devide Yet if we may have it and Christ no looser peace is not only better then warre but better then victory We will therefore briefely looke upon the last Point which is the Meanes by which such Endowments may be obtained for Princes and Magistrates by which they executing judgement and righteousnesse fill their Lands and fill their houses and which is best of all fill their own hearts with peace in kind and with peace in the fruit of it blessings of every kind That is Prayer Give the King thy judgements O God and thy righteousnesse unto the Kings Sonne David hath a great request to God and it was his dying request That Solomon might be endowed with judgement and righteousnesse His practise is our duty let our hearts and tongues joyne in this great petition Give the King thy judgements O God he shall bring forth our peace The Apostle charges us with the same duty and encourageth us with the same hopes 1 Tim. 2. 1. I exhort saith he that first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty We are engaged to this First while we consider that a spirit of governement is the speciall gift of God And that which God gives prayer must obtaine The right governement of a people is a thing so high and noble as that God will be acknowledged the Author of it Administrations of justice and the ruling of men is too excellent a fruit to spring from the stock of man and therefore give the King thy judgements O God No meere man was ever borne fit to govern himselfe much lesse to governe others Many have bin borne heires to a Kingdome but none were ever borne qualified to rule a Kingdome The best of nature hath not the least mixture of Gods righteousnesse in it The art of tilling the earth comes from Heaven Isa 28. 24. Doth the plow-man plow all day to sow doth he open and breake the clods of the ground when he hath made plaine the face thereof doth he not cast abroad the Fitches and scatter the Cummin and cast in the principall Wheate and the appointed Barley and the Rie in their place Yes that he doth But whence hath he this skill He is Gods Scholler even he so the Prophet goes on to tell us v. 26. For his God doth instruct him to discretion and doth teach him When his crop is in the Barne he threshes it with a threshing instrument c. And of whom learnt he this Learne the answer from the Prophet v. 29. This also cometh forth from the Lord of Hosts who is wonderfull in councell and excellent in working If the Husbandman be taught of God to plow the ground and thresh his corne works which
seeme to lie levell with Nature Then surely Kings must be taught of God that transcendent mistery To governe Men to manure Nations They who are borne of the most Noble Progenitours yea they who are borne of the most Holy Progenitours are borne with nothing as from nature but with cruelty in their hearts and with violence in their hands Therefore pray Give the King thy judgements O God Secondly If we consider the condition of Kings we had need to pray this prayer the estate of Magistracy is an estate full of care The Crowne of a King is set with rich stones but it is lined with cares And they who have many cares had need of many prayers prayers of their owne and prayers from others The Apostles counsell is Be carefull in nothing but in all things with prayer and supplication make your requests knowne to God as nothing that care would eate a man out quickly unlesse prayer doe preserve him There is many a man consumed with the care of a single family yea some are consumed with the care of single selfe what then thinke you may the cares of a whole Kingdome what the care of three Kingdomes doe upon one man unlesse prayer prop him up therefore pray Give the King thy judgements O God Thirdly They that are encompass'd with temptations had need be encompass'd about with prayers and intercessions To be a King is a temptation No man knowes what his heart woâ—ld be if he had so much power as a King in his hand as he said once can you tell me what you would be if you were a Lyon if to be a rich man be a temptation if to have riches be a temptation then much more to be a King to be the Earthly Center of Power is a temptation To be rich is so great a temptation that Christ tells us It is a hard thing for a richman to enter into the Kingdome of Heaven harder then for a Camell to goe through the eye of a needle If baggs of money if Lands and Houses be such temptations what are Crownes and Scepters And as the very estate it selfe of a King is a temptation so there are multitudes of temptations waiting upon and hanging about that estate A King can hardly set his foot out of his Chamber-doore but he treads upon a temptation A King can hardly heare a word I was about to say a Sermon but he heares a temptation some Sermons have more temptations in them then instructions he can hardly cast an eye but he lookes upon a temptation Now seeing a King hath so many temptations about him let him have store of prayers about him Prayer is the best Antidote against temptation Especially when we pray for Him as Christ teaches every one to pray for himselfe with others Lord leade not the King into temptation Lastly The Kings heart is in the hand of God Pro. 21. 1. And the hand of God is ordinarily in the prayers of his people God moves Kings and prayer moves God A Kings heart is so high that nothing can reach it but God And God is so high that nothing can reach him but prayer When a people have lost the key of their Kings heart prayer is a golden pick-lock to open it Further prayer doth not only prevaile with God to open the lock of a Kings heart but when need is to fashion it anew The Lord saith David Psal 33. 13 14 15. looketh downe from Heaven and he beholdeth all the sonnes of men From the place of his habitation he beholdeth all the Inhabitants of the Earth he fashioneth their hearts alike Alike Not that the hearts of all men are cast in the same mould Indeed the hearts of all men by nature are cast in the same mould they are of the same Make As face answereth face in the water so doe the hearts of the children of men That is they are all sinfull But if their hearts were in all respects alike their thoughts and counsels and actions would be a like too but the truth is there is not so much difference in the faces of men as there is in the hearts of men and therefore we cannot understand the Psalme thus that God makes all mens hearts of the same likenesse But take the meaning thus when God looks from Heaven and beholds all the Inhabitants of the Earth he can fashion the heart of one alike as he fashioneth the heart of another that is looke as â—ee is able to fashion the heart of a meane man so hee is able to fashion the heart of a mighty man as hee is able to fashion the heart of a Subject so hee is able to fashion the heart of a King Thus he fashions their hearts alike when wee put the heart of a King into the hand of God to fashion wee put a curious peeâ—e into his hand The heart of a King is the most curious peece of worke in the world Yet God can alike namely as soone and with as much ease fashion and frame that curious peece as he doth the plainest peece in the world he fashions all their hearts alike and therefore if we would have the heart of a King fashioned we must put it out to God who only can doe it and who can easily doe it Now there is nothing can carry a Kings heart to fashioning unto God but onely Prayer therefore you see the necessity of this duty Then let the King pray this Prayer for himselfe Kings should not put all prayer-worke out to others it is better to get a Blessing then to have it Then let us pray this Prayer for the King It is a duty which we have as much need to pay unto our King as any people under Heaven Then pay this Tribute of Prayer unto the King it may be a richer revenue to him then all that he hath in the world besides This may bring him in greater honour greater glory and greater prosperity then all that ever our purses or our persons our councels or our indeavours can bring him in And me thinks we are now in a speciall manner engaged to it at this time First The whole Kingdome shakes now then surely the Throne that being the Basis of it cannot stand so fast as heretofore therefore pray thus For His Throne is established in Righteousnesse Prov. 25. 5. Iudgement and Righteousnesse are the Pillars of the State and stronger Supporters of the Kings Armes then the Lyon or the Vnicorne Secondly We who desire the fashioning of so many things both in Church and Common-wealth by the hand of our King had need pray that our Kings heart may be exactly fashioned by the hand of God Thirdly We who have complained long That the heart of our King is stollen away from us how shall wee rescue and fetch it backe againe but by prayer Though any other course should gaine his person to us yet no other course can gain his heart to us Holy Prayers will at last over-match unholy Counsels Againe
We complaine that Iudgement is turned backward and that Righteousnesse cannot enter What should we doe then but pray that God would give the King his judgements and his Righteousnesse And if we cannot yet say as that Bishop resolved Austins Mother in the case of him her Sonne That a King of so many prayers as have hitherto been made cannot possibly miscarry yet let us resolve to adde and to adde so many prayers as may if it be possible put it to an impossibility that He should miscarry or that the great businesses now before him should That so His Majesty judging with Righteousnesse and his people obeying with cheerfullnesse The Mountains may bring forth peace to All and All may bring Glory to God in advancing the Kingdom of our Lord Iesus Christ I know this uses to be a day of annoynting the King with praises I beleeve we shall doe a more acceptable service both to God and His Majesty If we turne Praises into Prayers and our Encomion of him into a cry to Heaven for him he hath more of the Subject in him that commends the King to God then he that commends him among men I know likewise that this uses to be a day of Rejoycing in and for the King What shall I say May I not say as the Story tells us in Ezra 3. 12. When the foundation of the second Temple was laid The voyce of the shout could not be heard from the voyce of weeping Have we not all cause to take up a Lamentation for our King this day Ought not our Harpe this day as Iob speakes to be turned into mourning and our Organ into the voyce of them that weep Ought we not with that Mourner in the Psalm to eat ashes like bread and to mingle our drinke with teares When God makes a change in times it becomes us to make a change also The Storke in the Heavens the Turtle the Crane and the Swallow These will reprove us if we know not the judgement of the Lord Ier. 8. 7. At such a time as this we as Solomon Eccles 2. 2. may say of Laughter it is madd and of mirth what doth it Times of trouble are times of Sorrow Then there is nothing now musicall but sighes no Song in Tune but a Lamentation Yea I hope it will not be distastfull I know it is seasonable at this time to say even unto the King and unto the Queene as the Prophet Ieremiah directs in the 13. of his Prophesie 18. Say unto the King and unto the Queene sit downe humble your selves I will not adde that which followes I have no Commission for it for your Principalities shall come downe even the Crowne of your glory But thus much I may say to the King and to the Queene humble your selves sit downe for the glory and beauty of your Principalities are very much darken'd and obscur'd even the Crowne of your glory O The darknesse that is upon Ireland O the darknesse and the death that sits upon the face of this your Kingdome of England Therfore it were seasonable to say unto the King and to the Queene if present and I shall say it of them though absent Sit downe and humble your selves for your Principalities are much fallen from their former beauty yea I would say thus much more unto the King and unto the Queene humble your selves sit downe that your principalities may be restor'd to their former beauty even the Crowne of your Glory When Princes are humbled their Principalities cannot be long unsetled That which the Apostle Iames speakes concerning all is as true concerning Kings as any Humble your selves under the mighty hand of God Ye Mighty ones that Ye may be exalted in due time Let us all humble our selves under the mighty hand of God let us in stead of exulting and rejoycing tremble before God in confessing how We and our King our Princes our Nobles our Magistrates and our Prophets have all sin'd before our God and have therefore given him just cause to cast downe this whole Principalitie even the Crowne of all our glory If we shall this day throughly plow up our hearts and going forth weeping beare this precious Seed we may at the next day of this Solemnity come hither againe with joy and bring our Sheaves of Comfort with us Against that Feast I hope Christ will worke this miracle for us little lesse then a miracle can do it turne our water into wine And give us beauty for Ashes the garment of praise for this spirit of Heavinesse FINIS Errata in some Copies Pag. 5 l 12. for Suam reade Suumâ— Pag 14 l 30. for Blood reade Bloody