Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	heart_n	keep_v	law_n	23,701	5	6.5100	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49704	A commemoration of King Charles his inauguration, or, A sermon preached at Pauls Crosse by William Laud ...	Laud, William, 1573-1645.	1645 (1645)	Wing L579; ESTC R200020	20,473	38

God and to God alone Therfore Damascene puts God into the very definition of prayer prayer saith that Father is petitio decensi a deo the asking of those things that are fit to be asked of God For prayer is one of the greatest parts of divine worship so great that Parmatius disputing against Sermonian takes prayer for the whole entire worship of God No Pope can dispense with King or people either not to pray or not to pray to God but Saints or Angels As for their distinctions they are all new the ancient Church knew them not though these have their use sometimes yet they are a great deal too nice to be used in prayer that is so essentiall a part of divine worship And you have g●eat cause againe to blesse magnifie God for a King so constant in religion so devout in praier so direct in his devotion to God alone as he hath ever shewed himselfe to be and God for his mercy sake ever hold him there And indeed to whom should he or any of you go in praier but to God for none can give but he nor none can blesse or preserve that that is given but he If the King look to have his Throne established to himselfe or his Son after him he must go to God for the setling of it or else it will shake then when he thinks it surest And since God hath proclaimed it himselfe By me Kings reign Prov. 8. Princes have reason to look up to him that they may reign by him since against him nay without him they cannot reigne To God then the King goes by prayer But all this is lost except we know for what And that follows next in the text It is for Iudgement It is indeed for all that a kingdome is but principally for jndgement First because under God that is the establishing of the Kings Throne Prov. 25 Secondly because that is one of the Kings maine vertues for the ordering of his people for they cannot have their well being but by justice and judgement Therefore i● the Common Law of this kingdome justice is rightly styled the supporter of the Common-wealth J will not fill your ears with curiosities nor trouble you with disputes wherein this judgement desired for the King and this justice and righteousnesse for the Kings Son differ one from another I know they differ in schoole learning Iudgement standing usually for the habite and Iustice for the sentence or execution accordingly But here Rufinus and Austin and other Divines tell me that judgement and righteousnesse in this place stand for that justice and judgement that the King is indifferently and equally to administer to his people and so for one vertue Here is the vertue and the power both from the King and both from God The benefit of both are the peoples but from God by the King Therefore David prayes here not for one vertue for himselfe and another for his son but for one and the same vertue for both For the Sonne had as much need of this vertue as the Father the one being a King and the other to be one they both needed this great comprising kingly vertue without which there can bee no religious peaceable government over a people So justice and judgement in this place as usually when they attend the King containe the vertue it selfe and the power that brings this vertue to act The execution is as justice and the power to give sentence moderation and equity to smooth over the rigour of justice and all other vertues as far as they serve to strengthen or direct and keepe even the hands of justice prudence especially Then it is a wondrous necessary prayer here for if justice should not be in the Kings will which God forbid it must needs grow apt to turne to sourenesse And if judgement and execution follow not upon the sentence of justice the Kings hand must needs shake into remisnesse And one of these sournesse will make judgement it selfe or the pretext of it a scourge ●or the people And the other remisnesse will make the people a worse scourge to themselves for want of discipline to keepe them in order For of all scourges there is none answerable to the unrulinesse of the people Now this vertue as large as it is when it f●ls the heart of the King it is called another heart it puts on other dimensions for it furnisheth the Kings brest with all rectitude and prudence and rectitude is the being and prudence the moderation and guid of all justice for so without respect of persons it belongs to the wise and prudent Prov. 25. Nay further though this vertue be so large yet the heart of the King is so capacious that justice and judgement cannot fill it if it stand si●gle therefore David prayeth not for judgement single but in the plurall number Give thy judgements And there is great reason that he should pray so for justice continuing one and the same vertue gives many times different judgements and it must needs be so and the King must needs be an instrument in them all And in the various occasions that himselfe and his people have use of This David found in his owne heart therefore he prayes for all And this pray we alway for the King for all judgement for the King So give Lord And here it is fit for you a little to take a view of your own happinesse and to blesse God for it for you live under a King that keepes his Lawes in his life A King that lives so as if he were a Law himselfe and so needed none A King that plants his Iudges so as they may equally distribute his judgement and justice to his people A King so blessed by God for your good that whether it be for his owne prayers or yours or both or neither but that God is pleased to shew his mercy and glory upon him to you certaine it is that God hath given him a very large heatt and filled it to the brim with justice and judgement Take heed I heartily beg it of you I say it againe take heed I heartily beg it of you that no sin of unthankfulnesse no base detracting murmuring sin possesse your soules or whet your tongues or soure your brests against the Lord against his Anoynted but remember in that these two things First remember that it is as easie for God to take away any blessing even the great blessing of a good King as to give it remember that And secondly remember that unthankfulnesse to God for so gracious a King is the very ready way to doe it remember that too and therefore looke to these things in time I but what then hath a King enough when God hath given him justice and judgement May his prayers then cease for himselfe as your prayers for him hath he no more need of God when God hath once given him judgement O God forbid surely he hath and it is to be presumed

way to all Kingly wisdome Therefore Davids prayer went up first for Iustice because without that there is no wisdome There may be wilinesse if you will to resemble wisdome but there was never any wise King that was not just And that policie will be found weak in the end that perswades any King against Iustice and Iudgement And as before it was not Iudgement alone that David desired for himselfe but it must be Tuam thy Iudgements So Righteousnesse alone doth not content him for his Son but it must be Tuam too Thy righteousnesse And indeed morall Iustice alone cannot possible be enough for a Christian King Religious pious Iustice must come in too He must take care for the souls as wel as for the body and goods of his people Therefore one of the Churches prayers is that the King may study to preserve the people not in wealth only and in peace but in Godlinesse too He must so give the people their own that is Iustice as that he command the people to give God his own that is Iustice with Religion And there is no King nor no Kings Son can possibly doe this unlesse God give them the spirit of Iudgement and Iustice God must first give it the King before the King give it the people And it is Give Lord For as Moral Iustice only will not serve so neither will Theological but only quae dat as it is given For as it is aquasita as it is learned by study be it by study or practise so it is speculative or operative by rule that is the most but as it is given so it is at the heart so the King is not only active by rule but it makes the King and the Kings Son to be in love and to joy in the judgement that they are to put in execution Then the King is fitted indeed for government when there is the love of Iustice and truth in the inward parts psa. 51 For then they cannot but practise what they love I and then that Iustice which is within at the heart is vera tua truly Gods Righteousnesse and for this Iustice and Iudgement I shall therefore continue Davids prayer and go on Give Lord thy Iudgement to the King● and thy righteousnesse to the Kings son For if God doe not give it is not possible for Iustice and Iudgement any other way to descend into the heart of the King and the Kings Son None but God can see to drop Iustice and Iudgement into the deepe heart of the King none but only pater luminae the Father of Lights that stand over and sees how to doe it And yet I must tell you here that while he prayes for Gods Iustice and Iudgement for himselfe and his Son it must bee understood with a great deale of difference and that in two respects First because Gods Iudgement as it is in ●od is substantiall It is so in God as it is his essence himselfe This way no King is capable of Gods Iustice because it is his essence But Iustice as it is given to the King is a quality an accident and that is separable if God either leave to give or desist from preserving that that he hath given Therefore Kings have great need to pray for this Iustice because they can neither have it nor keepe it without him Secondly because Iustice as it is in God is Luminae all light so bright that even impious men themselves cannot but acknowledge it even when they are condemned by it So cleare that no intangled cause can cloud it no corner sinne can avoid it And this way againe no King is capable of Gods Light because that is a thing incommunicable as his substance as essentiall as he But Iustice as it is given to a King is but Lucerna but a candle light an imparted light a light that is kindled and set up in a materiall substance and so darkned with dregs yet even this light Kings must pray for and it is but need they should for if God give not even this light it is impossible the King should see how to doe Iustice or that hee should discerne how to execu●e those judgements that God hath given him Therefore the lighting up of this Candle in the heart of the K●ng the light of Iustice and Iudgement is a marvellous blessing and God himselfe accounts it so and it appears First because am●ng the many and great threatnings that he thunders out against rebellious people this is one that he will take from ●h●m the light of a Candle I●r 25 he wil not leave them so much light and it was so for Gods judgement departed away from the King the King lost the Kingdome and the people were lead● away in darknesse to captivity So you may see what it is to want this light of judgement in a King Secondly it appears to be great by the promises of God for among the many profe●sions that he makes to this glorious King David this was one that he had ordained a light for him psal. 132. So then you see by the presence of this light what the benefit is to have it But then still Kings themselves and the people must remember it is bnt Lucerna but a Candle li●hted at that great light the Lampe of God And being but a Candle light it is easily blowen out if God keepe not his Light about the King to renew it and if God provide n●t a fence for this Light of Iustice aga●nst the winds of temptation that bluster about it Therefore our o●d English Translation reade that place in the Psalme happily I have provided saith that Translat●on not only a light but a Lanthorn for mine Annointed to carry this Lig●t And this improves the blessing a great deale further for there is no carrying of this Light without the Lanthorne of Gods own ordaining the temptations that beset the King are so many and so strong that except this Lan●horne defend the light all the light of Iustice and Iudgement will out And this Lanthorne is so hard to make ●hat God himselfe must ordaine it or else the King cannot have it for who can fence and keepe in Gods blessings but himselfe Therefore David here went very right in his prayer maruellous right bo●h for himselfe for his Son da Domine Give Lord not the light of thy judgement and just●ce only but give the Lan●horne too for thine Annoyn●ed ●hat he may be able with honour to carry thorow ●his Light of Iustice and Iudgement before his people And let me tell you one thing more that filius regis the Kings Son here is not only a fit object of his Fa●hers prayers but of yours too for the peoples praiers as well as the Kings for filius regis is filius regni too the Son of the King is the Son o● the Kingdome his Fa●hers Son by nature but the Kingdoms Son by right all the subjects having equall interrest in the Iustice and Iudgement