that God hath given him may pull out their stings that can imploy their tongues in nothing but to wound him and his government Well these must not divert me or any good subject from praying for the King and the Kings Son The Kings Son blessed name what imports then to a King surely David knew well therefore you see he leaps for joy into this prayer in the first words of the Psalme Some tell me this name imports at large the King and his posterity sons or daughters not distinct And I confesse the least is Gods great blessing upon a people For the wise Historian tels us that Plena c. The Kings house full of them is the Kings security and the kingdoms too and our Prophet proclaims as mâ—ch for he proclaims him blessed that hath his quiver full of them hee shall not be ashamed when he meets his enemy in the gate Psal. 112. But when I find it Fillio Regis the Kings son I think David made a difference and had a speciall eye upon Solomon that God had given him to succeed after him 1 Chron. 28. Well then be it to the Kings Son Why but then is it but to one out of doubt where there is but one there can be no question but when there is more sons then one as David had and other Kings may have there the Kings son in the text stands for that son that in the course of the kingdome is to inherit and to be King after him Not that prayer is not necessary or not to be made for Gods blessings upon them all But because in the course of time the sterne is to be held by that hand therefore the prayer is most necessary to fill that hand with justice and judgement of the Kings son and to season the Kings son with justice and judgement So then the Son in the text was Solomon not borne first for he had other brethren living but designed by God and by David himselfe to be King after him designed by David therefore he had great reason to prayâ— designed by God therefore David had reason to hope that God would give him a spirit of government And it was so for God gave him plenty of wisdome and store of justice 2 King 1. The Sonne with which God hath blessed our King and us as natus hâ—ri borne heire and I hope designed and marked out by God for long life and happinesse In all things like Solomon God make him saving in those things in which Solomou fell from these prayers of his Father Now as it was to David so it is to any King a great happinesse to have a son to pray for For â—irst there is scarce such another exercise of a Kings pietie as to pray for his son Secondly there is scarcely such another motive to make the King carefull of his sons education as this prayer is For the more David praied to God for Gods justice and judgement to descend upon his Sonne the more he seemed to see what a want it was for the sonne of a King to want jâ—stice and judgement and the more he sees what this want is the more undoubtedly must he indeavour by prayer to God and his own indeavour to look to it for the vertuous education of his Son For it is impossible almost that hee that prayes to God to give should not also indeavour that it may be given For when we our selves pray for any thing that prayer if it be such as it ought sets an edge on our indeavours because in a manner it assures us that God will give what we aske if we indeavour by Gods grace as wee aske And for our owne particular I doubt not but we shal see Gods grace plentifully given to the Kings Son after his pious Fathers carefull successefull indeavour in his education That his heart may be full of justice and his hand of judgement against the time come that the judiciarie power must descend upon him And if you marke it here the blessing that David desires for the Kings Son is the very selfe same that hee asks for himselfe Righteousnesse that is Iustice and Iudgement And there is great reason for it for this vertue is as necessary for the Son as for the Father The same Crown being to bee worne by both The same Scepter to be welded by both The same people to be governed by both The same Laws to be maintained by both Therfore the same vertue is necessary for both And the copulative in the text And thy Righteousnesse for the Kings son joynes David and Solomon the Father and the Son in one prayer for one blessing And this example of Davids prayer is a great leading case for Kings for this holy and pious King David this King full of experience what the greatest want of a King might beâ— he doth not ask at Gods hand for his Son long life an inlarged kingdome heaps of wealth though that be very necessary but the grace of judgement and righteousnesse that so he may be able to goe thorow with the office of a King that is Davids prayer And other blessings come within the adijcientur Mat. 6. they shall be cast into the lap of the King if he first seeke the Kingdome of God in the administration of Iustice and Iudgement to the people For Kings are ordained of God for the good of the people And this David understood well for himselfe acknowledgeth it psal. 78. that God therefore made him King that he might feed Iacob his people and Israel his Inheritance That he might feed them and as David knew this so he practised it too for he fed them with a faithfull and prudent heart and governed them wisely with all his power And even with this goes along the prayer of the Church for the King that he may ever and first seeke Gods honour and glory and then study to preserve the people committed to his charge to preserve them which cannot possible be without Iustice and Iudgement For as Austin proves at large there is no bond of unitie or concord that can be firm without it And I will not tell you but Solomon may what a King is that hath not the grace of Iustice prov. 28. But how ever the more are you bound to God Almighty that hath given you a King so full of Iustice and Iudgement as you have found him to be And it is worthy our consideration too how David and Solomon agree in their prayers and what a Kings Son may learne when he is exampled by such a Father For we find when Solomon came to yeers and wore the Crown hee fell to prayer too and his prayer was built upon the same foundation The prayer of David and Solomon the Son meet at once For David did not simply pray for wisdome but for that wisdome that might enable him to governe the people And indeed all the wisdome of a King especially to direct Iustice and Iudgement is the very ready
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 gâ—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 iâ— 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 â—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 fâ—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 siâ—gle therefore David prayeth not for judgement single but in the plurall number Give thy judgements And there is great reason that he should pray so for justice continuing one and the same vertue gives many times different judgements and it must needs be so and the King must needs be an instrument in them all And in the various occasions that himselfe and his people have use of This David found in his owne heart therefore he prayes for all And this pray we alway for the King for all judgement for the King So give Lord And here it is fit for you a little to take a view of your own happinesse and to blesse God for it for you live under a King that keepes his Lawes in his life A King that lives so as if he were a Law himselfe and so needed none A King that plants his Iudges so as they may equally distribute his judgement and justice to his people A King so blessed by God for your good that whether it be for his owne prayers or yours or both or neither but that God is pleased to shew his mercy and glory upon him to you certaine it is that God hath given him a very large heatt and filled it to the brim with justice and judgement Take heed I heartily beg it of you I say it againe take heed I heartily beg it of you that no sin of unthankfulnesse no base detracting murmuring sin possesse your soules or whet your tongues or soure your brests against the Lord against his Anoynted but remember in that these two things First remember that it is as easie for God to take away any blessing even the great blessing of a good King as to give it remember that And secondly remember that unthankfulnesse to God for so gracious a King is the very ready way to doe it remember that too and therefore looke to these things in time I but what then hath a King enough when God hath given him justice and judgement May his prayers then cease for himselfe as your prayers for him hath he no more need of God when God hath once given him judgement O God forbid surely he hath and it is to be presumed
that the King daily praieth I am sure his dutie it is to pray that God would 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