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 [Page 2] 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 Sonn [...] 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 Kin [...]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 [Page 3] 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 ( Mishp [...]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 [Page 4] all, but also when they are in a speciall manner revea­led unto any one in the Spirit or native interpretation of thē; 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 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 [Page 5] 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 cui (que) 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 cui (que) 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:) [Page 6] 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 [Page 7] 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, [...]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, [Page 8] 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, 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 [...]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 [Page 9] 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 [Page 11] Law, that is, not having the Law formally published to their ear [...]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. [Page 10] [...] [Page 11] [...] [Page 12] 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 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 [Page 13] 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 [...]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 [Page 14] 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 L [...]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 [Page 15] 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, [Page 16] cast shackles on the Waves, or whip the Ocean? Or (as the Prophet Habbacuk questions, [...]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 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 [Page 17] 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 Jonat [...]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 [Page 18] 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, [Page 19] 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 [Page 20] 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 [Page 21] 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 [...] 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 [Page 22] 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 Fiel [...]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 [Page 23] 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 Righteous [...]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 [Page 24] 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 H [...]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 [Page 25] 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 purs [...]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 Ios [...]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 [Page 26] 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 [Page 27] 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 King­preacher) 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 [Page 28] 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 unparal [...]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 [Page 29] 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 ai [...]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 [Page 30] 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 [Page 31] 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 [Page 32] 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 wo [...]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, [Page 33] 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 [Page 34] 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 [...]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 pee [...]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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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.