Davids Prayer for Solomon

DAVIDS PRAYER FOR SOLOMON, CONTAINING The proper Endowments and duty Royal of a King, with the consequent Blessings upon a Kingdom.

THIS Psalm was penned by a King, it is dedicated to a King, and it is chiefly intended concerning him who is King of Kings; A Psalm for Solomon, that is the Title: A Psalm containing the last breathings of David Heaven-ward, that's the conclusion, so the Psalm ends, The prayers of David the Son of Jesse are ended; David being about to commend his soul to God, first commends his Son to God, and having himself like a careful Father, tutor'd, and instructed him, while he lived, he now commits him to the tuturage and instruction of a Father who could not die. A Sonn • is put into safe hands indeed, when God himself is entreated to be the Guardian.

This whole Psalm spends it self in prayer and in prophesy; here is a prayer for King Solomon, and a prophesy both of Solomon's Kingdom and of Christ's; Prophesy fills up the body of the Psalm; it begins with prayer in petitioning, and it concludes with prayer in thanksgiving; Verse 18. Blessed be the Lord God, the God of Israel, who only doth wondrous things, and blessed be his glorious Name forever, 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 observable. We have first, The Endowments or gifts 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 means, 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 judgments and thy righteousness; The duty, is purely Regal, contained in V. 2. He shall judge thy people with righteousness, and thy poor with judgment; The blessing is a blessing eminently desirable, even the blessing of peace, contained in the third Verse, The Mountains shall bring peace to the people, and the little Hills by righteousness; The means by which those Endowments are obtained for Kings, is heavenly and spiritual, set down in the beginning of the first Verse, Prayer to the God of Heaven, Give the King thy judgments 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 judgments of God and the righteousness of God; Give the King thy judgments O God, and thy righteousness unto the Kings Son;

Judgment and righteousness, are often in Scripture put as Synonomaes, signifying the same thing, yet here we may distinguish them; Judgment as it respects the business of a King, (for it hath many other references) is taken either for an ability to govern, or for the rule of Governement. So Samuel, in his first Book, 10. Chap. 25. Verse, did speak and write ( Mishp • at ) the judgment, or the manner of the Kingdom, we have the same word here, only in this Text it is plural, Judgments; and because the word is here in the plural, give the King thy judgments; we may take Judgments for all the Statutes, and Laws, and Ordinances which were made by God, as the bottom and foundation upon which government was then established.

If it be said, that these were given long before: Moses delivered the Judicial Law from the mouth of God to the people, and therefore David needed not to pray in this reference, give the King thy Judgments.

Laws may be said, to be given, not only when in the letter or body of them they are at first published unto all, but also when they are in a special manner revealed unto any one in the Spirit or native interpretation of thē; For as the word of God in general, though it were pen'd for and given to the Church many ages ago, yet may be truly 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 soul; 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 Commandment came to him, namely in the spiritual 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 special part of the word which concerns government, and is properly called Judgments or Statutes, these may be said to be given to Solomon, when God gave him a clear 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 Son might never wrest them by his own glosses or expositions. Give thy judgments, that is, ability, strength and clearness of understanding to apprehend what thy mind is in thy judgments, how to discern between good and evil, how to distinguish between right and wrong, true and false; This is to give judgments; Solomon's prayer for himself (which is as it were the counterpane of this) doth thus expound David's prayer for Solomon, 1 King. 3. When God in Gibeon sends Solomon a blank from Heaven and bids him ask what be would, verse. 5. he saith verse. 9. Give thy servant an understanding heart to judge thy people, that I may discern between good and bad.

The other Endowment, is righteousness, which as distinct from the former, is an evenness and uprightness of conscience in passing everything according unto received light; The defect of some Princes is in their head-piece, judgments are not given to them, but the defect of many is in their heart-piece, righteousness, or rectitude of spirit is not given them; Judgment is an ability to know what we ought to do, and righteousness is a willingness to do what we know; So the Imperial Law-giver defines justice, or righteousness, Iustitia est constans & perpetua voluntas suum cui{que} tribuendi; It is a constant and a perpetual bent of the will to give everyone his right, that is righteousness; and we may define judgment thus, Iudicium est clara & perfecta scientia quid cui{que} sit tribuendum. Judgment is a clear 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 Son of a King, or give unto Solomon the present King, and unto his Sons, those that shall succeed him in the Throne, pure light of understanding to enterpret thy Laws, that is judgment, and integrity of conscience to act and resolve according to that light, there is righteousness. These are the endowments, this the portion which I beg for the King my Son, or for the King and his Son, and this is a Kingly portion indeed.

It is here further to be noted, that the Endowments of a King, are not called barely, judgments, and righteousness, but the stamp of God is set upon them, Thy judgments and thy righteousness (saith David: ) Kings have judgments of their own, and a righteousness too of their own, which are not the Judgments nor the righteousness of God.

And as it is in the great point of Justification, there is a righteousness of God, which some neglecting, take in and trust to a righteousness of their own: The Apostle shows us such, Rom. 10. 3. Who go about to establish their own righteousness, not knowing, or being ignorant of the righteousness of God; So likewise it is in point of government, there are some that have a righteousness, but it is a righteousness of their own, and a judgment, but it is their own judgment, not God's; and then what the Apostle doth infer, respecting that great point, is appliable to this, in the place before cited. They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto (nor ruled their people by) the righteousness of God; yea, which is far worse, as much as in their power is, they have overthrown the judgments and evacuated the righteousness of God, they have (as it were) repealed God's judgments, and enacted their own; Now then as there is no righteousness that is fit to justify the person of a man, but the righteousness of God; so there is no righteousness fit to judge the person or cause of any man by, but that which is the righteousness of God; Mans judgment, and man's righteousness not subordinate to and regulated by the judgment and righteousness of God, is nothing else but unrighteousness and injustice.

These are the special Endowments of a King; As reason distinguisheth a man from a beast, so judgment and righteousness distinguish a King, or Magistrate from other men; not but that other men have there, but a King must; a Magistrate without judgment and righteousness is like a man without reason, • e is not able to do anything in that capacity without these; as a man can do nothing in the capacity of a man without reason; he may do acts, which are acts of a man, but he cannot do a human act, no act is strictly so but an act of reason; so a King may do acts without judgment and righteousness, but Kingly acts he cannot do without them.

As God hath made distinct callings, so he hath given distinct abilities. There are particular gifts 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 wisdom; here are distinct gifts, or distinct qualifications; and in Rom. 12. 6. Having gifts differing according to the grace that is given us, that is, (as some interpret, and I think rightly) having gifts according to the offices and employments, wherein we are set (for these are graces, these are favors, 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 less then the least of all Saints is this Grace given, that I should preach among the Gentiles the unsearchable riches of Christ.) therefore (saith he) having gifts according to those graces, or offices, or employments, let us act in everyone 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 employment, the work and business of Kings, the Text saith, Their duty is to judge; To judge is the trade of Kings; and therefore when the first King was cried for by the people, in 1 Sam. 8. 5. they presently speak of this work, make us a King to judge us, that is the business that we have to do 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 Roman memento, hae tibi sint arts. Do thou govern 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 work 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 ( Judge ) by a Synecdoche, all the duty and business of a King is comprehended; As the general duty of a Man respecting the Law, is fulfilled in this one word, Thou shalt love thy Neighbor, as thyself; So the general duty of a Prince, is fulfilled in this one word, Thou shalt judge the people of God with judgment and with righteousness. Barely to love is not the fulfilling of the Law: But you must look to the object, thy Neighbor, and to the measure, thyself. So barely to judge is not the whole duty of a King; The object, Thy people, thy poor, And the measure, with judgment and with righteousness are to be taken in.

If it be so, how is it possible they should ever drive that Royal trade, without judgment and righteousness▪ The commodity in which Kings deal, and which they put off to their people, is judgment and righteousness; Then they must have judgment and righteousness in stock, how else shall they dispense them unto others. Can any one judge, that hath not judgment? or do right, that hath not righteousness? Judgment and righteousness, are (as it were) the right hand of a Magistrate; yea, they are both his hands; he can do nothing at all, ( quatenus talis ) as a Magistrate without these; and therefore when God himself is spoken of, under the notion of a King, presently it is added, Judgment and righteousness are the habitation of his Throne; Psal. 97. 2. His Throne inhabits or dwells in these; God must work in the sphere of judgment and righteousness, or else He can do nothing as a King; And when the Kingdom of Christ is spoken of in the glory of it, you shall see that Christ doth all his work by these; Isa. 9. Of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his Kingdom to order it, and to establish it with judgment and with righteousness, from henceforth even forever. Christ orders and disposeth everything in his Kingdom, by judgment, and by righteousness.

The reign of David is thus described, 2 Sam. 8. 15. And David executed judgment and justjce to all his people. That which the fire is to the Chymists, the same is righteousness and judgment unto Princes; the Chymists can do nothing without fire, if they have not fire, all their work must stand still; So unless Princes have righteousness and judgment, they cannot work; the whole frame of true government, and all the wheels of a right Common-wealth stand still, till judgment and righteousness give them motion.

And forasmuch as to judge and to judge with righteousness is the duty of Kings. It is necessary to set down more distinctly what it is to judge with righteousness: Neither is it improper for this authority to hear such lessons. Though I speak not this day before the Person of a King, yet I speak before many who are representative Kings. Every subordinate Magistrate hath in his compass 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 speaks, and executes. In such a correct sense 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 work, which is, To judge the people. Hear what it is to do it by the Kings Rule, with judgment and with righteousness, with the judgment and righteousness of God, for so it becometh Kings. I shall give 4 Rules to clear it.

First, To judge with the righteousness of GOD, is to judge by a Law; Such is the judgment of God. Though he be absolute in himself, and may make his will his Law, and no man must question it, yet he judges by a Law. That of the Apostle seems to cross 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 only in regard of the formal, the formality of a Law, not in regard of the material 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 sin without the Law, that is, not having the Law formally published to their ear • s, or written to their eyes (as we 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 judgment is in the Law. And so strict is the Allyance of these two, Law and Justice, that among the Latins, the word Justice derives it's pedigree from the word, Law. Iustitia nomen habet a jure & jus a jubendo, say the Critics. Hence the learned, both Divines and States-men, make a threefold resemblance of the Law. First (say they) it is like a Glass to discover. Secondly, like a Bridle to restrain. Thirdly, like a Sword to punish offenses. These are the weapons of a Magistrate. As the Imperial 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 adorned with arms, and armed with Laws. A King armed with righteous Laws is, That Higher Power spoken of, Roman. 13. 1. To which every soul 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 weakness; the strength, as well as the rule of Princes lies in the law; That's the lock of these Samson's; and as Laws are the Kings strength, so the people's security. That people is most happy, whose Prince is a breathing Law. 〈1 page duplicate〉 〈1 page duplicate〉 They cannot but be unhappy whose Law is nothing else, but the breath of a Prince.

This is the first part of God's righteousness, to judge by Law; and to make this rule fuller it is to judge by a Law known, by a known rule, therefore God did publish his Law to the ear of his own 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 known. The Gentiles shown the works of the Law written in their hearts, Their consciences also bearing witness, Roman. 2. 15. For to make Laws and then to conceal them, is rather to set traps and snares to catch men, then to give rules to direct them. Hence the ancient Greeks used to engrave their Laws upon pillars of brass (to which usage it is well conceived the Apostle doth allude, when he calls the Church the pillar of Truth, a pillar for Declaration. Hence also the Romans fixed Tables of their Laws in the most frequented places of the City. God took such a care to have his Law known unto the Jews, that he 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 clothed with the Law, Deut. 6. 8, 9.

One step further to judge with the righteousness of God, is to judge by a Law in it's proper native sense, and genuine interpretation, not by a purchased or a forced one; for sometimes a Law, and a known Law may be urged, and yet as the Apostle Peter speaks of Heretics, who urge Scripture, that they do wrest the Scriptures; so there is a wresting of Laws. The Law that is set for the guiding or punishing of others may be punished it self, as the Apostle notes in that word, 〈 in non-Latin alphabet 〉 , they set Scripture upon the rack, to make it confess a sense God never gave it; so Laws may be set upon the rack too, and made to confess a sense the Law-maker never gave them. Such bring not their judgments to the Law, but the Law unto their judgments, dealing with it, as the Tyrant dealt with his guests, if they were too long for his bed, he cut them shorter, and if they were too short, he stretched them longer; This is not the righteousness of God; the righteousness of God is to judge by a Law, a Law known, a Law fairly, and naturally interpreted.

If any shall object, True, Kings are bound to rule by the Law of God: by the letter of the moral Law, and by the equity of the judicial Law. But are they obliged by human Laws, or by the judgments of men?

I answer, Though no Nation under Heaven have judgments and Laws as the Jews had immediately from God: yet all the wise and just Laws of every Nation, may still be called the judgments 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 Laws are but extracts and streams issuing from that • ountaine of righteousness the law of God. And indeed that Law which is purely human, cannot be fit to govern any man by, much less to be obligatory upon Kings.

The second rule is this, to judge by the righteousness of God, is a judgment upon evidence; as there must be an evidence of the Law, so there must be an evidence of the fact, or else it is not the righteousness of God; the Lord never proceeds in judgment, till he have the fact clear, as well as the Law clear; though he had a cry come up to him concerning the blood of Abel, and the wickedness of Sodom, yet he cometh down to examine the matter, and he will inquire whether it be according to the report.

And thus he directs in the 13. of Deutronomie 12. If thou shalt hear say in one of thy Cities, which the Lord thy God hath given thee to dwell there, Certain men the children of Belial are gone out from among you, &c. then thou shalt search and inquire, and ask diligently, and behold if it be a truth and the thing certain, that such abomination is wrought among you, then thou shalt smite the Inhabitants of the City &c. Reports and probabilities will not bear up a righteous Judgment, there must be proof, and proof from men approved; for Jezebel got witnesses.

The third Rule, Judgment which is by the Righteousness of God, doth always stand between these two extremes, Rigour and Remissenesse. The Moralists emblem this Rule by the place of that sign in the Zodiac, which they call the Virgin, standing (according to the Doctrine of the Astronomers ) between 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 remiss when it spares, where it ought to punish; such sparing is cruel. Judgment is rigorous, when it punisheth where it ought to spare, such punishing is blood: Judgment is rigorous if at any time it be more then the Law requires, and if at all times it be so much. Extreame right often proves extreme wrong; And he who always doth as much as the Law allows, shall often do more then the Law requires. For what is odious in making promises, is commendable in making penalties; namely to express more then we intend shall be ever strictly executed. The enraged Jews whipt Paul thrice unjustly, but they never whipt him to the height of Justice, they bared one stroke, he had 40. stripes save one, whereas the Law admitted forty, Deut. 25. 3.

The righteousness of God calls not for an Arithmetical proportion; at all times, and on all occasions, to give the same award upon the same Law: but leaves to a Geometrical proportion, that the consideration of circumstances may either increase or allay the censure; God is not extreme to mark what is done amiss, if he were who could abide it. In this the gods on earth must imitate the God of Heaven.

Lastly, To judge with the righteousness of God, is to judge impartially; the Text directs, He shall judge thy people and thy poor; When judgment runs 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. Fear of greatness, Nor 2. Hope of gain, Nor 3. Neerenesse of affection, doth interrupt or clog the passage of justice, that is to judge by the righteousness of God.

For first, The day of God is against the Oaks of Basan, and the Cedars of Lebanon, upon the high Mountains, 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 favor; doth he like that Persian Zerxes, menace Mountains, 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. verse. resolves this. For the day of the Lord shall be upon everyone that is proud and lofty, and upon everyone that is lifted up. So Junius glosseth, his justice shall reach them, quamvis valentissimos, quamvis munitissimos. His Artillery will bat-ter down men as strong as Mountains, his Axe will hew down men as tall as Cedars.

Some men there have always been, so fortified with greatness, and as it were so entrenched about with Titles and privileges, that the judgment 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 righteousness of God, will venture upon the high ones, upon the Cedars and the Oaks, as well as upon the lowest shrubs, and weakest bushes.

Secondly, The righteousness of God is never bias'd or stai'd by hope of gain; Their silver and their gold shall not deliver them in the day of God's wrath, Ezek. 7. 19. And when offenders cannot soar beyond the reach of man's 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 fears, and though they cannot be terrified from doing justice, yet they may be persuaded. By what language think you! One wittily calls it dialectum doricam, the dorick dialect, or the language of gifts. Hosea observed and reproved such in the Common-wealth of Israel; Her Rulers, (or as the Original 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 righteousness of God.

Lastly, nearness whether in regard of alliance or of acquaintance, hinders not the course of judgment, when it is ordered by the righteousness 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 knows no relations: He that made them will not have mercy on them, and he that formed them will show them no favor, Isa. 27. 11.

This was the honor 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 Neighbor:) Who said unto his Father, and to his Mother, I have not known him, neither did he acknowledge his own brethren, nor knew his own 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 Son, he shall surely die: And that was a more noble execution (for it was well grounded) of Asa who removed his own Mother from being Queen, because she made an Idol in a Grove, 2 Chro. 15. 16.

Affection is usually a strong impediment in the way of justice. It is no easy 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 natural or civil tie upon a Magistrate, he is quickly overcome, to take every probability for a proof, every presumption for a demonstration, both of the innocence 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 righteousness of God to relations when they would hinder from judgment. It makes us (as Christ there warns) hate Father, and Mother, and Wife, and Children, and Brethren, and Sisters: That is, it breaks all tyes, whether natural or civil, 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 righteousness, the indefinite is universal, all thy people.

But if justice incline to any side with favor, it is towards the poor, that sort of men are named in the Text, He shall defend thy poor. The poor are instanced in special, for 3. Reasons. First, because the poor are usually most oppressed. And Secondly, most flighted. And Thirdly, the poor are least able to help themselves: therefore they are commended by name to the care of Magistrates; God cares most for his poor, and men ought.

There is one thing very emphatical in the Text, which may be as a Naile to fasten home, the thought of judgment by the righteousness of God, upon all that are in the place of God; it is said, they are God's people, and God's poor; Thy people, and thy poor; God's people and God's poor must be judged with God's Judgment, and with God's righteousness; God is their portion forever, and his righteousness ought to be their portion here. God will be very angry if they have it not; If Magistrates had a people of their own, they might judge them with their own righteousness. What Christ speaks in the Gospel, holds in this case, May not I do what I please with my own; Indeed Princes might do what they would with people, if they were their own: but this particle Thy, shows that God is estated in them, they are his people, and the lot of his inheritance. This made Solomon pray so hard for wisdom to govern, because he knew they were not his own whom he governed: 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 God's 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 privilege, and are the people of God in so strict a sense, as they were; for they were all as a Church, and Christ had as many subjects among the Jews, 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 special Covenant people, his peculiar ones in every Nation, who are the special charge of Princes; and though all others are God's people, as men, and the Princes charge too, yet for the sake of these chiefly, Governors are set up, and Princes sit upon the Throne; If Christ had done his work concerning these, he would quickly put down all rule, and all authority, and all power; yea then Christ would lay down his government also, then shall the Son also himself 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 speaks in reference unto every particular man's government of himself: that no man ought to abuse himself, or make his body an instrument in sin; Why not? You have your bodies from God, saith he, and you are not your own; Ye are bought with a price, you are not your own, therefore glorify God in your body, and in your spirit which are God's, 1 Cor. 6. 19, 20. This I say is true concerning all Princes and Magistrates who govern others, they have their people given them by God, and they are not their own, and therefore they ought to glorify God by their people, and in their people, for they are God's. 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 privilege. Hence the account which the Holy Ghost gives concerning the reign of David, is, That after he by the will of God had served his generation, he fell on sleep; Acts 13. 36. David a King, a glorious King, and he that made this prayer in the Text, hath the whole Story of his reign sum'd up thus; After he had served his generation by the will of God, he fell asleep; His honor was to serve his generation: And as if he never waked an hour for himself, as soon as that work 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 Judges of the earth, Ps. 2. 10.

Now as the consideration whose they are whom Kings and Magistrates judge, should move them to serve Christ in it with fear: 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 flows out upon a whole Kingdom.

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 work of the Lord, forasmuch as their labor is not, cannot be in vain in the Lord. Look 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 Mountains shall bring forth peace, and the little hills by righteousness; do you think 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 righteousness; and therefore as soon as the work is set down, the reward follows, as soon as the business is put upon their shoulders, the blessing is put into their hands; If you will thus judge, the Mountains and the hills shall bring forth peace by righteousness.

[Doct. 3] Judgment administered by Righteousness brings forth an universal blessing upon a Nation. I say an universal blessing. For as Righteousness comprehends in it all the virtues of a King (the Philosopher tells us, it is not 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , A part of virtue, but it is all of virtue ) So Peace includes all the blessings of a people, or the confluence of all good things. And Hills and Mountains reach all places, every corner of the Kingdom; there is a great Emphasis in it, when he saith, The Hills and the Mountains shall bring forth Peace: Some refer it unto the nature of the Country of Judea, which was a mountainous Country, and therefore when he saith, The hills and the mountains should bring forth peace, he means the whole Country should be peaceable. Or he speaks it, because Hills and Mountains are usually barren places, if then they bring forth blessings all places must needs abound with them. Or lastly, The Holy Ghost speaks thus, because Hills and Mountains are commonly the places of Robbers, and the retreat of spoilers. Hence in the Psalm they are called the Mountains of prey. Therefore, as when God promiseth by the Prophet Isaiah (Chap. 60. 17.) in the latter days to make the officers among his people peace, and their Exactors righteousness; he means, that he will so reform all degrees of men, that all shall be peaceful and righteous; because officers, especially exactors are furthest from both; therefore when they mend, all will. So when he promiseth that the Mountains shall bring forth peace, he means every place shall.

You may be sure to have peace, when your mountains shall bring forth peace; when those mountains which heretofore were mountains of prey, and hills of the Robbers shall be a quiet habitation; when peace shall not be walled up in Cities, or fenced in by Bulwarks, but the open Fiel • s and high-ways, the mountains and the hills shall yield it abundantly, under every hedge 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 eat and be satisfied, lie down and none shall make them afraid, then the blessing is universal: And this is the work of righteousness.

As our spiritual peace was purchased and established by Righteousness, so is likewise civil peace, and all civil blessings; there was nothing in the world but trouble and vexation, tribulation and anguish upon every soul, until Righteousness came into the world; but when righteousness came, then came peace, spiritual peace: so the Prophet Isaiah 32. 17. The work of Righteousness shall be peace; and the effect of Righteousness, quietness and assurance forever. Hence Christ, Hebr. 7. 2. is called a Prince of Righteousness, Melchizedek, he is the true Melchizedek, 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 settling of spiritual peace, for the reconciling of God unto man, the very same method (I say) must be used for the settling of civil peace, and for the reconciling of man to man; manure and till the Land with righteousness, and it will bring forth peace all over.

If it be so then, we see here first, why it was, or what was the reason, that the Mountains and the Hills brought forth war, and trouble; If the Mountains bring forth peace by righteousness, then they bring forth war by unrighteousness, that is a clear Inference.

While we had, and still have amongst us some who are enemies to all Righteousness, 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 profess 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 Righteousness, but they cannot abide the profession of Righteousness. They like holiness, as it is bound up and clasp'd in the Book, but practice'd and acted in the life, especially if acted to the life they cannot endure it) While I say there are so many enemies to all righteous persons, can we be to seek why the Mountains brought forth war? while there are some filled with all unrighteousness, as the Gentiles are described in Roman. 1. 29. and while there are so many friends to all unrighteousness, can we be ignorant why the Mountains brought forth war? While error was maintained, which is unrighteousness in opinion; while Idolatry was winked at, and superstition contended for, which are unrighteousness in worship; while profaneness was encouraged, which is unrighteousness in practice; while oppression was countenanc'd, which is unrighteousness in Government; can any one be to learn, why the Mountains and the Hills brought forth War? While Judgment was turned into Gall, and the fruit of Righteousness into Hemlocke are ye not taught, why the Mountains brought forth war? While many (as this Text calls them) of God's people and of God's poor, who are (in another Text, Isa. 61.) called Trees of Righteousness, were stubbed up and rooted out of most places in the Kingdom, not only from great Towns and Cities, but from the very Mountains and H • lls; so that they could not live quietly anywhere; are we not taught why the Mountains and the Hills brought forth war? Those Trees of Righteousness are styled in the same place, The plantation of the Lord; while men were busy 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 Glass of this Truth, why and by what our Mountains and our Hills have brought forth war? it hath been by unrighteousness.

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 embrace it, as a persecutor follows an innocent person, with hatred to destroy him. Follow Peace, though like a hunted beast it flies from you (so much the Metaphor will bear) Follow this noble game (though it be upon a very cold sent) with heat of spirit. Only 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 obtain peace, unless there be a cry after, a Treaty about, yea an entreating for Righteousness; See not my face (saith Ios • ph) unless your younger Brother come with you: So (saith Peace ) see not my face, unless my Elder Sister, or rather my Mother Righteousness come along with you; if we should travel for Peace without this, we shall but wander in a Maze, and more entangle ourselves in trouble. It is only the golden thread of righteousness that can lead us through through the Laborinth of our present distractions unto rest; Who weeps not to see the wounds of this Nation, weeping blood every day? and yet if we should skin over those wounds, before righteousness hath searched them to the bottom; I tremble to think how quickly they will fester, and either striking inward kill the heart, or breaking outward fill the whole body with a sore. Who mourns not over our breaches, and yet if we shall go about to daube them up with untempered mortar, and such is all that (though it have never so many sublimated Ingredients of human wisdom and State-policies) all that I say is untempered mortar, which is not mixed and made up with righteousness. If we daub with that, I tremble to think 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 falsely concerning the wall which Nehemiah had built, and the people of God, who helped with him, Nehem. 4. 3. If a Fox go up, he shall even break down their stone wall; The same we may speak truly and in good earnest concerning any wall of Peace, that should be built, and not by righteousness, if but a Fox go up upon it, down it will fall again.

For this is a certain Conclusion, That whatsoever the Fox alone, I mean subtlety and human policy builds, that the Fox subtlety and human policy is able to pull down again; the Foxes could not pull down, no nor the Ram batter down the wall that Nehemiah had built, and why? Because men ( though as wise as Serpents yet) as innocent as Doves built it; What the wisdom of Innocence doth, all the power of policy cannot undo.

You see then what course must be taken, what must he done, that the Mountains and hills, that your Towns and Cities may bring forth peace; set righteousness a work, or work by righteousness, and then your peace is wrought; The pleasant Olive branches of peace grow and flourish, out of the acts and administrations of justice; once part with the justice of a Nation, and you part with the peace of a Nation; when the Sword of justice glisters, the Sword of war shall rust; draw out the Sword of righteousness, and God will sheath his Sword of wrath. The Psalmist assures us this in Psal. 106. 3. Blessed are they that keep judgment, and he that doth righteousness at all times; (at all times:) Every thing (saith the Kingpreacher) is beautiful in its season; Then righteousness is ever beautiful, for this Scripture warrants it in season always. 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 righteousness, or to stand strictly upon judgment; These would be wiser then God: would they not? he saith, blessed are they that keep judgment and do righteousness at all times.

Ob. But affirmitive commands do not bind ( ad semper ) at all times to the doing of them.

An. 1. It ought to be our earnest desire and utmost endeavor to do them at all times.

An. 2. It is best if we can do them at all times.

An. 3. The times are very rare wherein they cannot be done. God very seldom casts his people into such straits as loosen the knot of his commands.

An. 4. Be sure those times and those straits be of God's making, not of ours. If either our own groundless fear, or heedless folly casts us into them, this Maxim is no defense.

Ob. But David himself forbore to do righteousness at some time. Blood was treacherously shed almost in his own presence, and yet he spares the murderer, 2 Sam. 3. 27, 28.

An. 1. All the policies of holy David were not holy. The infirmities of good men must not be our rules. It is not safe for us on earth to go by the falls of such as are now in Heaven.

An. 2. If the fear of David had not been too hard (at that boute) for his faith, he had never said, v. 29. I am weak, and these Sons of Zeruiah are too hard for me. Too hard for thee David? so was Goliath. Goliath was a more unequal match for David, then Joab was; And yet he saith not, This mighty Giant is too hard for me. When saith is strong, everything is weak to us: for then we work in the Power of God. Had David believed as much, he might have received as much assistance in his judgment upon Joab, as in his combat with Goliath.

I believe 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 pieces the Brasen Serpent, once God's own institution, and then the people's Idol, 2 King. 18. 4. But the Text answers enough for him, if he had done a more daring piece of Justice 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, do ye think This will take with the people? This I know is right, but will the Kingdom bear it? Go inquire, how the City will like this; and how the Country? The thing is just, But as I hear, I shall do. Either Hezekiah had none of these thoughts, or he conquered 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 do I urge it as if I would have utmost justice on every man, for every offense. That were indeed to write Laws (as the Athenian Dracoes were said to be) in blood; which the Rule given before (that justice must not be rigorous) utterly disclaims.

My ai • e is only this; That when justice stays her hand, wisdom not jealousy, mercy to men, not fear 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 judgment and righteousness are not seasonable; yet at sometimes they are more. When God is laying Judgment to the line, and righteousness to the plummet, Isa. 28. 17. then surely man ought. That's our case now, the righteous God is at work amongst us in Judgment: Happy are they whom he finds so doing.

For when the blast of the terrible ones is as a storm 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 righteousness, we shall be sure that either our war will quickly conclude in peace, or that our peace shall be a concurrent with the war: It is true, that war and peace, in propriety of speech are inconsistent: Such contraries as that, a whole Kingdom is not big enough to hold them. But take peace in a qualified sense, and then not only righteousness and peace, but also war and peace may kiss each other. A prosperous war, is accounted peace; So David inquired, 2 Sam. 11. 7. of Uriah. concerning the peace of the War, (which we translate) he inquired how the war prospered.

I confess it is very hard to say, what we can call the prosperity of this war. Ours is a sad war. Only we must not be scandalized; 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 man's enemies shall be they (not only of his own Kingdom, but) of his own household. Be not offended if in some cases where nature bids agree, the Gospel bids devide. Yet, (if we may have it, and Christ no looser peace is not only better then war, but better then victory.

We will therefore briefly look upon the last Point, which is the Means, by which such Endowments may be obtained for Princes and Magistrates, by which they executing judgment and righteousness, 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 judgments O God, and thy righteousness unto the Kings Son; David hath a great request to God, and it was his dying request, That Solomon might be endowed with judgment and righteousness. His practice is our duty, let our hearts and tongues join in this great petition; Give the King thy judgments O God, he shall bring forth our peace. The Apostle charges us with the same duty, and encourageth us with the same hopes, 1 Tim. 2. 1. I exhort (saith he) that first of all supplications, prayers intercessions and giving of thanks be made for all men: For Kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty.

We are engaged to this, First, while we consider that a spirit of government, is the special gift of God; And that which God gives, prayer must obtain; The right government 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 judgments O God.

No mere man was ever borne fit to govern himself, much less to govern others; Many have been borne heirs to a Kingdom, but none were ever borne qualified to rule a Kingdom. The best of nature hath not the least mixture of God's righteousness 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 break the clods of the ground? when he hath made plain the face thereof, doth he not cast abroad the Fitches, and scatter the Cumin, and cast in the principal Wheat, and the appointed Barley, and the Rie in their place? Yes that he doth. But whence hath he this skill: He is God's Scholar, 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 Barn, he threshes it with a threshing instrument, &c. And of whom learnt he this? Learn the answer from the Prophet, v. 29. This also cometh forth from the Lord of Hosts, who is wonderful in council, and excellent in working.

If the Husbandman be taught of God to plow the ground and thresh his corn; works which seem to lie level with Nature; Then surely Kings must be taught of God, that transcendent mistery, To govern 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 judgments 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 Crown 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 own, and prayers from others; The Apostles counsel is, Be careful in nothing, but in all things with prayer and supplication make your requests known to God; as nothing, that care would eat a man out quickly, unless prayer do preserve him.

There is many a man consumed, with the care of a single family, yea some are consumed with the care of single self: what then think you, may the cares of a whole Kingdom, what the care of three Kingdoms do upon one man, unless prayer prop him up: therefore pray, Give the King thy judgments O God.

Thirdly, They that are encompassed with temptations, had need be encompassed about with prayers, and intercessions; To be a King is a temptation; No man knows what his heart woe • ld be, if he had so much power as a King, in his hand; as he said once, can you tell me what you would be, if you were a Lyon? if to be a rich man be a temptation, if to have riches be a temptation, then much more to be a King, to be the Earthly Center of Power, is a temptation; To be rich is so great a temptation, that Christ tells us, It is a hard thing for a richman to enter into the Kingdom of Heaven, harder then for a Camel to go through the eye of a needle; If bags of money, if Lands and Houses be such temptations, what are Crowns and Scepters?

And as the very estate it self 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-door, but he treads upon a temptation. A King can hardly hear a word, I was about to say a Sermon, but he hears a temptation, (some Sermons have more temptations in them, then instructions,) he can hardly cast an eye, but he looks 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 everyone to pray for himself with others. Lord, lead 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 prevail 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 down from Heaven, and he beholdeth all the sons of men: From the place of his habitation, he beholdeth all the Inhabitants of the Earth, he fashioneth their hearts alike (Alike) Not that the hearts of all men are cast in the same mould. Indeed the hearts of all men by nature are cast in the same mould, they are of the same Make, As face answereth face in the water, so do the hearts of the children of men; That is, they are all sinful. 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 Psalm thus, that God makes all men's hearts of the same likeness: 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, look as • ee is able to fashion the heart of a mean man, so he is able to fashion the heart of a mighty man; as he is able to fashion the heart of a Subject, so he is able to fashion the heart of a King. Thus he fashions their hearts alike; when we put the heart of a King into the hand of God to fashion, we put a curious pee • e into his hand. The heart of a King, is the most curious piece of work in the world. Yet God can alike, namely, as soon, and with as much ease, fashion and frame that curious piece, as he doth the plainest piece 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 do it, and who can easily do it. Now there is nothing can carry a Kings heart to fashioning unto God but only Prayer; therefore you see the necessity of this duty. Then, let the King pray this Prayer for himself. Kings should not put all prayer-work out to others, it is better to get a Blessing then to have it. Then, let us pray this Prayer for the King. It is a duty, which we have as much need to pay unto our King, as any people under Heaven. Then pay this Tribute of Prayer unto the King, it may be a richer revenue to him, then all that he hath in the world besides, This may bring him in greater honor, greater glory, and greater prosperity, then all that ever, our purses, or our persons, our councils or our endeavors can bring him in.

And me thinks we are now in a special manner engaged to it at this time.

First, The whole Kingdom 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 Righteousness, Prov. 25. 5. Judgment and Righteousness are the Pillars of the State: and stronger Supporters of the Kings Arms then the Lyon or the Unicorn.

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 stolen away from us, how shall we rescue and fetch it back again, but by prayer. Though any other course should gain his person to us, yet no other course can gain his heart to us. Holy Prayers will at last over-match unholy Counsels.

Again, We complain that Judgment is turned backward, and that Righteousness cannot enter: What should we do then, but pray that God would give the King his judgments and his Righteousness; And if we cannot yet say (as that Bishop resolved Austin's Mother, in the case of him, her Son) That a King of so many prayers (as have hitherto been made) cannot possibly miscarry; yet let us resolve to add, and to add 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 Righteousness 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 Jesus Christ.

I know this uses to be a day of anointing the King with praises. I believe we shall do a more acceptable service both to God and His Majesty: If we turn 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 Rejoicing 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 voice of the shout could not be heard from the voice of weeping: Have we not all cause to take up a Lamentation for our King this day? Ought not our Harp this day (as Job speaks) to be turned into mourning, and our Organ into the voice of them that weep? Ought we not (with that Mourner in the Psalm ) to eat ashes like bread, and to mingle our drink with tears? When God makes a change in times, it becomes us to make a change also. The Stork in the Heavens, the Turtle, the Crane and the Swallow, These will reprove us, if we know not the judgment of the Lord, Ier. 8. 7. At such a time as this, we (as Solomon, Eccles. 2. 2.) may say of Laughter it is mad, and of mirth what doth it? Times of trouble are times of Sorrow. Then, there is nothing now musical but sighs, no Song in Tune, but a Lamentation.

Yea, I hope it will not be distasteful, I know it is seasonable at this time to say even unto the King and unto the Queen, as the Prophet Jeremiah directs in the 13. of his Prophesy 18. Say unto the King and unto the Queen, sit down, humble yourselves: I will not add that which follows, I have no Commission for it, for your Principalities shall come down, even the Crown of your glory. But thus much I may say to the King and to the Queen, humble yourselves, sit down; for the glory and beauty of your Principalities are very much darkened and obscured, even the Crown of your glory. O The darkness that is upon Ireland, O the darkness and the death that sits upon the face of this your Kingdom of England! Therefore it were seasonable to say unto the King and to the Queen, if present, and I shall say it of them though absent, Sit down and humble yourselves, for your Principalities are much fallen from their former beauty; yea I would say thus much more unto the King and unto the Queen; humble yourselves, sit down, that your principalities, may be restored to their former beauty, even the Crown of your Glory. When Princes are humbled their Principalities cannot be long unsettled. That which the Apostle James speaks concerning all, is as true concerning Kings, as any, Humble yourselves under the mighty hand of God, Ye Mighty ones, that Ye may be exalted in due time.

Let us all humble ourselves under the mighty hand of God, let us instead of exulting and rejoicing tremble before God in confessing how We and our King, our Princes, our Nobles, our Magistrates, and our Prophets, have all sinned before our God, and have therefore given him just cause to cast down this whole Principalitie, even the Crown of all our glory. If we shall this day thoroughly plow up our hearts, and going forth weeping, bear this precious Seed; we may at the next day of this Solemnity, come hither again with joy, and bring our Sheaves of Comfort with us. Against that Feast, I hope Christ will work this miracle for us (little less then a miracle can do it) turn our water into wine; And give us beauty for Ashes, the garment of praise for this spirit of Heavinesse.

Errata in some Copies.

Pag. 5 l 12. for Suam read Suum • Pag 14 l 30. for Blood read Bloody.