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PSAL. 21. 6,7. For thou hast set him as Blessings for euer: thou hast made him glad with the ioy of thy countenance.
PSALM 21. 6,7. For thou hast Set him as Blessings for ever: thou hast made him glad with the joy of thy countenance.
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Because the King trusteth in the Lord: and in the mercy of the most High hee shall not miscary.
Because the King Trusteth in the Lord: and in the mercy of the most High he shall not miscarry.
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MY Text begins, where euery good man should end; that is, in Blessing. Not an Esau ;
MY Text begins, where every good man should end; that is, in Blessing. Not an Esau;
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but he cryes, when the Blessing is gone, Genes. 27. This Psalme is a Thankesgiuing for Dauid ;
but he cries, when the Blessing is gone, Genesis. 27. This Psalm is a Thanksgiving for David;
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for the King. In Thankesgiuing, two Blessings : One, in which God blesseth vs; and for that wee giue thankes:
for the King. In Thanksgiving, two Blessings: One, in which God Blesses us; and for that we give thanks:
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The other, by which we blesse God: For he that praiseth him, and giues him thanks, is said to blesse him. Exod. 18.
The other, by which we bless God: For he that Praiseth him, and gives him thanks, is said to bless him. Exod 18.
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Now wee can no sooner meet Blessing in the Text, but we presently find two Authors of it, God and the King :
Now we can no sooner meet Blessing in the Text, but we presently find two Authors of it, God and the King:
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For there is God Blessing the King; and the King Blessing the people. And a King is euery way in the Text:
For there is God Blessing the King; and the King Blessing the people. And a King is every Way in the Text:
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For Dauid the King set the Psalme for the People; and the People, they sing the Psalme reioycing for the King.
For David the King Set the Psalm for the People; and the People, they sing the Psalm rejoicing for the King.
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And all this is, that the King may reioyce in thy strength, O Lord, v. 1. And when this Psalme is sung in Harmonie, between the King and the People, then there is Blessing.
And all this is, that the King may rejoice in thy strength, Oh Lord, v. 1. And when this Psalm is sung in Harmony, between the King and the People, then there is Blessing.
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This Psalme was sung in Ierusalem ;
This Psalm was sung in Ierusalem;
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But the Musicke of it is as good in the Church of Christ, as in their Temple. Nor did the spirit of Prophecie in Dauid, so fit this Psalme to him,
But the Music of it is as good in the Church of christ, as in their Temple. Nor did the Spirit of Prophecy in David, so fit this Psalm to him,
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as that it should Honour none but himselfe: No; For in this the learned agree; That the letter of the Psalme, reads Dauid ;
as that it should Honour none but himself: No; For in this the learned agree; That the Letter of the Psalm, reads David;
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that the Spirit of the Psalme, eyes Christ :
that the Spirit of the Psalm, eyes christ:
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that the Analogie in the Psalme is for euery good King, that makes Dauid his example, and Christ his God.
that the Analogy in the Psalm is for every good King, that makes David his Exampl, and christ his God.
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The Psalme in generall is a Thankesgiuing for the happy estate of the King.
The Psalm in general is a Thanksgiving for the happy estate of the King.
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In particular, it is thought a fit Psalme to be recited when the King hath recouered health;
In particular, it is Thought a fit Psalm to be recited when the King hath recovered health;
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or when a gracious King begins his Reigne: Because these times are Times of blessing from the King:
or when a gracious King begins his Reign: Because these times Are Times of blessing from the King:
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And these are, or ought to be, times of Thankesgiuing from the people. My Text then is in part for the day:
And these Are, or ought to be, times of Thanksgiving from the people. My Text then is in part for the day:
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For I hoped well it would haue been Tempus restaurationis, a time of perfect restoring for the Kings health,
For I hoped well it would have been Tempus restaurationis, a time of perfect restoring for the Kings health,
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and thankes were due for that: And it is Dies creationis, the Anniuersary day of his Crowne;
and thanks were due for that: And it is Die creationis, the Anniversary day of his Crown;
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and thankes is due for that.
and thanks is due for that.
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And there is great reason, if you will receiue the Blessing, that you giue the Thankes.
And there is great reason, if you will receive the Blessing, that you give the Thanks.
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The Text it selfe is a reason of that which is found v. 5. There it is said, that God hath layd great dignitie and honour vpon the King.
The Text it self is a reason of that which is found v. 5. There it is said, that God hath laid great dignity and honour upon the King.
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And here is the Meanes by which, and the Reason why hee hath layd it there.
And Here is the Means by which, and the Reason why he hath laid it there.
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So three parts wil diuide the Text, and giue vs order in proceeding. The first is the Meanes, by which God layes honour vpon the King.
So three parts will divide the Text, and give us order in proceeding. The First is the Means, by which God lays honour upon the King.
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Not honour onely, which they all haue as Kings: but that great honour in his saluation, which attends good and gracious Kings.
Not honour only, which they all have as Kings: but that great honour in his salvation, which attends good and gracious Kings.
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And the Meanes are two-fold in the Text: Dando & Laetificando, By Giuing, and by Ioying.
And the Means Are twofold in the Text: Dando & Rejoicing, By Giving, and by Joying.
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By giuing the King as a Blessing to the people; Thou hast giuen him, or set him as Blessings for euer.
By giving the King as a Blessing to the people; Thou hast given him, or Set him as Blessings for ever.
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And by Ioying the King for blessing the people: Thou hast made him glad with the ioy of thy Countenance.
And by Joying the King for blessing the people: Thou hast made him glad with the joy of thy Countenance.
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The second is the Reason both of the Honour and the Meanes of laying it vpon the King: And that is, Quia sperat ;
The second is the Reason both of the Honour and the Means of laying it upon the King: And that is, Quia Hopes;
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Because the King puts his trust in the Lord.
Because the King puts his trust in the Lord.
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The third is the Successe, which his Honour shall haue by his Hope, That in the mercy of the most High he shall not bee mooued, he shall not miscarie. I beginne at the first:
The third is the Success, which his Honour shall have by his Hope, That in the mercy of the most High he shall not be moved, he shall not miscarry. I begin At the First:
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The Meanes by which God adds Honour euen to the Maieiestie of Princes. And because that doubles in the Text, I will take the first in order, which is, Dando :
The Means by which God adds Honour even to the Majesty of Princes. And Because that doubles in the Text, I will take the First in order, which is, Dando:
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Thou layest great Honour vpon the King, by giuing or setting him, as Blessings for euer.
Thou layest great Honour upon the King, by giving or setting him, as Blessings for ever.
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In which Meanes of laying Honour, the circumstances are three. And the first of the three tells vs what a King is; and that's worth the knowing:
In which Means of laying Honour, the Circumstances Are three. And the First of the three tells us what a King is; and that's worth the knowing:
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And marke the Holy Ghost, how he begins.
And mark the Holy Ghost, how he begins.
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He describes not a King by any of his Humane infirmities, such as all men haue:
He describes not a King by any of his Humane infirmities, such as all men have:
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And no meane ones are registred of Dauid, the particular King spoken of: No, that had beene the way to dishonour the King;
And no mean ones Are registered of David, the particular King spoken of: No, that had been the Way to dishonour the King;
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which is no part of Gods intention. But hee begins at that which crownes the Crowne it selfe.
which is no part of God's intention. But he begins At that which crowns the Crown it self.
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He is Benedictio, a Blessing, and no lesse, to the people.
He is Benediction, a Blessing, and no less, to the people.
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And therefore in all things, and by all men, is to bee spoken of, and vsed as a Blessing.
And Therefore in all things, and by all men, is to be spoken of, and used as a Blessing.
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Now it is one thing for a King to bee blessed in himselfe, and another thing to be giuen or set vp, as a Publike Blessing to other men.
Now it is one thing for a King to be blessed in himself, and Another thing to be given or Set up, as a Public Blessing to other men.
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Dauid was both, and he speakes of both.David was both, and he speaks of both.
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A King then is a Blessing to, or in himselfe (as the Septuagint and Tremellius giue the words: Dedisti illi benedictiones ;
A King then is a Blessing to, or in himself (as the septuagint and Tremellius give the words: Dedisti illi benedictiones;
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Thou hast giuen blessings to him) when by Gods grace hee is Particeps sanctificationis, Partaker of Gods hallowing Spirit.
Thou hast given blessings to him) when by God's grace he is Particeps sanctificationis, Partaker of God's hallowing Spirit.
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For no man, King or Subiect, can be blessed in his soule without Religion and Holinesse. And if these bee counterfeites, such also is his Blessednesse.
For no man, King or Subject, can be blessed in his soul without Religion and Holiness. And if these be counterfeits, such also is his Blessedness.
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But a King is giuen as a Blessing to others, when in the riches of Gods grace vpon him, he is made Diuinae Bonitatis fons medius, A mediate fountaine of Gods goodnesse and bounty streaming to the people;
But a King is given as a Blessing to Others, when in the riches of God's grace upon him, he is made Diuinae Bonitatis fons medius, A mediate fountain of God's Goodness and bounty streaming to the people;
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When he turnes the graces which God hath giuen him, to the benefite of them which are committed to him.
When he turns the graces which God hath given him, to the benefit of them which Are committed to him.
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For marke the Heauens, and the Earth will learne.
For mark the Heavens, and the Earth will Learn.
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God did not place the Sunne in the heauens onely for heighth, but that it might haue power to Blesse the inferiour world, with Beames, & Light, and Warmth, and Motion. Dauid was thus,
God did not place the Sun in the heavens only for height, but that it might have power to Bless the inferior world, with Beams, & Light, and Warmth, and Motion. David was thus,
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and thus was Christ, and such is euery King in his proportion, that sets vp these for his example.
and thus was christ, and such is every King in his proportion, that sets up these for his Exampl.
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It is not easie to match Dauid ; but a better example then Christ cannot be found.
It is not easy to match David; but a better Exampl then christ cannot be found.
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And therefore when Clem. Alex. had described a King indeed, One that is Beatus & Benedicens, a blessed and a blessing King;
And Therefore when Clem. Alexander had described a King indeed, One that is Beatus & Benedicens, a blessed and a blessing King;
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Or, if you will, as it is here in the Abstract, Ipsa benedictio, Blessing it selfe, He is •t Cumsmodi est Dominus : Such as is Christ.
Or, if you will, as it is Here in the Abstract, Ipsa Benediction, Blessing it self, He is •t Cumsmodi est Dominus: Such as is christ.
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There, the perfect example of Blessing.
There, the perfect Exampl of Blessing.
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Now while the King is said to bee a Blessing, let me put you in mind that there is a double Benediction. Descendens vna; Altera ascendens, One descending, and another ascending.
Now while the King is said to be a Blessing, let me put you in mind that there is a double Benediction. Descendens Una; Altera ascendens, One descending, and Another ascending.
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That which Descends, is the Blessing of Benefit ; That is the Kings blessing. He aboue, and this drops from him.
That which Descends, is the Blessing of Benefit; That is the Kings blessing. He above, and this drops from him.
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In this, like God, whose immediate Vicegerent he is. For Gods Blessings also are said to come downe and descend.
In this, like God, whose immediate Vicegerent he is. For God's Blessings also Are said to come down and descend.
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S. Iacob 1. The Blessing which Ascends, is that of Praise, and Thankes, and faire interpretation of Princes Actions : S. Iacob 1. The Blessing which Ascends, is that of Praise, and Thanks, and fair Interpretation of Princes Actions:
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And this is the peoples Blessing. And they are both in Scripture together. 3. Reg. 8. For there, ver. 55. Solomons blessing comes downe vpon the people;
And this is the peoples Blessing. And they Are both in Scripture together. 3. Reg. 8. For there, ver. 55. Solomons blessing comes down upon the people;
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and ver. 66. the peoples blessing goes vp backe againe, to Solomon. Betweene these two is the happy commerce that a Prince hath with his people: and ver. 66. the peoples blessing Goes up back again, to Solomon. Between these two is the happy commerce that a Prince hath with his people:
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when they striue to out-blesse one another. When the King labours the Peoples good: that is his blessing descending vpon them.
when they strive to out-blesse one Another. When the King labours the Peoples good: that is his blessing descending upon them.
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And the people labour his honour: that is their blessing reaching vp to him.
And the people labour his honour: that is their blessing reaching up to him.
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And in this sence also as well as the former, a King is said, Poni in benedictionem, to be set vp as a Blessing, that is,
And in this sense also as well as the former, a King is said, Poni in benedictionem, to be Set up as a Blessing, that is,
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for one whom the people ought to blesse.
for one whom the people ought to bless.
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For Gods ordinance, Honour the King, 1. S. Pet. 2. doth as much, if not more, require the people to blesse, that is, to honour the King,
For God's Ordinance, Honour the King, 1. S. Pet. 2. does as much, if not more, require the people to bless, that is, to honour the King,
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then it doth the King to blesse, that is, to doe good to his people. And there is no good diuision betweene a King and his people, but this one;
then it does the King to bless, that is, to do good to his people. And there is no good division between a King and his people, but this one;
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That in parting of this great good of a gracious gouernement; The Kings part be the Honour :
That in parting of this great good of a gracious government; The Kings part be the Honour:
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The peoples part may be the Benefit : and both meete againe in the Blessing. And it is so in my Text;
The peoples part may be the Benefit: and both meet again in the Blessing. And it is so in my Text;
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For, Ar. Mont. renders the Originall by Pones eum. There the King blesses the people: And the Septuagint and Tremel : by Posuisti ei :
For, Ar. Mont. renders the Original by Pones Eum. There the King Blesses the people: And the septuagint and Tremel: by Posuisti ei:
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There God promises that he will, or rather saith he already hath: and ties the people that they doe Blesse the King.
There God promises that he will, or rather Says he already hath: and ties the people that they do Bless the King.
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And you may obserue too, that while a King keepes to the two great examples of the Text, Dauid and Christ ;
And you may observe too, that while a King keeps to the two great Examples of the Text, David and christ;
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He is not onely a Blessing, but he comes as hee writes, Plurall. And so it is in the Text. Benedictiones ;
He is not only a Blessing, but he comes as he writes, Plural. And so it is in the Text. Benedictiones;
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not one, but many Blessings. And indeed the Blessings which descend from a King vpon a people, seldome come single and alone:
not one, but many Blessings. And indeed the Blessings which descend from a King upon a people, seldom come single and alone:
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and in this, Kings keepe their honour, that they blesse by number. Esau could not beleeue that his father Isaac (who was farre lesse then a King to Blesse ) had but one Blessing in his store. Gen. 27.
and in this, Kings keep their honour, that they bless by number. Esau could not believe that his father Isaac (who was Far less then a King to Bless) had but one Blessing in his store. Gen. 27.
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But be the Blessings neuer so many, neuer so great:
But be the Blessings never so many, never so great:
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Be the Assistants which a King hath, neuer so deseruing: (And Dauid had his Worthies you know.
Be the Assistants which a King hath, never so deserving: (And David had his Worthies you know.
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1. Chron. 11.10.) yet none of them may share with him in his honour of Blessing the people, nor none ought to steale away the hearts of his people vpon any popular pretences whatsoeuer. 1. Chronicles 11.10.) yet none of them may share with him in his honour of Blessing the people, nor none ought to steal away the hearts of his people upon any popular pretences whatsoever.
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For these wheeles, of what compasse soeuer they be, mooue all in his strength, and therefore ought to mooue to the conseruation of his Honour.
For these wheels, of what compass soever they be, move all in his strength, and Therefore ought to move to the conservation of his Honour.
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And this is in the Text too: for Dauid, no question, had a wise and a prouident Councell, Nobles of great worth;
And this is in the Text too: for David, no question, had a wise and a provident Council, Nobles of great worth;
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and these wanted not their deserued Honours : (God forbid they should:) And yet when it came to blessing the people, that great meanes of specialtie of Honour to a King;
and these wanted not their deserved Honours: (God forbid they should:) And yet when it Come to blessing the people, that great means of specialty of Honour to a King;
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there Dauid stands alone without a sharer. Dedisti, yea but whom? not eos, but Eum :
there David Stands alone without a sharer. Dedisti, yea but whom? not eos, but Eum:
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not them, but Him, as Blessings to the people. The vision which Ezechiel saw. c. 1. seemes to me an expression of this;
not them, but Him, as Blessings to the people. The vision which Ezechiel saw. c. 1. seems to me an expression of this;
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It was a vision of Wheeles : the Wheeles were many: the motion vniforme; one wheele within another, the lesse within the greater:
It was a vision of Wheels: the Wheels were many: the motion uniform; one wheel within Another, the less within the greater:
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yet in the apparition, these vnder-wheeles haue no name, but only the great compassing wheele, Rota ecce vna : One wheele appeared.
yet in the apparition, these under-wheels have no name, but only the great compassing wheel, Rota ecce Una: One wheel appeared.
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And in this case, euery man is bound to bee in the seruice, but the best may not looke to share in the Honour.
And in this case, every man is bound to be in the service, but the best may not look to share in the Honour.
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And seldome meane they well to Princes, that against the phrase of the holy Ghost in this place, Dedisti Eum, thou hast giuen Him as Blessings, will needes bee thought Blessers of the People :
And seldom mean they well to Princes, that against the phrase of the holy Ghost in this place, Dedisti Eum, thou hast given Him as Blessings, will needs be Thought Blessers of the People:
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For such men do but fish, and baite troubled waters to their owne aduantage:
For such men do but Fish, and bait troubled waters to their own advantage:
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yet these men speaking oftentimes with more freedome, then either Trueth, or Temper, so long as they finde fault with the present gouernment, neuer want (saith Hooker ) Attentiue and fauourable hearers. Neuer:
yet these men speaking oftentimes with more freedom, then either Truth, or Temper, so long as they find fault with the present government, never want (Says Hooker) Attentive and favourable hearers. Never:
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for my part I will keepe to the words of my Text:
for my part I will keep to the words of my Text:
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And if there be a Blessing (as who sees not but there is?) vnder God, I will goe to Dedisti Eum, Him whom God hath giuen.
And if there be a Blessing (as who sees not but there is?) under God, I will go to Dedisti Eum, Him whom God hath given.
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If you thinke I haue stayed too long in this circumstance, I hope you will pardon me:
If you think I have stayed too long in this circumstance, I hope you will pardon me:
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You should be as loth as I, to go from amidst the Blessings : but I must proceede.
You should be as loath as I, to go from amid the Blessings: but I must proceed.
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Secondly then, a King, a Blessing ;
Secondly then, a King, a Blessing;
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yea, but how long continues he so? My Text answeres, It is for Euer. For Euer :
yea, but how long continues he so? My Text answers, It is for Ever. For Ever:
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And so Christ and Dauid are both in the Letter, Christ a Blessing for euer ; & that simply:
And so christ and David Are both in the letter, christ a Blessing for ever; & that simply:
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for of his Kingdom no end. S. Luc. 1.33. Dauid a blessing for euer :
for of his Kingdom no end. S. Luke 1.33. David a blessing for ever:
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but that not in himselfe, but as Christ was to descend from him, as he was Radix Iesse. Esai. 11. from whence did spring Christ the Blessing for euer. And Christian Kings in their generations, a blessing for euer too: but that limited;
but that not in himself, but as christ was to descend from him, as he was Radix Iesse. Isaiah. 11. from whence did spring christ the Blessing for ever. And Christian Kings in their generations, a blessing for ever too: but that limited;
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as they professe Christ, and as they imitate Dauid. Now Dauid is obseru'd, to haue Blessed the people vnder him three wayes;
as they profess christ, and as they imitate David. Now David is observed, to have Blessed the people under him three ways;
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and to these three generals, all the Blessings of a King are reducible. These three are, The true worship of the true God, that is the first:
and to these three generals, all the Blessings of a King Are reducible. These three Are, The true worship of the true God, that is the First:
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The second is, Preseruation from forraine Enemies: And the third is, Life and vigor of Iustice and iudgement among the people.
The second is, Preservation from foreign Enemies: And the third is, Life and vigor of justice and judgement among the people.
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The closer a King keepes to these three, the larger his Blessings :
The closer a King keeps to these three, the larger his Blessings:
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but if he fall short in any of these, so much doeth hee lessen his Blessings vpon the people.
but if he fallen short in any of these, so much doth he lessen his Blessings upon the people.
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For if hee mainteine not true Religion among them, then his Blessings are not for Euer, but end in the Peace and Plenty of this life. If he preserue them not from forraine violence;
For if he maintain not true Religion among them, then his Blessings Are not for Ever, but end in the Peace and Plenty of this life. If he preserve them not from foreign violence;
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then his Blessings reach not so farre as to the Euer of this life, but are hewen downe by the sword of the Enemie. If hee doe keepe out forraine force,
then his Blessings reach not so Far as to the Ever of this life, but Are hewn down by the sword of the Enemy. If he do keep out foreign force,
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yet if Iustice and Iudgement, bee not in life and in blood at home, his best Blessings will bee abused,
yet if justice and Judgement, be not in life and in blood At home, his best Blessings will be abused,
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euen by them which are trusted with dispensing them, and that for Euer. Now this In perpetuum, for euer, was absolute in Christ :
even by them which Are trusted with dispensing them, and that for Ever. Now this In perpetuum, for ever, was absolute in christ:
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but in Dauid and other Kings, bee they neuer so eminent in their times, it is but respectiuely for euer. That is, not for the Euer of eternity :
but in David and other Kings, be they never so eminent in their times, it is but respectively for ever. That is, not for the Ever of eternity:
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no nor for the Euer of time : But onely for the Euer of perpetuity of their owne Reigne, in their allotted time.
no nor for the Ever of time: But only for the Ever of perpetuity of their own Reign, in their allotted time.
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And this is a large for euer. For you can haue no longer Blessings from the best King,
And this is a large for ever. For you can have no longer Blessings from the best King,
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then God giues him time to blesse in:
then God gives him time to bless in:
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for hee is constant in Blessing, that giues it not ouer but with life, and this was Iosiahs honour. 4. Reg. 23.
for he is constant in Blessing, that gives it not over but with life, and this was Josiahs honour. 4. Reg. 23.
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And yet I may not forget, that some times this for euer extends the blessings of Kings beyond their life.
And yet I may not forget, that Some times this for ever extends the blessings of Kings beyond their life.
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Namely, when they blesse their people with a Blessing successor : for the Septuagint read it heere, NONLATINALPHABET and that implyes Succession :
Namely, when they bless their people with a Blessing successor: for the septuagint read it Here, and that Implies Succession:
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So it is a Present, and an after blessing. A blessing in himselfe, and a blessing in his feede. In his person, and in his posterity a Blessing. And the Text fitted Dauid home. In himselfe, all his life:
So it is a Present, and an After blessing. A blessing in himself, and a blessing in his feed. In his person, and in his posterity a Blessing. And the Text fitted David home. In himself, all his life:
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and in Solomon after his life, a blessing for euer. And in this the Text applies it selfe,
and in Solomon After his life, a blessing for ever. And in this the Text Applies it self,
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and so will doe, I hope, for euer :
and so will do, I hope, for ever:
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and I will euer pray, that the King may be a Blessing long, and his Solomon after him, to his people,
and I will ever pray, that the King may be a Blessing long, and his Solomon After him, to his people,
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euen in seculum seculi, age after age in an Euer of succession, and so proceed. Thirdly then, the King is a Blessing to his people, and that for euer :
even in seculum Seculi, age After age in an Ever of succession, and so proceed. Thirdly then, the King is a Blessing to his people, and that for ever:
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but who makes him so? yea, now wee are come to the great Father of blessings God himselfe :
but who makes him so? yea, now we Are come to the great Father of blessings God himself:
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for if you marke, the Text begins at Tu dedisti, or Tu posuisti ; Thou Lord hast giuen him, thou hast set him for blessings:
for if you mark, the Text begins At Tu dedisti, or Tu posuisti; Thou Lord hast given him, thou hast Set him for blessings:
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And God as in other, so in this particular, very gracious:
And God as in other, so in this particular, very gracious:
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for no people can merit this at Gods hand, that their King should bee a Blessing to them, & continue so.
for no people can merit this At God's hand, that their King should be a Blessing to them, & continue so.
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No, you see Tu dedisti, thou hast giuen him, makes him Donum, a meere gift, no purchase.
No, you see Tu dedisti, thou hast given him, makes him Donum, a mere gift, no purchase.
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Againe, no King can promise and performe this out of his owne strength, that he will bee a Blessing to his people,
Again, no King can promise and perform this out of his own strength, that he will be a Blessing to his people,
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and that for euer. No, you see Tu posuisti, thou hast set him, keepes him at his disposing, leaues him not to his owne.
and that for ever. No, you see Tu posuisti, thou hast Set him, keeps him At his disposing, leaves him not to his own.
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And indeed in this, a Kings felicitie is borne as Christs was, by an ouershadowing power.
And indeed in this, a Kings felicity is born as Christ was, by an overshadowing power.
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And you cannot, no not with a curious eye, search all the Reasons, how hee is set for Blessings:
And you cannot, no not with a curious eye, search all the Reasons, how he is Set for Blessings:
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because God in disposing it, hath hid Lumen intra vmbram, and thickned the vaile that is drawne ouer it.
Because God in disposing it, hath hid Lumen intra Umbra, and thickened the veil that is drawn over it.
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There is much, I confesse, in the King, to compasse the Affections of his People:
There is much, I confess, in the King, to compass the Affections of his People:
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and there is much in the people, not to distaste the heart of their King for trifles, not to vrge him with indignities.
and there is much in the people, not to distaste the heart of their King for trifles, not to urge him with indignities.
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But when all is done, and the blessing stands betweene the King and the People, ready to descend from the One to the other;
But when all is done, and the blessing Stands between the King and the People, ready to descend from the One to the other;
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yet you must goe to Tu dabis, Thou Lord shalt giue it: For if he giue it not, it will not be had:
yet you must go to Tu Dabis, Thou Lord shalt give it: For if he give it not, it will not be had:
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There will be a rub where it is not looked for, and a stop in the Blessing.
There will be a rub where it is not looked for, and a stop in the Blessing.
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For is there conquest ouer enemies, or rest from them? why that is Tua gratia, Gods fauour.
For is there conquest over enemies, or rest from them? why that is Tua Gratia, God's favour.
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So S. Basil. Is a King, or a State, famous for the ordering of it? why there is auxilium à te, All helpe from God.
So S. Basil. Is a King, or a State, famous for the ordering of it? why there is auxilium à te, All help from God.
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So Theodor. And God sells neither his helpe, nor his fauour: It is all at Tu dedisti, his gift, his free gift, where ere it is.
So Theodorus. And God sells neither his help, nor his favour: It is all At Tu dedisti, his gift, his free gift, where ere it is.
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There is a great Errour in the world, I pray God it bee not as Common as Great :
There is a great Error in the world, I pray God it be not as Common as Great:
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And it is, to thinke that this blessing can be brought about by Policie onely. Policie is necessary;
And it is, to think that this blessing can be brought about by Policy only. Policy is necessary;
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and I denie nothing but the Onely. And they which maintaine that, leaue no roome for Tu dabis, Thou shalt giue the blessing :
and I deny nothing but the Only. And they which maintain that, leave no room for Tu Dabis, Thou shalt give the blessing:
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But will carrie the world before them whether God will or no:
But will carry the world before them whither God will or no:
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Whereas there is more in Tu dabis, in Gods gift, then in all the Policies of the world.
Whereas there is more in Tu Dabis, in God's gift, then in all the Policies of the world.
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And it must needes be so: For all Policie is but a piece of Gods gift, a branch of Gods wisedome:
And it must needs be so: For all Policy is but a piece of God's gift, a branch of God's Wisdom:
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Therfore not so great as the whole. And no Policie can promise it selfe successe; there it must needes waite and stay, for Tu dabis :
Therefore not so great as the Whole. And no Policy can promise it self success; there it must needs wait and stay, for Tu Dabis:
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Therefore not so great as that vpon which it attends. And when miserable euents dogge the wisest proiects, then Achitophel himselfe will confesse this;
Therefore not so great as that upon which it attends. And when miserable events dog the Wisest projects, then Ahithophel himself will confess this;
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though perhaps not till hee goe home to hang himselfe. 2. Reg. 17. With this Politicke errour, went another of Destinie. The former leaues Gods Altar, and the sacrifice is to their owne net. Hab. 1. This other hampers God in the net ; though perhaps not till he go home to hang himself. 2. Reg. 17. With this Politic error, went Another of Destiny. The former leaves God's Altar, and the sacrifice is to their own net. Hab. 1. This other hampers God in the net;
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and makes both his Blessings vpon Kings, and his Blessings from Kings to the People, to be all fatall. And this was too common among the Heathen.
and makes both his Blessings upon Kings, and his Blessings from Kings to the People, to be all fatal. And this was too Common among the Heathen.
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So Flau. Vopiscus. Fato Remp. regi satis constat :
So Flau Vopiscus. Fato Remp. King satis constat:
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It is euident enough that Kingdomes are gouerned by fate. And then, where is Tu dedisti ? Thou hast giuen him, It is evident enough that Kingdoms Are governed by fate. And then, where is Tu dedisti? Thou hast given him,
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if hee and his Blessings must be whether God will or not?
if he and his Blessings must be whither God will or not?
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But these blinde men had Blessings, and knew not whence they came, vnlesse perhaps they vnderstood Prouidence by Fate : (And Minut. Foel. is not much against it.
But these blind men had Blessings, and knew not whence they Come, unless perhaps they understood Providence by Fate: (And Minutes Foel. is not much against it.
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) And if they did, then Prouidence, and Tu dabis, are all one. ) And if they did, then Providence, and Tu Dabis, Are all one.
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For God neuer giues a blessing to a King and his people, but hee giues it,
For God never gives a blessing to a King and his people, but he gives it,
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and orders it by Prouidence. Yet here the wisest of the Heathen are vnexcusable, in that they enioyed the gift, and would not serue the giuer, Rom. 1. Looke right therefore vpon The Author of Blessings. And where it is, Tu dedisti, Thou hast giuen him as Blessings (as it is with vs) there know, it is worth Thanks both from Prince and people.
and order it by Providence. Yet Here the Wisest of the Heathen Are unexcusable, in that they enjoyed the gift, and would not serve the giver, Rom. 1. Look right Therefore upon The Author of Blessings. And where it is, Tu dedisti, Thou hast given him as Blessings (as it is with us) there know, it is worth Thanks both from Prince and people.
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And where it is, Tu dabis, Thou shalt giue (and my Text is read both wayes) there know, it is worth the asking, both for Prince and people;
And where it is, Tu Dabis, Thou shalt give (and my Text is read both ways) there know, it is worth the asking, both for Prince and people;
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that God will giue their King vnto them as blessings for euer. And as it is, Tu dedisti, Thou hast giuen;
that God will give their King unto them as blessings for ever. And as it is, Tu dedisti, Thou hast given;
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So that is not all, but, Tu dedisti priùs, Thou hast giuen first.
So that is not all, but, Tu dedisti priùs, Thou hast given First.
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God is first in the worke, where euer a gracious King is a blessing to his people.
God is First in the work, where ever a gracious King is a blessing to his people.
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For that which is simply a gift in the Text, is a preuention, ver. 3. And, Praeuenis eum, preuents the King with blessings first, that he after may blesse the people:
For that which is simply a gift in the Text, is a prevention, ver. 3. And, Praeuenis Eum, prevents the King with blessings First, that he After may bless the people:
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So that in this common blessing God is the prime moouer, aswell as in grace giuen to particular men.
So that in this Common blessing God is the prime mover, aswell as in grace given to particular men.
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And it is true of both, which S. Augustine deliuers but of one:
And it is true of both, which S. Augustine delivers but of one:
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Auertat Deus hanc amentiam, God turne away this phrensie from vs, that in his owne gifts (And here it is, Tu dedisti ) we should place our selues first, & set him after. No; Avrtat Deus hanc amentiam, God turn away this frenzy from us, that in his own Gifts (And Here it is, Tu dedisti) we should place our selves First, & Set him After. No;
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where euer comes, Tu dedisti, Thou hast giuen:
where ever comes, Tu dedisti, Thou hast given:
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God is euermore first in the worke to beginne it, yea, and last in the worke to perfect it, or else no blessing.
God is evermore First in the work to begin it, yea, and last in the work to perfect it, or Else no blessing.
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And therefore marke the Text, and yee shall finde, that wheresoeuer there is, Tu dedisti, Thou hast giuen, there is still, Posuisti, and disposuisti, Thou hast set him,
And Therefore mark the Text, and ye shall find, that wheresoever there is, Tu dedisti, Thou hast given, there is still, Posuisti, and disposuisti, Thou hast Set him,
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and disposed him to be so. And these two perfect the gift: For, Tu pones, that sets and settles the King to be Blessings. And there is his Constancie :
and disposed him to be so. And these two perfect the gift: For, Tu pones, that sets and settles the King to be Blessings. And there is his Constancy:
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Not a Blessing to day, and none to morrow.
Not a Blessing to day, and none to morrow.
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And, Dispones eum, (for so Tremellius will haue it) that disposes and orders the King in his blessings. And there is his wisedome, to sit and steare his Passengers;
And, Dispones Eum, (for so Tremellius will have it) that disposes and order the King in his blessings. And there is his Wisdom, to fit and steer his Passengers;
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That he may make all things suite with the opportunities, and fit the varieties of the people:
That he may make all things suit with the opportunities, and fit the varieties of the people:
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For they, doe the Gouernour neuer so worthily, will not thinke themselues blessed, if they bee not fitted.
For they, do the Governor never so worthily, will not think themselves blessed, if they be not fitted.
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And a Commonwealth, when the humors of the people feele a spring, and are swelling, (as it was once said of that of Rome ) suffers almost all those various motions, Quae patitur in homine vno mortalitas, which mortalitie it selfe suffers in a particular man.
And a Commonwealth, when the humours of the people feel a spring, and Are swelling, (as it was once said of that of Room) suffers almost all those various motions, Quae patitur in homine vno mortalitas, which mortality it self suffers in a particular man.
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And it should not bee passed ouer neither, for whose mouthes Dauid fits this passage. And first there is no question, but that Dauid speakes it for himselfe:
And it should not be passed over neither, for whose mouths David fits this passage. And First there is no question, but that David speaks it for himself:
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And there is the King acknowledging Tu dedisti, Gods gift in making him all the Blessings that hee is to his people. Next I finde, Pij loquuntur ;
And there is the King acknowledging Tu dedisti, God's gift in making him all the Blessings that he is to his people. Next I find, Pij loquuntur;
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they are the faithfull that speake it:
they Are the faithful that speak it:
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Not a religious and a good subiect, but hee is at Tu dabis, that God would blesse his King,
Not a religious and a good Subject, but he is At Tu Dabis, that God would bless his King,
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and make him a Blessing for euer.
and make him a Blessing for ever.
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And therefore when God giues, and the King blesses, and the people take no notice of it, it is grosse ingratitude :
And Therefore when God gives, and the King Blesses, and the people take no notice of it, it is gross ingratitude:
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when they haue a blessing and know it not, it is a dangerous slumber :
when they have a blessing and know it not, it is a dangerous slumber:
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when they may haue a blessing and will not, it is a sullen pet, and shewes they haue no minde to bee thankefull, either to God or the King for Blessing them. Against this:
when they may have a blessing and will not, it is a sullen pet, and shows they have no mind to be thankful, either to God or the King for Blessing them. Against this:
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say, The blessings are not perfect.
say, The blessings Are not perfect.
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Well, suppose that, what then? Are not the best actions of the best men mixed ? Shall we refuse degrees of happinesse,
Well, suppose that, what then? are not the best actions of the best men mixed? Shall we refuse Degrees of happiness,
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because they are not Heauen? No sure: for Angels dwel not in bodies of men.
Because they Are not Heaven? No sure: for Angels dwell not in bodies of men.
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And in the very Text it is not simply, Thou hast giuen blessings ; But the words are, Dedisti Eum :
And in the very Text it is not simply, Thou hast given blessings; But the words Are, Dedisti Eum:
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thou hast giuen Him as blessings. Therefore the Blessings here spoken of, come not immediately from God to the people, that they should bee thought euery way perfect.
thou hast given Him as blessings. Therefore the Blessings Here spoken of, come not immediately from God to the people, that they should be Thought every Way perfect.
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But they are strain'd Per eum, through him, through the Man, and therefore must relish a little of the Strainer, Him and his Mortality :
But they Are strained Per Eum, through him, through the Man, and Therefore must relish a little of the Strainer, Him and his Mortality:
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And there cannot bee a greater wrong done vnto Princes, in the mid'st of their care for the people,
And there cannot be a greater wrong done unto Princes, in the midst of their care for the people,
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then for men to thinke they are not Blessed by them, vpon supposall that some things may be imperfect.
then for men to think they Are not Blessed by them, upon supposal that Some things may be imperfect.
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For the secret lets, and difficulties in publike proceedings, and in the manageing of great State affaires, are both innumerable, and ineuitable: For the secret lets, and difficulties in public proceedings, and in the managing of great State affairs, Are both innumerable, and inevitable:
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and this euery discreete man should consider.
and this every discreet man should Consider.
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And now I am come to the second meanes, of Gods laying Honour vpon the King.
And now I am come to the second means, of God's laying Honour upon the King.
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The first, ye see, was by giuing him as blessings : And this second is Laetificando, by making him glad with the ioy of his countenance.
The First, you see, was by giving him as blessings: And this second is Rejoicing, by making him glad with the joy of his countenance.
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The Text goes on cheerefully, (and so I hope doe you in hearing it:) from blessing to Ioy ;
The Text Goes on cheerfully, (and so I hope do you in hearing it:) from blessing to Joy;
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And here againe the circumstances are three.
And Here again the Circumstances Are three.
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And first, God layes Honour vpon the King, Laetificando, by ioying him, while he blesses the people:
And First, God lays Honour upon the King, Rejoicing, by joying him, while he Blesses the people:
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And the Ioy which God giues cannot but be great; and therefore the Septuagint expresses it by two words, NONLATINALPHABET.
And the Joy which God gives cannot but be great; and Therefore the septuagint Expresses it by two words,.
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Thou shalt Ioy him with Ioy: that is, thou shalt make him exceeding glad :
Thou shalt Joy him with Joy: that is, thou shalt make him exceeding glad:
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and it is requisit a King should haue Ioy, great Ioy, for he cannot sit at the stearne, without a great deale of Care :
and it is requisite a King should have Joy, great Joy, for he cannot fit At the stern, without a great deal of Care:
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And therefore it is fit hee should bee rewarded with a great deale of Ioy.
And Therefore it is fit he should be rewarded with a great deal of Joy
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Now if a King will not faile of this Ioy, he must goe to the right Owner of it, God himselfe, that both hath and giues aboundantly.
Now if a King will not fail of this Joy, he must go to the right Owner of it, God himself, that both hath and gives abundantly.
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If hee seeke it in Himselfe, if in the very People which he blesses ; it will not euer there bee found.
If he seek it in Himself, if in the very People which he Blesses; it will not ever there be found.
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For when a King Blesses his people, if the blessing bee as discreetly taken, as it is graciously ment;
For when a King Blesses his people, if the blessing be as discreetly taken, as it is graciously meant;
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then there is Ioy, great Ioy, of al hands.
then there is Joy, great Joy, of all hands.
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But when a people hath furfetted long vpon Peace and Plenty, it is hard to please them with blessing it selfe:
But when a people hath furfetted long upon Peace and Plenty, it is hard to please them with blessing it self:
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and euery little thing is a burden to thē, that in long time haue felt the waight of none:
and every little thing is a burden to them, that in long time have felt the weight of none:
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And in such times, Malecontents are stirring.
And in such times, Malecontents Are stirring.
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And there want not in all States, those that are D•cti in perturbanda Reipub. pace, very learned in disturbing the Peace of the Common-wealth:
And there want not in all States, those that Are D•cti in perturbanda Reipub pace, very learned in disturbing the Peace of the Commonwealth:
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And the factious aime of such men, is either to hinder and diuert the blessings which are readie,
And the factious aim of such men, is either to hinder and divert the blessings which Are ready,
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and vpon the point of descending from the King vpon the People: or else in misinterpreting, or extenuating Blessings already come downe.
and upon the point of descending from the King upon the People: or Else in Misinterpreting, or extenuating Blessings already come down.
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And these (let the world doat on them while they will) are the hinderers of mutuall Ioy betweene the Prince and the People.
And these (let the world dote on them while they will) Are the hinderers of mutual Joy between the Prince and the People.
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Therefore, if the King will looke to the preseruation of his owne Ioy, he must seeke it where these cannot hinder it, at Tu laetificasti, Thou Lord hast Ioy'd him.
Therefore, if the King will look to the preservation of his own Joy, he must seek it where these cannot hinder it, At Tu laetificasti, Thou Lord hast Joyed him.
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And the word in my Text is NONLATINALPHABET which signifies a Ioy that is inward, and referred to the mind.
And the word in my Text is which signifies a Joy that is inward, and referred to the mind.
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And Tu laetificasti, is euer at this Ioy; Let the Intentions be right and honorable, and Ioy will follow them. It was Dauids case:
And Tu laetificasti, is ever At this Joy; Let the Intentions be right and honourable, and Joy will follow them. It was David case:
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I wil forbeare to tell you how scornfully, how vnworthily, he was vsed by the basest of the people:
I will forbear to tell you how scornfully, how unworthily, he was used by the Basest of the people:
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but God kept close to him, Tu laetificasti, and made him Ioyfull.
but God kept close to him, Tu laetificasti, and made him Joyful.
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Secondly, where you find Tu laetificasti, God ioying Dauid, there the Ioy is not like Lightning, a flash and gone,
Secondly, where you find Tu laetificasti, God joying David, there the Joy is not like Lightning, a flash and gone,
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but a true and a permanent Ioy: True in regard of the Author of it, God ;
but a true and a permanent Joy: True in regard of the Author of it, God;
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for here is another Tu dedisti, God gaue this also;
for Here is Another Tu dedisti, God gave this also;
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and true in regard of the Obiect of it vpon which it settles, which is God too;
and true in regard of the Object of it upon which it settles, which is God too;
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God, & the light of his countenance.God, & the Light of his countenance.
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And how can it be other then true Ioy, that hath God at both ends of it,
And how can it be other then true Joy, that hath God At both ends of it,
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as this hath? For it begins at God the Author ; and it continues, and ends, in God the Obiect. God ;
as this hath? For it begins At God the Author; and it continues, and ends, in God the Object. God;
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but not simply so expressed in the Text, but God and his countenance, expressing after the maner of men:
but not simply so expressed in the Text, but God and his countenance, expressing After the manner of men:
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For a man is Ioyed at the countenance hee loues;
For a man is Joyed At the countenance he loves;
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And yet not simply so neither, not his Countenance onely, but the Ioy of his Countenance. And a man would not see sadnesse in the face he loues; Ioy there, reioyces him.
And yet not simply so neither, not his Countenance only, but the Joy of his Countenance. And a man would not see sadness in the face he loves; Joy there, reioyces him.
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But no countenance like to Gods ; an eye vpon the Beauty of his Countenance fill's with ioy.
But no countenance like to God's; an eye upon the Beauty of his Countenance fill's with joy.
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Now Vultus Dei, Gods Countenance heere, signifies Gods presence. So Bellarm. It is true; yet not his presence onely, but his Fauour and his Loue too: So Theodor. It is true;
Now Vultus Dei, God's Countenance Here, signifies God's presence. So Bellarmine It is true; yet not his presence only, but his Favour and his Love too: So Theodorus. It is true;
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yet not empty Loue only, but succour and protection too:
yet not empty Love only, but succour and protection too:
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So Euthym. It is true, yet is it not these alone, but all these and more.
So Euthymius It is true, yet is it not these alone, but all these and more.
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And this consider'd, it is no great matter how you reade my Text; A, or Cum, or Iuxta, or Apud vultum :
And this considered, it is no great matter how you read my Text; A, or Cum, or Next, or Apud vultum:
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For the King needs all, and God giues all. For when hee is once come to Tu laetificasti ;
For the King needs all, and God gives all. For when he is once come to Tu laetificasti;
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this ioy begins at à vultu, from his Countenance : It goes on cum vultu, in company with his Countenance ;
this joy begins At à vultu, from his Countenance: It Goes on cum vultu, in company with his Countenance;
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It enlarges it selfe Iuxta vultum, when it comes neere his Countenance ;
It enlarges it self Next vultum, when it comes near his Countenance;
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And at the last it shall bee made perfect apud vultum, when it comes to his Countenance, to vision.
And At the last it shall be made perfect apud vultum, when it comes to his Countenance, to vision.
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And as Dauids cares were great, so God would answere them with degrees of Ioy. For had God any more Faces then one (as Ar. Mont. renders the Original Cum faciebus eius ) he would hide none of them from Dauid. If any were more comfortable then other, he shall see that.
And as David Cares were great, so God would answer them with Degrees of Joy For had God any more Faces then one (as Ar. Mont. renders the Original Cum faciebus eius) he would hide none of them from David. If any were more comfortable then other, he shall see that.
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And indeed though the Countenance of God be but one and the same, yet it doth not looke Ioy vpon all men.
And indeed though the Countenance of God be but one and the same, yet it does not look Joy upon all men.
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But his Aspects to the creature are Planetary (as it were) & various. And Dauid is happy, that in the midst of all these various turnes of Gods Countenance, A, and Cum, and Iuxta, and Apud, wee finde not (nor I hope neuer shall) that disasterous Aspect of opposition, which is contra, against:
But his Aspects to the creature Are Planetary (as it were) & various. And David is happy, that in the midst of all these various turns of God's Countenance, A, and Cum, and Next, and Apud, we find not (nor I hope never shall) that disastrous Aspect of opposition, which is contra, against:
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For then all Ioy were gone. For if it should bee Rex contra vultum Dei, then it were all sinne.
For then all Joy were gone. For if it should be Rex contra vultum Dei, then it were all sin.
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And if it should bee vultus Dei contra Regem, (both which God forbid) then it were all punishment;
And if it should be vultus Dei contra Regem, (both which God forbid) then it were all punishment;
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In neither Ioy, in neither Blessing. It is farre better in my Text, if wee take care to hold it there, Cum vultu, with,
In neither Joy, in neither Blessing. It is Far better in my Text, if we take care to hold it there, Cum vultu, with,
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or in, the fauour of his Countenance. Thirdly, this ioy begins at the King, Laetificasti eum ; Thou hast made him glad.
or in, the favour of his Countenance. Thirdly, this joy begins At the King, Laetificasti Eum; Thou hast made him glad.
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He must haue the greatest care, and therefore the Ioy must bee first or chiefest in him:
He must have the greatest care, and Therefore the Joy must be First or chiefest in him:
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and if you will take a view of my Text, you will find Him excellently seated for the purpose:
and if you will take a view of my Text, you will find Him excellently seated for the purpose:
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for I find Eum, that is Dauid, that is the King, standing betweene Laetificasti and Gaudium, as if God would haue the Kings place knowne, by Ioy on the right hand,
for I find Eum, that is David, that is the King, standing between Laetificasti and Gaudium, as if God would have the Kings place known, by Joy on the right hand,
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and Ioy on the left, heere God places the King: this is his ordinance to season his cares:
and Joy on the left, Here God places the King: this is his Ordinance to season his Cares:
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therefore if any attempt to displace him, to plunge him into griefe, to make him struggle with difficulties;
Therefore if any attempt to displace him, to plunge him into grief, to make him struggle with difficulties;
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it is a kinde of Deposing him. The care of Gouernement should be eased, not discomfited:
it is a kind of Deposing him. The care of Government should be eased, not discomfited:
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else doubtlesse God would neuer haue placed Dauid betweene Laetificasti & gaudium, Ioy and Ioy.
Else doubtless God would never have placed David between Laetificasti & gaudium, Joy and Joy
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And it is fit for the people, especially the greater, in their families, to looke to this, that Dauid may keepe Inter Laetificasti & gaudium, the place where God hath set him:
And it is fit for the people, especially the greater, in their families, to look to this, that David may keep Inter Laetificasti & gaudium, the place where God hath Set him:
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for when all is done, and the braine weary of thinking, this will be found true;
for when all is done, and the brain weary of thinking, this will be found true;
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They cannot holde their places in gaudio, in ioy, if Dauid sit not sure in his:
They cannot hold their places in gaudio, in joy, if David fit not sure in his:
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and it is an excellent obseruation made by Cassidore, (a Senator he was, and Secretary of State to Theodoricus, and after a most strict and deuoted Christian.) He makes all sad that endeauours not the Kings Ioy:
and it is an excellent observation made by Cassiodorus, (a Senator he was, and Secretary of State to Theodoricus, and After a most strict and devoted Christian.) He makes all sad that endeavours not the Kings Joy:
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Et omnes affligit, qui Regi aliquid necessarium subtrahit: And hee afflicts all men, that withholds necessaries from the King. Et omnes affligit, qui King Aliquid Necessary subtrahit: And he afflicts all men, that withholds necessaries from the King.
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And certainely it is the glory of a State, to keep Dauid vpright where God sets him:
And Certainly it is the glory of a State, to keep David upright where God sets him:
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and that you see is, Inter laetificasti & gaudium, betweene Ioy and Ioy, where God euer keepe Him, and His.
and that you see is, Inter laetificasti & gaudium, between Joy and Joy, where God ever keep Him, and His.
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And now I am come to the second generall of the Text, the Reason both of the Thing, and the Meanes :
And now I am come to the second general of the Text, the Reason both of the Thing, and the Means:
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of the Honour, and the Manner of Gods laying it vpon Kings. And the Reason is, Quia sperat, because the King puts his trust in the Lord:
of the Honour, and the Manner of God's laying it upon Kings. And the Reason is, Quia Hopes, Because the King puts his trust in the Lord:
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In which, may it please you to obserue three circumstances. The first of these is the Vertue it selfe, which God first gaue the Prophet,
In which, may it please you to observe three Circumstances. The First of these is the Virtue it self, which God First gave the Prophet,
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and for which hee after gaue him a Blessing to the People, and Ioy in himselfe. The Vertue is Hope ;
and for which he After gave him a Blessing to the People, and Joy in himself. The Virtue is Hope;
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That Hope, in the Lord. Now Hope followes the nature of Faith: And such as the Faith is, such is the Hope :
That Hope, in the Lord. Now Hope follows the nature of Faith: And such as the Faith is, such is the Hope:
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Both must bee in Domino, in the Lord, or neither can bee true.
Both must be in Domino, in the Lord, or neither can be true.
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And it is in a sort, with the deniall of Hope in any Creature, That the Hope which is founded vpon God alone (I say alone as the prime Author) may be firme, and not diuided.
And it is in a sort, with the denial of Hope in any Creature, That the Hope which is founded upon God alone (I say alone as the prime Author) may be firm, and not divided.
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Nulli hominum fidens, trusting vpon no man, is Theodoret. Not in armies, nor in riches, nor in any strength of man, is Euthymius. Not in sword, nor speare, nor shield, None hominum fidens, trusting upon no man, is Theodoret Not in armies, nor in riches, nor in any strength of man, is Euthymius. Not in sword, nor spear, nor shield,
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but in the Name of the Lord of hostes, is Dauid himselfe, 1. Reg. 17. And Dauid could not lay better hold any where. but in the Name of the Lord of hosts, is David himself, 1. Reg. 17. And David could not lay better hold any where.
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For since before, all lies vpon God, Tu dedisti, and, Tu laetificasti, Thou hast giuen, and, Thou hast made glad:
For since before, all lies upon God, Tu dedisti, and, Tu laetificasti, Thou hast given, and, Thou hast made glad:
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where could any man fasten better? And indeed the words are a reciprocall proofe, either to other:
where could any man fasten better? And indeed the words Are a reciprocal proof, either to other:
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For because God giues, Dauid hopes:
For Because God gives, David hope's:
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And because Dauid hopes, God giues more abundantly, Honour, Blessing, and Ioy. It is in the Text, Quia sperat, euen because hee trusts.
And Because David hope's, God gives more abundantly, Honour, Blessing, and Joy It is in the Text, Quia Hopes, even Because he trusts.
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Secondly, Is trust then, and relying vpon God, a matter of such consequence, that it alone stands as a cause of these? Yes, Hope and Trust rightly layde vpon God, haue euer beene in his children, Loco meriti, in stead of merit.
Secondly, Is trust then, and relying upon God, a matter of such consequence, that it alone Stands as a cause of these? Yes, Hope and Trust rightly laid upon God, have ever been in his children, Loco Merit, in stead of merit.
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And what euer may bee thought of this Hope, it is a Kings vertue in this place. And Thomas prooues it;
And what ever may be Thought of this Hope, it is a Kings virtue in this place. And Thomas Proves it;
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That Hope is necessary for all men, but especially for Princes. And the more trust in God, Honoratior Princeps, the more honour hath the King, as Apollinarius obserues it.
That Hope is necessary for all men, but especially for Princes. And the more trust in God, Honoratior Princeps, the more honour hath the King, as Apollinarius observes it.
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And therefore Hope is not here a naked expectation of somewhat to come: And Therefore Hope is not Here a naked expectation of somewhat to come:
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But it is Hope, and the ground of Hope, Faith, as some later Diuines thinke not amisse.
But it is Hope, and the ground of Hope, Faith, as Some later Divines think not amiss.
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And Faith embraces the Veritie of God, as well as the Promises made vpon it: And this was right: And Faith embraces the Verity of God, as well as the Promises made upon it: And this was right:
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For so God promised, and so Dauid beleeu'd, he would performe, 2 Reg. 7.29. And since wee haue found Faith and Hope in this action of Trusting God (as our English well expresses it) let vs neuer seeke to shut out Charity ;
For so God promised, and so David believed, he would perform, 2 Reg. 7.29. And since we have found Faith and Hope in this actium of Trusting God (as our English well Expresses it) let us never seek to shut out Charity;
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And if Faith, Hope and Charitie bee together, as they loue to goe, then you may vnderstand the Text, Quia sperat, because he Hopes, De toto cultu, of the entire worship of God. For (as S. Isidor obserues) in all inward worship, which is the heart of Religion, are these three, Faith, Hope, and Charitie.
And if Faith, Hope and Charity be together, as they love to go, then you may understand the Text, Quia Hopes, Because he Hope's, De toto cultu, of the entire worship of God. For (as S. Isidore observes) in all inward worship, which is the heart of Religion, Are these three, Faith, Hope, and Charity.
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And in the most vsuall phrase of Scripture, (though not euer) scarce one of these is named but all are vnderstood to be present:
And in the most usual phrase of Scripture, (though not ever) scarce one of these is nam but all Are understood to be present:
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and if so, then, because he trusts, is as much as Quia colit, because he worships.
and if so, then, Because he trusts, is as much as Quia colit, Because he worships.
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So at last we are come to the cause indeed, why God set Dauid for such a Blessing to his people:
So At last we Are come to the cause indeed, why God Set David for such a Blessing to his people:
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why he filled him with such ioy of his countenance. And all was, Quia culto•, because he was such a religious worshipper.
why he filled him with such joy of his countenance. And all was, Quia culto•, Because he was such a religious worshipper.
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It is in the Text then, that a Kings Religion is a great cause of his happinesse.
It is in the Text then, that a Kings Religion is a great cause of his happiness.
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The greatest Politicians that are, haue confessed thus farre:
The greatest Politicians that Are, have confessed thus Far:
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that some Religion is necessary, to make a King a Blessing to his People, and a common-wealth happy:
that Some Religion is necessary, to make a King a Blessing to his People, and a commonwealth happy:
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But the matter is not great with them, whether it bee a true, or a false Religion, so it be one.
But the matter is not great with them, whither it be a true, or a false Religion, so it be one.
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But they are heere in a miserable error:
But they Are Here in a miserable error:
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for since they suppose a Religion necessary (as they must) my Text will turne all the rest vpon them;
for since they suppose a Religion necessary (as they must) my Text will turn all the rest upon them;
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that true Religion is most apt, and most able, to Blesse and Honour both King and People.
that true Religion is most apt, and most able, to Bless and Honour both King and People.
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For first, Trueth is stronger then falsehood, and will so prooue it selfe, wheresoeuer it is not preuented or abused:
For First, Truth is Stronger then falsehood, and will so prove it self, wheresoever it is not prevented or abused:
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and therefore it is more able. Next, true Religion breeds euer true Faith, and true Hope in God; which no false Religion can: therefore it is more apt.
and Therefore it is more able. Next, true Religion breeds ever true Faith, and true Hope in God; which not false Religion can: Therefore it is more apt.
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Then, true Hope and Faith haue heere the promise of God, for the Kings Ioy, & the Peoples Blessing, euen Quia sperat, because he trusts:
Then, true Hope and Faith have Here the promise of God, for the Kings Joy, & the Peoples Blessing, even Quia Hopes, Because he trusts:
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whereas the rest haue onely his permission. Therefore it is both:
whereas the rest have only his permission. Therefore it is both:
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both more apt, and more able, to blesse King and Common-wealth, then any false Religion, or superstition, is, or can be.
both more apt, and more able, to bless King and Commonwealth, then any false Religion, or Superstition, is, or can be.
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It was but a scoffe of Lucian, to describe Christians, simple and easie to be abused:
It was but a scoff of Lucian, to describe Christians, simple and easy to be abused:
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or if any in his time were such, the weakenesse of the men, must not be charged vpon their Religion : or if any in his time were such, the weakness of the men, must not be charged upon their Religion:
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for Christ himselfe the founder of Religion, though he did vnsting the Serpent in all his charge to his Apostles,
for christ himself the founder of Religion, though he did unsting the Serpent in all his charge to his Apostles,
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yet he left his vertue vncheck'd: nay he commanded that. Be innocent, but yet as wise as Serpents. Mat. 10.16. And this Wisedome and Prudence is the most absolute vertue for a Common-wealth.
yet he left his virtue unchecked: nay he commanded that. Be innocent, but yet as wise as Serpents. Mathew 10.16. And this Wisdom and Prudence is the most absolute virtue for a Commonwealth.
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So that till Christians forsake Christs rule, Lucians scoffe takes no hold of them.
So that till Christians forsake Christ Rule, Lucians scoff Takes no hold of them.
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Thirdly, Since Quia sperat, the Faith and Religion of a King, is that which brings God to giue him as a Blessing;
Thirdly, Since Quia Hopes, the Faith and Religion of a King, is that which brings God to give him as a Blessing;
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It must not be forgotten, that Trust in God, is inter fundamenta Regum, amidst the very foundations of Kings.
It must not be forgotten, that Trust in God, is inter Fundamenta Regum, amid the very foundations of Kings.
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And spes is quasi pes, Hope (sayth Isidore ) is the foot, and the resting place.
And spes is quasi pes, Hope (say Isidore) is the foot, and the resting place.
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Now no building can stand, if the foundation be diggd from vnder it. The Buildings, are the Blessings of a State.
Now no building can stand, if the Foundation be dug from under it. The Buildings, Are the Blessings of a State.
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A prime foundation of them, is the Kings trust in God.
A prime Foundation of them, is the Kings trust in God.
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Take away the trueth of this Hope, Faith and Religion, and I cannot promise the Blessings to stand:
Take away the truth of this Hope, Faith and Religion, and I cannot promise the Blessings to stand:
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For then there is neuer another Quia, or cause in the Text, to mooue God to giue.
For then there is never Another Quia, or cause in the Text, to move God to give.
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But if the cause stand (as Theodor. and Euthym. here make it) all is well.
But if the cause stand (as Theodorus. and Euthymius Here make it) all is well.
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And here it were sacriledge for me, and no lesse, to passe by his Maiestie, without thankes both to God and Him. To Him, for, Quia sperat, because hee trusteth: And Here it were sacrilege for me, and no less, to pass by his Majesty, without thanks both to God and Him. To Him, for, Quia Hopes, Because he Trusteth:
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For no Prince hath euer kept more firme to Religion. And it is sperans in the present in my Text;
For no Prince hath ever kept more firm to Religion. And it is sperans in the present in my Text;
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hee continueth it and will continue it.
he Continueth it and will continue it.
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And to God, for, Quia dedit, because in mercy hee hath giuen Him this Blessing so to Trust, and by this trust in him, to be this, And to God, for, Quia dedit, Because in mercy he hath given Him this Blessing so to Trust, and by this trust in him, to be this,
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and many other Blessings to vs.
and many other Blessings to us
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And so I come to the last part of my Text, which is the happy Successe which Dauid shall haue for trusting in the Lord. It is a Reward, and Rewards come last.
And so I come to the last part of my Text, which is the happy Success which David shall have for trusting in the Lord. It is a Reward, and Rewards come last.
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And it is, That in this trust, he shall not sli••e, he shall not miscarry. And here (to make all parts euen) are three circumstances too.
And it is, That in this trust, he shall not sli••e, he shall not miscarry. And Here (to make all parts even) Are three Circumstances too.
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The first of these, is the Successe or Reward it selfe: And it is a great one:
The First of these, is the Success or Reward it self: And it is a great one:
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Non commouebitur, He shall not be mooued ;Non commouebitur, He shall not be moved;
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or at least not remooued, not miscarry. And this is a great Successe, To haue to doe with the greatest mooueables in the world, the people,
or At least not removed, not miscarry. And this is a great Success, To have to do with the greatest movables in the world, the people,
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and not miscarry. So that trust in the Lord, makes a King in the midst of a mightie people, Petram in mari turbido, A Rocke in a working Sea:
and not miscarry. So that trust in the Lord, makes a King in the midst of a mighty people, Petram in Mary turbido, A Rock in a working Sea:
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Ebbe, and flow, and swell, yet insolent waues dash themselues in pieces of all sides the Rocke,
Ebb, and flow, and swell, yet insolent waves dash themselves in Pieces of all sides the Rock,
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and the King is at Non commouebitur, Hee shall not be mooued.
and the King is At Non commouebitur, He shall not be moved.
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Secondly, This great Successe doeth not attend on Kings, for either their wisdome, or their power,
Secondly, This great Success doth not attend on Kings, for either their Wisdom, or their power,
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or any thing else that is simply theirs? No, wee must fall backe to spes in Domino, their trust in the Lord:
or any thing Else that is simply theirs? No, we must fallen back to spes in Domino, their trust in the Lord:
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yea and this trust too, is not simply vpon the Lord;
yea and this trust too, is not simply upon the Lord;
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but vpon his Mercy. And indeed to speake properly, Man hath no ground of his Hope but Mercy; no stay vpon the slippery,
but upon his Mercy. And indeed to speak properly, Man hath no ground of his Hope but Mercy; no stay upon the slippery,
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but Mercy. For if he looke vpon God, and consider him in Iustice; If hee looke vpon himselfe, and weigh his soule by merit;
but Mercy. For if he look upon God, and Consider him in justice; If he look upon himself, and weigh his soul by merit;
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it is impossible for a man to Hope, or in Hope not to miscarry. And therefore the Prophet heere,
it is impossible for a man to Hope, or in Hope not to miscarry. And Therefore the Prophet Here,
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though hee promise Non commouebitur, that the King shall not miscary; yet he dares promise it no where els then In misericordia, in Mercy.
though he promise Non commouebitur, that the King shall not miscarry; yet he dares promise it not where Else then In misericordia, in Mercy.
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Thirdly, I wil not omit the Expression, whose Mercy it is that giues successe to Princes;
Thirdly, I will not omit the Expression, whose Mercy it is that gives success to Princes;
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and that is Altissimi, the mercie of the most high, which is one of Gods vsuall Names in Scripture. Now Sperat & non commouebitur ;
and that is Altissimi, the mercy of the most high, which is one of God's usual Names in Scripture. Now Hopes & non commouebitur;
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The Kings Hope and his Successe, doe both meete in the Highest mercie. It is true, Hope stands below, and out of sight:
The Kings Hope and his Success, do both meet in the Highest mercy. It is true, Hope Stands below, and out of sighed:
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For, Hope that is seene is no hope, Rom. 8. yet as lowe as it stands it contemplates God qua Altissimus, as hee is at highest.
For, Hope that is seen is no hope, Rom. 8. yet as low as it Stands it contemplates God qua Altissimus, as he is At highest.
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And this shewes the strength of this vertue of Hope:
And this shows the strength of this virtue of Hope:
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For as Hope considered in nature is in men that are warme and spirited, so is it also considered as a vertue. And therefore giue it but due footing, which is vpon Mercy, and in the strength of that, it will clime to God, were it possible hee should bee Higher then hee is.
For as Hope considered in nature is in men that Are warm and spirited, so is it also considered as a virtue. And Therefore give it but due footing, which is upon Mercy, and in the strength of that, it will climb to God, were it possible he should be Higher then he is.
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The footing of Hope is lowe: therefore it seekes mercie: And the Kings hope keepes the foote of the hill; Rex humili corde sperat :
The footing of Hope is low: Therefore it seeks mercy: And the Kings hope keeps the foot of the hill; Rex humili cord Hopes:
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(so S. August. ) And the best hope beginnes lowest; not at merit, but at mercie. But then marke how it soares: (so S. August.) And the best hope begins lowest; not At merit, but At mercy. But then mark how it soars:
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For the same hope that beares the soule of man company vpon earth, mounts till it comes ad Altissimum, to the most High in heauen.
For the same hope that bears the soul of man company upon earth, mounts till it comes and Altissimum, to the most High in heaven.
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Now in this Mercie-seate it is obseruable, three Grandies are met together; Blessing, Ioy, and Hope ;
Now in this Mercy-seat it is observable, three Grandees Are met together; Blessing, Joy, and Hope;
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and yet there is no strife for precedencie: For Blessing goes first; Ioy comes after, for no man so ioyfull as hee that is blessed ;
and yet there is no strife for precedency: For Blessing Goes First; Joy comes After, for no man so joyful as he that is blessed;
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and then Hope, to supplie the defects of both, because nor Blessings nor Ioy, can be perfect in this life.
and then Hope, to supply the defects of both, Because nor Blessings nor Joy, can be perfect in this life.
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And they haue chosen to themselues an excellent and a safe place in the Mercie of the most High.
And they have chosen to themselves an excellent and a safe place in the Mercy of the most High.
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An excellent place, and all receiue vertue from it. For, that Dauid is able to be a Blessing to the people;
an excellent place, and all receive virtue from it. For, that David is able to be a Blessing to the people;
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that he can Ioy in the Blessing;
that he can Joy in the Blessing;
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that his Hope can support him through the cares in ordering the Blessing ere hee can come to the Ioy : All is from Mercie.
that his Hope can support him through the Cares in ordering the Blessing ere he can come to the Joy: All is from Mercy.
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And a safe place it is:
And a safe place it is:
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For there are in all times, and in all States, Conatus impio•••n, endeuours of wicked men.
For there Are in all times, and in all States, Conatus impio•••n, endeavours of wicked men.
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And the labour of these is, to turne Blessing it selfe into a curse: To ouercloude Ioy with sorrow at least, if not Desolation:
And the labour of these is, to turn Blessing it self into a curse: To overcloud Joy with sorrow At least, if not Desolation:
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To crush Hope, or rather, Decollare, to behead it. No place safe from these attempts, but that which is high, and out of reach.
To crush Hope, or rather, Decollate, to behead it. No place safe from these attempts, but that which is high, and out of reach.
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And no place so high, as Sinus Altissani, the bosome of the Highest, which is his Mercy.
And no place so high, as Sinus Altissani, the bosom of the Highest, which is his Mercy.
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The reason then why Dauid shall not miscarry, nay, not so much as Nutare, 〈 ◊ 〉 (as Ar. Mont. renders 〈 ◊ 〉:) why the scepter in his hand shall not bee NONLATINALPHABET.
The reason then why David shall not miscarry, nay, not so much as Nutare, 〈 ◊ 〉 (as Ar. Mont. renders 〈 ◊ 〉:) why the sceptre in his hand shall not be.
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A shaken reed, S. Matt. 11. (And that is the word heere in the Septuagint, NONLATINALPHABET) is the Mercy of the Highest. And when his feet are got vpon this, hee shall not slide.
A shaken reed, S. Matt. 11. (And that is the word Here in the septuagint,) is the Mercy of the Highest. And when his feet Are god upon this, he shall not slide.
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And Apollinaris calls the feete of the King, while they rest vpon Gods Mercy, NONLATINALPHABET, bold and confident feete, that dare venture,
And Apollinaris calls the feet of the King, while they rest upon God's Mercy,, bold and confident feet, that Dare venture,
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and can stand firme any where. And so no question they can, that are vpheld by Mercy.
and can stand firm any where. And so no question they can, that Are upheld by Mercy.
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And now to reach downe some of the Mercies of the Highest vpon our selues: For when I reade Dauid, at Rex sperat, The King trust's in the Lord;
And now to reach down Some of the mercies of the Highest upon our selves: For when I read David, At Rex Hopes, The King trust's in the Lord;
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and heare him speaking in the third person, as of another King: mee thinkes the prophecie is worth the bringing home to our most gracious Soueraigne.
and hear him speaking in the third person, as of Another King: me thinks the prophecy is worth the bringing home to our most gracious Sovereign.
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For, his constancie in Religion is knowen to the world: And the freedome of his life, argues his trust in the Lord:
For, his constancy in Religion is known to the world: And the freedom of his life, argues his trust in the Lord:
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And the assurance of his Hope shall not vanish.
And the assurance of his Hope shall not vanish.
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For, let him keepe to the mercy of the Highest, and there hee shall not miscarry.
For, let him keep to the mercy of the Highest, and there he shall not miscarry.
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And giue mee leaue to speake a little out of my Spes in Domino, my trust in the Lord;
And give me leave to speak a little out of my Spes in Domino, my trust in the Lord;
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mee thinkes I see, Non commouebitur, Hee shall not miscarrie, three wayes doubling vpon him. First, for his Priuate ;
me thinks I see, Non commouebitur, He shall not miscarry, three ways doubling upon him. First, for his Private;
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I haue two great inducements among many in another Kingdome, to thinke that hee is so firme in the mercies of God, that hee cannot miscarry.
I have two great inducements among many in Another Kingdom, to think that he is so firm in the Mercies of God, that he cannot miscarry.
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The one is as old as Nouemb. 5. 1605. The powder was ready then, but the Fire could not kindle.
The one is as old as November 5. 1605. The powder was ready then, but the Fire could not kindle.
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The other is as young as Ianuary last, the 9. The water was too ready then, and hee fell into it.
The other is as young as Ianuary last, the 9. The water was too ready then, and he fell into it.
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Neither of these Elements haue any mercy: but the mercy of the Highest was His Acquittance from both.
Neither of these Elements have any mercy: but the mercy of the Highest was His Acquittance from both.
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In the first, hee learned, that when desperate men haue sacramented themselues to destroy, God can preuent and deliuer, Act. 24. In the second he learn'd, that a Horse is but a vaine thing to saue a man;
In the First, he learned, that when desperate men have sacramented themselves to destroy, God can prevent and deliver, Act. 24. In the second he learned, that a Horse is but a vain thing to save a man;
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but God can take vp, take out, and deliuer.
but God can take up, take out, and deliver.
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And in the very Psalmes for that day, Morning prayer, thus I reade, Psal. 46. God is our helpe and strength, a very present helpe in trouble.
And in the very Psalms for that day, Morning prayer, thus I read, Psalm 46. God is our help and strength, a very present help in trouble.
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And I know not what better vse hee can make of this, then that which followes in the next verse;
And I know not what better use he can make of this, then that which follows in the next verse;
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I will not feare, (nor distrust God) though the earth be mooued. I will not Fear, (nor distrust God) though the earth be moved.
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Next, me thinkes, I haue a Non commouebitur, hee shall not miscarry, for, or in his publike affaires. Prophet I am none,
Next, me thinks, I have a Non commouebitur, he shall not miscarry, for, or in his public affairs. Prophet I am none,
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but my Heart is full, that the mercy of the Highest, which hath preserued Him in great sickenesses,
but my Heart is full, that the mercy of the Highest, which hath preserved Him in great Sicknesses,
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and from great dangers, hath more worke for him, yet to doe: the Peace of Christendome is yet to settle.
and from great dangers, hath more work for him, yet to do: the Peace of Christendom is yet to settle.
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Will God honour this Iland in him, and by his wisedome, to order the Peace,
Will God honour this Island in him, and by his Wisdom, to order the Peace,
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and settle the distracted State of Christendome, and edge the sword vpon the common Enemie of Christ? Why should there not be trust in God, that in the mercy of the Highest, he shall not miscarry?
and settle the distracted State of Christendom, and edge the sword upon the Common Enemy of christ? Why should there not be trust in God, that in the mercy of the Highest, he shall not miscarry?
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Thirdly, For that which is greater then both these to him, the Eternall safetie of his Soule ;
Thirdly, For that which is greater then both these to him, the Eternal safety of his Soul;
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here is a Non commouebitur, hee shall not miscarry for this neither: For so some read, and some expound the word of my Text:
Here is a Non commouebitur, he shall not miscarry for this neither: For so Some read, and Some expound the word of my Text:
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Thou shalt giue him Euerlasting felicitie. Thou shalt give him Everlasting felicity.
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Therefore, let him be strong and of a good courage, for in the mercy of the most High there is no miscarrying.
Therefore, let him be strong and of a good courage, for in the mercy of the most High there is no miscarrying.
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Thus you haue seene the Kings blessing, the Kings Ioy, the Kings Hope, and the Kings Assurance. In the first you haue seene, that the King is a Blessing to his People:
Thus you have seen the Kings blessing, the Kings Joy, the Kings Hope, and the Kings Assurance. In the First you have seen, that the King is a Blessing to his People:
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that a gracious King (such as God hath giuen vs) is a Blessing for Euer. That he is so, Quia tu dedisti, because God hath giuen,
that a gracious King (such as God hath given us) is a Blessing for Ever. That he is so, Quia tu dedisti, Because God hath given,
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and set him to bee so:
and Set him to be so:
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from Blessing to Ioy. And there you haue seene, that the Ioy which followes a Blessed gouerment, is a great Ioy, a true and a permanent Ioy, a Ioy that is either first, or chiefest in the King.
from Blessing to Joy And there you have seen, that the Joy which follows a Blessed government, is a great Joy, a true and a permanent Joy, a Joy that is either First, or chiefest in the King.
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Now Blessing and Ioy, are both grounded vpon Hope :
Now Blessing and Joy, Are both grounded upon Hope:
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this Hope in the Lord, this Hope includes, Faith, and Religion, and so this Hope stands amidst the foundations of Kings.
this Hope in the Lord, this Hope includes, Faith, and Religion, and so this Hope Stands amid the foundations of Kings.
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The Successe assured vnto him is Non commouebitur, hee shall not miscary, not so long as hee rests on Mercie; that Mercie of the Highest. Non commouebitur :
The Success assured unto him is Non commouebitur, he shall not miscarry, not so long as he rests on Mercy; that Mercy of the Highest. Non commouebitur:
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driue wind and tide, he shall not miscarry.
driven wind and tide, he shall not miscarry.
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Shall not? what? is it absolute then, for Dauid, or for any King? No, I say not so neither.
Shall not? what? is it absolute then, for David, or for any King? No, I say not so neither.
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There is a double condition in the Text, if Dauid will not miscary: the one is Ex parte Dauidis, on Dauids side:
There is a double condition in the Text, if David will not miscarry: the one is Ex parte David's, on David side:
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and that is at Sperat, a religious heart to God that cannot but trust in him.
and that is At Hopes, a religious heart to God that cannot but trust in him.
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The other is Ex parte Dei, on Gods side, and that is at Misericordia, a mercifull prouidence ouer the King, which knowes not how to forsake, till it be forsaken, if it doe then.
The other is Ex parte Dei, on God's side, and that is At Misericordia, a merciful providence over the King, which knows not how to forsake, till it be forsaken, if it do then.
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Let vs call in the Prophet for witnesse, Psal. 94. When I said, My foot hath slipped, thy mercie, O Lord, held mee vp.
Let us call in the Prophet for witness, Psalm 94. When I said, My foot hath slipped, thy mercy, Oh Lord, held me up.
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Now the foote of a man slips from the condition, from the trust, (as Cassian obserues) Mobilitate Arbitrij, by the changings of the will, which is too free to sinne, and breach of trust:
Now the foot of a man slips from the condition, from the trust, (as Cassian observes) Mobilitate Arbitrij, by the changings of the will, which is too free to sin, and breach of trust:
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the Holder vp in the slip is Mercie, therefore it is safest relying vpon the condition which is on Gods side, that is Mercy,
the Holder up in the slip is Mercy, Therefore it is Safest relying upon the condition which is on God's side, that is Mercy,
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for that holds firme, when men breake.
for that holds firm, when men break.
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And marke my Text, Hope goes before, and Non commouebitur, hee shall not miscary, followes after:
And mark my Text, Hope Goes before, and Non commouebitur, he shall not miscarry, follows After:
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but yet it followes not, till the Mercy of the Highest bee come in betweene.
but yet it follows not, till the Mercy of the Highest be come in between.
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And indeed to speake properly, all those things which the Scripture attributes to the Faith and Hope of man, are due onely Misericordiae Altissimi, to the Mercy of the Highest, which both giues and rewards them.
And indeed to speak properly, all those things which the Scripture attributes to the Faith and Hope of man, Are due only Mercy Altissimi, to the Mercy of the Highest, which both gives and rewards them.
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And yet for all this, the Hope of the Beleeuer, and the mercie of God in whom hee trust's, are happily ioyned in my Text. Because the Hope of Faith can obtaine nothing without the Mercie of the Highest:
And yet for all this, the Hope of the Believer, and the mercy of God in whom he trust's, Are happily joined in my Text. Because the Hope of Faith can obtain nothing without the Mercy of the Highest:
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And that Mercie & goodnes will not profit any man, that doth not beleeue & trust in it.
And that Mercy & Goodness will not profit any man, that does not believe & trust in it.
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And Hope, and Mercie are not better fitted to secure Dauid, then Mercie and the Highest are, to make him apprehensiue of his assurance.
And Hope, and Mercy Are not better fitted to secure David, then Mercy and the Highest Are, to make him apprehensive of his assurance.
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For Goodnesse and Mercie are inualid without Power: Now that is supplied by Altissimus the Highest.
For goodness and Mercy Are invalid without Power: Now that is supplied by Altissimus the Highest.
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And power is full of terrour when it stands apart from goodnesse: and that is supplied by Mercie :
And power is full of terror when it Stands apart from Goodness: and that is supplied by Mercy:
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When both meete, the Hope of man is full. So Dauid cannot but see all firme on Gods side;
When both meet, the Hope of man is full. So David cannot but see all firm on God's side;
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And sure hee is not to miscarry, if hee looke to performance of his owne.
And sure he is not to miscarry, if he look to performance of his own.
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And though it be safestelying vpon God, yet it is neuer safe to disioyne them whom God hath put together:
And though it be safestelying upon God, yet it is never safe to disjoin them whom God hath put together:
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And therefore as hee is mercifull, so man must bee faithfull; Hee must trust.
And Therefore as he is merciful, so man must be faithful; He must trust.
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And now to end at home Dauid is gone long since to his Hope, the Mercy of the Highest :
And now to end At home David is gone long since to his Hope, the Mercy of the Highest:
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But a King, a gracious King, is liuing ouer vs in Peace, and Happinesse, as our eyes see this day.
But a King, a gracious King, is living over us in Peace, and Happiness, as our eyes see this day.
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I know Hee remembers why God set Him ouer this great and numerous people: that is, in Benedictionem, euen to blesse them:
I know He remembers why God Set Him over this great and numerous people: that is, in Benedictionem, even to bless them:
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And that he hath beene a Blessing vnto them, malice it selfe cannot deny.
And that he hath been a Blessing unto them, malice it self cannot deny.
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And I make no question, but hee will goe on with the Text, and be Blessings to them for euer: For euer through his whole time:
And I make no question, but he will go on with the Text, and be Blessings to them for ever: For ever through his Whole time:
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and for euer in his generous Posteritie. Tu dedisti, Gods gift is through all this; and I will euer pray, that it may neuer faile.
and for ever in his generous Posterity. Tu dedisti, God's gift is through all this; and I will ever pray, that it may never fail.
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He hath giuen this people all His time, the Blessing of Peace : And the sweete Peace of the people, is Praeconium Regnantium, the Glory of Kings.
He hath given this people all His time, the Blessing of Peace: And the sweet Peace of the people, is Praenomen Reigning, the Glory of Kings.
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And Gods gift is in this too:
And God's gift is in this too:
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For though it be the King that Blesses, yet it is God that giues Blessing to Blessing it selfe.
For though it be the King that Blesses, yet it is God that gives Blessing to Blessing it self.
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And suppose Peace end in Warre, Tu dedisti; Gods gift reaches thither too: For the Battell is the Lords.
And suppose Peace end in War, Tu dedisti; God's gift reaches thither too: For the Battle is the lords.
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1. Reg. 17. The Battell, yes, and the Victory.
1. Reg. 17. The Battle, yes, and the Victory.
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For (sayth S. Basil ) Dextera victrix, Whosoeuer be the Enemie, the right hand that conquers him is the Lords.
For (say S. Basil) Dextera victrix, Whosoever be the Enemy, the right hand that conquers him is the lords.
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Now for his Blessing, it is fit hee should receiue Ioy :
Now for his Blessing, it is fit he should receive Joy:
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But if hee will haue that true and permanent, (and no other is worth the hauing) he must looke it in vultu Dei, in Gods countenance.
But if he will have that true and permanent, (and no other is worth the having) he must look it in vultu Dei, in God's countenance.
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If hee looke it any where else, especially where the Ioy of his countenance shines not, there will be but false representations of Ioy that is not.
If he look it any where Else, especially where the Joy of his countenance shines not, there will be but false representations of Joy that is not.
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This day, the Anniuersarie of his Crowne, is to all his louing Subiects, Dies Gaudij, and Dies Spei, A day of Ioy, and a day of Hope. A day of Ioy :
This day, the Anniversary of his Crown, is to all his loving Subjects, Die Gaudij, and Die Spei, A day of Joy, and a day of Hope. A day of Joy:
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For what can be greater, then to see a Iust, and a gracious King multiplying his yeres? And, a day of Hope ;
For what can be greater, then to see a Just, and a gracious King multiplying his Years? And, a day of Hope;
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And what can be fitter, then to put him in minde euen this day, that a Kings strength is at sperat in Domino, His trust in the Lord, the preseruer of men.
And what can be fitter, then to put him in mind even this day, that a Kings strength is At Hopes in Domino, His trust in the Lord, the preserver of men.
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Iob 7. That as God vpon this day did settle His Hope, and His Right to this Kingdome vpon Him; Job 7. That as God upon this day did settle His Hope, and His Right to this Kingdom upon Him;
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So vpon this day, (which in this yeeres reuolution prooues His day too, Dies Domini, the Lords day as well as His) hee would continue the setling of his Hope on him, by whom all the Kings of the Earth beare rule. Prou. 8. I say, Settle vpon Him, and his Mercie: that is the last.
So upon this day, (which in this Years revolution Proves His day too, Die Domini, the lords day as well as His) he would continue the settling of his Hope on him, by whom all the Kings of the Earth bear Rule. Prou. 8. I say, Settle upon Him, and his Mercy: that is the last.
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The very feete of Kings stand High. And in high places slippes are dangerous.
The very feet of Kings stand High. And in high places slips Are dangerous.
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Nothing so fit, so able to stand by them, as Misericordia Altissimi, the Mercy of the Highest.
Nothing so fit, so able to stand by them, as Misericordia Altissimi, the Mercy of the Highest.
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In the goodnesse and the power of this Mercy he hath stood a King now almost fiue and fiftie yeeres:
In the Goodness and the power of this Mercy he hath stood a King now almost fiue and fiftie Years:
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nay a King Hee was, before Hee could stand. Through many dangers the Mercy of the Highest hath brought Him safe.
nay a King He was, before He could stand. Through many dangers the Mercy of the Highest hath brought Him safe.
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Let Him not goe from vnder it, and it followes my Text, v. 8. His right hand shall finde out all that hate Him:
Let Him not go from under it, and it follows my Text, v. 8. His right hand shall find out all that hate Him:
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And for himselfe, Non commouebitur, Hee shall not be mooued, not miscarry.
And for himself, Non commouebitur, He shall not be moved, not miscarry.
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And so wee offer vp our Euening sacrifice vnto God, for Him, and for our selues, that God will euer giue,
And so we offer up our Evening sacrifice unto God, for Him, and for our selves, that God will ever give,
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and he may euer bee a Blessing to his People: That His yeeres may multiply, and yet not outliue His Ioy :
and he may ever be a Blessing to his People: That His Years may multiply, and yet not outlive His Joy:
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That this day may come about often, and yet neuer returne, but In Gaudio vultus Dei, in the Ioy of Gods countenance vpon the King:
That this day may come about often, and yet never return, but In Gaudio vultus Dei, in the Joy of God's countenance upon the King:
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and, In Gaudio vultus Regis, in the Ioy of the Kings countenance vpon the People:
and, In Gaudio vultus Regis, in the Joy of the Kings countenance upon the People:
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That the mercy of the most High may giue Him hope in the Lord, and strengthen it:
That the mercy of the most High may give Him hope in the Lord, and strengthen it:
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That His Hope may rest vpon the Mercy that gaue it:
That His Hope may rest upon the Mercy that gave it:
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that in all His businesses, as great as His place, His Successe may be, Non commoueri, not to miscarry:
that in all His businesses, as great as His place, His Success may be, Non commoueri, not to miscarry:
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That Hee may goe on a straight course from Blessing others in this life, to bee Blessed Himselfe in Heauen:
That He may go on a straight course from Blessing Others in this life, to be Blessed Himself in Heaven:
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And that all of vs may enioy Temporall Blessings vnder Him, and AEternall with Him for euermore.
And that all of us may enjoy Temporal Blessings under Him, and Eternal with Him for evermore.
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And this CHRIST IESVS for his infinite merit and mercie sake graunt vnto vs:
And this CHRIST JESUS for his infinite merit and mercy sake grant unto us:
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To whom, with the Father, and the holy Spirit, three persons and one God, bee ascribed all might, Maiestie,
To whom, with the Father, and the holy Spirit, three Persons and one God, be ascribed all might, Majesty,
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and Dominion this day, and for euer, AMEN.
and Dominion this day, and for ever, AMEN.
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