A sermon preached in St. Maries in Cambridge, upon Sunday the 27 of March, being the day of His Majesties happy inauguration: By Ri. Holdsvvorth D.D. Master of Emmanuel Colledge in Cambridge, Vicechancellour of the Universitie, and one of His Majesties chaplains. Published by His Majesties command.
and the vein of Divine happinesse, in the dew of heaven. Or (if you will have it out of the Gospel) here's Marthaes portion in the many things of the body:
and the vein of Divine happiness, in the due of heaven. Or (if you will have it out of the Gospel) here's Martha's portion in the many things of the body:
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Of all other there can be none better to speak of popular happinesse, then such a King: nor of celestiall, then such a Prophet. Yet I mean not to discourse of it in the full latitude,
Of all other there can be none better to speak of popular happiness, then such a King: nor of celestial, then such a Prophet. Yet I mean not to discourse of it in the full latitude,
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so in this, having begun from above with that which is principall, Blessed be the Lord; he fixeth his second thoughts upon the subordinate, Blessed, or happy are the people. He could not proceed in a better order:
so in this, having begun from above with that which is principal, Blessed be the Lord; he fixeth his second thoughts upon the subordinate, Blessed, or happy Are the people. He could not proceed in a better order:
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they first sing, Glorie to God; then, Good will towards men. It must also be the method of every Christian, whensoever we are about the wishing of blessednesse, either to our-selves or others, to begin from heaven,
they First sing, Glory to God; then, Good will towards men. It must also be the method of every Christian, whensoever we Are about the wishing of blessedness, either to ourselves or Others, to begin from heaven,
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That we may receive, we must give: give what we have, and give what we mean to have. To give is the way to get: both to get the thing, and to get the greater degree. It is an undeniable consequence,
That we may receive, we must give: give what we have, and give what we mean to have. To give is the Way to get: both to get the thing, and to get the greater degree. It is an undeniable consequence,
So that he who will attain to the Psalmist's comfort, must observe also the Psalmist's order: that he may end assuredly with BEATUS, he must learn to begin with BENEDICTUS.
So that he who will attain to the Psalmist's Comfort, must observe also the Psalmist's order: that he may end assuredly with BEATUS, he must Learn to begin with BENEDICTUS.
That's the first considerable thing in the order as touching the essence of true happinesse. The other is concerning the splendour, which flowes from the other part of the variation:
That's the First considerable thing in the order as touching the essence of true happiness. The other is Concerning the splendour, which flows from the other part of the variation:
before which nothing should be loved, and after which nothing can be desired. Answerable to these two respects are the positures of happinesse in the Psalmes.
before which nothing should be loved, and After which nothing can be desired. Answerable to these two respects Are the positures of happiness in the Psalms.
As in military affairs, it is the custome of Emperours to promise the Donative to their souldiers when they go forth to warre, that they may encourage them;
As in military affairs, it is the custom of emperors to promise the Donative to their Soldiers when they go forth to war, that they may encourage them;
they are willing enough to heare that they must make it their last work, and they fulfill it in a sort to the letter, but not to the meaning. The love, the hope, the care of their own happinesse, they put them off all to the last:
they Are willing enough to hear that they must make it their last work, and they fulfil it in a sort to the Letter, but not to the meaning. The love, the hope, the care of their own happiness, they put them off all to the last:
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the first place in other Psalmes, as the best introduction to all other discourses; the last in this, as a delightfull farwell to be alwayes fresh in remembrance.
the First place in other Psalms, as the best introduction to all other discourses; the last in this, as a delightful farewell to be always fresh in remembrance.
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Blessed be the Lord MY strength, vers. 1. Send down from above, and save ME out of the great waters, vers. 7. Rid ME and deliver ME from the hand of strange children, vers. 11. And he might as easily have continued the same strain in the clauses following, That MY sonnes may grow up as the young plants, MY daughters may be as the polished corners of the temple, MY sheep fruitfull, MY oxen strong, MY garners full and plenteous: and accordingly he might have concluded it also, Happy shall I be, if I be in such a case.
Blessed be the Lord MY strength, vers. 1. Send down from above, and save ME out of the great waters, vers. 7. Rid ME and deliver ME from the hand of strange children, vers. 11. And he might as Easily have continued the same strain in the clauses following, That MY Sons may grow up as the young plants, MY daughters may be as the polished corners of the temple, MY sheep fruitful, MY oxen strong, MY garners full and plenteous: and accordingly he might have concluded it also, Happy shall I be, if I be in such a case.
as loth to enjoy this happinesse alone, he alters his style, and (being in the height of wellwishes to himself) he turns the singular into a plurall, Our sheep, Our oxen, Our garners, Our sonnes and daughters;
as loath to enjoy this happiness alone, he alters his style, and (being in the height of wellwishes to himself) he turns the singular into a plural, Our sheep, Our oxen, Our garners, Our Sons and daughters;
that he might compendiate all in this, Happy are the people. Here's a true testimonie both of a religious and generous mind, who knew in his most retired thoughts to look out of himself,
that he might compendiate all in this, Happy Are the people. Here's a true testimony both of a religious and generous mind, who knew in his most retired thoughts to look out of himself,
and other Romane Worthies so renowned in their times, That they were content to expose themselves to want and danger for the prosperitie and safetie of the publick.
and other Roman Worthies so renowned in their times, That they were content to expose themselves to want and danger for the Prosperity and safety of the public.
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It was the complaint of Plato in his time, That every man was impetuously carried NONLATINALPHABET and of Thucydides the Historian in his, Ʋnusquisque rem suam urget: and of Tacitus in his, Privata cuique stimulatio, & vile decus publicum.
It was the complaint of Plato in his time, That every man was impetuously carried and of Thucydides the Historian in his, Ʋnusquisque remembering suam urget: and of Tacitus in his, Privata cuique stimulatio, & vile decus publicum.
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whereas again man is onely a world in a figurative sense of speaking, and that but a microcosme or little world, that is in effect, a small part of the great;
whereas again man is only a world in a figurative sense of speaking, and that but a microcosm or little world, that is in Effect, a small part of the great;
yet, as in some other things, so in this also it falls out, The Allegorie devoures the letter, the private eats up the publick, the part the whole, the overweaning respect to the little world doth every where almost overturn the greater. I know there are many which make fair shews, goodly pretences, great ostentation of the contrary:
yet, as in Some other things, so in this also it falls out, The Allegory devours the Letter, the private eats up the public, the part the Whole, the overweening respect to the little world does every where almost overturn the greater. I know there Are many which make fair shows, goodly pretences, great ostentation of the contrary:
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but it is with the like insyncetitie; for their aim is wholly for themselves. So we shew our selves hypocrites even in things civill, as well as in religion.
but it is with the like insyncetitie; for their aim is wholly for themselves. So we show our selves Hypocrites even in things civil, as well as in Religion.
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is so high an ascent of goodnesse, that it were a great wrong to such vertue, to style it by any lesse name then an excellencie. In this particular I might easily be large:
is so high an ascent of Goodness, that it were a great wrong to such virtue, to style it by any less name then an excellency. In this particular I might Easily be large:
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At one time his tendernesse was so great toward them, that because he could not do them so much good as he desired, he besought the Lord to take away his life; Numb. 11.15.
At one time his tenderness was so great towards them, that Because he could not do them so much good as he desired, he besought the Lord to take away his life; Numb. 11.15.
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or to blot him out of the book of life; Exod. 32.32. hereby shewing himself not onely the miracle of Nature, as Philo calls him, but of Grace too, in pledging for them that which was more worth then his life, his very salvation.
or to blot him out of the book of life; Exod 32.32. hereby showing himself not only the miracle of Nature, as Philo calls him, but of Grace too, in pledging for them that which was more worth then his life, his very salvation.
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as content to hazard not half his immortalitie, but all, out of his love to the Israelites, notwithstanding they were a people ungratefull both towards him and towards God.
as content to hazard not half his immortality, but all, out of his love to the Israelites, notwithstanding they were a people ungrateful both towards him and towards God.
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who (besides that he urgeth it almost in every Psalme, The peace of Jerusalem, The salvation of Israel, The felicitie of Gods chosen, The blessing of the people ) in one place he argues for it even to his own destruction:
who (beside that he urges it almost in every Psalm, The peace of Jerusalem, The salvation of Israel, The felicity of God's chosen, The blessing of the people) in one place he argues for it even to his own destruction:
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You have it 1. Chron. 21.16, 17. It is there recorded, that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it, he thus reasons with God for the safeguard of the publick: Me, me; adsum qui feci;
You have it 1. Chronicles 21.16, 17. It is there recorded, that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it, he thus Reasons with God for the safeguard of the public: Me, me; adsum qui Feci;
He made himself in this SPECULUM PRINCIPUM, the mirrour of Princes: a mirrour, into which (as we may well presume) our Gracious Sovereigne King CHARLES hath made frequent and usefull inspections:
He made himself in this SPECULUM PRINCIPUM, the mirror of Princes: a mirror, into which (as we may well presume) our Gracious Sovereign King CHARLES hath made frequent and useful inspections:
still they keep to this principle (and 'tis none of the best) Obtain all, Yield nothing. It is a Nobler spirit that resides in the breast of our Sovereigne,
still they keep to this principle (and it's none of the best) Obtain all, Yield nothing. It is a Nobler Spirit that resides in the breast of our Sovereign,
yet the love of justice and his peoples emolument overswayed him, and armed him with Epaminondas his resolution, Totius Orbis divitias despicere, prae patriae charitate.
yet the love of Justice and his peoples emolument overswayed him, and armed him with Epaminondas his resolution, Totius Orbis Riches despicere, Prae patriae charitate.
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both because it speaks the dutifulnesse of the subject, in petitioning, although for right; and the great goodnesse of a Gracious Prince, who knows how to recede from power,
both Because it speaks the dutifulness of the Subject, in petitioning, although for right; and the great Goodness of a Gracious Prince, who knows how to recede from power,
But the time will not give me leave to dwell, as I should, upon particulars: therefore I will call you nearer to the transient remembrance (and but the transient,
But the time will not give me leave to dwell, as I should, upon particulars: Therefore I will call you nearer to the Transient remembrance (and but the Transient,
The eyes of the whole world were upon that action, and they all are witnesses what pains and travell were taken, what clemencie and indulgence was used, what yieldings and condescentions, both in point of honour and power, to purchase,
The eyes of the Whole world were upon that actium, and they all Are Witnesses what pains and travel were taken, what clemency and indulgence was used, what yieldings and condescensions, both in point of honour and power, to purchase,
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Whereby he made all men understand, how much more pleasing it was to his Princely disposition, with Cyrus in Xenophon, NONLATINALPHABET and to conquer, not by might, but by clemencie. By clemencie, I say, the word which I named before,
Whereby he made all men understand, how much more pleasing it was to his Princely disposition, with Cyrus in Xenophon, and to conquer, not by might, but by clemency. By clemency, I say, the word which I nam before,
It corrects the brightnesse of Majestie, calmes the strictnesse of Justice, lightens the weight of Power, attemperates whatsoever might cause terrour to our mind and liking.
It corrects the brightness of Majesty, calms the strictness of justice, lightens the weight of Power, attemperate whatsoever might cause terror to our mind and liking.
and hitherto unheard of, by wholesome laws to enlarge his subjects, and to confine himself. Yet it may be said, It is not his onely hand which is in these laws:
and hitherto unheard of, by wholesome laws to enlarge his subject's, and to confine himself. Yet it may be said, It is not his only hand which is in these laws:
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Nay, and if it be granted, that the proposall of such laws comes from others, let us then look to the many gracious messages, which occasionally have been sent, at severall times, to that great Assemblie.
Nay, and if it be granted, that the proposal of such laws comes from Others, let us then look to the many gracious messages, which occasionally have been sent, At several times, to that great Assembly.
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He calles God to witnesse (and with him the attestation of that sacred Name is very religious) that the preservation of the publick peace, the law and the libertie of the subject, is and shall alwayes be as much his care and industrie,
He calls God to witness (and with him the attestation of that sacred Name is very religious) that the preservation of the public peace, the law and the liberty of the Subject, is and shall always be as much his care and industry,
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as shall be for the establishment of their priviledges, the free and quiet enjoying their estates and fortunes, the liberties of their persons, the securitie of the true Religion now professed in the Church of England.
as shall be for the establishment of their privileges, the free and quiet enjoying their estates and fortune's, the Liberties of their Persons, the security of the true Religion now professed in the Church of England.
What now shall we say to these things? Is not that of Solomon made good unto us (Prov. 16.10.) A Divine sentence is in the lips of the King? Have we not good cause to take up Ezra's benediction (Ezr. 7.27.) Blessed be the Lord which hath put such things as these into the Kings heart? Such things as these we were not so ambitious as to hope for:
What now shall we say to these things? Is not that of Solomon made good unto us (Curae 16.10.) A Divine sentence is in the lips of the King? Have we not good cause to take up Ezra's benediction (Ezra 7.27.) Blessed be the Lord which hath put such things as these into the Kings heart? Such things as these we were not so ambitious as to hope for:
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Yet you may remember also that I told you, The point needs not so much proofs, as retributions. It calls aloud upon us for all dutifull returns, of honour, love, obedience, loyaltie,
Yet you may Remember also that I told you, The point needs not so much proofs, as retributions. It calls aloud upon us for all dutiful returns, of honour, love, Obedience, loyalty,
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for the government and influence they receive from thence: they will undergo hardship, expose themselves to danger, recede from things convenient, nay necessary;
for the government and influence they receive from thence: they will undergo hardship, expose themselves to danger, recede from things convenient, nay necessary;
they will not grudge at any plentie or honour which is bestowed upon the head; knowing by instinct that from the head the benefit of all redounds to them.
they will not grudge At any plenty or honour which is bestowed upon the head; knowing by instinct that from the head the benefit of all redounds to them.
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It is likewise obvious in the regiment of families, which are as States epitomized, that both honour and dutie belong to the Paterfamiliâs, not onely for the right he hath in the house,
It is likewise obvious in the regiment of families, which Are as States epitomized, that both honour and duty belong to the Paterfamiliâs, not only for the right he hath in the house,
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and (with that Noble Emperour) account equally as daughters Rempublicam & Juliam. The very Heathen, which saw onely the outside or Civill part, reputed them as Fathers:
and (with that Noble Emperor) account equally as daughters res publicam & Juliam. The very Heathen, which saw only the outside or Civil part, reputed them as Father's:
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but the Prophet Isaiah, when he speaks of the Church, goes further, and calls them Nursing Fathers: a word which in propriety of speech might seem incongruous;
but the Prophet Isaiah, when he speaks of the Church, Goes further, and calls them Nursing Father's: a word which in propriety of speech might seem incongruous;
Benignitie, and clemencie, and sweetnesse of disposition, and facilitie of accesse, and compassion toward the distressed, these are their breasts, more breasts then two;
Benignity, and clemency, and sweetness of disposition, and facility of access, and compassion towards the distressed, these Are their breasts, more breasts then two;
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the same both their breasts and their bowels, which day by day they open to thousands severally, and to all at once, for the suckling and fostering of the publick.
the same both their breasts and their bowels, which day by day they open to thousands severally, and to all At once, for the suckling and fostering of the public.
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Therefore it behoves us to think of returns. By this word Christ read us the lesson, Matth. 22.21. Bender, or Return unto Cesar the things which are Cesars, or the things which are from Cesar.
Therefore it behoves us to think of returns. By this word christ read us the Lesson, Matthew 22.21. Bender, or Return unto Cesar the things which Are Caesars, or the things which Are from Cesar.
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that his throne may be established by your loyalty, his reigne still prosperous by your prayers & blessings, his life lengthened by yeares taken forth of your own:
that his throne may be established by your loyalty, his Reign still prosperous by your Prayers & blessings, his life lengthened by Years taken forth of your own:
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that so he may long rejoyce to say with David, Happy are the people. So I have done with the second step of the Gradation, the speciall part of the argument here handled; It is De felicitate Populi.
that so he may long rejoice to say with David, Happy Are the people. So I have done with the second step of the Gradation, the special part of the argument Here handled; It is De felicitate People.
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The third is yet more speciall: It is not onely De felicitate Populi, but De felicitate Populari, that is, De Hac felicitate populi, or De hoc Genere felicitatis: Beatus cui SIC, Happy they who are in SUCH A CASE, or CONDITION.
The third is yet more special: It is not only De felicitate People, but De felicitate Populare, that is, De Hac felicitate People, or De hoc Genere felicitatis: Beatus cui SIC, Happy they who Are in SUCH A CASE, or CONDITION.
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Multitude of people, especially such as are vertuous, a third, in those, That our sonnes may grow up as the young plants, our daughters may be as the polished corners of the temple.
Multitude of people, especially such as Are virtuous, a third, in those, That our Sons may grow up as the young plants, our daughters may be as the polished corners of the temple.
In this, I say, is the scruple, That Christ should begin blessednesse from povertie, and David place it in abundance: that things earthly should be as drosse to Paul, and as happinesse to David.
In this, I say, is the scruple, That christ should begin blessedness from poverty, and David place it in abundance: that things earthly should be as dross to Paul, and as happiness to David.
and that the Psalmist uttered it in the person of a worldly man: like that of Solomon, Eccl. 2.24. There is nothing better for a man, then to cat and drink, &c. Therefore, to take off the suspicion of a paradox, they interpose Dixerunt: BEATUM [ dixerunt ] POPULUM CUI HAEC SUNT, Men usually say, HAPPY ARE THE PEOPLE IN SUCH A CASE.
and that the Psalmist uttered it in the person of a worldly man: like that of Solomon, Ecclesiastes 2.24. There is nothing better for a man, then to cat and drink, etc. Therefore, to take off the suspicion of a paradox, they interpose Dixerunt: BEATUM [ dixerunt ] POPULUM CUI HAEC SUNT, Men usually say, HAPPY ARE THE PEOPLE IN SUCH A CASE.
For first, the Psalmist speaks not here, as in other places, of the happinesse of a man, but of the happinesse of a people: it is not Beatus homo, but;
For First, the Psalmist speaks not Here, as in other places, of the happiness of a man, but of the happiness of a people: it is not Beatus homo, but;
Blessed is the man unto whom the LORD imputeth no sinne, and in whose spirit there is no guile: b Psal. 112.1. Blessed is the man that feareth the LORD: c Psal. 40.4. Blessed is that man that maketh the Lord his trust: and the like.
Blessed is the man unto whom the LORD imputeth no sin, and in whose Spirit there is no guile: b Psalm 112.1. Blessed is the man that fears the LORD: c Psalm 40.4. Blessed is that man that makes the Lord his trust: and the like.
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as having a nearer relation to the happinesse of a Nation or Kingdome, then abstractively of a Christian. Howsoever Aristotle affirms, in the 7th of his Politicks, that there is the same happinesse NONLATINALPHABET of a single man and of a whole citie:
as having a nearer Relation to the happiness of a nation or Kingdom, then abstractively of a Christian. Howsoever Aristotle affirms, in the 7th of his Politics, that there is the same happiness of a single man and of a Whole City:
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Men are the walls for strength, women the nurseries for encrease, children the pledges of perpetuity, money as the vitall breath, peace as the naturall heat, plentie as the radicall moisture, religious and just government as the form or soul of a bodie politick.
Men Are the walls for strength, women the nurseries for increase, children the pledges of perpetuity, money as the vital breath, peace as the natural heat, plenty as the radical moisture, religious and just government as the from or soul of a body politic.
So likewise these outward things, although in themselves they have nothing of true happinesse, yet because they render it more beauteous and gracefull,
So likewise these outward things, although in themselves they have nothing of true happiness, yet Because they render it more beauteous and graceful,
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as the state of vertue now stands in respect of our converse with men, we may well reckon them without prejudice to vertue inter or namenta. Then secondly, they are adminicula also, helps and adjuments, as hand-maids to pietie, without which vertue is impotent.
as the state of virtue now Stands in respect of our converse with men, we may well reckon them without prejudice to virtue inter or namenta. Then secondly, they Are Adminicula also, helps and adjuments, as handmaids to piety, without which virtue is impotent.
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and men may pronounce of us, as truly as of any Nation, that we have been for a long time a happy people. Our deliverances from strange children have been great and miraculous,
and men may pronounce of us, as truly as of any nation, that we have been for a long time a happy people. Our Deliverances from strange children have been great and miraculous,
Our land hath been as an Eden and garden of the Lord for fruitfulnesse, as a Salem for peace; whereas other kingdomes do yet grone under the pressures of sword and famine. Besides these,
Our land hath been as an Eden and garden of the Lord for fruitfulness, as a Salem for peace; whereas other kingdoms do yet groan under the pressures of sword and famine. Beside these,
if there be any blessing which the Scripture mentions in other places, Peace in the walls, Plentie in the palaces, Traffick in the ports, or Salvation in the gates; if any part of happinesse which it speaks of in this Psalme,
if there be any blessing which the Scripture mentions in other places, Peace in the walls, Plenty in the palaces, Traffic in the ports, or Salvation in the gates; if any part of happiness which it speaks of in this Psalm,
for plantings, or buildings, or reapings, or storings, or peoplings; we have had them all in as much fulnesse as any part of the world, and in more then most:
for plantings, or buildings, or reapings, or storings, or peoplings; we have had them all in as much fullness as any part of the world, and in more then most:
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onely there is one particular may be questioned, or rather cannot be denied, That amidst the very throng of all these blessings there are some murmurings and complainings in our streets.
only there is one particular may be questioned, or rather cannot be denied, That amid the very throng of all these blessings there Are Some murmurings and complainings in our streets.
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I may be bold to say, There was cause in respect of sinne then, as well as now, especially with godly men, who are so good themselves, that it is no marvell, if they thought times a little evil to be extremely bad: as alwayes sinne swells to the eye of grace.
I may be bold to say, There was cause in respect of sin then, as well as now, especially with godly men, who Are so good themselves, that it is no marvel, if they Thought times a little evil to be extremely bad: as always sin Swells to the eye of grace.
Si astus est, (saith he) de ariditate causamur; si fluvia, de inundatione conquerimur: si infoecundior annus est, accusamus sterilitatem; si foecundior, vilitatem.
Si Astus est, (Says he) de ariditate causamur; si fluvia, de inundation conquerimur: si infoecundior annus est, accusamus sterilitatem; si foecundior, vilitatem.
So winter and summer are both alike distastfull to impatient men: In scarcity things are too dear, in plentie too cheap: povertie pincheth, and abundance nauseats.
So winter and summer Are both alike distasteful to impatient men: In scarcity things Are too dear, in plenty too cheap: poverty pincheth, and abundance nauseates.
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You shall heare in good times, Quid nobis cum Davide? and in bad, Antigonum effodie: as we reade of the Israelites, That even when God himself was pleased to order their civill affairs, they were not contented;
You shall hear in good times, Quid nobis cum David? and in bad, Antigonum effodie: as we read of the Israelites, That even when God himself was pleased to order their civil affairs, they were not contented;
our safetie, our very life, our whatsoever good of this nature, it is by Gods providence wrapt up in his welfare, whose precious life (as the Oratour speaks) is Vita quaedam publica, the very breath of our nostrils perfumed with multitude of comforts.
our safety, our very life, our whatsoever good of this nature, it is by God's providence wrapped up in his welfare, whose precious life (as the Orator speaks) is Vita quaedam Public, the very breath of our nostrils perfumed with multitude of comforts.
they like it better to heare of the Cui sic, then the Cui Dominus. To prevent this follie, the Psalmist interposeth a caution in this corrective particle, Yea, Happy. It hath the force of a revocation, whereby he seems to retract what went before, not simply and absolutely,
they like it better to hear of the Cui sic, then the Cui Dominus. To prevent this folly, the Psalmist interposeth a caution in this corrective particle, Yea, Happy. It hath the force of a revocation, whereby he seems to retract what went before, not simply and absolutely,
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When one in the companie blessed the wombe that bare him, he presently replies, Yea, Luk. 11.28. rather blessed are they that heare the word of God and keep it.
When one in the company blessed the womb that bore him, he presently replies, Yea, Luk. 11.28. rather blessed Are they that hear the word of God and keep it.
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or if take it in, yet do it preposterously, and give it the precedence before the second, according to the worlds order, Virtus post nummos: In this respect he puts in the clause of revocation;
or if take it in, yet do it preposterously, and give it the precedence before the second, according to the world's order, Virtus post Nummos: In this respect he puts in the clause of revocation;
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The particle Yea removes them to the second place: it tacitly transposeth the order; and the path of piety, which was locally after, it placeth virtually before.
The particle Yea removes them to the second place: it tacitly transposeth the order; and the path of piety, which was locally After, it places virtually before.
All that is in the first proposition is nothing, unlesse this be added, Yea, happy are the people which have the LORD for their God. You see in this part there is aliquid quod eminet, something which is transcendent:
All that is in the First proposition is nothing, unless this be added, Yea, happy Are the people which have the LORD for their God. You see in this part there is Aliquid quod eminet, something which is transcendent:
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They cannot make happy, because they cannot make good. They may denominate a man to be rich, or great, or honourable; but not to be vertuous. Nay, Seneca carrieth it a little further:
They cannot make happy, Because they cannot make good. They may denominate a man to be rich, or great, or honourable; but not to be virtuous. Nay, Senecca Carrieth it a little further:
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they possesse the heart with vile affections, fill it full of carnall and sinfull desires. Whereas there are foure good mothers which bring forth ill daughters, prosperitie is one.
they possess the heart with vile affections, fill it full of carnal and sinful Desires. Whereas there Are foure good mother's which bring forth ill daughters, Prosperity is one.
& consolationes factae sunt desolationes, as S. Bernard again. Upon these grounds the Psalmist had very good reason to sequester them from true happinesse,
& consolationes factae sunt desolationes, as S. Bernard again. Upon these grounds the Psalmist had very good reason to sequester them from true happiness,
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if we elevate them above, they will keep us below; and make us come after, if we set them before. The highest place they can have, is to be seconds to pietie: here holy David placeth them:
if we elevate them above, they will keep us below; and make us come After, if we Set them before. The highest place they can have, is to be seconds to piety: Here holy David places them:
though he mentions pietie last, yet he giveth it the precedence in this word of revocation, Yea, happie; that is, Yea first, yea more, yea more truly happie.
though he mentions piety last, yet he gives it the precedence in this word of revocation, Yea, happy; that is, Yea First, yea more, yea more truly happy.
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Then the Lord is our God, when he shews himself benigne and propitious, when he manifests his mercie and goodnesse in the wayes of grace and means of salvation.
Then the Lord is our God, when he shows himself benign and propitious, when he manifests his mercy and Goodness in the ways of grace and means of salvation.
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It is so expounded Psalme 65.4. Blessed is the man whom thou choosest: and Psalme 33.12. Blessed is the nation, whose God is the LORD, and the people whom he hath chosen for his own inheritance.
It is so expounded Psalm 65.4. Blessed is the man whom thou choosest: and Psalm 33.12. Blessed is the Nation, whose God is the LORD, and the people whom he hath chosen for his own inheritance.
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Being thus taken, it affords us this meditation, That there is no true happinesse, but in the favour of God, and light of his countenance; that is, in God himself:
Being thus taken, it affords us this meditation, That there is no true happiness, but in the favour of God, and Light of his countenance; that is, in God himself:
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Then again, as it is onely from God, so it is onely in God. As the soul, saith Austin, is vita carnis; so God is the beata vita hominis, so fully, that a man cannot be happy either way, nec absque Deo, nec extra Deum:
Then again, as it is only from God, so it is only in God. As the soul, Says Austin, is vita carnis; so God is the Beata vita hominis, so Fully, that a man cannot be happy either Way, nec absque God, nec extra God:
and as King Porus, when Alexander askt him how he would be used, answered in one word, NONLATINALPHABET, that is, like a King. Alexander again replying, Do you desire nothing else? No, saith he: all things are in NONLATINALPHABET.
and as King Porus, when Alexander asked him how he would be used, answered in one word,, that is, like a King. Alexander again replying, Do you desire nothing Else? No, Says he: all things Are in.
not onely the giver of the reward, but the reward it self; both our bonum, and our summum. A Christian is never truly happy, till he can find himself and all things in God.
not only the giver of the reward, but the reward it self; both our bonum, and our summum. A Christian is never truly happy, till he can find himself and all things in God.
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In hoc un• summit as beatitudinis cliquatur, to use Tertullians words. Were a man in paradise, were he in heaven it self, and had not God; he could not be happy.
In hoc un• summit as beatitudinis cliquatur, to use Tertullia's words. Were a man in paradise, were he in heaven it self, and had not God; he could not be happy.
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Were he on Job's dunghill, in Daniels den, in the belly of hell with Jonah, nay in the infernall hell with Dives, and yet had God; he could not be miserable:
Were he on Job's dunghill, in Daniel's den, in the belly of hell with Jonah, nay in the infernal hell with Dives, and yet had God; he could not be miserable:
That's the Ordo influxûs I mentioned, for which he is said to be our God. Besides this, there is ordo Divini cultûs, on our part, The respect of our being serviceable to him:
That's the Ordo influxûs I mentioned, for which he is said to be our God. Beside this, there is ordo Divine cultûs, on our part, The respect of our being serviceable to him:
To all these there is blessednesse pronounced in severall Psalmes: to those that fear him, Psal. 128.1. to those that keep his testimonies, Psal. 119.2. to those that trust in him, Psal. 84.12.
To all these there is blessedness pronounced in several Psalms: to those that Fear him, Psalm 128.1. to those that keep his testimonies, Psalm 119.2. to those that trust in him, Psalm 84.12.
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It is not to serve him onely in outward profession, which either makes us his, or him ours. There are many who pretend to serve him, who cannot challenge this interest:
It is not to serve him only in outward profession, which either makes us his, or him ours. There Are many who pretend to serve him, who cannot challenge this Interest:
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The Epicure he makes his belly his God, the lascivious man his lust, the voluptuous man his pleasure, the factious man his humour, the covetous man his mammon. I name this last.
The Epicure he makes his belly his God, the lascivious man his lust, the voluptuous man his pleasure, the factious man his humour, the covetous man his mammon. I name this last.
It is the observation of S. Austin, in his 7 book De Civitate Dei, and of Lactantius in his second De Origine Erroris, That avarice gives laws to religion,
It is the observation of S. Austin, in his 7 book De Civitate Dei, and of Lactantius in his second De Origine Error, That avarice gives laws to Religion,
Whosoever will make sure of the Lord to be his God, he must put the idoles out of his heart, he must go out of himself, he must not willingly harbour any sinne.
Whosoever will make sure of the Lord to be his God, he must put the Idols out of his heart, he must go out of himself, he must not willingly harbour any sin.
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Since it is so, that happinesse is seated in these mutuall intercurrences, of calling the Lord our God, and our selves his people; and seeing religion is the Vinculum unionis, which makes these mutuall interests intercurrent, and couples them together;
Since it is so, that happiness is seated in these mutual intercurrences, of calling the Lord our God, and our selves his people; and seeing Religion is the Vinculum unionis, which makes these mutual interests intercurrent, and couples them together;
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it follows as the upshot of all, That the chief and choicest part of Nationall happinesse confists in the puritie of God's worship, in the enjoying of God's ordinances, in the free passage of the Gospel;
it follows as the upshot of all, That the chief and Choicest part of National happiness consists in the purity of God's worship, in the enjoying of God's ordinances, in the free passage of the Gospel;
It is as the ark of God to Israel, and as the golden candlestick to the Churches, the elevating principle which advanceth a Christian Nation above the heathen,
It is as the Ark of God to Israel, and as the golden candlestick to the Churches, the elevating principle which Advanceth a Christian nation above the heathen,
Nay, in some respects, it is so farre set back, that, to my understanding, the state of religion hath never been worse since the first reformation, then this present yeare:
Nay, in Some respects, it is so Far Set back, that, to my understanding, the state of Religion hath never been Worse since the First Reformation, then this present year:
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then, of the multitude of sects and sectaries which cry indeed, as the Jews before them, Templum Domini; but with a worse addition, ut Templum Domini diruatur. Lastly, in respect of the many dishonours done to the service of God, with so much scorn and scandall to religion, that in forein parts they question,
then, of the multitude of Sects and sectaries which cry indeed, as the jews before them, Templum Domini; but with a Worse addition, ut Templum Domini diruatur. Lastly, in respect of the many dishonours done to the service of God, with so much scorn and scandal to Religion, that in foreign parts they question,
The lustre of his pietie surpasseth the lustre of his empire. If therefore that of Synesius be true, That men generally affect to write after the copies which are set by their Princes;
The lustre of his piety Surpasses the lustre of his empire. If Therefore that of Synesius be true, That men generally affect to write After the copies which Are Set by their Princes;
as this day puts us in mind, let us all send up our most affectionate prayers, that his Throne may be established by Righteousnesse, his Crown exalted with Honour, his Scepter be for power like Moses rod, for flourishing like Aaron's;
as this day puts us in mind, let us all send up our most affectionate Prayers, that his Throne may be established by Righteousness, his Crown exalted with Honour, his Sceptre be for power like Moses rod, for flourishing like Aaron's;
