A sermon preached at VVhite-hall, on the 24. of March, 1621 Beeing the day of the beginning of his Maiesties most gracious reigne. By the Bishop of S. Dauids.
         Laud, William, 1573-1645.
      
       
         
           1622
        
      
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             A sermon preached at VVhite-hall, on the 24. of March, 1621 Beeing the day of the beginning of his Maiesties most gracious reigne. By the Bishop of S. Dauids.
             Laud, William, 1573-1645.
          
           [2], 49, [1] p.
           
             Printed by Bonham Norton, and Iohn Bill, printers to the Kings most excellent Maiestie,
             London :
             1622.
          
           
             The Bishop of S. Dauids = William Laud.
             Reproduction of original in the British Library.
          
        
      
    
     
       
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           Sermons, English -- 17th century.
        
      
    
     
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           A
           SERMON
           PREACHED
           at
           White-Hall
           ,
           on
           the
           24.
           of
           March
           ,
           1621.
           
        
         
           Beeing
           the
           day
           of
           the
           beginning
           of
           his
           MAIESTIES
           most
           gracious
           Reigne
           .
        
         
           By
           the
           Bishop
           of
           S.
           Dauids
           .
        
         
           LONDON
           Printed
           by
           BONHAM
           NORTON
           ,
           and
           IOHN
           BILL
           ,
           Printers
           to
           the
           Kings
           most
           Excellent
           Maiestie
           .
           1622.
           
        
      
    
     
       
         
         
         
           PSAL.
           21.
           
           6,7
           .
           For
           thou
           hast
           
             set
             him
          
           as
           Blessings
           for
           euer
           :
           
           thou
           hast
           made
           him
           glad
           with
           the
           ioy
           of
           thy
           countenance
           .
           Because
           the
           King
           trusteth
           in
           the
           Lord
           :
           and
           in
           the
           mercy
           of
           the
           most
           High
           hee
           shall
           
             not
             miscary
          
           .
           
        
         
           MY
           Text
           begins
           ,
           where
           euery
           good
           man
           should
           end
           ;
           that
           is
           ,
           in
           Blessing
           .
           Not
           an
           Esau
           ;
           but
           he
           cryes
           ,
           when
           the
           Blessing
           is
           gone
           ,
           Genes
           .
           27.
           
           
           This
           Psalme
           is
           a
           Thankesgiuing
           for
           Dauid
           ;
           for
           the
           King.
           In
           Thankesgiuing
           ,
           two
           Blessings
           :
           One
           ,
           in
           which
           God
           blesseth
           vs
           ;
           and
           
           for
           that
           wee
           giue
           thankes
           :
           The
           other
           ,
           by
           
           which
           we
           blesse
           God
           :
           For
           he
           that
           praiseth
           him
           ,
           and
           giues
           him
           thanks
           ,
           is
           said
           to
           blesse
           him
           .
           Exod.
           18.
           
           
        
         
         
           Now
           wee
           can
           no
           sooner
           meet
           Blessing
           in
           the
           Text
           ,
           but
           we
           presently
           find
           two
           Authors
           of
           it
           ,
           God
           and
           the
           King
           :
           For
           there
           is
           
             God
             Blessing
          
           the
           King
           ;
           and
           the
           
             King
             Blessing
          
           the
           people
           .
           And
           a
           King
           is
           euery
           way
           in
           the
           Text
           :
           For
           Dauid
           the
           King
           set
           the
           Psalme
           for
           the
           People
           ;
           and
           the
           People
           ,
           they
           sing
           the
           Psalme
           reioycing
           for
           the
           King.
           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
           .
        
         
           This
           Psalme
           was
           sung
           in
           Ierusalem
           ;
           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
           ,
           as
           that
           it
           should
           Honour
           none
           but
           himselfe
           :
           
           No
           ;
           For
           in
           this
           the
           learned
           agree
           ;
           That
           the
           letter
           of
           the
           Psalme
           ,
           reads
           Dauid
           ;
           that
           the
           Spirit
           of
           the
           Psalme
           ,
           eyes
           Christ
           :
           that
           the
           Analogie
           in
           the
           Psalme
           is
           for
           euery
           
             good
             King
          
           ,
           that
           makes
           Dauid
           his
           example
           ,
           and
           Christ
           his
           God.
           
        
         
           The
           Psalme
           in
           generall
           is
           a
           Thankesgiuing
           
           for
           the
           happy
           estate
           of
           the
           King.
           In
           particular
           ,
           it
           is
           thought
           a
           fit
           Psalme
           to
           be
           recited
           when
           the
           King
           hath
           recouered
           health
           ;
           or
           when
           a
           gracious
           King
           begins
           his
           Reigne
           :
           Because
           these
           times
           are
           
             Times
             of
             blessing
          
           from
           the
           King
           :
           And
           these
           are
           ,
           or
           ought
           to
           be
           ,
           
             times
             of
             Thankesgiuing
          
           from
           the
           people
           .
           My
           Text
           then
           is
           in
           part
           for
           the
           day
           :
           For
           I
           hoped
           well
           it
           would
           haue
           been
           
             Tempus
             restaurationis
          
           ,
           a
           time
           of
           perfect
           restoring
           for
           the
           Kings
           health
           ,
           and
           thankes
           were
           due
           for
           that
           :
           And
           it
           is
           
             Dies
             creationis
          
           ,
           the
           Anniuersary
           day
           of
           his
           Crowne
           ;
           and
           thankes
           is
           due
           for
           that
           .
           And
           there
           is
           great
           reason
           ,
           if
           you
           will
           receiue
           the
           Blessing
           ,
           that
           you
           giue
           the
           Thankes
           .
        
         
           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.
          
           And
           here
           is
           the
           Meanes
           by
           which
           ,
           and
           the
           Reason
           why
           hee
           hath
           layd
           it
           there
           .
           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.
           Not
           honour
           onely
           ,
           which
           they
           
           all
           haue
           as
           Kings
           :
           but
           that
           great
           honour
           in
           his
           saluation
           ,
           which
           attends
           good
           and
           gracious
           Kings
           .
           And
           the
           Meanes
           are
           two-fold
           
           in
           the
           Text
           :
           
             Dando
             &
             Laetificando
          
           ,
           By
           Giuing
           ,
           and
           by
           Ioying
           .
           By
           giuing
           the
           King
           as
           a
           Blessing
           to
           the
           people
           ;
           
             Thou
             hast
             giuen
             
             him
             ,
             or
             set
             him
             as
             Blessings
             for
             euer
             .
          
           And
           by
           Ioying
           the
           King
           for
           blessing
           the
           people
           :
           
             Thou
             hast
             made
             him
             glad
             with
             the
             ioy
             of
             thy
             
             Countenance
             .
          
           The
           second
           is
           the
           Reason
           both
           of
           the
           Honour
           and
           the
           Meanes
           of
           laying
           it
           vpon
           the
           King
           :
           And
           that
           is
           ,
           
             Quia
             sperat
          
           ;
           Because
           the
           King
           puts
           his
           trust
           in
           the
           Lord.
           
           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
           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
           :
           Thou
           layest
           great
           Honour
           vpon
           the
           King
           ,
           
             by
             giuing
             or
             setting
             him
             ,
             as
             Blessings
             for
             euer
             .
          
           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
           :
           And
           marke
           the
           
             Holy
             Ghost
          
           ,
           how
           he
           begins
           .
           He
           describes
           not
           a
           King
           by
           any
           of
           his
           
             Humane
             infirmities
          
           ,
           such
           as
           all
           men
           haue
           :
           And
           no
           meane
           ones
           are
           registred
           of
           Dauid
           ,
           the
           particular
           King
           spoken
           of
           :
           No
           ,
           that
           had
           beene
           the
           way
           to
           dishonour
           the
           King
           ;
           which
           is
           no
           part
           of
           Gods
           intention
           .
           But
           hee
           begins
           at
           that
           which
           crownes
           the
           Crowne
           it selfe
           .
           He
           is
           Benedictio
           ,
           a
           Blessing
           ,
           and
           no
           lesse
           ,
           to
           the
           people
           .
           And
           therefore
           in
           all
           things
           ,
           and
           by
           all
           men
           ,
           is
           to
           bee
           spoken
           of
           ,
           and
           vsed
           as
           a
           Blessing
           .
        
         
           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
           .
           Dauid
           was
           both
           ,
           and
           he
           speakes
           of
           both
           .
           A
           King
           then
           is
           a
           Blessing
           to
           ,
           or
           in
           himselfe
           (
           as
           the
           Septuagint
           and
           Tremellius
           giue
           the
           words
           :
           
             Dedisti
             illi
             benedictiones
          
           ;
           Thou
           hast
           giuen
           blessings
           to
           him
           )
           when
           by
           Gods
           grace
           hee
           is
           
             Particeps
             sanctificationis
          
           ,
           Partaker
           of
           Gods
           hallowing
           Spirit
           .
           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
           .
        
         
           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
           ;
           When
           he
           turnes
           the
           graces
           which
           God
           hath
           giuen
           him
           ,
           to
           the
           benefite
           of
           them
           which
           are
           committed
           to
           him
           .
           For
           marke
           the
           Heauens
           ,
           and
           the
           Earth
           will
           learne
           .
           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
           ,
           and
           thus
           was
           Christ
           ,
           and
           such
           is
           euery
           King
           in
           his
           proportion
           ,
           that
           sets
           vp
           these
           for
           his
           example
           .
           It
           is
           not
           easie
           to
           match
           Dauid
           ;
           but
           a
           better
           example
           then
           Christ
           cannot
           be
           found
           .
           And
           therefore
           when
           
             Clem.
             Alex.
          
           had
           described
           a
           King
           indeed
           ,
           
           One
           that
           is
           
             Beatus
             &
             Benedicens
          
           ,
           a
           blessed
           and
           a
           blessing
           King
           ;
           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.
           There
           ,
           the
           perfect
           example
           of
           Blessing
           .
        
         
           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
           .
           That
           which
           Descends
           ,
           is
           the
           
             Blessing
             of
             Benefit
          
           ;
           That
           is
           the
           
             Kings
             blessing
          
           .
           He
           aboue
           ,
           and
           this
           drops
           from
           him
           .
           In
           this
           ,
           like
           God
           ,
           whose
           immediate
           Vicegerent
           he
           is
           .
           For
           
             Gods
             Blessings
          
           also
           are
           said
           to
           come
           downe
           and
           descend
           .
           
           
             S.
             Iacob
          
           1.
           
           The
           Blessing
           which
           Ascends
           ,
           is
           that
           of
           Praise
           ,
           and
           Thankes
           ,
           and
           
             faire
             interpretation
             of
             Princes
             Actions
          
           :
           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
           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
           :
           when
           they
           striue
           to
           out-blesse
           one
           another
           .
           When
           the
           King
           labours
           the
           Peoples
           good
           :
           
           that
           is
           his
           blessing
           descending
           vpon
           them
           .
           And
           the
           people
           labour
           his
           honour
           :
           that
           is
           their
           blessing
           reaching
           vp
           to
           him
           .
           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
           ,
           for
           one
           whom
           the
           people
           ought
           to
           blesse
           .
           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
           ,
           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
           ;
           That
           in
           parting
           of
           this
           
             great
             good
          
           of
           a
           gracious
           gouernement
           ;
           The
           Kings
           part
           be
           the
           Honour
           :
           The
           peoples
           part
           may
           be
           the
           Benefit
           :
           and
           both
           meete
           againe
           in
           the
           Blessing
           .
           And
           it
           is
           so
           in
           my
           Text
           ;
           For
           ,
           
             Ar.
             Mont.
          
           renders
           the
           Originall
           by
           
             Pones
             eum
          
           .
           There
           the
           King
           blesses
           the
           people
           :
           And
           the
           Septuagint
           and
           Tremel
           :
           by
           
             Posuisti
             ei
          
           :
           There
           God
           promises
           that
           he
           will
           ,
           or
           rather
           saith
           he
           already
           hath
           :
           and
           ties
           the
           people
           that
           they
           doe
           Blesse
           the
           King.
           
        
         
           And
           you
           may
           obserue
           too
           ,
           that
           while
           a
           
           King
           keepes
           to
           the
           two
           great
           examples
           of
           the
           Text
           ,
           Dauid
           and
           Christ
           ;
           He
           is
           not
           onely
           a
           Blessing
           ,
           but
           he
           comes
           as
           hee
           writes
           ,
           Plurall
           .
           And
           so
           it
           is
           in
           the
           Text.
           Benedictiones
           ;
           not
           one
           ,
           but
           many
           Blessings
           .
           And
           indeed
           the
           Blessings
           which
           descend
           from
           a
           King
           vpon
           a
           people
           ,
           seldome
           come
           single
           and
           alone
           :
           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.
           
           
        
         
           But
           be
           the
           Blessings
           neuer
           so
           many
           ,
           neuer
           so
           great
           :
           Be
           the
           Assistants
           which
           a
           King
           hath
           ,
           neuer
           so
           deseruing
           :
           (
           And
           Dauid
           had
           his
           Worthies
           you
           know
           .
           
           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
           .
           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
           .
        
         
           And
           this
           is
           in
           the
           Text
           too
           :
           for
           Dauid
           ,
           no
           
           question
           ,
           had
           a
           wise
           and
           a
           prouident
           
             Councell
             ,
             Nobles
          
           of
           great
           worth
           ;
           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
           ;
           there
           Dauid
           stands
           alone
           without
           a
           sharer
           .
           Dedisti
           ,
           yea
           but
           whom
           ?
           not
           eos
           ,
           but
           Eum
           :
           not
           them
           ,
           but
           Him
           ,
           as
           Blessings
           to
           the
           people
           .
           
           The
           vision
           which
           Ezechiel
           saw
           .
           c.
           1.
           seemes
           to
           me
           an
           expression
           of
           this
           ;
           It
           was
           a
           vision
           of
           Wheeles
           :
           the
           Wheeles
           were
           many
           :
           the
           motion
           vniforme
           ;
           one
           wheele
           within
           another
           ,
           the
           lesse
           within
           the
           greater
           :
           yet
           in
           the
           apparition
           ,
           these
           vnder-wheeles
           haue
           no
           name
           ,
           but
           only
           the
           
             great
             compassing
             wheele
             ,
             Rota
             ecce
             vna
          
           :
           One
           wheele
           appeared
           .
           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
           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
          
           :
           For
           such
           
           men
           do
           but
           fish
           ,
           and
           baite
           troubled
           waters
           to
           their
           owne
           aduantage
           :
           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
           :
           for
           my
           part
           I
           will
           keepe
           to
           the
           words
           of
           my
           Text
           :
           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
           .
        
         
           If
           you
           thinke
           I
           haue
           stayed
           too
           long
           in
           this
           circumstance
           ,
           I
           hope
           you
           will
           pardon
           me
           :
           You
           should
           be
           as
           loth
           as
           I
           ,
           to
           go
           from
           amidst
           the
           Blessings
           :
           but
           I
           must
           proceede
           .
        
         
           Secondly
           then
           ,
           a
           King
           ,
           a
           Blessing
           ;
           yea
           ,
           
           but
           how
           long
           continues
           he
           so
           ?
           My
           Text
           answeres
           ,
           It
           is
           
             for
             Euer
             .
             For
             Euer
          
           :
           And
           so
           Christ
           and
           Dauid
           are
           both
           in
           the
           
             Letter
             ,
             Christ
             a
             Blessing
             for
             euer
          
           ;
           &
           that
           simply
           :
           for
           of
           his
           Kingdom
           no
           end
           .
           
           S.
           Luc.
           1.33
           .
           
             Dauid
             a
             blessing
             for
             euer
          
           :
           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
           ;
           as
           they
           professe
           Christ
           ,
           and
           as
           they
           imitate
           Dauid
           .
        
         
           Now
           Dauid
           is
           obseru'd
           ,
           to
           haue
           Blessed
           the
           people
           vnder
           him
           three
           wayes
           ;
           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
           :
           
           The
           second
           is
           ,
           
             Preseruation
             from
             forraine
             
             Enemies
          
           :
           And
           the
           third
           is
           ,
           
             Life
             and
             vigor
             of
             Iustice
             and
             iudgement
             among
             the
             people
             .
          
           The
           closer
           a
           King
           keepes
           to
           these
           three
           ,
           the
           larger
           his
           Blessings
           :
           but
           if
           he
           fall
           short
           in
           any
           of
           these
           ,
           so
           much
           doeth
           hee
           lessen
           his
           Blessings
           vpon
           the
           people
           .
        
         
           
           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
           ;
           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
           ,
           yet
           if
           
             Iustice
             and
             Iudgement
          
           ,
           bee
           not
           in
           life
           and
           in
           blood
           at
           home
           ,
           his
           best
           Blessings
           will
           bee
           
           abused
           ,
           euen
           by
           them
           which
           are
           trusted
           with
           dispensing
           them
           ,
           and
           that
           
             for
             Euer
          
           .
        
         
           Now
           this
           
             In
             perpetuum
             ,
             for
             euer
          
           ,
           was
           absolute
           in
           Christ
           :
           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
           :
           no
           nor
           for
           the
           Euer
           of
           time
           :
           But
           onely
           for
           the
           
             Euer
             of
             perpetuity
             of
             their
             owne
             Reigne
             ,
             in
             their
             allotted
             time
             .
          
           And
           this
           is
           a
           large
           
             for
             euer
          
           .
           For
           you
           can
           haue
           no
           longer
           Blessings
           from
           the
           best
           King
           ,
           then
           God
           giues
           him
           time
           to
           blesse
           in
           :
           for
           hee
           is
           constant
           in
           Blessing
           ,
           that
           giues
           it
           not
           ouer
           but
           with
           life
           ,
           and
           this
           was
           Iosiahs
           honour
           .
           4.
           
           Reg.
           23.
           
           
        
         
           And
           yet
           I
           may
           not
           forget
           ,
           that
           some
           times
           this
           
             for
             euer
          
           extends
           the
           blessings
           of
           Kings
           beyond
           their
           life
           .
           Namely
           ,
           when
           they
           blesse
           their
           people
           with
           a
           
             Blessing
             successor
          
           :
           for
           the
           Septuagint
           read
           it
           heere
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           that
           implyes
           Succession
           :
           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
           :
           and
           in
           Solomon
           after
           his
           life
           ,
           a
           
             blessing
             for
             euer
          
           .
           And
           in
           this
           the
           Text
           applies
           it selfe
           ,
           and
           so
           will
           doe
           ,
           I
           hope
           ,
           
             for
             euer
          
           :
           and
           I
           will
           euer
           pray
           ,
           that
           the
           King
           may
           be
           a
           Blessing
           long
           ,
           and
           
             his
             Solomon
          
           after
           him
           ,
           to
           his
           people
           ,
           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
          
           :
           but
           who
           makes
           him
           so
           ?
           yea
           ,
           now
           wee
           are
           come
           to
           
             the
             great
             Father
             of
             blessings
             God
             himselfe
          
           :
           for
           if
           you
           marke
           ,
           the
           Text
           begins
           at
           
             Tu
             dedisti
          
           ,
           or
           
             Tu
             posuisti
          
           ;
           Thou
           Lord
           hast
           giuen
           him
           ,
           thou
           hast
           set
           him
           for
           blessings
           :
           And
           God
           as
           in
           other
           ,
           so
           in
           this
           particular
           ,
           very
           gracious
           :
           for
           no
           people
           can
           merit
           this
           at
           Gods
           hand
           ,
           that
           
             their
             King
          
           should
           bee
           a
           Blessing
           to
           them
           ,
           &
           continue
           so
           .
           No
           ,
           you
           see
           
             Tu
             dedisti
          
           ,
           thou
           hast
           giuen
           him
           ,
           makes
           him
           Donum
           ,
           a
           meere
           gift
           ,
           no
           purchase
           .
        
         
           Againe
           ,
           no
           King
           can
           promise
           and
           performe
           this
           out
           of
           his
           owne
           strength
           ,
           that
           he
           will
           bee
           a
           Blessing
           to
           his
           people
           ,
           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
           indeed
           in
           this
           ,
           a
           Kings
           felicitie
           is
           borne
           as
           Christs
           was
           ,
           by
           an
           ouershadowing
           power
           .
           And
           you
           cannot
           ,
           no
           not
           with
           a
           curious
           eye
           ,
           search
           all
           the
           Reasons
           ,
           how
           hee
           is
           set
           for
           Blessings
           :
           because
           God
           in
           disposing
           it
           ,
           hath
           hid
           
             Lumen
             intra
             vmbram
          
           ,
           and
           thickned
           the
           vaile
           that
           is
           drawne
           ouer
           it
           .
        
         
           There
           is
           much
           ,
           I
           confesse
           ,
           in
           the
           King
           ,
           to
           compasse
           the
           Affections
           of
           his
           People
           :
           and
           there
           is
           much
           in
           the
           people
           ,
           not
           to
           distaste
           the
           heart
           of
           their
           King
           for
           trifles
           ,
           not
           to
           vrge
           him
           with
           indignities
           .
           But
           when
           all
           is
           done
           ,
           and
           the
           blessing
           stands
           betweene
           the
           King
           and
           the
           People
           ,
           ready
           to
           descend
           from
           the
           One
           to
           the
           other
           ;
           yet
           you
           must
           goe
           to
           
             Tu
             dabis
          
           ,
           Thou
           Lord
           shalt
           giue
           it
           :
           For
           if
           he
           giue
           it
           not
           ,
           it
           will
           not
           be
           had
           :
           There
           will
           be
           a
           rub
           where
           it
           is
           not
           looked
           for
           ,
           and
           a
           stop
           in
           the
           Blessing
           .
           For
           is
           there
           conquest
           ouer
           enemies
           ,
           or
           rest
           from
           them
           ?
           why
           that
           is
           
             Tua
             gratia
          
           ,
           Gods
           fauour
           .
           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
           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
           .
        
         
           There
           is
           a
           
             great
             Errour
          
           in
           the
           world
           ,
           I
           pray
           God
           it
           bee
           not
           as
           Common
           as
           Great
           :
           And
           it
           is
           ,
           to
           thinke
           that
           this
           blessing
           can
           be
           brought
           about
           by
           
             Policie
             onely
             .
             Policie
          
           is
           necessary
           ;
           and
           I
           denie
           nothing
           but
           the
           Onely
           .
           And
           they
           which
           maintaine
           that
           ,
           leaue
           no
           roome
           for
           
             Tu
             dabis
          
           ,
           Thou
           shalt
           giue
           the
           blessing
           :
           But
           will
           carrie
           the
           world
           before
           them
           whether
           God
           will
           or
           no
           :
           Whereas
           there
           is
           more
           in
           
             Tu
             dabis
          
           ,
           in
           Gods
           gift
           ,
           then
           in
           all
           the
           Policies
           of
           the
           world
           .
           And
           it
           must
           needes
           be
           so
           :
           For
           all
           Policie
           is
           but
           a
           piece
           of
           Gods
           gift
           ,
           a
           branch
           of
           Gods
           wisedome
           :
           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
           that
           vpon
           which
           it
           attends
           .
           And
           when
           miserable
           euents
           dogge
           the
           wisest
           proiects
           ,
           then
           Achitophel
           himselfe
           will
           confesse
           this
           ;
           
           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
           ;
           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
           .
           So
           
             Flau.
             Vopiscus
             .
             Fato
             Remp.
             regi
             satis
             constat
          
           :
           
           It
           is
           euident
           enough
           that
           Kingdomes
           are
           gouerned
           by
           fate
           .
           And
           then
           ,
           where
           is
           
             Tu
             dedisti
          
           ?
           Thou
           hast
           giuen
           him
           ,
           if
           hee
           and
           his
           Blessings
           must
           be
           whether
           God
           will
           or
           not
           ?
        
         
           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
           .
           
           )
           And
           if
           they
           did
           ,
           then
           Prouidence
           ,
           and
           
             Tu
             dabis
          
           ,
           are
           all
           one
           .
           For
           God
           neuer
           giues
           a
           blessing
           to
           a
           King
           and
           his
           people
           ,
           but
           hee
           giues
           it
           ,
           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
           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
           ;
           that
           God
           will
           giue
           their
           King
           vnto
           them
           as
           
             blessings
             for
             euer
          
           .
        
         
           And
           as
           it
           is
           ,
           
             Tu
             dedisti
          
           ,
           Thou
           hast
           giuen
           ;
           So
           that
           is
           not
           all
           ,
           but
           ,
           
             Tu
             dedisti
             priùs
          
           ,
           Thou
           hast
           giuen
           first
           .
           God
           is
           first
           in
           the
           worke
           ,
           where
           euer
           a
           gracious
           King
           is
           a
           blessing
           to
           his
           people
           .
           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
           :
           So
           that
           in
           this
           
             common
             blessing
          
           God
           is
           the
           prime
           moouer
           ,
           aswell
           as
           in
           grace
           giuen
           to
           particular
           men
           .
           And
           it
           is
           true
           of
           both
           ,
           which
           
             S.
             Augustine
          
           deliuers
           but
           of
           one
           :
           
           
             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
           ;
           where
           euer
           comes
           ,
           
             Tu
             dedisti
          
           ,
           Thou
           hast
           giuen
           :
           God
           is
           euermore
           first
           in
           the
           worke
           to
           beginne
           it
           ,
           yea
           ,
           and
           last
           in
           the
           worke
           to
           perfect
           it
           ,
           or
           else
           no
           blessing
           .
        
         
           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
           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
           :
           Not
           a
           Blessing
           to
           day
           ,
           and
           none
           to
           morrow
           .
           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
           ;
           That
           he
           may
           make
           all
           things
           suite
           with
           the
           opportunities
           ,
           and
           fit
           the
           varieties
           of
           the
           people
           :
           For
           they
           ,
           doe
           the
           Gouernour
           neuer
           so
           worthily
           ,
           will
           not
           thinke
           themselues
           blessed
           ,
           if
           they
           bee
           not
           fitted
           .
           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
           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
           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
          
           ;
           they
           are
           the
           faithfull
           that
           speake
           it
           :
           Not
           a
           religious
           and
           a
           good
           subiect
           ,
           but
           hee
           is
           at
           
             Tu
             dabis
          
           ,
           that
           God
           would
           blesse
           his
           King
           ,
           and
           make
           him
           a
           Blessing
           for
           euer
           .
        
         
           And
           therefore
           when
           God
           giues
           ,
           and
           the
           King
           blesses
           ,
           and
           the
           people
           take
           no
           notice
           of
           it
           ,
           it
           is
           grosse
           ingratitude
           :
           when
           they
           haue
           a
           blessing
           and
           know
           it
           not
           ,
           it
           is
           a
           dangerous
           slumber
           :
           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
           :
           say
           ,
           
             The
             blessings
             are
             not
             perfect
          
           .
           Well
           ,
           suppose
           that
           ,
           what
           then
           ?
           Are
           not
           the
           best
           actions
           of
           the
           best
           men
           mixed
           ?
           Shall
           we
           refuse
           degrees
           of
           happinesse
           ,
           because
           they
           are
           not
           Heauen
           ?
           No
           sure
           :
           for
           Angels
           dwel
           not
           in
           bodies
           of
           men
           .
           And
           in
           the
           very
           Text
           it
           is
           not
           simply
           ,
           
             Thou
             hast
             giuen
             blessings
          
           ;
           But
           the
           words
           are
           ,
           
             Dedisti
             Eum
          
           :
           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
           .
           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
          
           :
           And
           there
           cannot
           bee
           a
           greater
           wrong
           done
           vnto
           Princes
           ,
           in
           the
           mid'st
           of
           their
           care
           for
           the
           people
           ,
           then
           for
           men
           to
           thinke
           they
           are
           not
           Blessed
           by
           them
           ,
           vpon
           supposall
           that
           some
           things
           may
           be
           imperfect
           .
           
           For
           the
           secret
           lets
           ,
           and
           difficulties
           in
           publike
           proceedings
           ,
           and
           in
           the
           manageing
           of
           great
           State
           affaires
           ,
           are
           both
           innumerable
           ,
           and
           ineuitable
           :
           and
           this
           euery
           discreete
           man
           should
           consider
           .
        
         
         
           
           And
           now
           I
           am
           come
           to
           the
           second
           meanes
           ,
           of
           
             Gods
             laying
             Honour
             vpon
             the
             King.
          
           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
           Text
           goes
           on
           cheerefully
           ,
           (
           and
           so
           I
           hope
           doe
           you
           in
           hearing
           it
           :
           )
           from
           blessing
           to
           Ioy
           ;
           And
           here
           againe
           the
           circumstances
           are
           three
           .
        
         
           
           And
           first
           ,
           God
           layes
           Honour
           vpon
           the
           King
           ,
           Laetificando
           ,
           by
           ioying
           him
           ,
           while
           he
           blesses
           the
           people
           :
           And
           the
           Ioy
           which
           God
           giues
           cannot
           but
           be
           great
           ;
           and
           therefore
           the
           Septuagint
           expresses
           it
           by
           two
           words
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Thou
           shalt
           Ioy
           him
           with
           Ioy
           :
           that
           is
           ,
           
             thou
             shalt
             make
             him
             exceeding
             glad
          
           :
           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
           therefore
           it
           is
           fit
           hee
           should
           bee
           rewarded
           with
           a
           great
           deale
           of
           Ioy.
           
        
         
           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
           .
           If
           hee
           seeke
           it
           in
           Himselfe
           ,
           if
           in
           the
           
           very
           
             People
             which
             he
             blesses
          
           ;
           it
           will
           not
           euer
           there
           bee
           found
           .
           For
           when
           a
           King
           Blesses
           his
           people
           ,
           if
           the
           blessing
           bee
           as
           discreetly
           taken
           ,
           as
           it
           is
           graciously
           ment
           ;
           then
           there
           is
           
             Ioy
             ,
             great
             Ioy
          
           ,
           of
           al
           hands
           .
           But
           when
           a
           people
           hath
           furfetted
           long
           vpon
           Peace
           and
           Plenty
           ,
           it
           is
           hard
           to
           please
           them
           with
           blessing
           it selfe
           :
           and
           euery
           little
           thing
           is
           a
           burden
           to
           thē
           ,
           that
           in
           long
           time
           haue
           felt
           the
           waight
           of
           none
           :
           And
           in
           such
           times
           ,
           Malecontents
           are
           stirring
           .
           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
           the
           factious
           aime
           of
           such
           men
           ,
           is
           either
           to
           hinder
           and
           diuert
           the
           blessings
           which
           are
           readie
           ,
           and
           vpon
           the
           point
           of
           descending
           from
           the
           King
           vpon
           the
           People
           :
           or
           else
           in
           misinterpreting
           ,
           or
           extenuating
           Blessings
           already
           come
           downe
           .
           And
           these
           (
           let
           the
           world
           doat
           on
           them
           while
           they
           will
           )
           are
           the
           
             hinderers
             of
             mutuall
             Ioy
          
           betweene
           the
           Prince
           and
           the
           People
           .
        
         
           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
           .
           And
           the
           word
           in
           my
           Text
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           signifies
           a
           Ioy
           that
           is
           inward
           ,
           and
           referred
           to
           the
           mind
           .
           And
           
             Tu
             laetificasti
          
           ,
           is
           euer
           at
           this
           Ioy
           ;
           Let
           the
           Intentions
           be
           right
           and
           honorable
           ,
           and
           Ioy
           will
           follow
           them
           .
           It
           was
           Dauids
           case
           :
           I
           wil
           forbeare
           to
           tell
           you
           how
           scornfully
           ,
           how
           vnworthily
           ,
           he
           was
           vsed
           by
           the
           basest
           of
           the
           people
           :
           but
           God
           kept
           close
           to
           him
           ,
           
             Tu
             laetificasti
          
           ,
           and
           made
           him
           Ioyfull
           .
        
         
           
           Secondly
           ,
           where
           you
           find
           
             Tu
             laetificasti
          
           ,
           God
           ioying
           Dauid
           ,
           there
           the
           Ioy
           is
           not
           like
           Lightning
           ,
           a
           flash
           and
           gone
           ,
           but
           a
           true
           and
           a
           permanent
           Ioy
           :
           True
           in
           regard
           of
           the
           Author
           of
           it
           ,
           God
           ;
           for
           here
           is
           another
           
             Tu
             dedisti
          
           ,
           God
           gaue
           this
           also
           ;
           and
           true
           in
           regard
           of
           the
           Obiect
           of
           it
           vpon
           which
           it
           settles
           ,
           which
           is
           God
           too
           ;
           God
           ,
           &
           the
           light
           of
           his
           countenance
           .
           And
           how
           can
           it
           be
           other
           then
           true
           Ioy
           ,
           that
           hath
           God
           at
           both
           ends
           of
           it
           ,
           as
           this
           hath
           ?
           For
           it
           begins
           at
           
             God
             the
             Author
          
           ;
           and
           it
           continues
           ,
           and
           ends
           ,
           in
           
             God
             the
             Obiect
          
           .
        
         
           God
           ;
           but
           not
           simply
           so
           expressed
           in
           the
           
           Text
           ,
           but
           God
           and
           his
           countenance
           ,
           expressing
           after
           the
           maner
           of
           men
           :
           For
           a
           man
           is
           Ioyed
           at
           the
           countenance
           hee
           loues
           ;
           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
           .
           But
           no
           countenance
           like
           to
           Gods
           ;
           an
           eye
           vpon
           the
           Beauty
           of
           his
           Countenance
           fill's
           with
           ioy
           .
        
         
           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
           ;
           yet
           not
           
             empty
             Loue
          
           only
           ,
           but
           succour
           and
           protection
           too
           :
           So
           Euthym.
           
           It
           is
           true
           ,
           yet
           is
           it
           not
           these
           alone
           ,
           but
           all
           these
           and
           more
           .
        
         
           And
           this
           consider'd
           ,
           it
           is
           no
           great
           matter
           how
           you
           reade
           my
           Text
           ;
           A
           ,
           or
           Cum
           ,
           or
           Iuxta
           ,
           or
           
             Apud
             vultum
          
           :
           For
           the
           King
           needs
           all
           ,
           and
           God
           giues
           all
           .
           For
           when
           hee
           is
           once
           come
           to
           
             Tu
             laetificasti
          
           ;
           this
           ioy
           begins
           at
           
             à
             vultu
          
           ,
           from
           his
           Countenance
           :
           It
           goes
           on
           
             cum
             vultu
          
           ,
           in
           company
           with
           his
           Countenance
           ;
           It
           enlarges
           it selfe
           
             Iuxta
             vultum
          
           ,
           when
           it
           comes
           neere
           his
           Countenance
           ;
           And
           at
           the
           
           last
           it
           shall
           bee
           made
           perfect
           
             apud
             vultum
          
           ,
           when
           it
           comes
           to
           his
           
             Countenance
             ,
             to
             vision
          
           .
        
         
           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
           indeed
           though
           the
           
             Countenance
             of
             God
          
           be
           but
           one
           and
           the
           same
           ,
           yet
           it
           doth
           not
           
             looke
             Ioy
          
           vpon
           all
           men
           .
           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
           :
           For
           then
           all
           Ioy
           were
           gone
           .
           For
           if
           it
           should
           bee
           
             Rex
             contra
             vultum
             Dei
          
           ,
           then
           it
           were
           all
           sinne
           .
           And
           if
           it
           should
           bee
           
             vultus
             Dei
             contra
             Regem
          
           ,
           (
           both
           which
           God
           forbid
           )
           then
           it
           were
           all
           punishment
           ;
           In
           neither
           Ioy
           ,
           in
           neither
           Blessing
           .
           It
           is
           farre
           better
           in
           my
           Text
           ,
           if
           wee
           
           take
           care
           to
           hold
           it
           there
           ,
           
             Cum
             vultu
          
           ,
           with
           ,
           or
           in
           ,
           the
           fauour
           of
           his
           Countenance
           .
        
         
           Thirdly
           ,
           this
           ioy
           begins
           at
           the
           King
           ,
           
           
             Laetificasti
             eum
          
           ;
           Thou
           hast
           made
           him
           glad
           .
           He
           must
           haue
           the
           greatest
           care
           ,
           and
           therefore
           the
           Ioy
           must
           bee
           first
           or
           chiefest
           in
           him
           :
           and
           if
           you
           will
           take
           a
           view
           of
           my
           Text
           ,
           you
           will
           find
           Him
           excellently
           seated
           for
           the
           purpose
           :
           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
           ,
           and
           Ioy
           on
           the
           left
           ,
           heere
           God
           places
           the
           King
           :
           this
           is
           his
           ordinance
           to
           season
           his
           cares
           :
           therefore
           if
           any
           attempt
           to
           displace
           him
           ,
           to
           plunge
           him
           into
           griefe
           ,
           
             to
             make
             him
             struggle
          
           with
           difficulties
           ;
           it
           is
           a
           kinde
           of
           Deposing
           him
           .
           The
           care
           of
           Gouernement
           should
           be
           eased
           ,
           not
           discomfited
           :
           else
           doubtlesse
           God
           would
           neuer
           haue
           placed
           Dauid
           betweene
           
             Laetificasti
             &
             gaudium
             ,
             Ioy
             and
             Ioy.
             
          
        
         
           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
           :
           for
           when
           all
           is
           done
           ,
           and
           the
           braine
           weary
           of
           thinking
           ,
           this
           will
           be
           found
           true
           ;
           They
           cannot
           holde
           their
           places
           
             in
             gaudio
          
           ,
           in
           ioy
           ,
           if
           Dauid
           sit
           not
           sure
           in
           his
           :
           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
             :
             Et
             omnes
             affligit
             ,
             qui
             Regi
             aliquid
             necessarium
             subtrahit
             :
             And
             hee
             afflicts
             all
             men
             ,
             that
             withholds
             necessaries
             from
             the
             King.
          
           And
           certainely
           it
           is
           the
           glory
           of
           a
           State
           ,
           to
           keep
           Dauid
           vpright
           where
           God
           sets
           him
           :
           and
           that
           you
           see
           is
           ,
           
             Inter
             laetificasti
             &
             gaudium
          
           ,
           betweene
           
             Ioy
             and
             Ioy
          
           ,
           where
           God
           euer
           keepe
           Him
           ,
           and
           His.
           
        
         
           
           And
           now
           I
           am
           come
           to
           the
           second
           generall
           of
           the
           Text
           ,
           the
           Reason
           both
           of
           the
           Thing
           ,
           and
           the
           Meanes
           :
           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
           :
           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
           ,
           and
           for
           which
           hee
           after
           gaue
           him
           a
           Blessing
           to
           the
           People
           ,
           and
           Ioy
           in
           himselfe
           .
           The
           Vertue
           is
           Hope
           ;
           That
           Hope
           ,
           
             in
             the
             Lord.
          
           Now
           Hope
           followes
           the
           nature
           of
           Faith
           :
           And
           such
           as
           the
           Faith
           is
           ,
           such
           is
           the
           Hope
           :
           Both
           must
           bee
           
             in
             Domino
          
           ,
           in
           the
           Lord
           ,
           or
           neither
           can
           bee
           true
           .
        
         
           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
           .
           
             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
             ,
             but
             in
             the
             Name
             of
             the
             Lord
             of
             hostes
             ,
             is
             Dauid
             himselfe
             ,
          
           
           1.
           
           Reg.
           17.
           
           And
           Dauid
           could
           not
           lay
           better
           hold
           any
           where
           .
           For
           since
           before
           ,
           all
           lies
           vpon
           God
           ,
           
             Tu
             dedisti
          
           ,
           and
           ,
           
             Tu
             laetificasti
          
           ,
           Thou
           hast
           giuen
           ,
           and
           ,
           Thou
           hast
           made
           glad
           :
           where
           could
           any
           man
           fasten
           better
           ?
           And
           indeed
           the
           words
           
           are
           a
           reciprocall
           proofe
           ,
           either
           to
           other
           :
           For
           because
           God
           giues
           ,
           Dauid
           hopes
           :
           And
           because
           Dauid
           hopes
           ,
           God
           giues
           more
           abundantly
           ,
           
             Honour
             ,
             Blessing
          
           ,
           and
           Ioy.
           It
           is
           in
           the
           Text
           ,
           
             Quia
             sperat
          
           ,
           euen
           because
           hee
           trusts
           .
        
         
           
           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
           .
           And
           what
           euer
           may
           bee
           thought
           of
           this
           Hope
           ,
           it
           is
           a
           
             Kings
             vertue
          
           in
           this
           place
           .
           
           And
           Thomas
           prooues
           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
           obserues
           it
           .
           
           And
           therefore
           Hope
           is
           not
           here
           a
           naked
           expectation
           of
           somewhat
           to
           come
           :
           But
           it
           is
           Hope
           ,
           and
           the
           ground
           of
           
             Hope
             ,
             Faith
          
           ,
           as
           some
           
             later
             Diuines
          
           thinke
           not
           amisse
           .
           
           And
           Faith
           embraces
           the
           Veritie
           of
           God
           ,
           as
           well
           as
           the
           Promises
           made
           vpon
           it
           :
           And
           
           this
           was
           right
           :
           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
           ;
           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
           in
           the
           most
           vsuall
           phrase
           of
           Scripture
           ,
           (
           though
           not
           euer
           )
           scarce
           one
           of
           these
           is
           named
           but
           all
           are
           vnderstood
           to
           be
           present
           :
           and
           if
           so
           ,
           then
           ,
           because
           he
           trusts
           ,
           is
           as
           much
           as
           
             Quia
             colit
          
           ,
           because
           he
           worships
           .
           So
           at
           last
           we
           are
           come
           to
           the
           cause
           indeed
           ,
           why
           God
           set
           Dauid
           for
           such
           a
           Blessing
           to
           his
           people
           :
           why
           he
           filled
           him
           with
           such
           
             ioy
             of
             his
             countenance
          
           .
           And
           all
           was
           ,
           
             Quia
             culto●
          
           ,
           because
           he
           was
           such
           a
           religious
           worshipper
           .
        
         
           It
           is
           in
           the
           Text
           then
           ,
           that
           a
           Kings
           Religion
           
           is
           a
           great
           cause
           of
           his
           happinesse
           .
           The
           greatest
           Politicians
           that
           are
           ,
           haue
           confessed
           thus
           farre
           :
           that
           some
           Religion
           is
           necessary
           ,
           to
           make
           a
           King
           a
           Blessing
           to
           his
           People
           ,
           and
           a
           common-wealth
           happy
           :
           But
           the
           matter
           is
           not
           great
           with
           them
           ,
           whether
           it
           bee
           a
           true
           ,
           or
           a
           false
           Religion
           ,
           so
           it
           be
           one
           .
           But
           they
           are
           heere
           in
           a
           miserable
           error
           :
           for
           since
           they
           suppose
           a
           Religion
           necessary
           (
           as
           they
           must
           )
           my
           Text
           will
           turne
           all
           the
           rest
           vpon
           them
           ;
           that
           
             true
             Religion
          
           is
           most
           apt
           ,
           and
           most
           able
           ,
           to
           Blesse
           and
           Honour
           both
           King
           and
           People
           .
        
         
           
           For
           first
           ,
           Trueth
           is
           stronger
           then
           falsehood
           ,
           and
           will
           so
           prooue
           it selfe
           ,
           wheresoeuer
           it
           is
           not
           preuented
           or
           abused
           :
           
           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
           .
           Then
           ,
           true
           Hope
           and
           Faith
           haue
           heere
           the
           
             promise
             of
             God
          
           ,
           for
           the
           Kings
           Ioy
           ,
           &
           the
           Peoples
           Blessing
           ,
           euen
           
             Quia
             sperat
          
           ,
           because
           he
           trusts
           :
           whereas
           the
           rest
           haue
           onely
           his
           permission
           .
           Therefore
           it
           is
           both
           :
           both
           more
           apt
           ,
           and
           
           more
           able
           ,
           to
           blesse
           King
           and
           Common-wealth
           ,
           then
           any
           
             false
             Religion
          
           ,
           or
           superstition
           ,
           is
           ,
           or
           can
           be
           .
        
         
           It
           was
           but
           a
           scoffe
           of
           Lucian
           ,
           to
           describe
           Christians
           ,
           simple
           and
           easie
           to
           be
           abused
           :
           
           or
           if
           any
           in
           his
           time
           were
           such
           ,
           the
           weakenesse
           of
           the
           men
           ,
           must
           not
           be
           charged
           vpon
           their
           Religion
           :
           for
           Christ
           himselfe
           the
           
             founder
             of
             Religion
          
           ,
           though
           he
           did
           vnsting
           the
           Serpent
           in
           all
           his
           charge
           to
           his
           Apostles
           ,
           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
           .
           So
           that
           till
           Christians
           forsake
           Christs
           rule
           ,
           Lucians
           scoffe
           takes
           no
           hold
           of
           them
           .
        
         
           Thirdly
           ,
           Since
           
             Quia
             sperat
          
           ,
           the
           Faith
           and
           
           Religion
           of
           a
           King
           ,
           is
           that
           which
           brings
           God
           to
           giue
           him
           as
           a
           Blessing
           ;
           It
           must
           not
           be
           forgotten
           ,
           that
           
             Trust
             in
             God
          
           ,
           is
           
             inter
             fundamenta
             Regum
          
           ,
           amidst
           the
           very
           foundations
           of
           Kings
           .
           And
           spes
           is
           
             quasi
             pes
          
           ,
           Hope
           (
           sayth
           Isidore
           )
           is
           the
           foot
           ,
           
           and
           the
           resting
           place
           .
           Now
           no
           building
           can
           stand
           ,
           if
           the
           
           foundation
           be
           diggd
           from
           vnder
           it
           .
           The
           Buildings
           ,
           are
           the
           Blessings
           of
           a
           State.
           A
           prime
           foundation
           of
           them
           ,
           is
           the
           Kings
           trust
           in
           God.
           Take
           away
           the
           trueth
           of
           this
           
             Hope
             ,
             Faith
          
           and
           Religion
           ,
           and
           I
           cannot
           promise
           the
           Blessings
           to
           stand
           :
           For
           then
           there
           is
           neuer
           another
           Quia
           ,
           or
           cause
           in
           the
           Text
           ,
           to
           mooue
           God
           to
           giue
           .
           But
           if
           the
           cause
           stand
           (
           as
           Theodor.
           and
           Euthym.
           here
           make
           it
           )
           all
           is
           well
           .
           
        
         
           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
           :
           For
           no
           Prince
           hath
           euer
           kept
           more
           firme
           to
           Religion
           .
           And
           it
           is
           sperans
           in
           the
           present
           in
           my
           Text
           ;
           hee
           continueth
           it
           and
           will
           continue
           it
           .
           
           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
           many
           other
           Blessings
           to
           vs.
           
        
         
           
           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
           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
           .
        
         
           The
           first
           of
           these
           ,
           is
           the
           Successe
           or
           Reward
           
           it selfe
           :
           And
           it
           is
           a
           great
           one
           :
           
             Non
             commouebitur
          
           ,
           He
           shall
           not
           be
           mooued
           ;
           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
           ,
           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
           :
           Ebbe
           ,
           and
           flow
           ,
           and
           swell
           ,
           yet
           insolent
           waues
           dash
           themselues
           in
           pieces
           of
           all
           sides
           the
           Rocke
           ,
           and
           the
           King
           is
           at
           
             Non
             commouebitur
          
           ,
           Hee
           shall
           not
           be
           mooued
           .
        
         
           Secondly
           ,
           This
           great
           Successe
           doeth
           not
           
           attend
           on
           Kings
           ,
           for
           either
           their
           wisdome
           ,
           or
           their
           power
           ,
           or
           any
           thing
           else
           that
           is
           simply
           theirs
           ?
           No
           ,
           wee
           must
           fall
           backe
           to
           
             spes
             in
             Domino
          
           ,
           their
           trust
           in
           the
           Lord
           :
           yea
           and
           this
           trust
           too
           ,
           is
           not
           simply
           vpon
           the
           Lord
           ;
           but
           vpon
           his
           Mercy
           .
           And
           indeed
           to
           
           speake
           properly
           ,
           Man
           hath
           no
           ground
           of
           his
           Hope
           but
           Mercy
           ;
           no
           stay
           vpon
           the
           slippery
           ,
           but
           Mercy
           .
           For
           if
           he
           looke
           vpon
           God
           ,
           and
           consider
           him
           in
           Iustice
           ;
           If
           hee
           looke
           vpon
           himselfe
           ,
           and
           weigh
           his
           soule
           by
           merit
           ;
           it
           is
           impossible
           for
           a
           man
           to
           Hope
           ,
           or
           in
           Hope
           not
           to
           miscarry
           .
           And
           therefore
           the
           Prophet
           heere
           ,
           though
           hee
           promise
           
             Non
             commouebitur
          
           ,
           that
           the
           King
           shall
           not
           miscary
           ;
           yet
           he
           dares
           promise
           it
           no
           where
           els
           then
           
             In
             misericordia
          
           ,
           in
           Mercy
           .
        
         
           
           Thirdly
           ,
           I
           wil
           not
           omit
           the
           Expression
           ,
           whose
           Mercy
           it
           is
           that
           giues
           successe
           to
           Princes
           ;
           and
           that
           is
           Altissimi
           ,
           the
           mercie
           of
           the
           most
           high
           ,
           which
           is
           one
           of
           Gods
           vsuall
           Names
           in
           Scripture
           .
           Now
           
             Sperat
             &
             non
             commouebitur
          
           ;
           The
           Kings
           Hope
           and
           his
           Successe
           ,
           doe
           both
           meete
           in
           the
           
             Highest
             mercie
          
           .
           It
           is
           true
           ,
           Hope
           stands
           below
           ,
           and
           out
           of
           sight
           :
           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
           .
           And
           this
           shewes
           the
           strength
           of
           this
           vertue
           of
           Hope
           :
           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
           .
        
         
           The
           footing
           of
           Hope
           is
           lowe
           :
           therefore
           it
           seekes
           mercie
           :
           And
           the
           Kings
           hope
           keepes
           the
           foote
           of
           the
           hill
           ;
           
             Rex
             humili
             corde
             sperat
          
           :
           
           (
           so
           
             S.
             August
          
           .
           )
           And
           the
           best
           hope
           beginnes
           lowest
           ;
           not
           at
           merit
           ,
           but
           at
           mercie
           .
           But
           then
           marke
           how
           it
           soares
           :
           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
           .
        
         
           Now
           in
           this
           Mercie-seate
           it
           is
           obseruable
           ,
           three
           Grandies
           are
           met
           together
           ;
           
             Blessing
             ,
             Ioy
          
           ,
           and
           Hope
           ;
           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
           then
           Hope
           ,
           to
           supplie
           the
           defects
           of
           both
           ,
           because
           nor
           Blessings
           nor
           Ioy
           ,
           can
           be
           perfect
           in
           this
           life
           .
        
         
           And
           they
           haue
           chosen
           to
           themselues
           an
           
           excellent
           and
           a
           safe
           place
           in
           the
           
             Mercie
             of
             
             the
             most
             High.
          
           An
           excellent
           place
           ,
           and
           all
           receiue
           vertue
           from
           it
           .
           For
           ,
           that
           Dauid
           is
           able
           to
           be
           a
           Blessing
           to
           the
           people
           ;
           that
           he
           can
           Ioy
           in
           the
           Blessing
           ;
           that
           his
           Hope
           can
           support
           him
           through
           the
           cares
           in
           ordering
           the
           Blessing
           ere
           hee
           can
           come
           to
           the
           Ioy
           :
           All
           is
           from
           Mercie
           .
        
         
           
           And
           a
           safe
           place
           it
           is
           :
           For
           there
           are
           in
           all
           times
           ,
           and
           in
           all
           States
           ,
           
             Conatus
             impio●●●n
          
           ,
           endeuours
           of
           wicked
           men
           .
           And
           the
           labour
           of
           these
           is
           ,
           to
           turne
           Blessing
           it selfe
           into
           a
           curse
           :
           To
           ouercloude
           Ioy
           with
           sorrow
           at
           least
           ,
           if
           not
           Desolation
           :
           To
           crush
           Hope
           ,
           or
           rather
           ,
           Decollare
           ,
           to
           behead
           it
           .
           No
           place
           safe
           from
           these
           attempts
           ,
           but
           that
           which
           is
           high
           ,
           and
           out
           of
           reach
           .
           And
           no
           place
           so
           high
           ,
           as
           
             Sinus
             Altissani
          
           ,
           the
           bosome
           of
           the
           Highest
           ,
           which
           is
           his
           Mercy
           .
        
         
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           A
           shaken
           reed
           ,
           
             S.
             Matt.
          
           11.
           
           (
           And
           that
           
           is
           the
           word
           heere
           in
           the
           Septuagint
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           is
           the
           Mercy
           of
           the
           Highest
           .
           And
           when
           his
           feet
           are
           got
           vpon
           this
           ,
           hee
           shall
           not
           slide
           .
           And
           Apollinaris
           calls
           the
           feete
           of
           the
           King
           ,
           
           while
           they
           rest
           vpon
           Gods
           Mercy
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           bold
           and
           confident
           feete
           ,
           that
           dare
           venture
           ,
           and
           can
           stand
           firme
           any
           where
           .
           And
           so
           no
           question
           they
           can
           ,
           that
           are
           vpheld
           by
           Mercy
           .
        
         
           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
           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
           .
           For
           ,
           his
           constancie
           in
           Religion
           is
           knowen
           to
           the
           world
           :
           And
           the
           freedome
           of
           his
           life
           ,
           argues
           his
           trust
           in
           the
           Lord
           :
           And
           the
           assurance
           of
           his
           Hope
           shall
           not
           vanish
           .
           For
           ,
           let
           him
           keepe
           to
           the
           mercy
           of
           the
           Highest
           ,
           and
           there
           hee
           shall
           not
           miscarry
           .
        
         
           And
           giue
           mee
           leaue
           to
           speake
           a
           little
           out
           of
           my
           
             Spes
             in
             Domino
          
           ,
           my
           trust
           in
           the
           Lord
           ;
           
           mee
           thinkes
           I
           see
           ,
           
             Non
             commouebitur
          
           ,
           Hee
           shall
           not
           miscarrie
           ,
           three
           wayes
           doubling
           
           vpon
           him
           .
           First
           ,
           for
           his
           Priuate
           ;
           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
           .
           The
           one
           is
           as
           old
           as
           Nouemb
           .
           5.
           1605.
           
           The
           powder
           was
           ready
           then
           ,
           but
           the
           Fire
           could
           not
           kindle
           .
           The
           other
           is
           as
           young
           as
           
             Ianuary
             last
             ,
             the
          
           9.
           
           The
           water
           was
           too
           ready
           then
           ,
           and
           hee
           fell
           into
           it
           .
           Neither
           of
           these
           Elements
           haue
           any
           mercy
           :
           but
           the
           mercy
           of
           the
           Highest
           was
           His
           Acquittance
           from
           both
           .
           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
          
           ;
           but
           God
           can
           take
           vp
           ,
           take
           out
           ,
           and
           deliuer
           .
           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
           I
           know
           not
           what
           better
           vse
           hee
           can
           make
           of
           this
           ,
           then
           that
           which
           followes
           in
           the
           next
           verse
           ;
           
           
             I
             
             will
             not
             feare
          
           ,
           (
           nor
           distrust
           God
           )
           
             though
             the
             earth
             be
             mooued
          
           .
        
         
           Next
           ,
           me
           thinkes
           ,
           I
           haue
           a
           
             Non
             commouebitur
          
           ,
           
           hee
           shall
           not
           miscarry
           ,
           for
           ,
           or
           in
           his
           
             publike
             affaires
          
           .
           Prophet
           I
           am
           none
           ,
           but
           my
           Heart
           is
           full
           ,
           that
           the
           mercy
           of
           the
           Highest
           ,
           which
           hath
           preserued
           Him
           in
           great
           sickenesses
           ,
           and
           from
           great
           dangers
           ,
           hath
           more
           worke
           for
           him
           ,
           yet
           to
           doe
           :
           the
           Peace
           of
           Christendome
           is
           yet
           to
           settle
           .
           Will
           God
           honour
           this
           Iland
           in
           him
           ,
           and
           by
           his
           wisedome
           ,
           to
           order
           the
           Peace
           ,
           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
           ?
        
         
           Thirdly
           ,
           For
           that
           which
           is
           greater
           then
           
           both
           these
           to
           him
           ,
           the
           
             Eternall
             safetie
          
           of
           his
           Soule
           ;
           here
           is
           a
           
             Non
             commouebitur
          
           ,
           hee
           shall
           not
           miscarry
           for
           this
           neither
           :
           For
           so
           some
           read
           ,
           and
           some
           expound
           the
           word
           of
           my
           Text
           :
           
           
             Thou
             shalt
             giue
             him
             Euerlasting
             felicitie
             .
          
           Therefore
           ,
           let
           him
           be
           strong
           and
           of
           a
           good
           courage
           ,
           for
           in
           the
           mercy
           of
           the
           
           most
           High
           there
           is
           no
           miscarrying
           .
        
         
           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
           :
           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
           ,
           and
           set
           him
           to
           bee
           so
           :
           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.
           Now
           Blessing
           and
           Ioy
           ,
           are
           both
           grounded
           vpon
           Hope
           :
           this
           Hope
           in
           the
           Lord
           ,
           this
           Hope
           includes
           ,
           Faith
           ,
           and
           Religion
           ,
           and
           so
           this
           Hope
           stands
           amidst
           
           the
           foundations
           of
           Kings
           .
           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
          
           :
           driue
           wind
           and
           tide
           ,
           he
           shall
           not
           miscarry
           .
           Shall
           not
           ?
           what
           ?
           is
           it
           absolute
           then
           ,
           for
           Dauid
           ,
           or
           for
           any
           King
           ?
           
           No
           ,
           I
           say
           not
           so
           neither
           .
           There
           is
           a
           double
           condition
           in
           the
           Text
           ,
           if
           Dauid
           will
           not
           miscary
           :
           the
           one
           is
           
             Ex
             parte
             Dauidis
          
           ,
           on
           
           Dauids
           side
           :
           and
           that
           is
           at
           Sperat
           ,
           a
           religious
           heart
           to
           God
           that
           cannot
           but
           trust
           in
           him
           .
           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
           .
           Let
           vs
           call
           in
           the
           Prophet
           for
           witnesse
           ,
           
           Psal.
           94.
           
           
             When
             I
             said
             ,
             My
             foot
             hath
             slipped
             ,
             thy
             mercie
             ,
             O
             Lord
             ,
             held
             mee
             vp
             .
          
           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
           :
           the
           Holder
           vp
           in
           the
           slip
           is
           Mercie
           ,
           therefore
           it
           is
           safest
           relying
           vpon
           the
           condition
           which
           is
           on
           Gods
           side
           ,
           that
           is
           Mercy
           ,
           for
           that
           holds
           firme
           ,
           when
           men
           breake
           .
        
         
           And
           marke
           my
           Text
           ,
           Hope
           goes
           before
           ,
           and
           
             Non
             commouebitur
          
           ,
           hee
           shall
           not
           miscary
           ,
           followes
           after
           :
           but
           yet
           it
           followes
           not
           ,
           till
           the
           Mercy
           of
           the
           Highest
           bee
           come
           
           in
           betweene
           .
           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
           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
           that
           Mercie
           &
           goodnes
           will
           not
           profit
           any
           man
           ,
           that
           doth
           not
           beleeue
           &
           trust
           in
           it
           .
           And
           Hope
           ,
           and
           Mercie
           are
           not
           better
           fitted
           to
           secure
           Dauid
           ,
           then
           Mercie
           and
           the
           Highest
           are
           ,
           to
           make
           him
           apprehensiue
           of
           his
           assurance
           .
           For
           Goodnesse
           and
           Mercie
           are
           inualid
           without
           Power
           :
           Now
           that
           is
           supplied
           by
           Altissimus
           the
           Highest
           .
           And
           power
           is
           full
           of
           terrour
           when
           it
           stands
           apart
           from
           goodnesse
           :
           and
           that
           is
           supplied
           by
           Mercie
           :
           When
           both
           meete
           ,
           the
           Hope
           of
           man
           is
           full
           .
           So
           Dauid
           cannot
           but
           see
           all
           firme
           on
           Gods
           side
           ;
           And
           sure
           hee
           is
           not
           to
           miscarry
           ,
           if
           hee
           looke
           to
           performance
           
           of
           his
           owne
           .
           And
           though
           it
           be
           safestelying
           vpon
           God
           ,
           yet
           it
           is
           neuer
           safe
           to
           disioyne
           them
           whom
           God
           hath
           put
           together
           :
           And
           therefore
           as
           hee
           is
           mercifull
           ,
           so
           man
           must
           bee
           faithfull
           ;
           Hee
           must
           trust
           .
        
         
           And
           now
           to
           end
           at
           home
           Dauid
           is
           gone
           long
           since
           to
           his
           Hope
           ,
           the
           
             Mercy
             of
             the
             Highest
          
           :
           But
           a
           King
           ,
           a
           gracious
           King
           ,
           is
           liuing
           ouer
           vs
           in
           Peace
           ,
           and
           Happinesse
           ,
           as
           our
           eyes
           see
           this
           day
           .
        
         
           I
           know
           Hee
           remembers
           why
           God
           set
           Him
           ouer
           this
           great
           and
           numerous
           people
           :
           that
           is
           ,
           
             in
             Benedictionem
          
           ,
           euen
           to
           blesse
           them
           :
           And
           that
           he
           hath
           beene
           a
           Blessing
           vnto
           them
           ,
           malice
           it selfe
           cannot
           deny
           .
           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
           
             for
             euer
          
           in
           his
           generous
           Posteritie
           .
           
             Tu
             dedisti
          
           ,
           Gods
           gift
           is
           through
           all
           this
           ;
           and
           I
           will
           euer
           pray
           ,
           that
           it
           may
           neuer
           faile
           .
        
         
           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
           .
           And
           Gods
           gift
           is
           in
           this
           too
           :
           For
           though
           it
           be
           the
           King
           that
           Blesses
           ,
           yet
           it
           is
           God
           that
           giues
           Blessing
           to
           Blessing
           it selfe
           .
           And
           suppose
           Peace
           end
           in
           
             Warre
             ,
             Tu
             dedisti
          
           ;
           Gods
           gift
           reaches
           thither
           too
           :
           
           For
           
             the
             Battell
             is
             the
             Lords
          
           .
           1.
           
           Reg.
           17.
           
           The
           Battell
           ,
           yes
           ,
           and
           the
           Victory
           .
           For
           (
           sayth
           
             S.
             Basil
          
           )
           
             Dextera
             victrix
          
           ,
           
           Whosoeuer
           be
           the
           Enemie
           ,
           the
           right
           hand
           that
           conquers
           him
           is
           the
           Lords
           .
        
         
           Now
           for
           his
           Blessing
           ,
           it
           is
           fit
           hee
           should
           receiue
           Ioy
           :
           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
           .
           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
           .
        
         
           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
          
           :
           For
           what
           can
           be
           greater
           ,
           then
           to
           see
           a
           Iust
           ,
           and
           a
           gracious
           King
           multiplying
           his
           yeres
           ?
           And
           ,
           
             a
             day
             of
             Hope
          
           ;
           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
           .
           
           Iob
           7.
           
           That
           as
           God
           vpon
           this
           day
           did
           settle
           His
           Hope
           ,
           and
           His
           Right
           to
           this
           Kingdome
           vpon
           Him
           ;
           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
           .
           The
           very
           feete
           of
           Kings
           stand
           High.
           And
           in
           high
           places
           slippes
           are
           dangerous
           .
           Nothing
           so
           fit
           ,
           so
           able
           to
           stand
           by
           them
           ,
           as
           
             Misericordia
             Altissimi
          
           ,
           the
           Mercy
           of
           the
           Highest
           .
           In
           the
           goodnesse
           and
           the
           power
           of
           this
           Mercy
           he
           hath
           stood
           a
           King
           now
           almost
           fiue
           and
           fiftie
           yeeres
           :
           nay
           a
           King
           Hee
           was
           ,
           before
           Hee
           could
           stand
           .
           Through
           many
           dangers
           the
           Mercy
           of
           the
           Highest
           hath
           brought
           Him
           safe
           .
           Let
           Him
           not
           goe
           from
           vnder
           it
           ,
           and
           it
           followes
           my
           Text
           ,
           
           v.
           8.
           
           His
           right
           hand
           shall
           finde
           out
           all
           that
           hate
           Him
           :
           And
           for
           
           
           
           
           
           himselfe
           ,
           
             Non
             commouebitur
          
           ,
           Hee
           shall
           not
           be
           mooued
           ,
           not
           miscarry
           .
        
         
           And
           so
           wee
           offer
           vp
           our
           Euening
           sacrifice
           vnto
           God
           ,
           for
           Him
           ,
           and
           for
           our selues
           ,
           that
           God
           will
           euer
           giue
           ,
           and
           he
           may
           euer
           bee
           a
           Blessing
           to
           his
           People
           :
           That
           His
           yeeres
           may
           multiply
           ,
           and
           yet
           not
           outliue
           His
           Ioy
           :
           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
           :
           and
           ,
           
             In
             Gaudio
             vultus
             Regis
          
           ,
           in
           the
           Ioy
           of
           the
           Kings
           countenance
           vpon
           the
           People
           :
           That
           the
           mercy
           of
           the
           most
           High
           may
           giue
           Him
           hope
           in
           the
           Lord
           ,
           and
           strengthen
           it
           :
           That
           His
           Hope
           may
           rest
           vpon
           the
           Mercy
           that
           gaue
           it
           :
           that
           in
           all
           His
           businesses
           ,
           as
           great
           as
           His
           place
           ,
           His
           Successe
           may
           be
           ,
           
             Non
             commoueri
          
           ,
           not
           to
           miscarry
           :
           That
           Hee
           may
           goe
           on
           a
           straight
           course
           from
           Blessing
           others
           in
           this
           life
           ,
           to
           bee
           Blessed
           Himselfe
           in
           Heauen
           :
           And
           that
           all
           of
           vs
           may
           enioy
           Temporall
           Blessings
           vnder
           Him
           ,
           and
           AEternall
           with
           Him
           for
           euermore
           .
           And
           this
           CHRIST
           IESVS
           for
           his
           infinite
           merit
           
           and
           mercie
           sake
           graunt
           vnto
           vs
           :
           To
           whom
           ,
           with
           the
           Father
           ,
           and
           the
           holy
           Spirit
           ,
           three
           persons
           and
           one
           God
           ,
           bee
           ascribed
           all
           might
           ,
           Maiestie
           ,
           and
           Dominion
           this
           day
           ,
           and
           for
           euer
           ,
           AMEN
           .
        
      
    
     
       
         
           LONDON
           Printed
           by
           BONHAM
           NORTON
           and
           IOHN
           BILL
           ,
           Printers
           to
           the
           Kings
           most
           Excellent
           Maiestie
           .
           M.DC.XXII
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A05166-e80
           
             Or
             ,
             giuen
             him
             .
          
           
             Or
             ,
             not
             be
             mooued
             .
          
           
             Gen.
             27.34
             .
          
           
             Exod.
             18.10
             .
          
           
             Verse
             1.
             
          
           
             S.
             Hieron
             .
             S.
             August
             .
             Iansen
             .
             Calu.
             Lorin
             .
             ibid.
             
          
           
             Verse
             5.
             
          
           
             Lib.
             1.
             stro
             .
          
           
             Iaco.
             1.17
             .
          
           
             3.
             
             Reg.
             8.
             
          
           
             Vers.
             55.
             
          
           
             Vers.
             66.
             
          
           
             1
             Pet.
             2.17
             .
          
           
             Gen.
             27.38
             .
          
           
             1.
             
             Chro.
             11.10
             .
          
           
             Ezek
             1.15
             .
          
           
             Lib.
             1.
             verbis
             primis
             .
          
           
             Luk.
             1.33
             .
          
           
             Esai
             .
             11.1
             .
          
           
             4.
             
             Reg.
             23.25
             .
          
           
             Iansen
             .
             &
             Copp
             .
             ibid.
             
          
           
             S.
             Basil.
             Ib.
             
          
           
             Theodor.
             Ib.
             
          
           
             2.
             
             Reg.
             17.
             
          
           
             Haba
             .
             1.16
             .
          
           
             Flau.
             Vop
             .
             in
             vita
             Cari.
             
          
           
             M.
             Feel
             .
             in
             Octau
             .
             p.
             96.
             
          
           
             Rom.
             1.21
             .
          
           
             Ver.
             3.
             
          
           
             Lib.
             1.
             con
             .
             duas
             epist.
             Pelag.
             c.
             9.
             
          
           
             Ar.
             Mon.
             
          
           
             Flau.
             Vopis
             .
             in
             Caro.
             
          
           
             Hook.
             Lib.
             1.
             
             Ecc.
             Pol.
             §.
             1
             Prin.
             
          
           
             Bellarm.
             ibid.
             
          
           
             Theodor.
             ibid.
             
          
           
             Euthy
             .
             ibid.
             
          
           
             Lib.
             12.
             
             Epist.
             19.
             
          
           
             Theodor.
             ib.
             
          
           
             Euthym.
             ib.
             
          
           
             1.
             
             Reg.
             17.45
             .
          
           
             Lib.
             2.
             de
             Erudit
             .
             prin
             .
             cap.
             6.
             
          
           
             Ibid.
             
          
           
             Calu.
             Musc.
             Tremell
             .
             Moller
             .
             ibid.
             
          
           
             2.
             
             Reg.
             7.29
             .
          
           
             Lib.
             8.
             
             Orig.
             cap.
             2.
             
          
           
             In
             morte
             Peregri
             .
          
           
             Mat.
             10.16
             .
          
           
             Lib.
             8.
             
             Orig.
             cap.
             2.
             
          
           
             Theodor.
             &
             Euthym.
             ib.
             
          
           
             Ar.
             Mont.
             
          
           
             Rom.
             8.24
             .
          
           
             Ibid.
             
          
           
             S.
             Matt.
             11.7
             .
          
           
             Ibidem
             .
          
           
             Act.
             24.
             12
             
             Psal.
             33.
             
             ●5
             .
          
           
             Psal.
             46.
             1.
             
          
           
             Verse
             .
             2.
             
          
           
             
               Tremel
               .
               vers
               .
               Angli
               .
               vet
               .
               Appollinar
               .
            
             
               Ibid.
               
            
          
           
             Psal.
             94.18
             .
          
           
             Collat.
             3.
             c.
             12.
             
          
           
             Cassiod
             .
             lib.
             5.
             epist.
             39.
             
          
           
             1.
             
             Reg.
             17.47
             .
          
           
             S.
             Basil.
             ib.
             
          
           
             Iob
             7
             ●●
             
          
           
             Prou.
             8.15
             .
          
           
             Vers.
             8.