A SERMON PREACHED at White-Hall, on the 24. of March, 1621. Being the day of the beginning of his MAJESTY'S most gracious Reign. By the Bishop of S. David's. LONDON Printed by BONHAM NORTON, and JOHN BILL, Printers to the Kings most Excellent Majesty. 1622. PSAL. 21. 6,7. For thou hast set him as Blessings for ever: Or, given him. thou hast made him glad with the joy of thy countenance. Because the King trusteth in the Lord: and in the mercy of the most High he shall not miscarry. Or, not be moved. MY Text begins, where every good man should end; that is, in Blessing. Not an Esau; but he cries, when the Blessing is gone, Genes. 27. Gen. 27.34. This Psalm is a Thanksgiving for David; for the King. In Thanksgiving, two Blessings: One, in which God blesseth us; and for that we give thanks: The other, by which we bless God: For he that praiseth him, and gives him thanks, is said to bless him. Exod. 18. Exod. 18.10. Now we 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 every way in the Text: For David the King set the Psalm for the People; and the People, they sing the Psalm rejoicing for the King. And all this is, that the King may rejoice in thy strength, O Lord, v. 1. Verse 1. And when this Psalm is sung in Harmony, between the King and the People, than there is Blessing. This Psalm was sung in jerusalem; But the Music of it is as good in the Church of Christ, as in their Temple. Nor did the spirit of Prophecy in David, so fit this Psalm to him, as that it should Honour none but himself: S. Hieron. S. August. jansen. Calu. Lorin. ibid. No; For in this the learned agree; That the letter of the Psalm, reads David; that the Spirit of the Psalm, eyes Christ: that the Analogy in the Psalm is for every good King, that makes David his example, and Christ his God. The Psalm in general is a Thanksgiving for the happy estate of the King. In particular, it is thought a fit Psalm to be recited when the King hath recovered health; or when a gracious King begins his Reign: Because these times are Times of blessing from the King: And these are, or aught to be, times of Thanksgiving from the people. My Text then is in part for the day: For I hoped well it would have been Tempus restaurationis, a time of perfect restoring for the King's health, and thanks were due for that: And it is Dies creationis, the Anniversary day of his Crown; and thanks is due for that. And there is great reason, if you will receive the Blessing, that you give the Thanks. The Text itself is a reason of that which is found v. 5. Verse 5. There it is said, that God hath laid great dignity and honour upon the King. And here is the Means by which, and the Reason why he hath laid it there. So three parts will divide the Text, and give us order in proceeding. The first is the Means, by which God lays honour upon the King. Not honour only, which they all have as Kings: but that great honour in his salvation, which attends good and gracious Kings. And the Means are twofold in the Text: Dando & Laetificando, By Giving, and by joying. By giving the King as a Blessing to the people; Thou hast given him, or set him as Blessings for ever. And by joying the King for blessing the people: Thou hast made him glad with the joy of thy Countenance. The second is the Reason both of the Honour and the Means of laying it upon the King: And that is, Quia sperat; Because the King puts his trust in the lord The third is the Success, which his Honour shall have by his Hope, That in the mercy of the most High he shall not be moved, he shall not miscarry. I begin at the first: The Means by which God adds Honour even to the Majesty of Princes. And because that doubles in the Text, I will take the first in order, which is, Dando: Thou layest great Honour upon the King, by giving or setting him, as Blessings for ever. In which Means of laying Honour, the circumstances are three. And the first of the three tells us what a King is; and that's worth the knowing: And mark the Holy Ghost, how he begins. He describes not a King by any of his Humane infirmities, such as all men have: And no mean ones are registered of David, the particular King spoken of: No, that had been the way to dishonour the King; which is no part of God's intention. But he begins at that which crownes the Crown itself. He is Benedictio, a Blessing, and no less, to the people. And therefore in all things, and by all men, is to be spoken of, and used as a Blessing. Now it is one thing for a King to be blessed in himself, and another thing to be given or set up, as a Public Blessing to other men. David was both, and he speaks of both. A King than is a Blessing to, or in himself (as the Septuagint and Tremellius give the words: Dedisti illi benedictiones; Thou hast given blessings to him) when by God's grace he is Particeps sanctificationis, Partaker of Gods hallowing Spirit. For no man, King or Subject, can be blessed in his soul without Religion and Holiness. And if these bee counterfeits, such also is his Blessedness. But a King is given as a Blessing to others, when in the riches of God's grace upon him, he is made Divinae Bonitatis fons medius, A mediate fountain of God's goodness and bounty streaming to the people; When he turns the graces which God hath given him, to the benefit of them which are committed to him. For mark the Heavens, and the Earth will learn. God did not place the Sun in the heavens only for height, but that it might have power to Bless the inferior world, with Beams, & Light, and Warmth, and Motion. David was thus, and thus was Christ, and such is every King in his proportion, that sets up these for his example. It is not easy to match David; but a better example than Christ cannot be found. And therefore when Clem Alex. had described a King indeed, Lib. 1. stro. 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 itself, He is ●t Cumsmodi est Dominus: Such as is Christ. There, the perfect example of Blessing. Now while the King is said to be a Blessing, let me put you in mind that there is a double Benediction. Descendens una; Altera ascendens, One descending, and another ascending. That which Descends, is the Blessing of Benefit; That is the King's blessing. He above, and this drops from him. In this, like God, whose immediate Vicegerent he is. For God's Blessings also are said to come down and descend. jaco. 1.17. S. jacob 1. The Blessing which Ascends, is that of Praise, and Thanks, and fair interpretation of Prince's Actions: And this is the people's Blessing. And they are both in Scripture together. 3. Reg. 8. 3. Reg. 8. For there, Vers. 55. ver. 55. Solomon's blessing comes down upon the people; Vers. 66. and ver. 66. the people's blessing goes up back again, to Solomon. Between these two is the happy commerce that a Prince hath with his people: when they strive to out-blesse one another. When the King labours the People's good: that is his blessing descending upon them. And the people labour his honour: that is their blessing reaching up to him. And in this sense also as well as the former, a King is said, Poni in benedictionem, to be set up as a Blessing, that is, for one whom the people ought to bless. For God's ordinance, Honour the King, 1 Pet. 2.17. 1. S. Pet. 2. doth as much, if not more, require the people to bless, that is, to honour the King, than it doth the King to bless, that is, to do good to his people. And there is no good division between a King and his people, but this one; That in parting of this great good of a gracious government; The King's part be the Honour: The people's part may be the Benefit: and both meet again in the Blessing. And it is so in my Text; For, Ar. Mont. renders the Original 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 do Bless the King. And you may observe too, that while a King keeps to the two great examples of the Text, David and Christ; He is not only a Blessing, but he comes as he writes, Plural. And so it is in the Text. Benedictiones; not one, but many Blessings. And indeed the Blessings which descend from a King upon a people, seldom come single and alone: and in this, Kings keep their honour, that they bless by number. Esau could not believe that his father Isaac (who was far less than a King to Bless) had but one Blessing in his store. Gen. 27. Gen. 27.38. But be the Blessings never so many, never so great: Be the Assistants which a King hath, never so deserving: (And David had his Worthies you know. 1. Chro. 11.10. 1. Chron. 11.10.) yet none of them may share with him in his honour of Blessing the people, nor none aught to steal away the hearts of his people upon any popular pretences whatsoever. For these wheels, of what compass soever they be, move all in his strength, and therefore aught to move to the conservation of his Honour. And this is in the Text too: for David, no question, had a wise and a provident Council, Nobles of great worth; and these wanted not their deserved Honours: (God forbid they should:) And yet when it came to blessing the people, that great means of speciality of Honour to a King; there David stands alone without a sharer. Dedisti, yea but whom? not eos, but Eum: not them, but Him, as Blessings to the people. Ezek 1.15. The vision which Ezechiel saw. c. 1. seems to me an expression of this; It was a vision of Wheels: the Wheels were many: the motion uniform; one wheel within another, the less within the greater: yet in the apparition, these under-wheeles have no name, but only the great compassing wheel, Rota ecce una: One wheel appeared. And in this case, every man is bound to be in the service, but the best may not look to share in the Honour. And seldom mean they well to Princes, that against the phrase of the holy Ghost in this place, Dedisti Eum, thou hast given Him as Blessings, will needs be thought Blessers of the People: For such men do but fish, and bait troubled waters to their own advantage: yet these men speaking oftentimes with more freedom, than either Truth, or Temper, so long as they find fault with the present government, never want (saith Hooker) Attentive and favourable hearers. Lib. 1. verbis primis. Never: for my part I will keep to the words of my Text: And if there be a Blessing (as who sees not but there is?) under God, I will go to Dedisti Eum, Him whom God hath given. If you think I have stayed too long in this circumstance, I hope you will pardon me: You should be as loath as I, to go from amidst the Blessings: but I must proceed. Secondly then, a King, a Blessing; yea, but how long continues he so? My Text answers, It is for Ever. For Ever: And so Christ and David are both in the Letter, Christ a Blessing for ever; & that simply: for of his Kingdom no end. Luk. 1.33. S. Luc. 1.33. David a blessing for ever: but that not in himself, but as Christ was to descend from him, as he was Radix jesse. Esai. 11.1. Esai. 11. from whence did spring Christ the Blessing for ever. And Christian Kings in their generations, a blessing for ever too: but that limited; as they profess Christ, and as they imitate David. Now David is observed, to have Blessed the people under him three ways; 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, Preservation from foreign Enemies: And the third is, Life and vigour of justice and judgement among the people. The closer a King keeps to these three, the larger his Blessings: but if he fall short in any of these, so much doth he lessen his Blessings upon the people. For if he maintain not true Religion among them, than his Blessings are not for Ever, but end in the Peace and Plenty of this life. If he preserve them not from foreign violence; then his Blessings reach not so far as to the Ever of this life, but are hewn down by the sword of the Enemy. If he do keep out foreign force, yet if justice and judgement, be not in life and in blood at home, his best Blessings will be abused, even by them which are trusted with dispensing them, and that for Ever. Now this In perpetuum, for ever, was absolute in Christ: but in David and other Kings, be they never so eminent in their times, it is but respectively for ever. That is, not for the Ever of eternity: no nor for the Ever of time: But only for the Ever of perpetuity of their own Reign, in their allotted time. And this is a large for ever. For you can have no longer Blessings from the best King, than God gives him time to bless in: for he is constant in Blessing, that gives it not over but with life, and this was josiahs' honour. 4. Reg. 23. 4. Reg. 23.25. And yet I may not forget, that some times this for ever extends the blessings of Kings beyond their life. Namely, when they bless their people with a Blessing successor: for the Septuagint read it here, jansen. & Copp. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that implies Succession: So it is a Present, and an after blessing. A blessing in himself, and a blessing in his feed. In his person, and in his posterity a Blessing. And the Text fitted David home. In himself, all his life: and in Solomon after his life, a blessing for ever. And in this the Text applies itself, and so will do, I hope, for ever: and I will ever pray, that the King may be a Blessing long, and his Solomon after him, to his people, even in seculum seculi, age after age in an Ever of succession, and so proceed. Thirdly then, the King is a Blessing to his people, and that for ever: but who makes him so? yea, now we are come to the great Father of blessings God himself: for if you mark, the Text begins at Tu dedisti, or Tu posuisti; Thou Lord hast given 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 God's hand, that their King should be a Blessing to them, & continue so. No, you see Tu dedisti, thou hast given him, makes him Donum, a mere gift, no purchase. Again, no King can promise and perform this out of his own strength, that he will be a Blessing to his people, and that for ever. No, you see Tu posuisti, thou hast set him, keeps him at his disposing, leaves him not to his own. And indeed in this, a King's felicity is borne as Christ's was, by an overshadowing power. And you cannot, no not with a curious eye, search all the Reasons, how he is set for Blessings: because God in disposing it, hath hid Lumen intra umbram, and thickened the veil that is drawn over it. There is much, I confess, in the King, to compass the Affections of his People: and there is much in the people, not to distaste the heart of their King for trifles, not to urge him with indignities. But when all is done, and the blessing stands between the King and the People, ready to descend from the One to the other; yet you must go to Tu dabis, Thou Lord shalt give it: For if he give 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 over enemies, or rest from them? why that is Tua gratia, God's favour. So S. Basil. S. Basil. Ib. Is a King, or a State, famous for the ordering of it? why there is auxilium à te, All help from God. So Theodor. Theodor. Ib. And God sells neither his help, nor his favour: It is all at Tu dedisti, his gift, his free gift, where ere it is. There is a great Error in the world, I pray God it be not as Common as Great: And it is, to think that this blessing can be brought about by Policy only. Policy is necessary; and I deny nothing but the Only. And they which maintain that, leave no room for Tu dabis, Thou shalt give the blessing: But will carry the world before them whether God will or no: Whereas there is more in Tu dabis, in God's gift, then in all the Policies of the world. And it must needs be so: For all Policy is but a piece of God's gift, a branch of God's wisdom: Therefore not so great as the whole. And no Policy can promise itself success; there it must needs wait and stay, for Tu dabis: Therefore not so great as that upon which it attends. And when miserable events dog the wisest projects, than Achitophel himself will confess this; 2. Reg. 17. though perhaps not till he go home to hang himself. 2. Reg. 17. With this Politic error, went another of Destiny. The former leaves God's Altar, and the sacrifice is to their own net. Hab. 1. Haba. 1.16. This other hampers God in the net; and makes both his Blessings upon Kings, and his Blessings from Kings to the People, to be all fatal. And this was too common among the Heathen. So Flau. Vopiscus. Fato Remp. regi satis constat: Flau. Vop. in vita Cari. It is evident enough that Kingdoms are governed by fate. And then, where is Tu dedisti? Thou hast given him, if he and his Blessings must be whether God will or not? But these blind men had Blessings, and knew not whence they came, unless perhaps they understood Providence by Fate: (And Minut. Foel. is not much against it. M. Feel. in Octau. p. 96. ) And if they did, than Providence, and Tu dabis, are all one. For God never gives a blessing to a King and his people, but he gives it, and orders it by Providence. Yet here the wisest of the Heathen are unexcusable, in that they enjoyed the gift, and would not serve the giver, Rom. 1. Rom. 1.21. Look right therefore upon The Author of Blessings. And where it is, Tu dedisti, Thou hast given him as Blessings (as it is with us) there know, it is worth Thanks both from Prince and people. And where it is, Tu dabis, Thou shalt give (and my Text is read both ways) there know, it is worth the ask, both for Prince and people; that God will give their King unto them as blessings for ever. And as it is, Tu dedisti, Thou hast given; So that is not all, but, Tu dedisti prius, Thou hast given first. God is first in the work, where ever a gracious King is a blessing to his people. For that which is simply a gift in the Text, is a prevention, ver. 3. Ver. 3. And, Praevenis eum, prevents the King with blessings first, that he after may bless the people: So that in this common blessing God is the prime mover, aswell as in grace given to particular men. And it is true of both, which S. Augustine delivers but of one: Lib. 1. con. duas epist. Pelag. c. 9 Auertat Deus hanc amentiam, God turn away this frenzy from us, that in his own gifts (And here it is, Tu dedisti) we should place ourselves first, & set him after. No; where ever comes, Tu dedisti, Thou hast given: God is evermore first in the work to begin it, yea, and last in the work to perfect it, or else no blessing. And therefore mark the Text, and ye shall find, that wheresoever there is, Tu dedisti, Thou hast given, there is still, Posuisti, and disposuisti, Thou hast set him, and disposed him to be so. And these two perfect the gift: For, Tu pones, Ar. Mon. that sets and settles the King to be Blessings. And there is his Constancy: Not a Blessing to day, and none to morrow. And, Dispones eum, (for so Tremellius will have it) that disposes and orders the King in his blessings. And there is his wisdom, to sit and steer his Passengers; That he may make all things suit with the opportunities, and fit the varieties of the people: For they, do the Governor never so worthily, will not think themselves blessed, if they be not fitted. And a Commonwealth, when the humours of the people feel a spring, and are swelling, Flau. Vopis. in Caro. (as it was once said of that of Rome) suffers almost all those various motions, Quae patitur in homine uno mortalitas, which mortality itself suffers in a particular man. And it should not be passed over neither, for whose mouths David fits this passage. And first there is no question, but that David speaks it for himself: And there is the King acknowledging Tu dedisti, God's gift in making him all the Blessings that he is to his people. Next I find, Pij loquuntur; they are the faithful that speak it: Not a religious and a good subject, but he is at Tu dabis, that God would bless his King, and make him a Blessing for ever. And therefore when God gives, and the King blesses, and the people take no notice of it, it is gross ingratitude: when they have a blessing and know it not, it is a dangerous slumber: when they may have a blessing and will not, it is a sullen pet, and shows they have no mind to be thankful, either to God or the King for Blessing them. Against this: 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 happiness, because they are not Heaven? No sure: for Angels dwell not in bodies of men. And in the very Text it is not simply, Thou hast given blessings; But the words are, Dedisti Eum: thou hast given Him as blessings. Therefore the Blessings here spoken of, come not immediately from God to the people, that they should be thought every way perfect. But they are strained Per eum, through him, through the Man, and therefore must relish a little of the Strainer, Him and his Mortality: And there cannot be a greater wrong done unto Princes, in the midst of their care for the people, then for men to think they are not Blessed by them, upon supposal that some things may be imperfect. Hook. Lib. 1. Ecc. Pol. §. 1 Prin. For the secret lets, and difficulties in public proceedings, and in the managing of great State affairs, are both innumerable, and inevitable: and this every discreet man should consider. And now I am come to the second means, of Gods laying Honour upon the King. The first, ye see, was by giving him as blessings: And this second is Laetificando, by making him glad with the joy of his countenance. The Text goes on cheerfully, (and so I hope do you in hearing it:) from blessing to joy; And here again the circumstances are three. And first, God lays Honour upon the King, Laetificando, by joying him, while he blesses the people: And the joy which God gives cannot but be great; and therefore the Septuagint expresses it by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt joy him with joy: that is, thou shalt make him exceeding glad: and it is requisite a King should have joy, great joy, for he cannot sit at the stern, without a great deal of Care: And therefore it is fit he should be rewarded with a great deal of joy.. Now if a King will not fail of this joy, he must go to the right Owner of it, God himself, that both hath and gives abundantly. If he seek it in Himself, if in the very People which he blesses; it will not ever there be found. For when a King Blesses his people, if the blessing be as discreetly taken, as it is graciously meant; then there is joy, great joy, of all hands. But when a people hath surfeited long upon Peace and Plenty, it is hard to please them with blessing itself: and every little thing is a burden to them, that in long time have felt the weight of none: And in such times, Malcontents 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 Commonwealth: And the factious aim of such men, is either to hinder and divert the blessings which are ready, and upon the point of descending from the King upon the People: or else in misinterpreting, or extenuating Blessings already come down. And these (let the world dote on them while they will) are the hinderers of mutual joy between the Prince and the People. Therefore, if the King will look to the preservation of his own joy, he must seek it where these cannot hinder it, at Tu laetificasti, Thou Lord hast Joyed him. And the word in my Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a joy that is inward, and referred to the mind. And Tu laetificasti, is ever at this joy; Let the Intentions be right and honourable, and joy will follow them. It was David's case: I will forbear to tell you how scornfully, how unworthily, he was used by the basest of the people: but God kept close to him, Tu laetificasti, and made him joyful. Secondly, where you find Tu laetificasti, God joying David, there the joy is not like Lightning, a flash and gone, but a true and a permanent joy: True in regard of the Author of it, God; for here is another Tu dedisti, God gave this also; and true in regard of the Object of it upon which it settles, which is God too; God, & the light of his countenance. And how can it be other then true joy, 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 Object. God; but not simply so expressed in the Text, but God and his countenance, expressing after the manner of men: For a man is joyed at the countenance he loves; And yet not simply so neither, not his Countenance only, but the joy of his Countenance. And a man would not see sadness in the face he loves; joy there, rejoices him. But no countenance like to Gods; an eye upon the Beauty of his Countenance fills with joy. Now Vultus Dei, God's Countenance here, signifies God's presence. Bellarm. ibid. So Bellarm. It is true; yet not his presence only, but his Favour and his Love too: So Theodor. Theodor. ibid. It is true; yet not empty Love only, but succour and protection too: So Euthym. Euthy. ibid. It is true, yet is it not these alone, but all these and more. And this considered, it is no great matter how you read my Text; A, or Cum, or juxta, or Apud vultum: For the King needs all, and God gives all. For when he is once come to Tu laetificasti; this joy begins at à vultu, from his Countenance: It goes on cum vultu, in company with his Countenance; It enlarges itself juxta vultum, when it comes near his Countenance; And at the last it shall be made perfect apud vultum, when it comes to his Countenance, to vision. And as David's cares were great, so God would answer them with degrees of joy.. For had God any more Faces than one (as Ar. Mont. renders the Original Cum faciebus eius) he would hide none of them from David. If any were more comfortable than other, he shall see that. And indeed though the Countenance of God be but one and the same, yet it doth not look joy upon all men. But his Aspects to the creature are Planetary (as it were) & various. And David is happy, that in the midst of all these various turns of God's Countenance, A, and Cum, and juxta, and Apud, we find not (nor I hope never shall) that disastrous Aspect of opposition, which is contra, against: For then all joy were gone. For if it should be Rex contra vultum Dei, than it were all sin. And if it should be vultus Dei contra Regem, (both which God forbid) than it were all punishment; In neither joy, in neither Blessing. It is far better in my Text, if we take care to hold it there, Cum vultu, with, or in, the favour of his Countenance. Thirdly, this joy begins at the King, Laetificasti eum; Thou hast made him glad. He must have the greatest care, and therefore the joy must be 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 David, that is the King, standing between Laetificasti and Gaudium, as if God would have the King's place known, by joy on the right hand, and joy on the left, here God places the King: this is his ordinance to season his cares: therefore if any attempt to displace him, to plunge him into grief, to make him struggle with difficulties; it is a kind of Deposing him. The care of Government should be eased, not discomfited: else doubtless God would never have placed David between Laetificasti & gaudium, joy and joy.. And it is fit for the people, especially the greater, in their families, to look to this, that David may keep Inter Laetificasti & gaudium, the place where God hath set him: for when all is done, and the brain weary of thinking, this will be found true; They cannot hold their places in gaudio, in joy, if David sit not sure in his: and it is an excellent observation made by Cassidore, Lib. 12. Epist. 19 (a Senator he was, and Secretary of State to Theodoricus, and after a most strict and devoted Christian.) He makes all sad that endeavours not the King's joy: Et omnes affligit, qui Regi aliquid necessarium subtrahit: And he afflicts all men, that withholds necessaries from the King. And certainly it is the glory of a State, to keep David upright where God sets him: and that you see is, Inter laetificasti & gaudium, between joy and joy, where God ever keep Him, and His. And now I am come to the second general of the Text, the Reason both of the Thing, and the Means: of the Honour, and the Manner of Gods laying it upon Kings. And the Reason is, Quia sperat, because the King puts his trust in the Lord: In which, may it please you to observe three circumstances. The first of these is the Virtue itself, which God first gave the Prophet, and for which he after gave him a Blessing to the People, and joy in himself. The Virtue is Hope; That Hope, in the Lord. Now Hope follows the nature of Faith: And such as the Faith is, such is the Hope: Both must be in Domino, in the Lord, or neither can be true. And it is in a sort, with the denial of Hope in any Creature, That the Hope which is founded upon God alone (I say alone as the prime Author) may be firm, and not divided. Nulli hominum fidens, trusting upon no man, is Theodoret. Theodor. ib. Not in armies, nor in riches, nor in any strength of man, is Euthymius. Euthym. ib. Not in sword, nor spear, nor shield, but in the Name of the Lord of hosts, is David himself, 1. Reg. 17.45. 1. Reg. 17. And David could not lay better hold any where. For since before, all lies upon God, Tu dedisti, and, Tu laetificasti, Thou hast given, and, Thou hast made glad: where could any man fasten better? And indeed the words are a reciprocal proof, either to other: For because God gives, David hopes: And because David hopes, God gives more abundantly, Honour, Blessing, and joy.. It is in the Text, Quia sperat, even because he trusts. Secondly, Is trust then, and relying upon God, a matter of such consequence, that it alone stands as a cause of these? Yes, Hope and Trust rightly laid upon God, have ever been in his children, Loco meriti, in stead of merit. And what ever may be thought of this Hope, it is a King's virtue in this place. Lib. 2. de Erudit. prin. cap. 6. And Thomas proves it; That Hope is necessary for all men, but especially for Princes. And the more trust in God, Honoratior Princeps, the more honour hath the King, as Apollinarius observes it. Ibid. 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 Divines think not amiss. Calu. Musc. Tremell. Moller. ibid. And Faith embraces the Verity of God, as well as the Promises made upon it: And this was right: For so God promised, and so David believed, he would perform, 2 Reg. 7.29. 2. Reg. 7.29. And since we have found Faith and Hope in this action of Trusting God (as our English well expresses it) let us never seek to shut out Charity; And if Faith, Hope and Charity be together, as they love to go, than you may understand the Text, Quia sperat, because he Hopes, De toto cultu, of the entire worship of God. Lib. 8. Orig. cap. 2. For (as S. Isidor observes) in all inward worship, which is the heart of Religion, are these three, Faith, Hope, and Charity. And in the most usual phrase of Scripture, (though not ever) scarce one of these is named but all are understood 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 David for such a Blessing to his people: why he filled him with such joy of his countenance. And all was, Quia culto●, because he was such a religious worshipper. It is in the Text then, that a King's Religion is a great cause of his happiness. The greatest Politicians that are, have confessed thus far: that some Religion is necessary, to make a King a Blessing to his People, and a commonwealth happy: But the matter is not great with them, whether it be a true, or a false Religion, so it be one. But they are here in a miserable error: for since they suppose a Religion necessary (as they must) my Text will turn all the rest upon them; that true Religion is most apt, and most able, to Bless and Honour both King and People. For first, Truth is stronger than falsehood, and will so prove itself, wheresoever it is not prevented or abused: and therefore it is more able. Next, true Religion breeds ever true Faith, and true Hope in God; which no false Religion can: therefore it is more apt. Then, true Hope and Faith have here the promise of God, for the King's joy, & the People's Blessing, even Quia sperat, because he trusts: whereas the rest have only his permission. Therefore it is both: both more apt, and more able, to bless King and Commonwealth, than any false Religion, or superstition, is, or can be. It was but a scoff of Lucian, to describe Christians, simple and easy to be abused: In morte Peregri. or if any in his time were such, the weakness of the men, must not be charged upon their Religion: for Christ himself the founder of Religion, though he did unsting the Serpent in all his charge to his Apostles, yet he left his virtue unchecked: nay he commanded that. Be innocent, but yet as wise as Serpents. Mat. 10.16. Mat. 10.16. And this Wisdom and Prudence is the most absolute virtue for a Commonwealth. So that till Christians forsake Christ's rule, Lucian's scoff takes no hold of them. Thirdly, Since Quia sperat, the Faith and Religion of a King, is that which brings God to give 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 (saith Isidore) is the foot, Lib. 8. Orig. cap. 2. and the resting place. Now no building can stand, if the foundation be diggd from under it. The Buildings, are the Blessings of a State. A prime foundation of them, is the Kings trust in God. Take away the truth of this Hope, Faith and Religion, and I cannot promise the Blessings to stand: For then there is never another Quia, or cause in the Text, to move God to give. But if the cause stand (as Theodor. and Euthym. here make it) all is well. Theodor. & Euthym. ib. And here it were sacrilege for me, and no less, to pass by his Majesty, without thanks both to God and Him. To Him, for, Quia sperat, because he trusteth: For no Prince hath ever kept more firm to Religion. And it is sperans in the present in my Text; he continueth it and will continue it. Ar. Mont. And to God, for, Quia dedit, because in mercy he hath given Him this Blessing so to Trust, and by this trust in him, to be this, and many other Blessings to us. And so I come to the last part of my Text, which is the happy Success which David shall have for trusting in the lord It is a Reward, and Rewards come last. And it is, That in this trust, he shall not sli●●e, he shall not miscarry. And here (to make all parts even) are three circumstances too. The first of these, is the Success or Reward itself: And it is a great one: Non commovebitur, He shall not be moved; or at least not removed, not miscarry. And this is a great Success, To have to do with the greatest movables in the world, the people, and not miscarry. So that trust in the Lord, makes a King in the midst of a mighty people, Petram in mari turbido, A Rock in a working Sea: Ebb, and flow, and swell, yet insolent waves dash themselves in pieces of all sides the Rock, and the King is at Non commovebitur, He shall not be moved. Secondly, This great Success doth not attend on Kings, for either their wisdom, or their power, or any thing else that is simply theirs? No, we must fall back to spes in Domino, their trust in the Lord: yea and this trust too, is not simply upon the Lord; but upon his Mercy. And indeed to speak properly, Man hath no ground of his Hope but Mercy; no stay upon the slippery, but Mercy. For if he look upon God, and consider him in justice; If he look upon himself, and weigh his soul by merit; it is impossible for a man to Hope, or in Hope not to miscarry. And therefore the Prophet here, though he promise Non commovebitur, that the King shall not miscarry; yet he dares promise it no where else then In misericordia, in Mercy. Thirdly, I will not omit the Expression, whose Mercy it is that gives success to Princes; and that is Altissimi, the mercy of the most high, which is one of God's usual Names in Scripture. Now Sperat & non commovebitur; The King's Hope and his Success, do both meet in the Highest mercy. It is true, Hope stands below, and out of sight: For, Hope that is seen is no hope, Rom. 8.24. Rom. 8. yet as low as it stands it contemplates God qua Altissimus, as he is at highest. And this shows the strength of this virtue of Hope: For as Hope considered in nature is in men that are warm and spirited, so is it also considered as a virtue. And therefore give it but due footing, which is upon Mercy, and in the strength of that, it will climb to God, were it possible he should be Higher than he is. The footing of Hope is low: therefore it seeks mercy: And the King's hope keeps the foot of the hill; Rex humili corde sperat: Ibid. (so S. August.) And the best hope begins lowest; not at merit, but at mercy. But then mark how it soars: For the same hope that bears the soul of man company upon earth, mounts till it comes ad Altissimum, to the most High in heaven. Now in this Mercy-seat it is observable, three Grandees are met together; Blessing, joy, and Hope; and yet there is no strife for precedency: For Blessing goes first; joy comes after, for no man so joyful as he that is blessed; and then Hope, to supply the defects of both, because nor Blessings nor joy, can be perfect in this life. And they have chosen to themselves an excellent and a safe place in the Mercy of the most High. An excellent place, and all receive virtue from it. For, that David is able to be a Blessing to the people; that he can joy in the Blessing; that his Hope can support him through the cares in ordering the Blessing ere he can come to the joy: All is from Mercy. And a safe place it is: For there are in all times, and in all States, Conatus impio●●●n, endeavours of wicked men. And the labour of these is, to turn Blessing itself into a curse: To overcloude joy 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 bosom of the Highest, which is his Mercy. The reason then why David shall not miscarry, nay, not so much as Nutare, 〈◊〉 (as Ar. Mont. renders 〈◊〉:) why the sceptre in his hand shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A shaken reed, S. Matt. 11. (And that is the word here in the Septuagint, S. Matt. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the Mercy of the Highest. And when his feet are got upon this, he shall not slide. And Apollinaris calls the feet of the King, Ibidem. while they rest upon God's Mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bold and confident feet, that dare venture, and can stand firm any where. And so no question they can, that are upheld by Mercy. And now to reach down some of the Mercies of the Highest upon ourselves: For when I read David, at Rex sperat, The King trust in the Lord; and hear him speaking in the third person, as of another King: me thinks the prophecy is worth the bringing home to our most gracious Sovereign. For, his constancy in Religion is known to the world: And the freedom of his life, argues his trust in the Lord: And the assurance of his Hope shall not vanish. For, let him keep to the mercy of the Highest, and there he shall not miscarry. And give me leave to speak a little out of my Spes in Domino, my trust in the Lord; me thinks I see, Non commovebitur, He shall not miscarry, three ways doubling upon him. First, for his Private; I have two great inducements among many in another Kingdom, to think that he is so firm in the mercies of God, that he cannot miscarry. 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 january last, the 9 The water was too ready then, and he fell into it. Neither of these Elements have any mercy: but the mercy of the Highest was His Acquittance from both. In the first, he learned, that when desperate men have sacramented themselves to destroy, God can prevent and deliver, Act. 24. Act. 24. 12 Psal. 33. ●5. In the second he learned, that a Horse is but a vain thing to save a man; but God can take up, take out, and deliver. And in the very Psalms for that day, Morning prayer, thus I read, Psal. 46. 1. Psal. 46. God is our help and strength, a very present help in trouble. And I know not what better use he can make of this, then that which follows in the next verse; Verse. 2. I will not fear, (nor distrust God) though the earth be moved. Next, me thinks, I have a Non commovebitur, he shall not miscarry, for, or in his public affairs. Prophet I am none, but my Heart is full, that the mercy of the Highest, which hath preserved Him in great sicknesses, and from great dangers, hath more work for him, yet to do: the Peace of Christendom is yet to settle. Will God honour this Island in him, and by his wisdom, to order the Peace, and settle the distracted State of Christendom, and edge the sword upon the common Enemy of Christ? Why should there not be trust in God, that in the mercy of the Highest, he shall not miscarry? Thirdly, For that which is greater than both these to him, the Eternal safety of his Soul; here is a Non commovebitur, he shall not miscarry for this neither: For so some read, and some expound the word of my Text: Tremel. vers. Angli. vet. Appollinar. Ibid. Thou shalt give him Everlasting felicity. Therefore, let him be strong and of a good courage, for in the mercy of the most High there is no miscarrying. Thus you have seen the King's blessing, the King's joy, the King's Hope, and the King's Assurance. In the first you have seen, that the King is a Blessing to his People: that a gracious King (such as God hath given us) is a Blessing for Ever. That he is so, Quia tu dedisti, because God hath given, and set him to be so: from Blessing to joy.. And there you have seen, that the joy which follows a Blessed government, is a great joy, a true and a permanent joy, a joy that is either first, or chiefest in the King. Now Blessing and joy, are both grounded upon Hope: this Hope in the Lord, this Hope includes, Faith, and Religion, and so this Hope stands amidst the foundations of Kings. The Success assured unto him is Non commovebitur, he shall not miscarry, not so long as he rests on Mercy; that Mercy of the Highest. Non commovebitur: drive wind and tide, he shall not miscarry. Shall not? what? is it absolute then, for David, or for any King? No, I say not so neither. There is a double condition in the Text, if David will not miscarry: the one is Ex parte Davidis, on David's side: and that is at Sperat, a religious heart to God that cannot but trust in him. The other is Ex parte Dei, on God's side, and that is at Misericordia, a merciful providence over the King, which knows not how to forsake, till it be forsaken, if it do then. Let us call in the Prophet for witness, Psal. 94.18. Psal. 94. When I said, My foot hath slipped, thy mercy, O Lord, held me up. Now the foot of a man slips from the condition, from the trust, (as Cassian observes) Mobilitate Arbitrij, Collat. 3. c. 12. by the change of the will, which is too free to sin, and breach of trust: the Holder up in the slip is Mercy, therefore it is safest relying upon the condition which is on God's side, that is Mercy, for that holds firm, when men break. And mark my Text, Hope goes before, and Non commovebitur, he shall not miscarry, follows after: but yet it follows not, till the Mercy of the Highest be come in between. And indeed to speak properly, all those things which the Scripture attributes to the Faith and Hope of man, are due only Misericordiae Altissimi, to the Mercy of the Highest, which both gives and rewards them. And yet for all this, the Hope of the Believer, and the mercy of God in whom he trust, are happily joined in my Text. Because the Hope of Faith can obtain nothing without the Mercy of the Highest: And that Mercy & goodness will not profit any man, that doth not believe & trust in it. And Hope, and Mercy are not better fitted to secure David, than Mercy and the Highest are, to make him apprehensive of his assurance. For Goodness and Mercy are invalid without Power: Now that is supplied by Altissimus the Highest. And power is full of terror when it stands apart from goodness: and that is supplied by Mercy: When both meet, the Hope of man is full. So David cannot but see all firm on God's side; And sure he is not to miscarry, if he look to performance of his own. And though it be safestelying upon God, yet it is never safe to disjoin them whom God hath put together: And therefore as he is merciful, so man must be faithful; He must trust. And now to end at home David is gone long since to his Hope, the Mercy of the Highest: But a King, a gracious King, is living over us in Peace, and Happiness, as our eyes see this day. I know He remembers why God set Him over this great and numerous people: that is, in Benedictionem, even to bless them: And that he hath been a Blessing unto them, malice itself cannot deny. And I make no question, but he will go on with the Text, and be Blessings to them for ever: For ever through his whole time: and for ever in his generous Posterity. Tu dedisti, God's gift is through all this; and I will ever pray, that it may never fail. He hath given this people all His time, the Blessing of Peace: And the sweet Peace of the people, Cassiod. lib. 5. epist. 39 is Praeconium Regnantium, the Glory of Kings. And God's gift is in this too: For though it be the King that Blesses, yet it is God that gives Blessing to Blessing itself. And suppose Peace end in War, Tu dedisti; Gods gift reaches thither too: 1. Reg. 17.47. For the Battle is the Lords. 1. Reg. 17. The Battle, yes, and the Victory. For (saith S. Basil) Dextera victrix, S. Basil. ib. Whosoever be the Enemy, the right hand that conquers him is the Lords. Now for his Blessing, it is fit he should receive joy: But if he will have that true and permanent, (and no other is worth the having) he must look it in vultu Dei, in God's countenance. If he look it any where else, especially where the joy of his countenance shines not, there will be but false representations of joy that is not. This day, the Anniversarie of his Crown, is to all his loving Subjects, Dies Gaudij, and Dies Spei, A day of joy, and a day of Hope. A day of joy: For what can be greater, then to see a Just, and a gracious King multiplying his years? And, a day of Hope; And what can be fitter, then to put him in mind even this day, that a King's strength is at sperat in Domino, His trust in the Lord, the preserver of men. job 7 ●● job 7. That as God upon this day did settle His Hope, and His Right to this Kingdom upon Him; So upon this day, (which in this years' revolution proves His day too, Dies Domini, the Lords day as well as His) he would continue the settling of his Hope on him, by whom all the Kings of the Earth bear rule. Prou. 8. Prou. 8.15. I say, Settle upon Him, and his Mercy: that is the last. The very feet of Kings stand High. And in high places slips are dangerous. Nothing so fit, so able to stand by them, as Misericordia Altissimi, the Mercy of the Highest. In the goodness and the power of this Mercy he hath stood a King now almost five and fifty years: nay a King He was, before He could stand. Through many dangers the Mercy of the Highest hath brought Him safe. Let Him not go from under it, and it follows my Text, Vers. 8. v. 8. His right hand shall find out all that hate Him: And for himself, Non commovebitur, He shall not be moved, not miscarry. And so we offer up our Evening sacrifice unto God, for Him, and for ourselves, that God will ever give, and he may ever be a Blessing to his People: That His years may multiply, and yet not outlive His joy: That this day may come about often, and yet never return, but In Gaudio vultus Dei, in the joy of God's countenance upon the King: and, In Gaudio vultus Regis, in the joy of the King's countenance upon the People: That the mercy of the most High may give Him hope in the Lord, and strengthen it: That His Hope may rest upon the Mercy that gave it: that in all His businesses, as great as His place, His Success may be, Non commoveri, not to miscarry: That He may go on a strait course from Blessing others in this life, to be Blessed Himself in Heaven: And that all of us may enjoy Temporal Blessings under Him, and Eternal with Him for evermore. And this CHRIST JESUS for his infinite merit and mercy sake grant unto us: To whom, with the Father, and the holy Spirit, three persons and one God, be ascribed all might, Majesty, and Dominion this day, and for ever, AMEN. LONDON Printed by BONHAM NORTON and JOHN BILL, Printers to the Kings most Excellent Majesty. M.DC.XXII.