PSAL.
21.
6,7
.
For
thou
hast
set
him
as
Blessings
for
euer
:
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.
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.
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
:
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.
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
,
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
.
Solomons
blessing
comes
downe
vpon
the
people
;
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
,
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
.
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
.
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
.
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
.
Dauid
a
blessing
for
euer
:
but
that
not
in
himselfe
,
but
as
Christ
was
to
descend
from
him
,
as
he
was
Radix
Iesse
.
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
,
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.
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
;
With
this
Politicke
errour
,
went
another
of
Destinie
.
The
former
leaues
Gods
Altar
,
and
the
sacrifice
is
to
their
owne
net
.
Hab.
1.
Flau.
Vopiscus
.
Fato
Remp.
regi
satis
constat
:
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
.
enioyed
the
gift
,
and
would
not
serue
the
giuer
,
Rom.
1.
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.
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
,
a
spring
,
and
are
swelling
,
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
.
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
surfetted
long
vpon
Peace
and
Plenty
,
it
is
hard
to
please
them
with
blessing
it selfe
:
and
euery
little
thing
is
a
burden
to
them
,
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
.
empty
Loue
only
,
but
succour
and
protection
too
:
So
Euthym.
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
,
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
.
in
sword
,
nor
speare
,
nor
shield
,
but
in
the
Name
of
the
Lord
of
hostes
,
is
Dauid
himselfe
,
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
.
Hope
,
Faith
,
as
some
later
Diuines
thinke
not
amisse
.
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
.
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
:
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
.
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
,
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
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
,
The
footing
of
Hope
is
lowe
:
therefore
it
seekes
mercie
:
And
the
Kings
hope
keepes
the
foote
of
the
hill
;
Rex
humili
corde
sperat
:
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
,
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.
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
,
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
:
Tremel
.
vers.
Angli
.
vet.
Appollinar
.
Ibid.
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
,
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
,
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
,
the
Battell
is
the
Lords
.
1.
Reg.
17.
The
Battell
,
yes
,
and
the
Victory
.
For
(
sayth
S.
Basil
)
Dextera
victrix
,
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
.
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
,
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
.