XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, IN THE CA∣THEDRAL CHVRCH at SALJS∣BVRJE, on the V. of AVGVST, Ann. Dom. MDCXV.

PSAL. XXI. VER. I.II.III.IV.

The KING shall rejoice in thy strength, ô LORD: Ex∣ceeding glad shall he be of thy salvation.

Thou hast graunted him his heart's desire: And hast not denied him the request of his lipps. Selah.

Thou hast prevented him with the blessings of goodnesse: and hast set a Crowne of pure gold upon his head.

He asked life of Thee, and thou gavest him a long life: Even for ever and ever.

VPON a day of joy, Heer is a Text of joy. Vpon a day of joy for the King, a Text, of a King in joy. For so, we see, there is in the Text, a King: and he joyfull and glad. Glad first, for strength shew∣ed by GOD, in saving him: Glad againe, for goodnesse shewed by GOD, in satisfying, yea (more then satisfying) preventing his desires; and that, in the matter of his crowne, and of his life, both.

This King, was King David (no doubt;) The very Title of the Psalme, sheweth as much: And the Sonne of Syrach (of whom, I reckon as well or better, then of any Commentarie) these very words (heer) he applies to King David, Chap. 47. ver. 7.

Originally then, He: But neither solely, nor wholly He. His meaning was not, to ••••ke this saving, his owne case, alone: Nor to engrosse this joy, all, to himselfe: ye 〈◊〉〈◊〉 see it, by the very setting it downe. It is not (as, of himselfe) I, will rejoyce: 〈◊〉〈◊〉 (as of a third person) The King, shall: The King, indefinitely. So, entailing it, 〈◊〉〈◊〉 to his Office, then to his person: And leaving it at large, appliable to eny other, 〈…〉〈…〉, as well as himselfe.

To ••ny other King (I say.) Specially eny other such King, that should be as strange∣ly saved by GOD's strength; As fairely blessed by His goodnesse, as ever was he. That sho••••d find the like favour that he did: and be vouchsafed the like gracious delive∣ra••••e that, he was. Eny such King in such wise saved, to be equally interessed, in this 〈◊〉〈◊〉 with him: And to have this Psalme, serve for a Sermon, or for an Anthem, no lesse 〈◊〉〈◊〉 He.

〈◊〉〈◊〉, by this, we hope in GOD, this rejoycing heer, shall not be shut up, against us.* 1.1 〈◊〉〈◊〉, that, which is heere left indefinite, we suppose, we can definitely applie, to a Ki••g (in whose presence we stand) To whom, the same strength, and the same good∣••esse▪ and of the same Lord, have shewed forth themselves, in saving him, saving both his Crowne and life, no lesse then David's.

This, comes well to the Text. But what doth this concerne us now, more then eny other time? Yes; for, heer comes the day, and claimes a propertie, in it: How that? Remember ye, how the Apostle (when he had cited the place out of Esay,* 1.2 I have heard thee, in an accepted time: in the day of salvation, have I helped thee) Behold (saith he) now is the accepted time: Behold, this is the day of salvation. The same (for all the world) saith this day: The King shall be glad of thy salvation: Ecce hodie, dies salutis h••jus▪ Behold, this is the Day of that salvation. For, so it is, indeed. The very salva∣ti•••• ••ay, it selfe (this.)

Fo••▪ this day, was his life sought, and he set on, to have been shamefully made away: And, this very day, saved he was; and in virtute mightily saved; and in virtute Dei, by the mightie hand and helpe, even of God himselfe.

Since then, this blessing fell upon this day, If we will take a time (And a time we will take to rejoyce and to give God thankes for it) that, which the day pleads for, is most reasonable; that you will take this day, rather then another: For, if hodie, dies s••l••tis; If, to day, the day of salvation; No reason in the world, but to day the day of reioycing for it.

But I will forbeare, to take eny notice, or to mention eny but David, at the first go∣ing over: The Text (that) requireth a survey of course (first) and shall have it. But t••en, if the Day shall pray a review after, I see not how in right, we can denie it.

Be these then the two parts: The Survey, and the Review. And in either of these,* 1.3 〈◊〉〈◊〉 principall points present themselves. [unspec I]

••. The joy, 2. and the ground or causes of it. The ioy, in the front of the Text; And [unspec II] t••e causes, in the sequele of it.

The causes are, as the number of the verses; foure. ¹ The saving of the King, by th•• ••trength of God. ² The satisfying; yea, the preventing his desire, by the goodnesse 〈◊〉〈◊〉 God. ³ The setting on his crowne, by the hand of God, Tu posuisti. ⁴ The prolon∣ging his life, by the gift of God. These foure.

Now, every of these (the ioy and the causes, and indeed the whole Text) seemes to 〈◊〉〈◊〉 upon Triplicities. In the last verse of the Psalme, God is said to exalt His strength. Hi•• strength in exaltation, makes the ioy, in triplicitie.

••he triplicitie of ioy (first.) The King ¹ shall reioyce, ² shall be glad, ³ exceeding 〈◊〉〈◊〉 shall he be. ¹ Laetabitur, ² exultabit, ³ vehementer.

The like, in all the causes: Why glad? (first) for, the King ¹ was saved, ² saved 〈◊〉〈◊〉, ³ by thy strength (ô Lord.) ¹ Salute, ² virtute, and ³ Tuâ Domine.

••••on this, of strength, followeth a new triplicitie of goodnesse. Therein, ¹ the desire ••f 〈◊〉〈◊〉 heart, ² the request of his lipps, And besides them, ³ the blessings of goodnesse. Of these three, the first, granted; the second, not denied; and prevented, with the third.

Of which blessings, there are two sett downe in particular. ¹ His crowne: and ² His life.

His crowne: and the triplicitie of it. ¹ Corona, ² Coronatio, and ³ Coronans: the ¹ Crowne, ² the Coronation, or setting it on by another ³ And that, other, God: None, but He, Tu posuisti.

His life: and there another (the last) triplicitie. ¹ Life, ² long life, and ³ life in se∣culum, et in seculum seculi. Long life in this world, life for ever in the world to come.

And for this strength, in thus saving; and this goodnesse, in thus satisfying his de∣sire, in the safety both of His crowne, and His life; is all this laetabitur, and exultabit: All this ioy and iubilee of the Text.

This Survey done, the day will further pray a Review: trusting, it will fall out (all this) to proove the case of the day, just. That all these causes, will coincidere into it. ¹ Salutem misit, ² Desiderium concessit, ³ Coronam posuit, and ⁴ Vitam dedit: And if these; then the joy too (without faile.).

And that, two wayes: Vpon two powers, that be in the word (shall.) ¹ Shall, the Bond, de praesenti: binding us, to accommodate our selves, to the present occasion to this joyfull season of GOD's sending: ² And then (shall) the Tense, which is not the pre∣sent, but the future: And so (shall) not onely, for this present day; butshall, still; still shall, for many dayes, of many Augusts, in many yeares more; the same laetabitur, the same exultabit, still. So we all wish, it may.

* 1.4DOmine laetabitur. We begin with joy, Auspicatum principium, a faire front (onward) a luckie beginning.* 1.5

In joy: and that not single, but three in one, a triplicitie of it. We wil but touch at it, now: We shall come to it againe, yer we end. Begin, and end, with joy, to day: So may we begin, and so end ever.

In this triplicitie, two words there be, to expresse this joy: ¹ laetabitur, and ² exul∣tabit: and one to give it the sise, or measure, ³ vehementer.

* 1.6The two former (¹ laetabitur, and ² exultabit) are as it were the body and soule of joy. The first (laetabitur) the soule. For, the nature of that word, and the use, noteth ioy, within: ioy of the bosome (say the Heathen;) ioy of the Spirit (the Scripture) And my Spirit hath reioyced.* 1.7 There, in the Spirit, is the fountaine of true ioy. If there it be not, how well soever the countenance counterfeit it, it is but counterfeit, for all that. And no ioy right, if we cannot say the two first words [Domine laetabitur] to GOD; and we cannot say them, to Him, if there it be not, within.

* 1.8There then, to begin: but not there to end. Laetabitur is not all, Exultabit is cal∣led for too: Which is nothing but an outlet or overflowing of the inward ioy, into the outward man;* 1.9 of the heart into the flesh: My heart and my flesh, shall reioyce. Not one, without the other. Ioy, to be seen and read in the forehead (the ioy of the counte∣nance.* 1.10) To sound forth, and be heard, from the lipps (the voice of ioy and gladn••sse.) This, doth exultabit add. There, is the bodie and soule of ioy, now.

* 1.11But it is not every meane degree, will content in these. Not any [glad] but excee∣ding glad. The Hebrew is, O quam! O Lord, how wonderfull is thy name! saith the VIII. Psalme, ver. I. So heer: O Lord, how ioyfull and glad shall he be! The mea∣ning is; so very glad, as he cannot well tell, how to expresse it. Els, asking the questi∣on, why doth he not answer it? But that, he cannot. But that he hath never a Tam, for this quàm: But is even faigne to leave it, to be conceived, by us. So doe we; But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vehementer, exceeding it must be. So say the translations, all.

Thus have you a briefe of the triplicitie of ioy. ¹ Ioy within, ² Iubilee without, ••oth mensurâ supereffluente.

And (which is somewhat strange) these, not onely permitt••d, but even 〈◊〉〈◊〉; given in charge: shall reioice, shall be glad; a necessitie layd on him: but,* 1.12 •• ••••essed necessitie, to be bound to that, our nature and we (in all our libertie) so well 〈◊〉〈◊〉, and like of.

And now, to the causes. For, exceeding Ioy,* 1.13 without a cause somwhat su••table, is but exceeding folly; but as the crackling of thornes under a pott: great ••oise, but no great cause (for, all is but a whinbush.) If there be an exceeding in the 〈◊〉〈◊〉, there would be an exalting in the strength: If excesse in that, no defect in the gro••nd. We take measure still, of one of these by the other.

Have we then a good ground? That have we: foure (for failing) every of t••em suitable, in each respect. For, a triplicitie in either of them.

The ground of all (the first) is, Salvation or being saved: and that,* 1.14 is ground suf∣ficient. For who doth not rejoice, is not glad, exceeding glad, that is so, saved? But specially (wich was David's case heer) saved, from a sodeine and a secret mischiefe, imagined against him. There is no ioy (when all is done) to the ioy of one, so saved. Be it, who it will; even unus de minimis hijs: eny, eny one of the meanest.* 1.15

But, the person adds a great weight to the ioy; that, it is Rex in salute: Salus Regia, a Salvation royall; for the saving of a King. For He (by the Scripture's own valuation) is sett at tenn thousand. There be tenn thousand Salvations in one, when a King is saved. That, as Rex is the person, above all: So Salus Regis,* 1.16 is the So∣vereigne Salvation, of all.* 1.17

Saved, then. And secondly how? In virtute: Saved by strength. For, though it be good being saved, by what meanes we can; Yet, if we might be at our choise, we had rather have it, by meanes of strength; rather so, then by craft, or by run∣ning away. For, that is not in virtute. Salus in virtute, is ever, the best saving. And a King (if he have his right) would be saved, no other way: Not by slight, or by flight; but in virtute, Rex.

So have you two, Virtus and Salus, strength and salvation: Note them well: for not virtus without salus; nor salus without virtus, neither without other is full: nor both, without Tua Domine

In virtute, is well: so it have in salute after it. For,* 1.18 no not in strength is there mat∣t••r of joy (every way considered.) No, not in God's strength: No ioy in virtute Dei, 〈◊〉〈◊〉 it have not an in salute, behind it. They, in the latter part of the Psalme found GOD'S strength, but smally to their ioy. This makes it up: that it is not onely, vir∣re••, strength: but virtus ad salutem, strength to save. Strength, not,* 1.19 as to the King's e••emies, to smite them downe, and plague them: But, strength, as to David himselfe, to 〈◊〉〈◊〉 and deliver him. Strength is indifferent, to both: but in salute following it,* 1.20 de∣termines it, to the ioyfull side.

Now then, turne it the other way. For, as in virtute, if it end with in salute,* 1.21 is iust cause of joy: So (vice versa) In salute, if it goe with an in virtute, makes the 〈◊〉〈◊〉 yet more ioyfull. I meane, that as it is virtus in salute, strength to save, might 〈◊〉〈◊〉 deliver; So, it is salus in virtute, a strong salvation, a mightie deliverance. No pe∣tie, common one; but a strong, and mightie one. This reciprocation, sets it higher yet:* 1.22 that, not onely strength set forth; but strength to save, protect, and preserve: Nor that neither, quovis modo; but mightily to save, strongly to protect, & strangely to 〈◊〉〈◊〉 So as the Salvation may justly be sayd, Tua Domine, GOD'S owne saving.

For, yet we are not, where we would be. It is much to the matter of Ioy,* 1.23 whose 〈◊〉〈◊〉 strength is, from whom the salvation, who the partie. For, not undecunque, 〈◊〉〈◊〉 quovis, yields full ioy: not by every one (hand over head). The better the partie per quem, the more the ioy still. The Salvation is made the more precious.

〈…〉〈…〉 of it. That as it is 〈◊〉〈◊〉 Regi••, on his part that receives it: So it is 〈◊〉〈◊〉 Divina, on His that gives it, that i•• Tua Domine.

〈◊〉〈◊〉 this [Domine] there 〈…〉〈…〉. To virtute and salute, either of 〈…〉〈…〉 Tua; virture 〈…〉〈…〉: and this doubling of the point, we shall 〈◊〉〈◊〉 concernes the joy 〈◊〉〈◊〉.

* 1.24For, that it may not ••e, as I••nas's ioy in his gourd, up in one night, downe in another (that is) vanishing and ••••sure; but sound and permanent; it is best, our Hosannah be in the Highest: best, that the Hypostasis or substance of this our reioycing, be in the strength of the Lord.* 1.25 Non in chariots and horses; we see what became of them (the Psalme 〈…〉〈…〉, ceciderunt, Downe they went, and downe went their ioy with them. 〈…〉〈…〉 virt••te alien••.

* 1.26〈…〉〈…〉 his owne bow, or sword, or number of his People (that, prooved not well 〈◊〉〈◊〉;) that, was in virtute suâ: In virtute Tuà (we shall find) is the safer.

Not, but that, in these humane strengths, we may reioyce in some sort, with some cau∣tion:* 1.27 but that, they be all subject to the worme, Ionas's Gourd was (mortall and muta∣ble all;) not so soone had, but as soone lost, and sooner, a great deale: there is no hold of them▪ quotidie diff••uunt, we find it, we feele it, daily.

Therefore, well fare in virtute Domini, the might of the Almightie. In it, there is the sound ioy. O, it is good reioycing in the strength of the arme, that shall never wither, or wax weake:* 1.28 and in the shadow of those wings, that shall never cast their feathers: in Him, that is not there yesterday, and heer to day; but the same yesterday, and to day, and for ever.* 1.29 For, as He is, so shall the joy be. In virtute Tuâ, then: And Salute Tuâ too.

* 1.30Nay, virtus Tua; but salus sua; the power, that may be GOD's; but the salvation, that is the King's (one would thinke.) And, so it is: But he reioyces not, in it, as it is salus sua (at least, not so much) as, that it is salus Tua, GOD's; of and from GOD, who wro••ght it, and brought it to passe. Nay even in salute Tua (it selfe;) not so much in sa••ute, as in Tuâ; in the gift, as in the partie, that gave it. So doth no worldly man: he goes no further, then in salute (that he hath it, that safe he is:) cares for no more; for no Tuâ, he. But David's ioy, and the ioy of the Godly, is not so much, that he is s••ved, or had strength so to be; as, that it was GOD, sent forth his strength, so to save him.* 1.31 Nay, nothing so much in Salute, as in Tuâ; in the salvation, as in GOD his SAVIOVR.* 1.32

And, why so ioyfull, for this Tua Domine, more then the rest? I shall tell you, why: For, this is the very exaltation, the highest point, of the whole triplicitie.

There was none of the Emperors (upon such an escape as this) but he took to him∣selfe presently, as an high honor, the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Preserved by GOD; and vsed it ever after, as an addition to his Style, as glorious, as Alamannicus or Parthicus or eny T••tle of them all.

A King thus saved by GOD, is more, then a King: (I meane) more then another King, not so respected, by God. More I say, then another: 1. More to be set by, in th•• sight of his own•• people: tanquam speculum propitij Numinis, as a mirror of God's favour; when they see him, thus taken into God's speciall protection. The ve∣ry 〈…〉〈…〉 are,* 1.33 His honour, is great, in this salvation.

2. A•• 〈◊〉〈◊〉 his o••ne people: So more esteemed of his neighbours; when they see, their 〈…〉〈…〉 with knives,* 1.34 and so cast downe and fall; but him, after he was cast downe, to 〈…〉〈…〉 s••and up••ight: Hij ceciderunt, helps it much.

3. And 〈…〉〈…〉 of his enemies; when they see, the eye of God's provi∣den••e, the 〈…〉〈…〉 the ••••••••ngth of His ar••e, still over him; still, set to save hi••, and doe him 〈◊〉〈◊〉 they w••s 〈◊〉〈◊〉 ••••raid to plot o••ght against him, when they see, 〈…〉〈…〉 God 〈…〉〈…〉 ••pholds him ••till: when they see, Tua Domine 〈…〉〈…〉, upon him.

〈…〉〈…〉, ••re we come, to 〈◊〉〈◊〉 ••••ring-head, to 〈◊〉〈◊〉 laetitiae; Tua, Tua, Domine. 〈…〉〈…〉 brought 〈…〉〈…〉 up, to Him: we turne it loose, let it 〈…〉〈…〉 it. If it be gaude••e in Domin••, Nay

〈…〉〈…〉 dico gaudete (saith the Apostle) Then, to it, againe and againe;* 1.35 double it 〈…〉〈…〉 it, and spare not. Good leave have you.

〈…〉〈…〉: for this salus Regia and salus Divina (both) ioyne the triplicities; see, 〈…〉〈…〉 not, this and the first (of ioy.) In vìrtute, God's strength, the very promise, 〈…〉〈…〉 of it, yields ioy within; there is laetabitur. But, made apparant in salute, 〈…〉〈…〉 matter of exultabit (without.) But, Tua, Tua, Domine, to that, belongs 〈…〉〈…〉 there is, his place: O, how greatly, shall David reioyce within, triumph 〈…〉〈…〉 in the Lord; being saved by Him, so mightily, and so mervailously saved by 〈…〉〈…〉 ••hese two triplicities, are in the first verse (both.)

〈…〉〈…〉 is new ioy, in the second verse, upon a new ground (the goodnesse of God.* 1.36) 〈…〉〈…〉, and goodnesse doe well together; neither without other saveth. Strength 〈…〉〈…〉 could well; but will not, till goodnesse come to it. Both, did it, heere: For, in 〈…〉〈…〉, saved by strength: and in the seventh verse, In the mercie of the most High he 〈◊〉〈◊〉 ••iscarie. By strength; that, by no arme of flesh: By mercie; that, by no merit 〈…〉〈…〉 owne.

〈◊〉〈◊〉 His goodnesse, is over all his workes, over strength and all. For,* 1.37 it sheweth it 〈◊〉〈◊〉 ••ot in saving onely (which is a matter of necessity;) but ouer and besides that, in 〈…〉〈…〉 his desires (and that is matter of meer bounty.)

〈◊〉〈◊〉 indeed, no way doth his goodnesse so shew it selfe, as in sending us, our desires. 〈◊〉〈◊〉 ••o••hing, is so properly, the matter of ioy, as the desire sent. The denying of our 〈◊〉〈◊〉 Nay, the but delaying it, is an abatement to our ioy: But the desire accompli∣•••• ••hat, is the Tree of life (saith Salomon:) And the Three of life,* 1.38 was in the midst of 〈…〉〈…〉; the very center of Paradise, and all the ioyes there. The satisfying his 〈◊〉〈◊〉

••••tisfie, is one thing: and to satisfie, by prevention, another. Betweene them 〈…〉〈…〉 make up a new triplicitie. For the former, of satisfying the desire, is set 〈…〉〈…〉 either, as conceived in the heart (Desiderium cordis;) or, as expressed with 〈…〉〈…〉 (Prolatio labiorum.) It is much, to satisfie these two; His goodnesse, gives 〈◊〉〈◊〉 both to the one, and to the other: satisfaction, to the heart, by granting the 〈◊〉〈◊〉 satisfaction, to the lipps, by not denying the request. And upon these two (in 〈◊〉〈◊〉) there is a Sela. For these two (one would thinke) were hable to 〈◊〉〈◊〉.

〈◊〉〈◊〉, this Sela, is no Sela to GOD. He hath a Sela, or an Ela above this Sela. He 〈◊〉〈◊〉 not onely a satisfying, but a satisfying by prevention: not expecting either, but 〈◊〉〈◊〉 both: granting that, which neither the lipps ever mentioned, nor the heart 〈◊〉〈◊〉 ••magined: never came out of the mouth, nay, never came into the mind. And 〈◊〉〈◊〉 the praevenisti of His goodnesse.

〈◊〉〈◊〉 the heart and the lipps, we will not be curious, nor stand scanning their 〈◊〉〈◊〉 ••hich should stand first, the heart, or the lipps. I know,* 1.39 though the tongue be the 〈…〉〈…〉 never so readie a writer, the heart can endite faster, by much. But what skills it 〈…〉〈…〉 first? Both together (I am sure) can desire more, then either alone; and, He 〈…〉〈…〉 them both.

••••tisfie the lipps: Petite & dabitur, Speake and speed. Satisfie the heart:* 1.40 Ave 〈…〉〈…〉, wish and have. Not onely, open thy mouth: but enlarge thy heart,* 1.41 never so 〈…〉〈…〉 He will fill it. This, is hable, to satisfie David (I thinke) and to make him 〈…〉〈…〉, which is their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈◊〉〈◊〉; may satisfie David. But this satisfies not GOD, in his goodnesse to David:* 1.42 〈…〉〈…〉; with Him, but Satis superque. And indeed, both these (make the best of 〈…〉〈…〉 ca••) ••re still, but a post-venisti, the heart and the lippes goe before, and 〈◊〉〈◊〉 goodnesse comes after. Nay, till His goodnesse get before; till it be, a 〈…〉〈…〉 Him not. And, that is; not when He stayes for us,* 1.43 till we come to 〈…〉〈…〉 p••••••tions; Nor till He meet us; He with his mercie, us with our prayers: 〈…〉〈…〉 He praeven••s us, before we stirre a foot: and heares us, not when,* 1.44 but 〈…〉〈…〉 req••est; and answers us, not while, but yer even we desire: opening, sen∣••••••••

〈◊〉〈◊〉 givi••g; before we seek, kno••••, 〈◊〉〈◊〉 a••ke: that (lo) is the praevenisti; that, the 〈◊〉〈◊〉 of goodnesse indeed.

* 1.45〈◊〉〈◊〉 ••lessing of goodnesse: And ••spand•• satisfie, is one thing (quovis modo;) To do it by p••••v••ntion, another: So, to 〈◊〉〈◊〉 ••ith goodnesse, in one; and with the blessing of 〈◊〉〈◊〉, another. For 〈…〉〈…〉 ••he sett of the sacrifice) the best, the most chiefe, the most choise▪ the mo••t ••lesse•• 〈◊〉〈◊〉 of it; blessed it selfe, and making David blessed, to whom He vouchsa••e it.

Not, but that th•• o••her (the granting, the not denying) are good blessings, and very good: but in them, though there be the goodnesse of GOD, yet not it alone; there is somwh•••• o•• David too, his devotion (at least) in making his request. But in this, 〈…〉〈…〉, is all alone; David doth nothing, neither speake, nor think. That, 〈◊〉〈◊〉 as lied, never thought to aske, before any, without any asking, he is preven∣•••••• ••ith, by this blessed goodnesse: and without any cause els. The Fathers read it, b••nedicti•• dulcedinis, and well: For, while we stand waiting for the postvenisti, our eyes faile many times, our heart pants, we flote between hope and feare: And this relishes not well with us, it is a little bitter. In praevenisti there is none of these. And the cu••ting of of these, makes it benedictio dulcedinis indeed, as having none of that unpleasant mixture with it. This is benedicta bonitas.

But (all this while) we see not, what need of this preventing? It is more then needs, sure. The other two, the not denying, but graunting, might serve our turnes well enough. Yes, there is more then need of it, in the matter of saving, many times. The danger comes upon us, and surprizes us so, of a sodein, as we have no time, to ga∣ther our selves together; the heart no space to think, nor the lipps leisure, to frame a request. Both faile us.

And this holds chiefly, in secret plotts and practises. No man suspects, or misdoubts them: No man prepares for them: Vnawares on a sodein, they breake out, and even oppresse us, so as they prevent lipps and heart, and all. Such was the danger, in the Psalme: Such, the danger of the day. In these, if it should be put to a postvenisti, we were gone. A praevention must be. In these preventing dangers then, is the time; there, is the place, of this preventing goodnesse of God. Who seeing, what David would do, if he were not taken short: supplieth (of his blessed goodnesse) that defect, and be∣fore either of both, relieves and saves him. This is the blessed goodnesse, and Blessed be God for this goodnesse, above all: We all at some times or other, fare the better for it.

Will ye see now, how these three come againe exactly to that of the ioy? The in∣ward desire of the heart, for that granted; laetabitur, the inward ioy of the heart: The outward request of the lipps, for that not denied; exultabit, the outward voice of glad∣nesse. But thou hast prevented them both (both mentall and vocall petitions) without suit at all: O how glad shall David be, for the other twaine, but for this third especially! For, this is the goodnesse, ô quàm! This exceeds all.

* 1.46Well: but all this while, we walke but in generalities: might we see some speci∣alitie of this blessing of goodnesse thus preventing Him? Yes, we may. There follow more; but heer in the Text, are two particulars, both matter of GOD's preventi∣on, both matter of his desire. For, what would a King desire to have saved, or wherein to be blessed, but in ¹ his crowne and ² his life? And heer, they be both. And in either of both, a severall sort of preventing: Granted, and not asked at all (as in his crowne:) more granted, then ••sked (as in his life.)

••ut first: will ye ma••ke tha•• hee•• C••rona praevenit vitam, the Crown takes the place of his life, hath the praecedence of it: that his desire, is carried streight, to his Crowne 〈◊〉〈◊〉, b••fore to his life, a•• to the blessing (of the twaine) more to be desired. Thus we 〈…〉〈…〉: and we may not stir•••• them, they are of the Holy Ghost's owne marshal-〈◊〉〈◊〉 Thus setts he them down, 〈◊〉〈◊〉 if his will were, they should so be apprized: the 〈…〉〈…〉 life.

〈…〉〈…〉 Pos••it coronam, an•• t••en vitam pe••ij••: with his crowne on; so, he

〈◊〉〈◊〉 Coronam deposuit, take away his crowne, and then vitam non petijt, he will 〈…〉〈…〉 life; he will not thinke it worth the asking. If he would aske it, it would not 〈…〉〈…〉 him: He, that takes away his crowne, will have his life not long after. Fond 〈…〉〈…〉 otherwise: and it is the poorest comfort and conceipt, that ever was; to tell 〈…〉〈…〉 crown they must part with, but be of good cheere, their lives shalbe saved, 〈…〉〈…〉 shall. No: vivis & regnas, take regnas and take vivis too; both, or 〈…〉〈…〉.

〈◊〉〈◊〉 is the Crowne. And this crowne in David was a praevenisti, cleer:* 1.47 a posuit 〈…〉〈…〉 eny petijt. For when he followed * 1.48 his ewes great with yong, litle dreamt he 〈◊〉〈◊〉 ••••wne. It never came into his lipps, it never entred into his heart; His soule (as 〈◊〉〈◊〉 saith) was weined from eny such matters, from so much as once phansying 〈…〉〈…〉 The crowne was in him a meere prevention.

〈◊〉〈◊〉, two crownes (we read) he came to. First Saul's crowne;* 1.49 the Amalekite 〈…〉〈…〉 him that, and his braceletts. To shew, it was a prevenisti meerly: Not so 〈…〉〈…〉 as an Israëlite, brought it. That was set on, first. Some thirty yeares after, 〈…〉〈…〉 he came to another crowne; the King of Ammon's crowne,* 1.50 at the winning of 〈…〉〈…〉: a more massie crowne, finer gold, richer stones in it, then his first. That was 〈…〉〈…〉. This heer in the Verse, was the second (say all the Interpreters:) and this, 〈…〉〈…〉 likewise. If you will but remember what case he stood in, to God-ward, 〈…〉〈…〉 comming of this second crowne (it was presently upon the matter of Vrias and 〈◊〉〈◊〉) you will say, he was rather in case of Miserere mei Deus,* 1.51 then of ought 〈…〉〈…〉 GOD crowned him then, in mercie and loving kindnesse. At this second 〈◊〉〈◊〉 it was veniam petijt, and nothing els.

〈◊〉〈◊〉 his first crowne, it was vitam petijt, and nothing els. All he askt then, was 〈…〉〈…〉 it followes straight next verse. And sure, time was, in the daies of his 〈◊〉〈◊〉 when, partly by Saul's owne jealousie; but much more, by the wicked 〈◊〉〈◊〉 of Doëg, and such like, he needed to aske it. There was often (to use his 〈…〉〈…〉) but a stepp, betweene him and death. He asked life, then;* 1.52 and so that 〈◊〉〈◊〉 have beene assured him, would have strained his prayer no further.

〈◊〉〈◊〉 must thinke, when he was couped up, one while in such a Cave; another, in 〈…〉〈…〉 wood; put to flye for his life, to Moab, to Gath (I wote not whither:) in danger 〈…〉〈…〉 made away, by one treacherie or another: when, he received every houre 〈◊〉〈◊〉 ••••••tence of death, in himselfe; all his mind ran upon vitam petijt then: then,* 1.53 this 〈◊〉〈◊〉, or the gold of it, or the finesse of the allay, never troubled his head, ye may 〈◊〉〈◊〉: life he asked then, and more he asked not, and well had beene him, if he 〈◊〉〈◊〉 have had but securitie of that; I say, securitie of his life, and let the crown 〈◊〉〈◊〉

〈◊〉〈◊〉 ••old then, the blessed goodnesse of GOD, that gave him both. Both,* 1.54 that 〈…〉〈…〉, life (we come to it, by and by) and the crown, and another crown too besides, 〈…〉〈…〉 asked not. Satisfied him in that: prevented him, in this: Nay, prevented 〈…〉〈…〉 both; as ye shall see straight.

••ut, yer I passe to that: heer is a point or two about crownes, I thinke good not 〈◊〉〈◊〉. ¹ The first is, against usurpers of the crowne, Nemine ponente, nisi seipso; God 〈…〉〈…〉 it on, none setting it on, but themselves: That, not ipse sibi, sed Deus 〈…〉〈…〉 ipse posuit super caput suum, but Deus super caput ipsius. ^• The second, is against 〈…〉〈…〉 of a power, to take of that, they never set on (deponendi, quod non posuit) 〈…〉〈…〉 intruding upon, Tu posuisti.

••irst (the crowne) he raught not at it, caught it not, and clapt it on himself:* 1.55 it 〈…〉〈…〉 him, he came orderly to it; it was set on, not by himselfe, but by 〈…〉〈…〉 And, that other, was the right Setter, Tu posuisti, GOD. Who will never set 〈…〉〈…〉; never, but on the right head, if it be of His setting: and if it be not of 〈…〉〈…〉, it will never prosper, never flourish (be sure.) Tua Domine, heere too: 〈…〉〈…〉 is in GOD'S hand, saith Esai; and His hand setts it on David's,* 1.56 set•• it on 〈…〉〈…〉 heads, that lawfully weare it. It made the Emperours, to stamp their 〈…〉〈…〉 an hand comming out of the clouds, holding a crowne and putting it on

〈…〉〈…〉 And accordingly, to stile themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à Deo coronatos, crowned by GOD: as, well they might (this, Tu posuisti, heere, is their warrant.)

* 1.572. S••condly, against usurping of •• power, to depose. GOD alone, is in the Posuisti, at ••he setting it on. None but He 〈◊〉〈◊〉: GOD hath sett it on. Now what GOD hath set 〈…〉〈…〉 not eny presume to take of. Not eny, but He, that sett it on. What, by Him alone done, by Him alon••, to be ••n••one. The law is; Ad quem institutio, &c. To whom the Institution belongs, to him and none other the destitution. To whom the imposing, to him and none oth••••, the deposing: none to interpose himselfe in that businesse, but He.

And now; ••here comes a Tu interposuisti; and he, will have to doe with that, this Tu posuis••••, 〈◊〉〈◊〉 on. Hath not Potestatin ponendi (he confesses, and all the world knowes) 〈…〉〈…〉 would have potestatem tollendi, to take up that, he layd not downe. But, if no 〈◊〉〈◊〉, no Deponent. If none but GOD, at the Posuisti, at the setting it on; none, but He 〈◊〉〈◊〉, at the deposuisti, at the taking it of. The Crown, the Coronation, the Coronant (all 〈◊〉〈◊〉) blessings of His goodnesse: but the last, the chiefest (the Tua Domine and à Te) the 〈◊〉〈◊〉 of it of Him, and Him onely.

Now then, to ioygne these three, to the first three. Allow the crowne a laetabitur, and to the Coronation, or setting it on, an exultabit: but ô quam! is for Tu posuisti (the Coronant.) To whom, they owe it; of whom, they hold it, without eny Tu interpo∣suisti, at all: And now, to his life.

* 1.58For, what is coronam posuit, without vitam dedit; a crowne, without life to weare it? Heere is that then: and that, in a new triplicitie, ¹ life it selfe, ² a long life, and ³ a life for ever.

Vitam petijt, It is not, his first vitam petijt, this (we spake of even now, in Saul's time:) it wa••, after his second crowne was sett on; as is evident, by thus standing, after it. And this vitam petijt, bodes no good matter. For by petijt, it should seeme (by all likelyhoods) he was in case, to aske it, and so in hazard to lose it; it, and crowne, and all (a worse matter, then eny yet.) It was not for nothing (the last verse, before this Text) they crie, O Lord save the King; by like, the King was in some danger, of peri∣shing. And so he was, as appeareth by the Sequele of the Psalme: and that, by a Me∣zimma, a secret mischiefe,* 1.59 imagined against him: were it, that of Absalon, or some other like exigent. But hard bestead he was, when it touched his life.

In that streight, heere was the summe of the desire of his heart, of the request of his lipps:* 1.60 O let my soule live, O let the soule of thy servant, be pretious in thy sight.

And now, upon this Petijt, as upon a ground, followes streight vitam dedit. And heerein, first appeared the goodnesse of GOD, in granting his desire, in not denying his request: Vitam petijt, and Vitam dedit; life he asked, and life he had: No sooner asked, but obtained. This was satisfying.

But then, he stayed not there; but prevented him further: gave it him, with ad∣vantage,* 1.61 with that he asked not. Life He gave him, So farr his petition, so farre no 〈◊〉〈◊〉 but he gave him, long, too, long was not in the petition, and so a meere 〈…〉〈…〉 (the second kind of preventing, that before we spake of.) Life, was in the request 〈…〉〈…〉 not; He gave it him, with long too, Dies super dies Regis adijciendo, add••ng d••ies to the King's dayes, till it was length of daies (that is) a long life, and a long 〈◊〉〈◊〉 both.* 1.62 Which very point of (long) makes, that this Text will not fall in fitt, with every King, unlesse he have lived and reigned, as long (David's time, that is fourtie yeares:) for, so h•• must, yet 〈…〉〈…〉 longam, can be said or soong of him.

* 1.63But yet, heer he st••yes not, n••ither: but heapes upon him more still, and goes on ••o vit••m in seculum seculi. For (to say truth) what i•• long life, yea never so long, if it be not Saint Hierom's l••ng, Nihil long••m quod finem habet. If ye speake of long, that i•• ••nely long, that shall last for ever, that never shall have end. Our long, is but a 〈…〉〈…〉 which goes, but by comparison, of a shorter. Els, what is it, to live 〈…〉〈…〉 compasse of mans i••••ermost age, if he live not so, in this life, 〈…〉〈…〉, he may live for ever. The mean••ng is: what is long life, without it

〈…〉〈…〉 life; without it be, with the true feare and worship of GOD? 〈…〉〈…〉, hath the promise of in saeculum saeculi: without which, a short life is 〈…〉〈…〉 life; and no life at all (but an untimely death) better, then both. 〈…〉〈…〉 Heathen have hitt upon coronam posuit, and vitam dedit, yea and longam 〈…〉〈…〉 be but laetitiae gentium, these. But the life for ever,* 1.64 that is a Non omnibus 〈…〉〈…〉 among the Heathen never had it: that, is laetificans Davidis; that, the blessing 〈…〉〈…〉, the transcendent blessing of all, to have the end of this life the beginning 〈…〉〈…〉 life, that never shall have end: and that by the true service of GOD, in His 〈…〉〈…〉.

〈◊〉〈◊〉 this then, instar omnium, even worth all, and the very consummatum est, the 〈…〉〈…〉 perfection, GOD can bestow on David, That God gave him,* 1.65 to bring back the 〈…〉〈…〉 pitch a Tabernacle for it, to lay up and leave a great masse of treasure for the 〈…〉〈…〉 Temple, himselfe devoutly to worship, and to make lawes and sett orders for a 〈…〉〈…〉 and seemly worship of God, then he found: He said himself, this was the 〈…〉〈…〉 day, he saw in all his life; that one day, worth a thousand. And for this his care 〈…〉〈…〉 ••anctuarie, came this help to him, out of the Sanctuarie (see the second Verse of 〈…〉〈…〉 before) that saved him, saved him both his crown and life: and that after 〈…〉〈…〉 him to everlasting Tabernacles, to a crown and life, that shall endure for ever.* 1.66 〈◊〉〈◊〉 ••uther then this, we cannot go.

〈◊〉〈◊〉 have we the particular of that was sued for and granted: and of that was granted 〈…〉〈…〉 sued for, by the speciall priviledge of God's preventing goodnesse. Himselfe 〈…〉〈…〉 desire satisfied, his crowne fast, his life assured, heer and for ever.

〈◊〉〈◊〉 judge now, whither David had good cause to reioyce or not. And whither, we 〈…〉〈…〉 heer againe (for a farewell) once more, over with our first triplicitie of ioy 〈…〉〈…〉 to go to vitam (if you will;) and (if need be) exultabit to longam: 〈…〉〈…〉, to be reserved, for in saeculum saeculi. There it is in kind. So it was never, 〈◊〉〈◊〉 There it is ô quam! indeed. For there, is a crowne, life, and ioy that exceed all 〈…〉〈…〉 desire; and there he shall receive them, and say O quàm! indeed.

〈◊〉〈◊〉 what shall we say now of all this? Truly no more, then must needs be said:* 1.67 〈…〉〈…〉, then the Text it selfe, drawes from us. Heer is, a faire Major (layed forth 〈…〉〈…〉.) A King, that hath in this manner, found the strength of God, shew forth 〈…〉〈…〉 his saving: and felt the goodnesse of God, in thus preveneing his desires, 〈…〉〈…〉 his crowne and his life: Any such King may (for he hath good cause;) Nay 〈…〉〈…〉 (for he is bound) to be exceeding, both ioyfull and glad. The Holy Ghost 〈…〉〈…〉 word; sayes, he shall so be.

〈…〉〈…〉 be King David, He: If any other, He too. King David's we have surveyed 〈…〉〈…〉 time would give us leave. Shall we now pray a Review, to see, if any other 〈…〉〈…〉 found besides, as deepe in the causes, as he. For, if as deepe in t••e causes, 〈…〉〈…〉 in the effect: If the same in virtute, and the same in salute, the same laetabitur 〈…〉〈…〉 grant.)

〈◊〉〈◊〉 heer now, choose,* 1.68 whither we will refraine our lipps and keep back God's mercie 〈…〉〈…〉 from the great Congregation: If we would so, and hold our peace, the day 〈…〉〈…〉 fift of August would not: but would (as the Psalme saith) eructare verbum,* 1.69 〈…〉〈…〉 sorth and tell us, that such a King there is, and who it is. That if there be, or 〈…〉〈…〉 were a Prince upon Earth, that found and felt this virtutem and salutem Dei, 〈…〉〈…〉 hand and help of God, in saving him, saving him miraculously; Verily, this 〈…〉〈…〉 (not as Nathan, Tu es homo, but) Tu es Rex, You are that King, certenly;* 1.70 〈…〉〈…〉 these foure, in the Text, from point to point.

〈…〉〈…〉 saving first. This day, you were like to miscarrie:* 1.71 in danger to perish, to lose 〈…〉〈…〉 ••nd (that which to you is dearer then you•• life) your crowne, by some that 〈…〉〈…〉 and had contrived a Mezimma, a dangerous practise and plot, against them 〈…〉〈…〉 on, being then and there, oversett with strength, came this virtus Dei: You

〈◊〉〈◊〉 b••ing upon the point to perish▪ 〈◊〉〈◊〉 this salu•• Dei, and saved You strangely. There i•• the first verse.

* 1.72〈◊〉〈◊〉 your desire sati••fying. In 〈◊〉〈◊〉 distresse, I doubt not, but You might and did lift 〈◊〉〈◊〉 Your soule to GOD in 〈…〉〈…〉 Hosanne; that of Ezekia, Domine vim patior, 〈◊〉〈◊〉 I am oppressed, 〈…〉〈…〉: Or, that of the Apostle sinking, Help Lord, I pe∣rish. If you 〈…〉〈…〉, granted your desire, He denied not your request: set a Sela then. But if being surprise 〈…〉〈…〉 the extreme sodennesse of the assault, you did not, you could not doe it: Th••n did ••e more, even prevent you, with His goodnesse: His sweetest His bless••de••t goodnesse of all.

And 〈◊〉〈◊〉 your s••ving (which you had reason to desire) that which you never 〈…〉〈…〉 desired, I dare say; that gave He You too. Exalted His strength, that 〈◊〉〈◊〉 might▪* 1.73 Your triplicitie. And those same Zamzummims, the contrivers of the 〈◊〉〈◊〉, His hand found them, and they found it, He set his strings, full against the face of them; destroyed them in his wrath, even in the very place: hath cast them into the fiery 〈◊〉〈◊〉 (where even now they frie:) rooted out their fruict from the earth, and their 〈◊〉〈◊〉 from among the children of men. All these, are word for word, every of them in the sequele of this very Psalme. All this, He did: You desired not all this, not their aeternall destruction (I know;) yet even with this also, He prevented You.

* 1.74For your crowne: this is sure, if ever any were prevented with a crowne, he was, that was so, in his cradle; had it set on his head there: when he was not, as a weined child (morally;) No, nor a weined child (literally;) but indeed a child, not yet weined (not so much;) had neither lipps to speake, nor heart then, to desire eny such thing: he was prevented sure.

* 1.75Further yet: if eny found favour in, setting on his crown yea crown upon crown: and saving upon saving: After his first crown, in danger to miscarry, and even throwen downe (as upon this day:) And after his second, in danger againe to miscarrie, and to be blowen up (upon another day) and saved in both: He was fairly blessed by His good∣nesse (say I) Which very saving (upon the matter) was a second crowning: even a new setting on that, that was sliding of. So that, Tu posuisti the second time, may truly be affirmed of this day.

And, what should I say? If eny, that his crown saved, and his life saved (under one;) Saved and prolonged both; so that now these fifteen yeares togither, you have held this day with ioy: and (which is worth all the rest) besides length of this life, blessed with God's holy truth, the pledge of everlasting life, the best of his blessings: Such a on, this Text doth warrant us to say, hath cause; great cause, exceeding great cause, his soule to magnifie the Lord,* 1.76 and his spirit to reioice in God his Saviour. Such a one, to performe all the three (heer specified:) so many triplicities of favour, would have more then a single reioicing.

And shall not I add this? As to reioice in God, so to seeke and set himselfe, to de∣vise and doe somewhat, for which GOD may reioice in him: Somewhat for the Sanc∣t••••rie; from thence came his help, and from no other place: Somewhat I say, that thi•• 〈◊〉〈◊〉 ••ay be mutuall, as of you in GOD, so of GOD in You againe.

Sure, there is a bond, an obligation to it, in Laetabitur; the King shall reioice, shall be glad, still doe it, shall not be dispensed with, not to doe it: Shall not please God, if he do it no••.

* 1.77••ut, where are we all this while? excluded from this reioicing? The King 〈◊〉〈◊〉 (it is sayd) what, and none but he? None is mentioned, but he: We ••ould not let him (I dare say) doe it alone; there be many thousands of us, that 〈…〉〈…〉 stand by looking on, if we had eny warrant to reioice too. Give me 〈…〉〈…〉, to looke out a warra•••• 〈◊〉〈◊〉 us: we would be loth to sitt out, and to lose 〈…〉〈…〉.

〈…〉〈…〉 and the Psalme next before it, are two sister-Psalmes. That, a 〈…〉〈…〉 safety, the last words of it are, Lord save the King: Why, the King 〈…〉〈…〉 have that they prayed for, and shall not then their Hosanna resolve into 〈…〉〈…〉 Their caref••ll Hosanna, into a ioyfull Halleluja? Yes, and so it doth, in 〈…〉〈…〉, as the last words of that Psalme are, Lord save the King: so the last of 〈…〉〈…〉 sing; sing for very ioy of it.

••••omised as much, there (in that Psalme) to reioice at the V. verse. We will 〈◊〉〈◊〉 Thy Salvation. Laetabitur Rex, heer it is: Laetabimur nos, there. They 〈…〉〈…〉 ther••: and they will be as good as their word; and so they are: For even 〈…〉〈…〉 Laetabitur Rex is the first verse; Cantabimus nos, is the last: That, 〈…〉〈…〉, at the first: we come in, at the last. If his at the beginning, ours at the end. 〈…〉〈…〉 no part in David, is the voice of a rebell. All good subjects have a part,* 1.78 〈◊〉〈◊〉 inheritance in him, or (as the new taken up terme is) a birthright in him; 〈…〉〈…〉 before his Law.

〈◊〉〈◊〉 2. Sam. 19.43. They fall there to share the King among them (the 〈◊〉〈◊〉 ••nd to reckon up, what part and portion, each hath in him. Have they a 〈◊〉〈◊〉 portion in him? Why then, in his griefe; and in his ioy. And if they in 〈◊〉〈◊〉 , in ours. So that (to use the Apostle's phrase) If he be sorry,* 1.79 who 〈◊〉〈◊〉 as glad? and if he be glad (to use the Apostle's phrase againe) he may 〈…〉〈…〉 so may every good King, of his people) This trust, have I in you all,* 1.80 that my 〈◊〉〈◊〉 the ioy of you all. Thus come we to have our part in his ioy. And if (as it 〈…〉〈…〉) Iuda is in David, the very name of the one (with a very small 〈◊〉〈◊〉 the others name: if Iuda, in David; then Iuda's ioy, in David's: That 〈…〉〈…〉, laetabitur David; it will also be, laetabitur Iuda, & exultabit Israël,* 1.81 Iuda 〈…〉〈…〉, and Israel be right glad. Looke ye; there is now a warrant, there is 〈…〉〈…〉 for it.

〈◊〉〈◊〉 then, if we have Scripture for our reioicing, let us doe it: and doe it 〈…〉〈…〉; [unspec 1] even, by and through all this tripartite joy.

〈◊〉〈◊〉 with laetabitur: Reioice in the spirit within. A good signe we doe so; if 〈◊〉〈◊〉 can but say the two first words heere [Domine laetabitur] unto GOD. 〈◊〉〈◊〉 whole text, is a speech directed to GOD: He, made witnesse of our ioy. Therefore 〈…〉〈…〉 hearty and true: there is no halting with Him; see it be so, or tel not Him, 〈…〉〈…〉 He will finde you streight, and give you your portion with hypocrites, if you 〈…〉〈…〉, Lord thou knowest thus I am, and yet thus you are not.* 1.82

〈◊〉〈◊〉 very truth, the Psalme seemes to be penned for the nonce, that no dissembler 〈…〉〈…〉 say it. He, to whom it is to be sayd, is not man, but GOD: and He, can tell 〈◊〉〈◊〉 we speake as we thinke, or not.

〈◊〉〈◊〉, all true hearts will say it, and say it with confidence, and that even to GOD 〈◊〉〈◊〉, that knowes the ground of the heart: Lord, thou knowest, what is 〈◊〉〈◊〉, thou knowest that I am truly ioyfull, even there within.

〈◊〉〈◊〉 within, we must have it first: but there within, we must not keepe it; nay [unspec 2] 〈◊〉〈◊〉 within, it will not be kept, if there be this spirit and life of inward joy, in it. Out 〈◊〉〈◊〉 with an exultemus: And, even so GOD would have it. No concealed joy, 〈◊〉〈◊〉 Apocrypha to day. All the seven seales of it opened. Shine out, as a beame; 〈◊〉〈◊〉 ••orth as a streame, into a visible and audible exultation: Shew it self as GOD'S joy 〈◊〉〈◊〉 (in the 6. Ver.) in the joy of the countenance. That if eny tell you, he is glad 〈◊〉〈◊〉 (that he is) and hath the clowds in his forhead; it will not serve: you may 〈…〉〈…〉, but where is your exultabit? We must see, you are so.* 1.83 There is some 〈◊〉〈◊〉 malignitie within, if there be not the voice of ioy and gladnesse, that it may be 〈…〉〈…〉 to, the eare; if there be not the habit, gesture, and other signes of it, to be seene 〈…〉〈…〉; that it may give evidence, to both senses.* 1.84

〈…〉〈…〉, these: and both, in no scant measure; no pinching to day: but good 〈…〉〈…〉 cunning over; exceeding is the word of the verse. Exceed first, in this least, 〈…〉〈…〉 all; in the low voice of ioy and gladnesse, in these Panegyriques of praise, 〈…〉〈…〉 acclamations. But, exceed me them: how? by cantabimus, the hymnes

and musick of the Church (that is lowder) and to helpe them to exceed, all the Organs and other Instruments of the Queer below. But exceed we them, too: How? with the bells, the Instruments of the Steeple above: and with the sound of the Trumpetts, that wilbe heard further of. And yet exceed them, too: How? With a peale of Ordinance (if it be to be had) that wilbe heard, farthest of all.

Exceeding is the word in the Text. Exceeding to be, in and through all; that our Hosanna may be in the Highest to day. And so for the other senses: in shewes, and Triumphs, Feasts, and Fires and other signes of Iubilee; whatsoever we use, when we use to exceed in gladnesse; when we would shew, we exceed in it: that so, ô quàm! may be said of it, it doth so exceed. All are but due, to this deliverance, to thus many triplicities in it.

We to exceed: for God himselfe (we see) exceeds heer. His ordinarie is, but to give leave, or (at most) to call us, to reioyce. But heer, He doth not give leave, or call us to it, with a jubilate; Nay, shall (heer) is more, then a jubilate: that but exhorts; this binds us: shalbe glad; that is, neither will nor choose, but be so. Yea He makes us, speake to Him, Domine; and makes us promise Him, we will so: and having pro∣mised, lookes we should make it good. GOD enjoynes it: And if GOD enjoyn it, the Day doth most justly intercedere, even plead for it, that if ever we will do it, we would now do it, on the salvation-day it selfe. And never may he see day of ioy, that ioyeth not in this day: nor have cause of gladnesse, that for this cause, is not glad. And this, for shalbe glad; and for the bond, de praesenti; that is in (shall.)

But besides it, there is a tense, de futuro, in (shall) too. We may not lose it, for feare of tolletur à vobis.* 1.85 But, admonished by that Tense, bethink our selves, how to draw it further then the present tense, even into the future (still shall)

Laetetur or laetabitur Rex; the Hebrew will beare both. But ours, and so all transla∣tions choose laetabitur rather. Not laetetur: that, is not so well; for, that is true, if it be done now, and but now, for the present, for this once: Laetabitur, is better; for there, the doing it, is in the future still, still to come; still more ioy behind.

For [the King shall reioyce] of this day, wilbe over soon at night. What, shall we end our reioycing then, with this day? No (I trust.) But by vertue of this (shall) shall reioyce next yeare againe; and when that is come, shall the yeare following; and so then againe, the yeare after that: and so from yeare to yeare, donec c••g••ominetur (shall) so long,* 1.86 as it is called (shall;) so long as we look into our bookes, and find, shall reioyce, there. So long, and no longer.

Now, that the ioy may so continue, the causes must continue too, there is no reme∣die. It is they, must keep our laetabitur, still alive: The causes were, salutem masit, desiderium praevenit, Coronam posuit, vitam dedit. To performe our vowes then (Vota publica I trust) to desire, that this chaine of causes, may keep whole still, and not a link of it, be broken, or lost: that they may passe into the future, all: sti••l salutem mit∣tet, desiderium praeveniet, coronam ponet, and vitam dabit still.

I will not go through them all: onely touch the Alpha and Omega, the first and the last: and so I have done. Laetabitur, and vitam dedit.

* 1.87Laetabitur, ioy first: if it be but for vitam dedit. For, ioy is a prolonger of life, dulcedo carnis, et sanitas ossium (as Salomon calleth it:) And even for that cause, we begin with it. But (to say truth) leave out laetabitur, and what is there wish-worthy? Truly, without it, neither saving, nor crowne, nor life, worth the wishing. For, who would be saved to live still in sorrow? And the crowne it self it is not corona desiderij, if it be not corona gaudij. Yea, and who would wish life, but to take some ioy and comfort in it? I will say more:* 1.88 let one be in Paradise, as Adam was; Even there, when Adam had lost his joy, Paradise it selfe, was no Paradise: as good in a drie desert, as in it: with∣out ioy, Paradise it selfe is not worth the wishing. Ioy is all in all. Let that then be ca∣put voti:* 1.89 that the oyle of gladnesse may run down through them all, and over them all: make His saving precious to Him; His crowne flourish; His life, vitam vitalem, and worth the desiring. That, ioy may be the unitie, of this Trinitie, ¹ salutis, ² corona, ³ vitae.

But then, last, because all foure of them hold upon life; to the end, they may hold, that that may hold; hold, and hold long. Some think, it is long enough already (and so, long may they think.) I know not, what to think: For (I cannot tell how) long and short, are said but comparativè: that so, a life may be long, and not long, diversly compared. To stand rating it, as the Law doth, seven yeares to a life; so, seven lives already: so compared, it is (in a sense) long. But, we will none of that. Nor as com∣pared with the Princes round about Him: For he hath stood them all, and longer then any of them all: and hath had the honour long,* 1.90 to be Primogenitus inter Reges Terrae, GOD's first borne now of all the Kings of the Earth: and long may He have it. Long, if thus, But then againe; not long, if compared with the desires of our hearts, with the requests of our lipps: Not long, if compared with that, that may be: and whatsoever may be in this kind, we wish, it might be: even as long, as nature possi∣bly can draw it out. Let this then, be our Omega, our summa voti; and that in no other words, then the usuall words, of the old Councells, to the Emperours or Kings, then present among them.

IACOBO REGI, à DEO coronato, à DEO custodito, Vitam longam, Annos multos.

To KING IAMES, crowned by GOD, preserved by GOD, Many yeares, Long life. So long, till He change it, for a longer: till there come aeternall salvation, an im∣mortall crowne, life in saeculum saeculi, nay in saecula saeculorum, make all consummate. And so I end.

But before I end, in any wise let us not be so ravished, with our laetabitur, but that we remember, Tua Domine withall. He, that sent this salvation, fulfilled this desire, the Setter on of these Crownes, the Giver of this life. So reioyce, as in every of them, our ioy come up to Him. So take calicem salutis (as we tearme it,* 1.91 I pray GOD we so tearme it, and so take it aright:) but, aright we shall do both, if we forget not to call upon His Name, even the Name of the LORD. That He, which saved to day, may so save ever: that fulfilled his desire, may keep it still full: that He that set on His crownes, may hold them on, hold them on fast: and last of all, add to the crowne, life; and to life, long; and to long, for ever and ever.

And even so, conclude we, as the Psalme doth: addressing our speech, to heaven. Be Thou exalted O Lord, in Thine owne strength: Thou wert so, this day: Be so still, againe and againe. So shall we sing and praise Thee for it. We now do so; for this daye's salvation, and all the ioyfull triplicities of it: So may we still: So may we long: So may we ever.

And (Good Lord) exalt Thou this thy strength, and treble these thy triplicities to us; that we may, for these thy exaltations and triplicities, double and treble our thankes and praise to Thee: As this day, so all the dayes of our life. And this with one heart and voice, beseech we Thee, to graunt, &c

Notes

• * 1.1

  ••. Cor. 11.10.
• * 1.2

  2. Cor. 6.2. Esay. 49.8.
• * 1.3

  The Division
• * 1.4

  I. The survey.
• * 1.5

  1. The Ioy.
• * 1.6

  1. Laetabitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Luke 1.47.
• * 1.8

  2. Exultabit.
• * 1.9

  Psal. 84 2.
• * 1.10

  Ver. 6. Psal. 118.15.
• * 1.11

  3. V••hem••••ter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  Luc. 6.38.
• * 1.13

  2. The causes of it Eccles. 7.8.
• * 1.14

  The Cause. ¹ Salvation, or being saved Salus.
• * 1.15

  Salus R••gia.
• * 1.16

  2. Sam. 18.3.
• * 1.17

  2 Saving by strength.
• * 1.18

  Virtus in salute.
• * 1.19

  Ver. 8.
• * 1.20

  Psal. 89.23.
• * 1.21

  Salus in virtute.
• * 1.22

  Psal. 68 28.
• * 1.23

  3 By God's strength Tua Domine.
• * 1.24

  〈…〉〈…〉. Io••. 4.10.
• * 1.25

  Psal. 1••.7.••.
• * 1.26

  〈…〉〈…〉 ^• Psal. 44 6. 2. Sam. 24.1••.
• * 1.27

  Ion. 4.7.
• * 1.28

  Psal 36 7.
• * 1.29

  Heb. 13.8.
• * 1.30

  ^• Salute Tuâ.
• * 1.31

  Psal. ••8.28.
• * 1.32

  Luk. 1.47.
• * 1.33

  Verse 5.
• * 1.34

  Psal 20.8.
• * 1.35

  Phil. 4.4.
• * 1.36

  The II. Cause. In satisfying the desire.

  ¹ Of his heart. ² Of his lipps.
• * 1.37

  Psal. 145.9.
• * 1.38

  Pro. 13.12. Gen. 2.9.
• * 1.39

  Psal. 45.1.
• * 1.40

  Matt. 7.7.
• * 1.41

  Psal. 81.10.
• * 1.42

  ^• In preventing both, with His goodnesse.
• * 1.43

  Esay. 30.18.
• * 1.44

  Esay. 65.24. Matt. 7.7.
• * 1.45

  The 〈…〉〈…〉
• * 1.46

  The specialities of that goodnes 1. In his crown 2. In his life.
• * 1.47

  ² That crowne a praevenisti in David.
• * 1.48

  Psal. 78.71. Psal. 131.2.
• * 1.49

  And his second crowne.

  2. Sa••. 1.10.
• * 1.50

  2. Sam. 12.30.
• * 1.51

  Psal. 51.1. Psal. 103.4.
• * 1.52

  1. Sam. 20.3.
• * 1.53

  2. Cor. 1.9.
• * 1.54

  ³ The crowne set on by God.
• * 1.55

  The imposing God's onely.
• * 1.56

  Esai 62.••.
• * 1.57

  A••d the d••po∣s••ng.
• * 1.58

  Gods good∣nesse in gran∣ting him ¹ Life.

  Vitam d••dit But Vitam p••tijt first.
• * 1.59

  Verse 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  Psal. 119.175. 2. Sam. 26.21.
• * 1.61

  A long life.
• * 1.62

  Psal. 61.6.
• * 1.63

  ^• •• life 〈…〉〈…〉
• * 1.64

  Mat. 19.11.
• * 1.65

  1. Chron. 13.15.28.24.25.26. Psal. 84.10.
• * 1.66

  Luke 16.9.
• * 1.67

  II. The Review▪ or Application to His Maiestie.
• * 1.68

  Psal 40 9.10.
• * 1.69

  Psal. 19.2.
• * 1.70

  2. Sam. 12.7.
• * 1.71

  1. In His saving. Ver. 7. Ver. 8. Ver. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  2. 〈…〉〈…〉 16. Mat. 1••.30.
• * 1.73

  〈◊〉〈◊〉 Ver. 8 Ver. 12.9.9.10.
• * 1.74

  3. In the setting on his crowne.
• * 1.75

  4. In giving and 〈◊〉〈◊〉 his life.
• * 1.76

  Luc. 1.46.
• * 1.77

  〈…〉〈…〉.
• * 1.78

  2. Sam. 20 1. 1. Reg. 12.16.
• * 1.79

  2. Cor. 2.2.
• * 1.80

  2. Cor. 2.3.
• * 1.81

  Psal. 53.6.
• * 1.82

  Mat. 24.51.
• * 1.83

  Apoc. 5.5. 1. Cor. 5.8. Psal. 118.15.
• * 1.84

  3. Luc. 6.38.
• * 1.85

  Ioh. 15.22.
• * 1.86

  Heb. 3.13.
• * 1.87

  Pro. 14.30.16 24.
• * 1.88

  Gen. 3.8.10.
• * 1.89

  Psal. 45.7. Psal. 132.18.
• * 1.90

  Psal. 89.27.
• * 1.91

  Psal. 116.13.