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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

in himselfe but good to us he would let us alone and never correct us But Wisd 12.1 Ideo cos qui errant corripis quia bonus suavis es Domine as the Vulgate reades that place The Lord corrects us not onely as he is good but as he is gentle he were more cruell more unmercifull if he did alwayes shew mercy That David intends when he sayes Propitius fuisti Thou wast a Mercifull God because thou didst punish all their inventions So then our first worke is to consider that that in the Prophet is a promise Ier. 30.11 and hath the nature of a mercy I will correct thee in measure where the promise does not fall only upon the measure but upon the correction it selfe and then since this is a promise a mercy a part of our daily bread we may pray as the same Prophet directs us Psal 10.24 O Lord correct me but with judgement not in thine anger Where also the petition seems to fall not onely upon the measure but upon the correction it selfe and then when I have found some correction fit to be prayed for and afforded me by God upon my praier if that correction at any time grow heavy or wearisome unto me I must relieve my self upon that consideration Whether God have smitten me as he smote them that smote me Esay 27.7 Whether it be not another manner of execution which God hath laid upon mine enemies then that which he hath laid upon me in having suffered them to be smitten with the spirit of sinfull glory and triumph in their sin and my misery and with excecation and obduratenesse with impenitence and insensiblenesse of their owne case Or at least let me consider as it is in the same place Whether I be slain according to the slaughter of them that were slaine by me That is whether my oppression my extortion my prevarication have not brought other men to more misery then God hath yet brought me unto And if we consider this as no doubt David did and finde that correction is one loafe of our daily bread and finde in our heaviest corrections that God hath been heavier upon our enemies then upon us and we heavier upon others then God upon us too we shall be content with any Rebuke and any Chastisement so it be not in anger and in hot displeasure which are the words that remaine to be considered Now these two phrases Argui in furore and Corripi in ira which we translate To rebuke inanger and to chasten in hot displeasure are by some thought to signifie one and the same thing that David intends the same thing and though in divers words yet words of one and the same signification But with reverence to those men for some of them are men to whom much reverence is due they doe not well agree with one another nor very constantly with themselves S. Ierome sayes Furor ira maxime unum sunt That this anger and hot displeasure are meerly absolutely intirely one and the same thing and yet he sayes that this Anger is executed in this world and this hot Displeasure reserved for the world to come And this makes a great difference no waight of Gods whole hand here can be so heavy as any finger of his in hell the highest exaltation of Gods anger in this world can have no proportion to the least spark of that in hell nor a furnace seaven times heat here to the embers there So also S. Augustine thinks that these two words to Rebuke and to Chasten doe not differ at all or if they doe that the latter is the lesser But this is not likely to be Davids method first to make a praier for the greater and that being granted to make a second praier for the lesser included in that which was askt Ayguanus and granted before A later man in the Roman Church allowes the words to differ and the later to be the heavier but then he refers both to the next life that to Rebuke in anger should be intended of Purgatorie and of a short continuance there and to be Chastened in hot displeasure should be intended of hell and of everlasting condemnation there And so David must make his first petition Rebuke me not in thine anger to this purpose Let me passe at my death immediately to Heaven without touching at any fire and his second petition Chasten me not in thy hot displeasure to this purpose If I must touch at any fire let it be but Purgatory and not Hell But by the nature and propriety and the use of all these words in the Scriptures it appeares that the words are of a different signification which S. Ierome it seemes did not thinke and that the last is the heaviest which S. Augustine it seemes did not thinke and then that they are to be referred to this life which Ayguanus did not think For the words themselves all our three Translations retaine the two first words to Rebuke and to Chasten neither that which we call the Bishops Bible nor that which we call the Geneva Bible and that which wee may call the Kings depart from those two first words But then for the other two Anger and Hot displeasure in them all three Translations differ The first cals them Indignation and Displeasure the second Anger and Wrath and the last Anger and Hot displeasure To begin with the first Rebuke to be Rebuked was but to be chidden but to be Chastened was to be beaten and yet David was heartily afraid of the first of the least of them when it was to be done in anger This word that is here to Rebuke Iacach is for the most part to Reprove Esay 1.18 to Convince by way of argument and disputation So it is in Esay Come now and let us reason together saies God The naturall man is confident in his Reason in his Philosophy and yet God is content to joyne in that issue If he doe not make it appeare even to your reason that he is God Chuse whom ye will serve as Ioshuah speakes If he doe not make it appeare that he is a good God change him for any other God that your reason can present to be better Micah 6.2 In Micah the word hath somewhat more vehemence The Lord hath a quarrell against his people and he will plead with Israel This is more then a Disputation it is a Suite God can maintaine his possession other waies without Suite but he will recover us by matter of Record openly and in the face of the County he will put us to a shame and to an acknowledgement of having disloially devested our Allegeance Yea the word hath sometimes somewhat more sharpnesse then this for in the book of Proverbs it comes to Correction The Lord correcteth him whom he loveth even as the father doth the child in whom he delighteth Though it be a fatherly correction yet it is a correction and that is more then

and as the Carthusians in a proud humility despise all other Orders that eat flesh so doe the Fueillans the Carthusians that eat fish There is a pride in such humility That Order of Friers that called themselves Ignorantes Ignorant men that pretended to know nothing sunk as low as they thought it possible into an humble name and appellation And yet the Minorits Minorits that are lesse then any think they are gone lower and then the Minimes Minimes that are lesse then all lower then they And when one would have thought that there had not been a lower step then that another Sect went beyond all beyond the Ignorants and the Minorits and the Minimes and all and called themselves Nullanos Nothings But yet even these Diminutives the Minorits and Minimes and Nullans as little as lesse as least as very nothing as they professe themselves lie under this disease which is opposed in the Sequere me follow come after in our Text For no sort nor condition of men in the world are more contentious more quarrelsome more vehement for place and precedency then these Orders of Friers are there where it may appeare that is in their publique Processions as we finde by those often troubles which the Superiours of the severall Orders and Bishops in their severall Dioces and some of those Councels which they call Generall have been put to for the ranking and marshalling of these contentious and wrangling men Which makes me remember the words in which the eighteenth of Queene Elizabeths Injunctions is conceived That to take away fond Curtesie that is needlesse Complement and to take away challenging of places which it seemes were frequent and troublesome then To take away fond curtesie and challenging of places Processions themselves were taken away because in those Processions these Orders of Friers that pretended to follow and come after all the world did thus passionately and with so much scandalous animosity pursue the love of place and precedency Therefore is our humility here limited Sequere me follow me follow Christ How is that done Consider it in Doctrinall things first and then in Morall Sequendus in Doctrina First how we are to follow Christ in beleeving and then how in doing in practising First in Doctrinall things There must have gone some body before else it is no following Take heed therefore of going on with thine owne inventions thine owne imaginations for this is no following Take heed of accompanying the beginners of Heresies and Schismes for these are no followings where none have gone before Nay there have not gone enow before to make it a path to follow in except it have had a long continuance and beene much trodden in And therfore to follow Christ doctrinally is to embrace those Doctrins in which his Church hath walked from the beginning and not to vexe thy selfe with new points not necessary to salvation That is the right way and then thou art well entred but that is not all thou must walke in the right way to the end that is to the end of thy life So that to professe the whole Gospel and nothing but Gospel for Gospel and professe this to thy death for no respect no dependance upon any great person to slacken in any fundamentall point of thy Religion nor to bee shaken with hopes or feares in thine age when thou wouldst faine live at ease and therefore thinkest it necessary to do as thy supporters doe To persevere to the end in the whole Gospel this is to follow Christ in Doctrinall things In practicall things Sequendus in vitae Iam. 5.11 things that belong to action wee must also follow Christ in the right way and to the end They are both way and end laid together Sufferentiam Iob audiistis finem Domini vidistis You have heard of the patience of Iob and you bave seen the end of the Lord and you must goe Iobs way to Christs end Iob hath beaten a path for us to shew us all the way A path that affliction walked in and seemed to delight in it in bringing the Sabaean upon his Oxen the Chaldean upon his Camels the fire upon his Sheep destruction upon his Servants and at last ruine upon his Children One affliction makes not a path iterated continued calamities doe and such a path Iob hath shewed us not onely patience but cheerfulnesse more thankfulnesse for our afflictions because they were multiplied And then wee must set before our eyes as the way of Iob so the end of the Lord Now the end of the Lord was the crosse So that to follow him to the end is not onely to beare afflictions though to death but it is to bring our crosses to the Crosse of Christ How is that progresse made for it is a royall progresse Matt. 16.24 not a pilgrimage to follow Christ to his Crosse Our Saviour saith Hee that will follow me let him take up his crosse and follow me You see foure stages foure resting baiting places in this progresse It must bee a crosse And it must be my crosse And then it must be taken up by me And with this crosse of mine thus taken up by me I must follow Christ that is carry my crosse to his First it must bee a Crosse Crux Gal. 6.14 Tollat crucem for every man hath afflictions but every man hath not crosse Onely those afflictions are crosses whereby the world is crucified to us and we to the world The afflictions of the wicked exasperate them enrage them stone and pave them obdurate and petrifie them but they doe not crucifie them The afflictions of the godly crucifie them And when I am come to that conformity with my Saviour Col. 1.24 as to fulfill his sufferings in my flesh as I am when I glorifie him in a Christian constancy and cheerfulnesse in my afflictions then I am crucified with him carried up to his Crosse 2 King 4.34 And as Elisha in raysing the Shunamits dead child put his mouth upon the childs mouth his eyes and his hands upon the hands and eyes of the child so when my crosses have carried mee up to my Saviours Crosse I put my hands into his hands and hang upon his nailes I put mine eyes upon his and wash off all my former unchast looks and receive a soveraigne tincture and a lively verdure and a new life into my dead teares from his teares I put my mouth upon his mouth and it is I that say My God my God why hast thou forsaken me and it is I that recover againe and say Into thy hands O Lord I commend my spirit Thus my afflictions are truly a crosse when those afflictions doe truely crucifie me and souple me and mellow me and knead me and roll me out to a conformity with Christ It must be this Crosse and then it must be my crosse that I must take up Tollat suam Other mens crosses are not my crosses Crux mea no man

the eldest almost in all vulgar languages the name of a Lord or magistrate hath no other derivation then so an Elder Senior noster is a word that passes freely through the authors of the middle age for our Lord or our King and the same derivation hath the name of Priest in a holy language Presbyter an Elder So evermore in the course of the Scripture all counsell and all government is placed in the Elders and all the service of God is expressed so even in heaven too by the foure and twenty Elders Apoc. 4.9 Thy Creator will be remembred in the dayes of thy youth but God hath had longer experience of that man and longer conversation with that man who is come to a holy age That wise King who could carry nothing to a higher pitch in any comparison then to a Crowne saies Age is a crowne of glory Prov. 16.31 when it is found in the wayes of the righteous but in the waies of righteousnesse no blessing is a blessing and in the waies of righteousnesse wealth may be a crowne of our labours and health may be a crowne of our temperance but age is the crowne of glory of reverence ●hat crowne the crowne of reverence the Lord the righteous Judge hath reserved to that day the day of our age because our age is the seale of our constancy and perseverance In this blessed age Simeon was thus dignified admitted to this Epiphany this manifestation of Christ And to be admitted to thy Epiphany and manifestation of Christ in the Sacrament thou must put off the yong man and put on the old God to whose Table thou art called is represented as Antiquus Dierum the ancient of Daies and his Guests must be of mortified affections He must be crucified to the world that will receive him that was crucified for the world the lusts of youth the voluptuousnesse of youth the revengefulnesse of youth must have a holy damp and a religious stupidity shed upon them that come thither Nay it is not enough to bee suddenly old to have sad and mortified thoughts then no nor to be suddenly dead to renounce the world then that houre that morning but quatriduani sitis you should have been dead three daies as Lazarus you should have passed an Examination an accusation a condemnation of your selves divers daies before ye came to that Table God was most glorified in the raising of Lazarus when he was long dead and putrified God is most glorified in giving a resurrection to him that hath been longest dead that is longest in the Contemplation of his owne sinfull and spirituall putrefaction For he that stinks most in his owne by true contrition is the best perfume to Gods nostrils and a conscience troubled in it selfe is Odor quietis as Noahs sacrifice was a savor of rest to God This assistance we have to the exaltation of our devotion from that circumstance that Simeon was an old man Sacerdos we have another from another that he was a Priest and in that notion and capacity the better fitted for this Epiphany this Christmas this Manifestation of Christ We have not this neither in the letter of the story no nor so constantly in Tradition that he was a Priest as that he was an old man But it is rooted in Antiquity too In Athanasius in St. Cyrill in Epiphanius in others who argue and inferre it fairly and conveniently out of some Priestly acts which Simeon seemes to have done in the Temple as the taking of Christ in his armes which belongs to the Priest and the blessing of God which is the Thanks-giving to God in the behalfe of the congregation and then the blessing of the people in the behalfe of God which are acts peculiar to the Priest Accepting him in that quality a Priest we consider that as the King takes it worse in his houshold servants then in his Subjects at large if they goe not his wayes so they who dwell in Gods house whose livelihood growes out of the revenue of his Church and whose service lies within the walls of his Church are most inexcusable if they have not a continuall Epiphany a continuall Manifestation of Christ All men should looke towards God but the Priest should never looke off from God And at the Sacrament every man is a Priest I had rather that were not said which yet a very Reverend Divine sayes That this Simeon might be aliquis plebeius homo Calvin some ordinary common man that was in the Temple at that time when Christ was brought He who is of another sub-division Chemnicius though in the reformed Church too collects piously that God chose extraordinary men to give testimony of his Sonne Nicodemus a great Magistrate Gamaliel a great Doctor Iairus a Ruler in the Synagogue and this Simeon in probability pregnant enough a Priest But was that any great Addition to him if hee were so For holinesse certainly it was But for outward dignity and respect it was so too Josephus amongst them In omni Natione certum aliquod Nobilitatis argumentum Every Nation hath some particular way of ennobling and some particular evidence and declaration of Nobility Armes for a great part is that in Spaine and Merchandize in some States in Italy and learning in France where besides the very many preferments by the Church in which some other Nation may be equall to them there are more preferments by other wayes of learning especially of Judicature then in any other Nation All Nations sayes Iosephus had some peculiar way and amongst the Jews sayes he Priesthood was that way A Priest was even for civill priviledges a Gentleman Therefore hath the Apostle not knighted nor ennobled but crowned every good soule with that style Regale Sacerdotium That they are a Royall Priesthood To be Royall without Priesthood seemed not to him Dignity enough Consider then that to come to the Communion Table is to take Orders Every man should come to that Altar as holy as the Priest Erasmus for there he is a Priest And Sacer dotem nemo agit qui libenter aliud est quam Sacerdos No man is truly a Priest which is any thing else besides a Priest that is that entangles himselfe in any other businesse so as that that hinders his function in his Priesthood No man comes to the Sacrament well that is sorry hee is there that is whom the penalty of the law or observation of neighbours or any collaterall respect brings thither There thou art a Priest though thou beest but a lay-man at home And then no man that hath taken Orders can deprive himselfe or devest his Orders when he will Thou art bound to continue in the same holinesse after in which thou presentest thy selfe at that Table As the sailes of a ship when they are spread and swolne and the way that the ship makes shewes me the winde where it is though the winde it selfe be an invisible thing so thy

send I pray thee by the hand of him whom thou wilt send tasts of most vehemence and as it may seem of some passion in Moses He sayes first Quis ego I am not worthy of this employment That 's true but thou art able to qualifie me for it and that objection is taken away Quod nomen I know not thy name how thou wilt be called and how thou wilt be called upon by men I have not studied that But thou hast revealed unto me the knowledge of fundamentall doctrines necessary for salvation and that objection is removed Non facundus I am not eloquent not of ready speech defective in those naturall faculties But the spirit of eloquence and the irresistiblenesse of perswasion is in that mouth in which thou speakest and that excuse is taken away too Non credent I know their stubbornnesse to whom I goe they will not beleeve me But thou hast put the power of Miracles into my hands as well as knowledge into my heart God makes sometimes a plaine and simple mans good life as powerfull as the eloquentest Sermon All this I acknowledge sayes Moses But yet O Lord when thou shalt have done all this in me and in them made me worthy by thy power taught me thy Name by thy grace infused a perswasibility into them and a perswasivenesse into me by thy Spirit yet there is One who is to be sent One whom I know thou wilt send One whom pursuing thine owne Decree thou shouldst send One whose shooe-latchet I shall not be worthy to untie then when thou shalt have multiplyed all these qualifications upon me and therefore O my Lord send I pray thee by his hand send him send Christ now So then with the ancient Fathers with Iustin Martyr with S. Basil with Tertullian with more many very many more we may safely take this to be a supplication That God would be pleased to hasten the comming of the Messias Of our later writers Calvin departs from the Ancients herein so farre as to say nimis coacta it seemes somewhat a forced somewhat an unnaturall sense to interpret these words of the comming of Christ but he proceeds no farther But another of the same sub-division is as he uses to be more assured more confident and he saies Piscator est omnimoda praecisa recusatio It is an absolute refusall in Moses to obey the commandement of God And that truly needed not to have beene said Now when wee consider the exposition in the Roman Church Tostat when their great Bishop I mean their great writing Bishop departs from the Ancients does not understand these words of the comming of Christ Pererius a Jesuit is so bold with that Bishop their order forbids them to be Bishops but not to be Controllers over Bishops as to tell him levis objectio that he departs from a good foundation Eugubinus the Fathers and that upon a light reason And when another Author in that Church proceeds farther to so much vehemence so much violence as to say that it is not only an incommodious but a superstitious sense to interpret these words of the comming of Christ Peterius Cornelius two Jesuits correct him almost in the same words for in the waies of contumely and defamation they agree well and say audacter obstrepit he does but sawcily bark and kick against the ancient Fathers quibus ipse saies Pererius to whom himselfe is not to be compared neither for learning in himselfe nor for place and dignity in the Church nor for sanctity and holinesse of life in the world They may bee as bold with one another as they please Indeed they are so used to uncharitable phrases towards all others as sometimes they cannot spare one another For our part wee lay no such imputations upon any of our later men that accept not that sense of these words but yet we cannot doubt of leave to accompany the Fathers in that Exposition that these words O my Lord send I pray thee by the hand of him whom thou wilt send are a petition and not a reluctation against God And that not as Lyra takes them Lyra takes them to be a petition and not a reluctation but a petition of Moses that hee would send Aaron That if he would send any he should send a man of better parts and abilities then himselfe and this is a rare modesty when a man is named for any place to become suter for another to that place Moses was the meekest man upon earth but this was not his meaning here Nor as Rabbi Solomon takes it hee takes it for a Petition and no reluctation but a Petition that God would send Iosuah For sayes that Rabbi Moses had had a Revelation that Iosuah and not he should be the man that should bring that People into the Land of Promise and therefore since Iosuah was to have the honour of the action Moses would have laid the burden upon him too but this makes Moses a more fashionall a more particular a more selfe-considering man for his owne estimation then he was But with the Ancients and later devout men wee piously beleeve Moses in these words to have extended his Devotion towards his Nation and the whole world together Ferus as farre as one of them hath extended the Exposition quid prodest ex Egypto exire in peccatis manere saies he what shall they bee the better for comming out of the pressures of Egypt if they must remaine still under the oppression of a sinfull conscience And that must be their case if thou send but a Moses and not a Christ to their succour Quid Pharaonem essugere non Diabolum saies he what shall they get in being delivered from Pharaoh if they be not delivered from the Devill Intrare in terram promissam non in coelum What preferment is it to dwell in a good Land and to bee banished out of heaven And this will be their case if thou send but a Moses and not a Christ for their deliverance He carries it from them to God himselfe Quid unum populum è servitute temporali liberare totum genus humanum relinquere sub potestate Diaboli What glory will it bee to thee O God who studiest thine owne glory to deliver one Nation from a temporall bondage and leave all Mankinde under everlasting condemnation And that must be the case of all if thou send but a Moses and not a Christ Moses may by thine abundant goodnesse doe some good but there is one one appointed to be sent that will doe all which Moses should doe better then Moses and infinitely more then Moses can doe or of himselfe so much as wish to bee done and therefore send him send him now to doe all together And so these words are a Petition and no Reluctation though some men have taken them so and a Petition for the sending of Christ and no Aaron no Iosuah no other man

by their Confessors whether they he sins or no And thus it is in divers other points besides this They pretend to give satisfaction and peace in all cases and pretend to be the onely true Church for that and yet leave the conscience in ignorance and in distemper and distresse and distraction in many particulars The Law of the Prince is rooted in the power of God The roote of all is Order and the orderer of all is the King And what the good Kings of Judah and the religious Kings of the Primitive Christian Church did every King may nay should do For both the Tables are committed to him as well the first that concernes our religious duties to God as the other that concernes our Civill duties to men So is the Arke where those Tables are kept and so is the Temple where that Arke is kept all committed to him and he oversees the manner of the religious service of God And therefore it is that in the Schooles we call Sedition and Rebellion Sacriledge for though the trespasse seeme to be directed but upon a man yet in that man whose office and consequently his person is sacred God is opposed and violated And it is impiously said of a Jesuit I may easily be beleeved of that Jesuit Gretzer if any other might be excepted Non est Regum etiam veram doctrinam confirmare The King hath nothing to doe with Religion neither doth it belong to him to establish any forme of Religion in his Kingdome though it bee the right Religion and though it be but by way of Confirmation This then David Omnibus persuadet David as a King takes to be in his care in his office To rectifie and settle Religion that is the outward worship of God And this he intimates this he conveyes by way of counsaile and perswasion to all the world he would faine have all agree in one service of God Ver. 1. Therefore he enters the Psalme so Iubilate omnes terrae Rejoyce all ye lands Ver. 4. and Adoret te omnis terrae All the earth shall worship thee and againe Venite audite omnes Ver. 16. Come and heare all ye that feare God For as S. Cyprian sayes of Bishops That every Bishop is an universall Bishop That is must take into his care and contemplation not onely his owne particular Dioces but the whole Catholique Church So every Christian King is a King of the whole Christian world that is must study and take into his care not onely his own kingdome but all others too For it is not onely the municipall law of that kingdome by which he is bound to see his own subjects in all cases righted but in the whole law of Nations every King hath an interest My soule may be King that is reside principally in my heart or in my braine but it neglects not the remoter parts of my body David maintains Religion at home but he assists as much as he can the establishing of that Religion abroad too David endevours that perswades that every where but he will be sure of it at home Suis imperat There he enjoyns it there he commands it Dicite sayes he Say that is This you shall say you shall serve God thus We cannot provide that there shall be no Wolves in the world but we have provided that there shall be no Wolves in this kingdome Idolatry will be but there needs be none amongst us Idolaters were round about the children of Israel in the land of promise They could not make all those Proselytes but yet they kept their own station When the Arian heresie had so surrounded the world as that Vniversa fere Orientalis Ecclesia Almost all the Eastern Church Nicephor Vinc. Lyra. And Cuncti pene Latini Episcopi aut vi aut fraude decepti Almost all the Bishops of the Westerne Church were deceived or threatned out of their Religion into Arianisme Insomuch Hilar. that S. Hilarie gives a note of an hundred and five Bishops of note noted with that heresie When that one Bishop who will needs be all alone the Bishop of Rome Liberius so far subscribed to that heresie Hieron De Roma pont l. 4. c. 9. as S. Hieroms expresse words are that Bellarmine himselfe does not onely not deny it but finds himselfe bound and finds it hard for him to prove That though Liberius did outwardly professe himselfe to be an Arian yet in his heart he was none yet for all this impetuousnesse of this flood of this heresie Athanasius as Bishop excommunicated the Arians in his Dioces And Constantine as Emperor banished them out of his Dominions Athanasius would have been glad if no other Church Constantine would have been glad if no other State would have received them When they could not prevaile so far yet they did that which was possible and most proper to them they preserved the true worship of the true God in their own Jurisdiction David could not have done that if he had not had a true zeale to Gods truth Ipse facit quod jub●● in his own heart And therefore as we have an intimation of his desire to reduce the whole world and a testimony of his earnestnesse towards his own Subjects so we have an assurance that in his own particular he was constantly established in this truth He cals to all Come and see the works of God And more particularly to all his O blesse our God yee people but he proposes himselfe to their consideration too Ver. 5. Ver. 8. Ver. 16. Psal 145.3 I will declare what he hath done for my soule Great is the Lord and greatly to be feared sayes this religious King in another Psalme And that is a Proclamation a Remonstrance to all the world He addes One generation shall declare thy works to another Ver. 4. Ver. 6. And that is a propagation to the ends of the world But all this is rooted in that which is personall and follows after I will speake of the glorious honour of thy Majesly And that is a protestation for his own particular And to the same purpose is that which follows in the next verse Men shall speake of the might of thy terrible acts They shall that is They should and I would all men would sayes David But whether they doe or no I will declare thy greatnesse sayes he there I will not be defective in my particular And David was to be trusted with a pious endevour amongst his Neighbours and with a pious care over all his own subjects as long as he nourished and declared so pious a disposition in his own person And truly it is an injurious it is a disloyall suspition and jealousie it is an ungodly fascination of our own happinesse to doubt of good effects abroad and of a blessed assurance at home as long as the zeale of Gods truth remains so constantly in his heart and flowes out so declaratorily in his actions