Tvvo sermons preached in Scotland before the Kings Maiesty the one, in his chappell royall of Holy-Roode-house at his Highnesse comming in: the other, in the church of Drumfreis at his Highnesse going out: by W. Cowper ...

TWO SERMONS PREACHED IN Scotland before the Kings MAIESTY : The one , in his Chappell Royall of Holy-Roode-house at his Highnesse comming in : The other , in the Church of Drumfreis at his Highnesse going out :

By W. COWPER , Bishop of Galloway , and Deane of his Maiesties Chappell Royall .

NOLI ALTVM SAPERE printer's or publisher's device

LONDON , Printed by G. P. for Iohn Budge , and are to be sold at his shop in Pauls Church-yard , at the greene Dragon . 1618.

TO THE RIGHT Reuerend Father in God , Iames , Lord Bishop of Winton , Deane of his Maiesties Chappell-Royall , and one of his Maiesties most Honourable Priuie Counsaile . MY LORD :

SHortly after his Maiesties departure from Drumfreis , to Carleel , I posted away these two little Sermons , vnder hope they might serue for witnesses of my willing affection to haue attended his Maiestie in the rest of the iourney , if the condition , either of my person , which is infirme , or of the place , which was no longer pertinent to me , could so haue permitted . How they were miscarried , I know not , belike they haue taken in the Westerne way , wherein their father and fellowes had not been accustomed to walke before them : alway , after long wandring , they returned backe againe vnto me , but not without good tydings ; for the one of them told me , he was certainly informed , to find fauour with my Lord Duke of Lennox his Grace , who still kept in mind that Welcome , giuen to his Maiesty in the Royall Chappell of the Palace of Holy-roode-house , at his Maiesties comming in . The other seemed to mee no lesse confident that he would be countenanced by my Lord Marques of Buckingham , who did likewise remember the admonition giuen to the worthy Nobles of England ; as also , that hearty Acclamation of the people , who seemed to powre out their hearts with their voices , and cryes , for his Maiesties preseruation in the Church of Drumfreis , at his Maiesties going out .

Both these I easily beleeued , when I called to mind the continual , and constant kindnesse , which through long experience I had found of the one , and that rare humanity of the other , euident toward all , and whereof it pleased his Lordship when he was here , to giue me a speciall proofe . Yet could I not presume to present such base , and vnapparelled Pilgrimes to so Noble , and high Personages .

Sure I am , if they could haue ouertaken that Reuerend , Graue , & most Learned Prelate , my Lord Bishop of Ely , they had not wanted a Patrone ; for I knew from himselfe , that nothing comming from the B. of Candida Casa , would be v●welcome to his Lordship for Amphibalus sake , harbored in Mona , by Crathlint King of Scots , and protected there , with the Christians that fled with him from the bloudy persecution of Dioclesian . But when I had considered all , I thought it most kindly , since they come from the Deane of his Maiesties Chappell here , they should take their course directly to your Lordship , Deane of his Highnesse Royall Chappell there . My Lord , they are Strangers ; I trust your Lordship will vse them kindly ; all the fauour I craue , is , that your Lordship would once bring them vnder his Maiesties eye , there to receiue their sentence , whether they shall be committed to the Presse , that they wander no more ; or then returned home againe , vntill they gather further strength , to doe for themselues . So rests ,

Your Lordships owne in Iesus Christ , W. B. of Galloway .

HIS MAIESTIES COMMING IN. PSAL. 121. VERS. 8.

The Lord shall preserue they going out , and thy comming in , from henceforth , and for euer .

My helpe is in the Name of the Lord .

THis verse containes an Oracle or heauenly answer giuen from the great King IEHOVA , Summe of this Verse . to Dauid his Deputie-King in Canaan , and it commeth this Day to another King , the Successor of Dauid , and Deputie also of IEHOVA in Brittaine , bringing with it a heartie welcome , and a most sure promise of a safe-conduct to our Soueraigne in His comming in , and going out .

Euthymius said of the one , Dauid was the heart , the tongue , and penne of the great King . to wit , of Dauid , that he was Primi Regis , & cor , & lingua , calamus , the heart , the tongue , and the pen of the first King . And who can deny this in the owne sort competent to our Soueraigne . A King whose heart hath proued indiuertible from God , How this is also competent to our Souereigne . qui ●ec minis , nec muneribus à vera fide flectiposset : a King , whose tongue doth pleade the cause of God , that they who stand about him to minister vnto him , may dayly heare , and see Regem Philosophantem , & Philosephum regnantem : a King , whose pen , though it hath not penned Canonicall Scripture , & ( that Canon was completed by S. Iohn ) yet hath it explained Canonical Scripture , and propagated to many Kings and Nations the knowledge of God his Eternal Truth , vnknown to them before . The present Age admires it , the subsequent shal be forced to acknowledge it , there reigneth this day in Brittain , & long may he raign in it , a King , who in his own degree is also primi Regis & cor , & lingua , & calamus , 1. Tim. 1.17 . and vnto whom that supreme Maiestie , who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , commeth this comfortable promise of protection , The Lord shall preserue thy going out , and thy comming in , & .

This verse is to be resolued in a promise . This verse , by some of the Diuines , is resolued in a Prayer , by others in a Promise , both agreeable to the analogie of Faith , but the second most consonant to the course of this Psalme : for in the first two verses , Dauid sendeth vp his Prayer to the Lord , in the remanent sixe , the Lord sends downe his answere to Dauid , full of comfortable promises , whereof this is the last , and hath in it these circumstances to be considered .

Foure circumstances to bee con●●dered in this verse . First , who is it that makes the promise , the Lord . Next , to whom is the promise made , it lurkes in this word , thy . He who in the beginning of the Psalme lifted vp his eyes to the Lord , protesting that his helpe came from him , who made the heauen , and the earth , receiues this answere , The Lord shall preserue thy comming , and thy going . Thirdly , the benefit promised , is preseruation . Last , the qualities of this preseruation ; these are two-fold ; First , it is totall , He shall preserue thee in all thy waies both comming and going . Next , it is perpetuall , From henceforth , and for euer shall the Lord preserue thee . Thus haue we the little body of this Text shortly anatomized , both the method and matter thereof explained .

The first circumstance then is carried in the first word , First circumstance is , who makes the promise , to wit , the Lord . 1. Sam. 2.9 . Mat. 10.30 . The Lord . This praise belongeth to the Lord , that He , and none but He preserueth such as are his : The Lord keepeth the feete of his Saints , said Anna the Mother of Samuel . Hee numbreth the haires of our head , said our Sauiour . O what a care ! O what a vigilance is this ! from the sole of our foote , to the haire of our head , doth the protection of the Lord ouershaddow vs . Aug. Et si sic custodiuntur superflua tua , in quant à securitate est anima tua ? And seeing the Lord hath such care of thy superfluities , that a haire of thy head fals not to the ground , but by his prouidence ; what great care hath he of thy soule ?

And as this is the Lords praise , All the godly reserue to the Lord the praise of their preseruation . Psal. 91.11 . that he preserueth his Saints , so they reserue it vnto him , and will not giue it to any other , they know hee hath giuen his Angels charge ouer them , to keepe them in all their waies , not for any neede he hath of them , but for our comfort . Cyrill . Alexand. Con● . Iulian. Deus Angel●s vtitur , non quòd ipse ad saluandum sit infirmus ; hee vses them , not as if hee were weake himselfe without them , but to help our weaknesse , that we may know howsoeuer our enemies be many 2. King 6. Though they haue all secondarie helpes , yet doe they not trust in them . Adrichom . descrip. Hierus . ( yet as Elisha said to his seruant ) Feare not , for they that be with vs , are moe , then they that bee with them . Dauid had the strong Citie of Ierusalem , the glory of the earth , as the Psalmist cals it , Inter vrbes totius orbis miraculum , ideoque silentio magis , quàm infirmo sermone honoranda , a Citie among all the Cities of the world a wonder , and therefore to bee praised rather with silence then infirme eloquence . There Dauid had his residence . In the highest part of it he had the strong sort of Sion , but the Towre wherein he trusted , was higher then it . Hee had a guard of Cherethites , and Pelethites , 2. Sam. 23.39 . with seuen and thirtie valiant Worthies to attend his Royall person ; these he vsed to serue him , but abused them not to trust in them . Psal. 44.6 . I trusted not in my bow , nor my sword . Thou , Lord , sauest me from my aduersaries . Many a time all secondary helpes failed him : his sonne Absalom rose against him ; his Counsellour Achitophel betrayed him ; his Subiects forsooke him ; the Ziphims discouered him ; in his neede Nabal refused him ; yea , his owne heart fainted in him : Psal. 73. Psal. 27.10 . but ( saies he ) God , the portion of my soule , failes me neuer : though my Father and my Mother should forsake mee , the Lord will gather me vp . Nothing can secure that soule , Prou. 18. Ambros. They can neuer be secured , to whom the Lord is not a ●uretie . which runnes not to the Name of the Lord , as vnto a strong Towre . Omnia timet , qui Vnum non timet : he feareth al things , who feares not One. Among many , let the Romane Monarch Tiberius , stand for an example : he wanted no worldly pillar that might vnderprop him ; yet because hee made not the Lord his refuge , he was neuer in surety , timeo incustoditos aditus , timco ipsos custodes : I feare , said he , the passages , which are not kept , yea , I feare them who are set to be keepers of me . But the soule which trusteth in the Lord , findes rest in him , and reioyces with Dauid , Psal. 27.1 . The Lord is the strength of my soule , of whom shall l be afraid ?

But let vs stand a little here , What a great Maiestie the Lord , Ichoua is . and for our greater comfort consider what a Lord this is , who makes the promise : he is called in the Text , IEHOVA . This name the Iewes called nomen ineffabile . No maruell , the word it selfe is easily pronounced , the Maiestie named by it , is more than can be manifested , or perceiued , it imports Him to bee that onely true subsisting Lord , who hath his Being of himself , and giues Being to all things which are . Mysterie of the Trinitie to be reuerenced . Some presumptuous Spirits , out of their idle speculations , are bold to talke of the Trinitie , as they doe of their A.B.C. As if nothing were in the Diuine Maiestie , which their narrow braine could not comprehend , or the Lord were no more , then they conceiue him to be , Pisul● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he hath a supereminence invtterable ; they who will search his glory , Dangerous to search in the diuine Maiestly more then is reuealed . shal be oppressed with it : if the eye content not with the light which the Sunne sends downe , but will needs looke vp to the Sunne it selfe , it is dazeled incontinent , and loseth the sight which it had before ; and the minde which mounts vp to search the secret of the Diuine Maiestie , many a time in Gods righteous iudgements becomes witlesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he sendeth great darknesse on such as curiously dare enquire of his Essence . Pisida in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 We should be in such sort thankefull for that which God hath reuealed to vs of himselfe , that wee bee also fearefull to search out , that which is secret .

The name of Ieho●a somtime shortly set downe in Scripture . 1. Cor. 4. This name IEHOVA wee finde it in holy Scripture sometime contracted , sometime enlarged : the Lord himselfe giues this to Moses for his name , I AM hath sent thee . Neither man nor Angell can in truth speake so ; for man is a mutable creature , his life is but momentanie , and he liueth , so long as hee liueth , in a passing moment onely , one goes away to giue place vnto another , the moments which are past since his first mouing , returne not againe vnto him , & those which are to come , he cannot be said to liue in them . In this name I AM there are but two syllables ; before a man can pronounce the second , hee is changed from that which he was , when he pronounced the first : how then can hee say B●rn in Cant. Ser. 31. ( I am ? ) Quomodo enim est , quod in eodem statu nunquam permanet ? for how can that be said to be , which neuer abides in one estate ? And as to Angels , albeit they be now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Noz●an . Orat. 2. de Theol●g . immutable , propter gratiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae iam illis ab Iesu tributa est , for that grace of vnchangeablenesse , which by Iesus is now giuen vnto them , yet are they of their owne nature 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , changeable by will , or of their owne accord , and as is to be seene by them , who fell : for if the nature of Angels had been vnchangeable of it selfe , then none of them had falne from their first estate .

Sometime againe this name IEHOVA : The same name sometime enlarged by circumloquution . Zaac● , de diuinis attribu●●● l. ●●3 wee finde it in holy Scripture enlarged by this Periphrasis frequently vsed in the Reuelation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The learned Doctor Zanchius hath obserued , that this name IEHOVA noteth the Being of this true subsisting Lord , in respect of all times , Camets being a note of the time past , Holem of the time present , and Iod of the time to come ; but wee haue this same Doctrine better warranted by this circumloquution of the holy Ghost ; IEHOVA is the Lord , who was , who is , and who wil be : Bern. in Cantica Ser. 31. Solus verè est qui non praeciditur à ( fuit ) nec expungitur ab ( erit ) fuit non tollit illi esse in aeternum , nec ( crit ) esse ab aeterno ; None can be said to be , but hee of whom , when I say that he was , it takes not away that he is , and wil be ; and when I say that he wil be , it takes not away that he was , and he is . No Angell , no man , no creature can claime this ; it is a glory proper to the Lord. Ec●l●s . 1.4 . One generation passeth , and another generation succeedeth , but the earth remaines for euer . Much more doth he remaine , Heb. 1.11 12. who hath laid the foundation , and established the pillers thereof : The heavens shall waxe old , as doeth a garment , but thou , O Lord , art the same , and thy yeres shal not faile . What a great comfort we haue in this , that our God , was , is , and wil be . Math. 22.32 . O what a great Lord is our God , and what a comfort haue wee in this , that he was , and he is , and he will be ! Can that people be destroyed by death , whose God is the Lord ? Hee is not the God of the dead , but of the liuing . In the mysticall body all the life is in the head : so long as the head keepes life , the body , yea , no member of the body can perish . Therefore said our Sauiour , Iob. 14. Because I liue , ye shall liue also . Only let our care be to be found in Him : so shall we be sure of a happy being for euer and euer .

The second circumstance : to whom is this promise made . The second circumstance points at the person to whom the promise is made , and it lurkes , as I said , in this word ( thy . ) In the beginning of the Psalme Dauid prayed vnto the Lord ; and here the Lord answeres him with a promise of preseruation . The Prayer of Saints is not powred out in vaine : Iam. 5.16 . it auaileth much , if it be feruent . It is a sweet gradation which our Sauiour vses to that woman of Samaria , Iohn . 4.10 . If thou knewst , thou wouldst aske , if thou askedst , I would giue . Aug. de temp. Ser. 226. Therefore said Augustine , Oratio clauis est ●oeli , That Prayer was the key of heauen : ascendit oratio , & discendit Dei miseratio . Prayer of Saints is neuer powred out in vaine . Prayer goes vp , and mercy comes downe . Neither can it be otherwise , for hee to whom we pray as to our King prayes in vs , as our Prophet , teaching vs to pray , and prayes for vs , as our Priest : Orat in nobis , vt Propheta , orat pro nobis , vt sacerdos , oratur à nobis , vt Rex . And hereof comes this efficacie of Prayer , that it is Deo sacrificium , Daemonibus flagellum , oranti subsidium : a sacrifice to God , a scourge to the Diuell , a subsidie and help to him that vses it .

Prayer compared to the Elephants snowt , and why ? Pier. H●erogl . de Eleph . The Elephants snowt serues him for all offices , and all armour : Elephantus , cùm aquas ingreditur , attollit promuscidem in altum , ac ea respirat : when the huge beast the Elephant enters the water , and the body thereof is depressed by the weight of it selfe , he lifts vp his snowt on high , and thereby drawes in breath to conserue his life . It fareth euen so with a Christian , when he is ouerwhelmed with the waters of many tribulations , then hee stretches out his Prayer on high , and drawes downe grace ; which vpholds him that he lye not down vnder temptation , quod corpori est respiratio , id animae est oratio ; C●rysest . in Mat. ●om. 23. what breathing is to the body , that same is Prayer to the soule . No life in the body without breath : no life to the soule without Prayer : no time vnmeete for breathing , and no time vnmeete for praying .

Prayer is a maruellous kinde of husbandry , Prayer a maruellous kinde of husbandry . it soweth seede in the heauen , and reapeth fruit in the earth and heauen also . It is a common thing to see the earth watred by the heauens , but a rare thing to see heauen watred by the earth . 1. Sam. 7.6 . When lsrael fasted at Mizpeh , they drew water , to wit , out of the cisterne of their heart , and powred it out before the Lord . There is a showre that ascends and goeth vpward . When thou from a contrite , and melting heart , sendst vp teares to the Lord , as witnesses of they vnfained repentance , they fal not to the ground , Psal. 56.8 . for the Lord gathers them in his bottell , then doth the earth water the heauen . A notable encouragement to Prayer . If thou wert ( said Chrysostome ) to labour a fruitfull land , wouldst thou spare seede vpon it ? what then should wee doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who are called to be Labourers of the heauen , a fruitfull Canaan , not flowing with milke and honey , but ouerflowing with peace , ioy , and glory ? Seeing the earth rendreth to vs with manifold encrease such as we giue vnto it , will the heauens faile ? Psal. 126.5 . No : be sure , they that sow in teares , shall reape in ioy : and otherwise , Qui parcè s●minat , parcè metet : 2. Cor. 9.6 . hee that soweth sparingly , shall reape sparingly . And in this we haue all neede to rebuke our owne hearts , that wee spare seede vpon so fruitfull a husbandry , and defraud our selues of so great and glorious things promised , onely because wee doe not more frequently and feruently aske them .

Dauid his Prayer is in two verses . God his answere is in six . Againe , Dauid his Prayer is absolued in the two first verses : the Lords Answere is in the subsequent sixe . There is no equalitie betweene that which we seeke , and that which the Lord will giue : for his praise is , Ephes. 3.20 . that he is able to doe aboundantly aboue all that we can aske or thinke . Aug. de Temp. Semper maiora tribuit , quàm promittit ? Seeing hee giueth alway more then himselfe promises , what maruell he giues more , then we can aske ? Born . in Cant. Serm. 83. Non pari vbertate , fluunt amans & amor , Creator & creatura : the loue of the Creator , who is loue it selfe , and the loue of the creature flowe not alike plentifully , no more than the strand and the great Ocean . The Lord alwaies giues more then we can craue . Out of our loue toward him , wee may seeke him , but it is nothing in respect of his loue toward vs , wherewith hee will comfort , and replenish vs . Our Prayer to him is like the flowing of a little strand , but his answere to vs is like the flowing of the Ocean . 1. King . 3.11 . Salomon prayed , and the Lord gaue him more then he sought . Gen. 18.23 , 24. &c. At sixe Petitions Abraham brought downe the Lord from fiftie to ten . Euery Petition returned with a vantage : at last hee ceased to pray , or the Lord ceased to answere , and , which is the point , gaue him more , then hee craued , at least , expressed in his Prayer , to wit , deliuerance to Lot .

The third circumstance presents vnto vs the benefit promised , The third Circumstance is of the benefite promised , to wit , Preseruation . to wit , preseruation : The Lord shall preserue . The word Shamar imports a most tender preseruation : from it comes Shemuroth , signifying the eye-lids , Psal. 77.4 . because they are the keepers of the eye , as the Lord is called in the verse preceding , Shomer Itshrael , Psal. 121.4 . the keeper of Israel . If the lids of the eye open , it is to let the eye see : if they close , it is to let it rest , at least to defend it , all their motion is for the good of the eye . O what a comfort is here ! The Lord calleth his Church , The apple of his eye . Qui vos tangit , tangit pupillam oculi mei : Zach. 2.8 . The word imports , that as the lid of the eye couers the eye , so the Lord preserues his owne . he that touches you , touches the apple of mine eye : so deare and tender is his church vnto him , that he feeleth the least offence done vnto it . The Church is the apple of the Lords eye , and the Lord is the couering of it . O how well are they kept , whom the Keeper of Israel keepeth ! The Lord was a buckler to Abraham , Gen. 15.1 . none of his enemies could harme him ; for his buckler couered him throughly . Iob. 1.10 . The Lord was a hedge vnto Iob , Satan himselfe confessed hee could not get thorow it , howsoeuer many a time he assayed it , to haue done euil vnto Iob. I need not multiply forrain examples . The power of diuine preseruation most euident in our King . What the power of diuine preseruation is , neuer King , since the daies of Dauid , can witnes better than our Soueraigne ; the Lord hath made his Maiestie glorious by deliuerances , Psal. 144.10 . he hath rescued his Seruant from the hurtfull sword , yea , these wretched Instruments of Satan , who by Sorcerie laid snares for his Sacred life , being confounded in themselues , that nothing could succeede with them , got this answer from their most miserable master , that He was The man of God . Yet being loth to discouer his owne weakenesse , spake it in such a language as for the present they vnderstood not . Let therefore Romish Rabsache raile , Romish Rabsache , and his Tulipantic Frogs not to be feared . as he hath done , against the Lords Anointed , whom he hath set ouer vs ; let his Emissaries spue out their venemous and blasphemous boastings , Leo ●aruis non terretur , the Lyon is not terrified with Bugs . Psal. 21.7 . Because the King trusteth in the mercie of the most High , therefore he shall not fall . His enemies are forced to lament in secret , that none of their attempts haue prospered . The Tulipantic Frogs haue plotted in powder , and laid subtill subterranean snares to accomplish the malice of their heart , but all in vaine , blessed be the Lord for it ; for he hath preserued , and will preserue the comming , and the going of his owne Anointed .

The promise of preseruation is of●●n rep●at●d . But seeing this same promise of preseruation was made before ( for from the third verse to the end of the Psalme , six sundry times is this word of keeping or preseruing repeated ; ) why is it now made ouer againe ? not without cause : for this doubling and redoubling serues first for a remedy of our ignorance . Men , For remedy of our ignorance . if they be in any good estate , are ready to sacrifice to their owne net , or to cause their mouth to kisse their owne hand , A●a● . 16 . as if their owne hand had helped them , 〈◊〉 3● . 27 . this is to impute their deliuerance to their Calfe , and therefore often is this resounded , The Lord , the Lord . Is thy estate aduanced ? ●he Lord hath done it . Hast thou beene preserued from desperate dangers ? Looke vp to the Lord , thy helpe is from on high , and to him let the praise bee returned .

Secondly , For a remedy of our diffidence . it is for a remedy of our naturall diffidence : the Word of the Lord in it selfe is as sure when it is spoken , as when it is sworne ; as sure spoken once , as when it is oftner repeated , yet is not the Lord content to speake onely , but to sweare also , nor to speake once , but often , one and the selfesame thing : The reason is shewed vs by the Apostle , that hereby he may declare to the heires of promise this stability of his counsell . Heb. 6. Gen. 21.32 . As Ioseph spake of Pharao his vision , It was doubled , because the thing is established by God , and God hasteth to performe it ; so is it with euery Word of the Lord , when it is repeated , it is because it is established , and GOD hastens to performe it .

The fourth and last circumstance sheweth to vs the qualities of this preseruation , The fourth circumstance is , of the qualities of this preseruation : first , it is totall , secondly , it is perpetuall . Psal. 121. ● . 7 . Arnobius in Psal. and they are two : first , it is totall , not in one , but in all thy wayes shall the Lord preserue thee , in thy comming in , and thy going out , from all euill shall the Lord preserue thee . Next , it is perpetuall , from henceforth and for euer . Hilarius , and Arnobius expound this too strictly : Arnobius takes it this way : Custodit introitum tuum ad poenitentiam , & exitum tuum de corpore : Hee preserues thy comming into repentance , and thy going out of the body : Hilarius expound● this place too strictly . Hilarius , againe , Non est huins saeculi custodia haec , this preseruation ( saies he ) pertaines not to this life , but is to be vnderstood of our going out of this life , and of our entrie to the life to come ; he seemes to haue forgotten that place of the Apostle , Godlinesse hath the promise both of this life , 1. Tim. 4.5 . Basile . Chr●s●st . Euthim. expound it more iudiciously . Man his l●fe is a comming and going . and of the life to come . Basile , Chrysostome , and Euthymius , take it better vp : by comming and going out they vnderstand the whole course of the life of man .

And so in holy Scripture our life is called in two respects ; first , in respect of the naturall and vniuersall course thereof ; so patient Iob makes a short abridgement of his life : Naked came I , and naked shall I returne . The like after him hath Saint Paul , In respect of the naturall course of it . Iob. 1 21. 1. Tim. 6.7 . Act. 1.21 . Eccles. 6.4 . Heb. 13.14 . We brought nothing into the World , and it is certaine nothing we can carry out . The whole life of our Lord is comprised by Saint Luke , in these two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The like short description hath Salomon of our life ; Man commeth into vanity , and goeth into darkenesse . In them all yee see , there is a comming and a going , no standing nor abiding . There is no continuing City , yea , which is not obserued to make vs wise as we should ; euen in our comming we begin to goe away . Nazian. de ●ominis vililale . Ex quo nascimur , incipimus mori : so soone as we are borne , we begin to die : for our life is rapidissimus cursus à tumulo ad tumulum : a most speedy course from one graue to another ; from the belly of our mother , to the bosome of our great Mother . Gregor. moral . lib. 25. Vita haec crescendo decr●scit : this life in growing weareth away : as the turning of a wheele drawes a thred from the wooll , till all be gone : so euery reuolution of the Sunne in the Firmament , Seneca . twineth from vs a day , till at length all bee consumed : quotidie pars aliqua vitae demitur , euery day some part of our life is taken from vs .

Next , In respect of the personal actions of men in their life . our life is called a comming in , and a going out , in respect of the personall actions of men in their life : so is it comprised in the Law ; Blessed sh●lt thou be when thou commest in , and blessed when thou goest out ; De●t. 28.6 . that is , in all thy actions , and in all thy wayes thou shalt be blessed . Our life is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a turning about from one thing to another , and from that , backe againe to the former : What now wee craue for a recreation , incontinent becomes a wearinesse ▪ for the most desired pleasures in the world , if they were perpetuall , should become painfull ; and what now we reiect for wearinesse , in a short time we returne to it for recreation ; from resting , For our life is a turning in a circular motion . we rise to walke ; from walking , againe wee sit downe to rest ; and so forth of all the actions of our life . Sola vicissitudine releuamur : we are onely eased by an interchange of them .

So Herodot brings in Croesus speaking to Cyrus : Herodot . l●b. 1. Humanarum rerum circulus semper eodem rotatus , fortunatos esse homines non sinit : The circle of humane things tumbled , and turned about continually vnto the same , le ts not men be happy in this life .

The like hath Nazianzen , Nazian. Inmorem rotae volubili vertigine voluuntur sur sum , deor sum omnia : After the forme of a Wheele , by a most speedie motion are all things turned vpside downe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; now these flourishing , now these fading and falling away , vt auris potiùs sit fidere , aut scriptis in aqua l●teris , quàm hominum foelicitati : So that it is better to trust vnto the windes , which change continually , or to letters drawne in the water whereof no mark , or similitude remaines , then to trust vnto the felicitie of man vpon earth . Let all men learn to be sober , in that estate wherein they stand , perswading themselues , or it be long , they must be changed into another .

Beside that which is common to all men , the office of a King is called A going in and out before the people . But to come neerer , beside both these , which are common vnto all men , here is a promise of protection to godly Kings in the doing of their office : for this comming in , and going out , is a Periphrasis familiarly vsed by the Spirit of God , to expresse the Royall function . I am now ( said Moses ) an hundreth and twenty yeere old , and can no more goe out and in before you : Deut. 31.2 . that is , I can no more doe the Office of a Gouernour vnto you . And againe , when he prayed for Ioshua , Numb. 27.17 . The Lord God of the Spirits of all flesh appoint a man to go in and out before the Congregation , that they be not as sheepe without a Shepheard . This same is more cleere out of that Prayer of Salomon : 1. King . 3.7 . I am but young , and know not how to goe in and out . Now what he meanes by this , he expounds himselfe : Giue to thy seruant an vnderstanding heart , that I may discerne betweene good and bad , and may iudge thy people . So that to goe out and in before the people , is to iudge the people rightly , and to discerne betweene the good and the euill .

A godly and religious Ruler is a great blessing to a people . Of this first may appeare , what a great blessing of God a religious Ruler is , walking himselfe in the way of righteousnesse , and leading his people both by Law , and example to follow him : when hee so rules his Subiects , as onely caring how to make them subiects vnto God . Ex. Aenca Sil●●o . Such was the Princely and most Christian disposition of Frederic the Emperor , who being demanded , whom of his subiects hee loued best , answered , Them who so please me , that in no case they will displease God . As the King leadeth , so commonly the people follow . 〈◊〉 de●ad . 1. 〈◊〉 1. Ipsi se homines in Regis velut vnici exempli mores formant : men fashion themselues to the manners of the King , as their onely paterne , and example . Fulg●m●●d T●e●do● . S●n●torem E●●● . 6. Q●● in saeculi cubn●ne constituti sunt , aut plurimos secum perdunt , aut ad salutem ducunt : they who are placed into the top of honour , either they saue , or destroy many with themselues ; if they be euill , they are euill to others , and to themselues , if they be good , they can not but doe good vnto others . 2. Kin. 13.6 . Also a wicked Ieroboam will cause Israel to sinne ; 2. C●ro● . 30 9. but a good Ezekiah will turne them againe vnto the Lord. Eccl. 10 17. Blessed art thou , O Land , when thy King is the sonne of Nobles , that is , noble for vertue , wisedome and godlinesse . When the Ruler of the Land dare cast the first stone at Adulterers , Iob. 8.7 . being innocent himselfe : Nehom. 5.13 . When he dare with Nehemiah shake his lap against Oppressors , being free of Oppression himselfe : Such a one with a good conscience may pray as he did , Nehom. 5.19 . O my God , remember me in goodnesse , according to all that I haue done for this people .

Againe , The office of a King is full of labour , and care . we see here , that the Office of a King is full of labour , it is a comming in , and a going out ; the end of one businesse , is the beginning of another . The Egyptians were wont to figure vigilancy , by the Lyons head . Pier. ●●●og . lib. 1. cap. 4. Manethon the Egyptian , in his writs to Herodotus , giues out , that the Lyon sleepes not at all , though Aristotle with better reason affirme , Nullum animal perpetua vti vigilia : that no creature can watch continually : yet two things moued them to that opinion , the one was , that when the Lyon resteth , he stirreth his taile continually : the other is , quòd Leo magnos habeat oculos , & palp●bras as adeoparu●s , vt non possint oculum penitùs obtegere : He is like the Lyon , who sleeping looks vp , and is alway mouing , euen when he rests . that the Lyon hath great eyes , and so little eye-lids , as are not able to couer the eye fully , therefore is it that euen in sleeping , the Lyon lookes as if hee were waking . Howeuer it be , hereby properly is figured the restlesse care of conscientious Kings . They may lye ( as one sayes ) in beds of Iuory , trimmed with carpets of Egypt , but ouer-hanged with curtaines of care : their mindes are in a continuall motion day and night , how to go in , and out before their people . Neither is it possible that any man could be sufficient for so laborious and hard a charge : The Royall Office can not be borne out , without the Royal vnction . for it is ars artium regere hominem , were not as the calling is singular , so it hath a singular vnction accompanying it . Presumptuous men , out of their ignorant mindes , may thinke themselues fit enough for the highest places . But let men beware to vsurpe ; for a Royall office without the Royall vnction , is a burden that will beare downe and oppresse the stoutest , the strongest , and the wisest . A warning to vsurpers of the Royall calling . Damocles may stand for an example , who being set in the Chaire of King Dionysius , when hee looked vp to the sword hanging aboue his head , loathed all the honour and pleasure offered to him by such as were appointed to serue him , and was well content quickly to quit his place ; and no maruell : for it was not his calling , and therefore had he not that vnction , that only maketh men strong , able and meet for the calling .

But to returne , Sardanapalus & Dom●●●●n , loitering and idle Empero●●s . a conscientious King ( for so are they who haue the calling , and the vnction ) is full of cares , hee is not like that womanly Emperour of Assyria , Sardanapalus , of whose base behauiour it is shame to speake among men , nor yet like that Romane Emperour Domitian , Plat. quitantae fuit desidiae vt in cubiculo solus acuto stilo muscas configeret : who was so giuen to idle loytering , that hee would sit alone all day in his chamber , pricking at Flyes with a sharpe bodkin . Good Ichosaphat a conscientious and laborious King . But a good King is like that good Iehosaphat , of whom it is written , that he went and returned through the people from Beersheba to mount Ephraim , setting Iudges in the Land , City by City , and bringing home againe to the Lord God of their Fathers , such as had falne from him , 2. Chron. 19.4 . from one Prouince , one City , one house to another , he trauaileth continually , exercising his Royall function .

Blessed bee the Lord , Such a King hath God in mercy set ouer vs , trauailing from one end of the Kingdome to the other , for discharge of his Office . who hath set such a Iehosaphat ouer vs , who taketh the paines , and counteth it his pleasure to trauell from one end of the I le to the other , for the good of his people . In respect of them from whom he commeth , his Maiesty his iourney is a going out , they looke after him , not without sorrow , as vnto the Sunne descending , comforted only with assured hope , that it will shortly rise againe vnto them . In respect of vs it is a comming in , yea , a comming home , and his Maiesties subiects here of all estates looke vnto him with ioy , as a Sunne rising , which long had been absent from them . We wish , that as in the dayes of Iosua the Sunne stayed in Gib●ah , I●sh. 10.12 . and the Moone in the valley of Aialen : A wish , that his Maiesty might bide with vs , but limited . so this Land might for euer enioy the presence of our Soueraine ; but in this the will of our God , and the will of our Soueraine must be the limits of our desires .

At least the tokens of his presence , in reformation of our euils , may bee left behinde him . Yet as the Sunne rolling in his Sphere , benefites euery place , wherevpon he shineth , and leaueth tokens of remembrance till hee come againe : so is it expected , that his Maiesties comming into this Land , shall be like the raine vpon grasse new mowne , where the sythes of the Sonnes of A●ak haue cut downe the medowes to the very roote● : we are in hope that his comming shall bee like the showres that water the earth , Psal. 72.6 , 7. to make it grow and reuert againe , th●t in his dayes the righteous may flourish , and aboundance of peace may be . Praised bee the Lord , wee doe already enioy the fruits of his Highnesse happy gouernment : for now the mountaines and the hils bring peace to his people by iustice , P●●l. 72.3 . and the voice of wonted Oppressors is not heard in our borders .

Yet remaines there one euill in the heart of the Land , Sa●r●ledge , an euill in the h●a●t of this K●ngdome , hurtfull to all the es●ates thereof . which I may call the Kings euill , not that the King is either author or allower of it , but because the euill so desperate as cannot be cured , but by a touch of the Kings hand ; this is Sacriledge , a Pestilence that dissolueth the Pillers of the earth , a Canker that corrupteth the whole body , and hurteth all , Great men , Church men , and Commons . Many Great men embrace the curse of Zeba and Zalmunna for a blessing , To Nobles & Great men . Psal. 83.11 ▪ 12. they will inherite Gods mansions as their own : they so appropriate al to themselues , that nothing is spared to the Lord for the maintenance of his Gospell : they will not see that it is abomination to deuoure that which is sanctified , No word here of deiection of e●ection● . Ge● . 41 ▪ 21. till it haue deuoured them , and their whole estate : they are like Pharaos leane kine that deuoured the fat , and were neuer a whit the fatter themselues : for this sin among other , many houses in the Land spew out their old Inhabitants . To the Gentry & Common● . The Gentrie and Commons are heauily endamaged by it . A common thing to see the Tithes eate vp the stock , and abused Law being made the forcible meane of lawlesse oppression . But which is worst of all , a most famous , and ancient Church oppressed with pouerty in many of her members , Most of all to an ancient Church , like to perish through pouerty . is like to languish and decay , the Children cry for bread , and in many parts of the Land there is none to giue it , nothing being left in sundry Parishes , not so much as the small teinds of the Vicarage for maintenance of a Pastor .

I doe preiudice to none , Antiquity of the Church of Scotland shortly touched , and by the way . when I call this Church both famous and ancient . It is now about three thousand and sixe hundred yeeres , since the Lord promised to giue the ends of the earth in a possession to his Christ , Psal. 2.8 . and it is now sixteen hundred yeeres since the Lord began to performe it : for in the sixscore & foure yeere of our Lord , Donald King of Scots , and Lucius King of South Brittaine embraced the Christian faith ; The Churches of Scotland and England receiued not the Christian faith from Rome . None of the Churches of this I le , neither that in the South , nor that in the North , receiued the Faith from the Church of Rome . It is true indeede , at the desire of King Lucius , there was sent to him from the Bishop of Rome , Damianus and Fugatianus to confirme him in the faith ; but Baronius the Romish Cardinall is forced to confesse , Baron . a●ales . quòd diu ante Euangeliam Christi illuc perlatum erat : that long before their comming , For the meaning o● this place , See Baron . a●al●s , a●no Ch●i●● . 183. T●r●●ll . aduersus Iud. ●os . ca. 78. the Gospell of Christ was brought thither , that is , to this I le . And for vs , that place of Tertullian , without all exception , proueth the antiquity of this Church : Brittannorum loca Romanis inaccessa , Euangelio Christi subdita sunt : that two hundred yeeres after Christ , this Church was famous through the world for her Christianity : and shall shee now in her old age perish and decay through pouerty ? shall Iulians persequution vndoe her ? shall the rents of her Schooles , Colledges and Churches be rest from her , and nothing or little left to maintaine Learning and Religion ? O! what an ingratitude is here ? The Lord commeth to vs with the aboundance of the blessing of his Gospell , offering to vs the riches of his mercy , and grace , and wee thinke him not worthy entertainment . 1. C●r. 9.11 . If wee haue ( said the Apostle ) sowne vnto you spirituall things , is it a great matter that we reape your carnall things ?

The conclusion , wherein the remedy of ●●c●ledge , before , called the Kings E●●l , is referred to a touch of the Kings hand . G. il 2● . 12 . But contenting me to haue pointed at this euill , I leaue the remedy thereof to that rare wisedome , wherewith God hath endued your Sacred Maiestie , and conclude as I began . Iacob in his iourney to Padan Aram , was comforted with a vision ; hee saw a ladder reaching from earth to heauen , and the Angels of God ascending and descending vpon it , assuring him that the Lord would be with him both in his going and his comming : the like this day commeth from the Lord to our Iacob , in his iourney . The Lord shall preserue thy goingout , and thy comming in , from henceforth and for euer .

We lift our hearts , And the King committed to the blessing of God . and our hands to the God of heauen , and beseech him graciously to performe it , for Iesus Christs sake , to whome with the Father , and holy Ghost , be all praise , and honor . Amen .

A forme of Grace , vsed ordinarily at his Maiesties Table , after meate , in Scotland , by the Deane of his Chappell .

PRaised be the Lord , who dayly ladeth vs with his benefits . The Lòrd is our Sunne and Shield , hee giueth grace , and will giue glory , and no good thing shal be withholden from them , who loue him .

Lord , Saue thy Church vniuersall .

O God , Preserue thy Seruant our gracious Soueraine : Grant him long to reigne ouer vs a happy King of many blessings to thy people .

Blesse his Noble Queene , with the hopefull Prince Charles , the Prince , and Princesse Palatine , and their children .

Lord , let vs neuer want one of his Highnesse Royall Race to sit vpon his Throne .

God giue vs all mercy for our sinnes , with grace , and peace in lesus Christ . Amen .

HIS MAIESTIES GOING OVT . Psal. 80. verse 17.

Let thy hand be with the Man of thy right hand and the Sonne of man , whom thou hast made strong for thy selfe .

My helpe is in the Name of the LORD .

AS your Maiesties Comming into this Kingdome to visite the one of your Twinnes , His Maiesties comming in , was welcommed with a promise . The two Kingdoms , his Maiesty called his two Twinnes , in his Parliament speech at Edenberough . Now his going out is accompanied with a Prayer . was welcommed with a promise of diuine protection , The Lord shall preserue thy comming in , and thy going out , which ( praysed be the Lord ) he hath hitherto graciously performed : So now your Returning to visite the other , is accompanied with a Prayer , which all the Estates of this your Highnesse Kingdome , Nobles , Churchmen , and Commons 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with one heart and voyce send vp to the Lord , to goe with your Sacred Maiesty , wheresoeuer ye goe : Let thy hand , O Lord , be with the Man of thy right hand . Seeing our hands cannot alwayes bee with your Maiestie to attend , and serue your Highnesse as our bounden duty requires , our hearts shall not cease to cry vnto heauen , that the hand of the Lord may be with you .

This Psalme hath two Prayers . In this Psalme are two Prayers ; one for the Church , that the Shepheard of Israel , who sits betweene the Cherubins , would mercifully looke on her misery , For the Church . and bring againe her captiuity . The other is a Prayer for such as the Lord had appointed to be the instruments of her deliuerance , For the instruments of her diliuerance , and these are of two sorts . either spirituall , or temporall . Principally it is a Prayer for the comming of the MESSIAH , the true , and great Redeemer of his people ; and so Saint Iero●e expounds this place , The true and Spirituall Redeemer of the Church . Hieron . in hunc Psal. Fiat manus tua super filium hominis , quem confirmasti tibi , id est , ipsum Mediatorem , & Saluatorem nostrum . Secondarily , it is a Prayer for all Typicall and Temporall redeemers , whome this people expected , for perfiting their promised deliuerance , The typicall and temporall Redeemers thereof , Cyrus , Zerubb●●el , &c. as Cyrus . Nehemiah , Zerubbabel , and such like : we will then first see how this is a Prayer for the comming of Christ , and next , for his Deputie-Powers here vpon earth , raised vp for the comfort of his Church .

These two agree well together . The one of these is not repugnant to the other , nay , they agree very wel together , as the Type , and the Truth . Such as were spirituall and truely religious among that people , rested not in the temporall promises , which were made vnto them , but by them ascended vp , and layd hold on the spirituall . Abraham contented not with earthly Canaan , Heb. 11 9.10 . hee dwelt in it , as in a strange countrey : for hee looked for a better . And heere ( no doubt ) the godly Iewes do in such sort pray for their deliuerance from Babel , that their desire looketh vp with an higher eye , for their redemption from sinne and Sathan by Iesus Christ .

In all ages the Saints haue greatly longed for their Sauiour . First then here we h●u● a pr●ier ●or the M●●s●●h . In the Reuelation the Church is figured by a Woman , trauelling of childe : for , Ecclesia semper & ●●lier est , & virgo : the Church is alway a Virgin , ●●●●●nt a● Probam . and alway a trauelling Woman . It is true , one member of the Church , to wit , the blessed Virgin Marie brought him out a very man , like vs in all things , except sinne ; yet all his Saints , both before and after the Incarnation , The Church in all ages longed for him . haue their owne conception , and trauelling , whereby they bring him out , for still Saints are in trauelling , till Christ be formed in them : yea , Galat. 4 19. they shall not rest , nor be deliuered , till by his second appearance he perfit them ; and as to them who were before the Incarnation , sure it is , so soone as the Messia was promised , the Church by faith conceiued him , she trauelled , crying for him by praier , as earnestly desirous to see him , as a woman desires in due time to see the birth of her wombe , & at length by patience in the fulnes of time she broght him out Abraham saw his day a far off , & reioyced that a childe was to be borne vnto him , in whom all Nations of the earth should be blessed . And ( which is the point ) the godly in this verse long for him , But the neerer the time of his exhibition came , the more his Saints looked for him . and pray for his Comming , and the neerer the time drew , wherein he was promised to be exhibited , the more desirous were they to see him . All the faithfull of that age looked for Redemption in Israel . Of that number was Ioseph of Arimathea , hee waited for the Kingdome of God , Luke 2.38 . also Anna and Simeon waited for the consolation of Israel , then was Simcon content to die , when he got in his armes the promised seede of the woman , and saw with his eyes the saluation of the Lord . And thus haue we the first and principall meaning of this praier , which the Church maketh for the Messia .

The Messiah is heere three wayes described . He is heere shortly three wayes described , first hee is called the Sonne of Gods right hand . Secondly , he is called the sonne of man . And these two especially respect his person . He is called the Sonne of God his right hand , and that in three respects . Thirdly , hee is called , One whom God hath made strong for himselfe . And this touches his office . As to the first hee is called the Sonne of God his right hand for three causes : first , in respect of his maruellous generation in both his natures , In respect of his maru●●●ous generat●on in both his natu●es . Na●●an . ●r●t. 4. de silio His vnspeakable gen●ration , as God . Heb. 1. Illin● patris expers , hinc matris : in the one , without a father , in the other without a mother , Natus quidem est , he was borne indeed of a woman , but in respect of his mother , he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without a father . Idem etiam genitus est : hee was also begotten of his father , but in respect of his father , he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without a mother , thus euery way was hee The sonne of Gods right hand . As God , he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the brightnesse of his fathers glory , and the engrauen Image of his person . As hee is man , hee was conceiued , and formed by the right hand of God , Luke 1.34 . so the Angell told Marie , the power of the most high shall ouer shadow thee , His maru●llous generation as man noted in these three names giuen him . 1 C●r . 15. Cant 4. Dan. 2. therefore in respect of his maruellous humane generation , Irenaeus obserues these three stiles to be giuen him . First , he is called , The second Adam , a very man as the first Adam was , yet not begotten by a man , as the first Adam was not begotten by a man . Secondly , he is called Flos campi : a flowre of the field , not a flowre of the garden , not set or planted by a Gardner , Iren. lib. 3. co●t . Val●nt . but springing vp of the owne accord , without the labour or industrie of man . Thirdly , he is called , A Stone cut out of the mountaine without hands , he came of the same masse , whereof all mankinde is , but no man helped his generation .

〈◊〉 , he is called The Sonne of God his right hand , 〈…〉 singular loue and fauour , The Messiah is called the Son of Gods right hand , in respect of God his speciall loue toward him . Exod. 15. which the father carrie● toward him : for the right hand of God in holy scripture ●●he● signifies his power , as in the song of ●●jes and M●iam at the red sea , thy right hand is 〈…〉 ●ower , thy right hand hath bruized thine enemies . Or then it signifies his fauour and his loue . Psal. At thy right hand are pleasures for euermore : both these are taken vp by Nazianzen , Nazian , orat. 7. de compos . disserend . ratione . Manus symbolum est affectionis & actionis , the hand is a signe of his working and will , the right hand put for his good will and pleasure , the left hand by the contrary , for his displeasure . So shall the wicked stand at his left hand vnder the reach of his power , Euery Christian is a sonne of Gods right hand , but not as Iesus is . but not within the compasse of his fauour . It is true , euerie Christian man is also the sonne of Gods right hand : by nature his name is Ben-oni , the sonne of sorrow : but his father hath changed his name with his estate , called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sonne of the right hand . But in a more speciall sense doth this stile belong to the Lord Iesus , for with a note extolling him aboue all his brethren , Matth. 3.17 . he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that son of mine , that beloued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in whom I am well pleased , through whom I accept others to bee my sonnes , and for whom I loue all these whom I loue .

The Mess●●h is a Son of Gods right hand , in respect of his willingnesse to obey his father . Psal. 40.8 . Thirdly , he is the Sonne of the fathers right hand in respect of his most perfit obedience , and ready willingnesse to do in all things the will of his father , I desired to doe thy good will , ó my God : when he told his Disciples that hee had meat to eat , which they knew not , they vnderstood not what he meaned ; but he expounds himselfe , Iob. 4 . 3● . My meat is to doe the will of him that sent me , and to finish his worke .

In the second part of the description they call him The sonne of man , The second point of the Messiah his description is , The Sonne of man . Zach. 13. I●b 19. hee is in such sort the sonne of God , that he is also the Sonne of man , not begotten by man , as wee haue said before , yet formed , and conceiued of the seede of man , he is Gnamith Iehoua , the companion of Iehoua , hee is also , as Iob calleth him , our Goel or our kinsman . Iacob called him Shiloh because he was sent into the world wrapped in the like tunicle , which others of the sons of men bring with them when they are borne . He is that incomparable Vnio or Margarita , Nazian , 〈◊〉 23 ad I●lia● . a precious pearle as Nazianzen calleth him , and why ? Nicetas and Elias do tel vs , Nicetas S●●l . in Nazian . quippe qui non nisi summo cum labore , at que à perpaucis inueniatur , because he is not found but with great labour , Elias in Nazian. ●ra : . 8. de pace . and few are they who finde him Tum etiam ( vt ait ille ) quia vt margarita ex concha , & aqua conflatur ita Christus diuinitate & humanitate constat . O what a matter of vnspeakable ioy is heere , but I must contract my selfe . What great comfort haue we in this , that the Sonne of God is become the Sonne of man . Man for his transgression receiued this checke from the Lord , Ecce Adam factus est quasi vnus ex nobis , but now since the reconciliation by Iesus , God manifested in the flesh , man may reioice and say , Ecce Deus factus est , quasi vnus ex nobis . Doubtlesse this is a strong bulwarke of our faith , for since we see that the sonne of God is become the sonne of man , clothed with all the infirmities of our nature , except sinne , since wee see the God of glorie humbled to the ignominie of the crosse , why shall we doubt that the sonnes of men , shall also be made the sonnes of God , and that these vile bodies of ours shall bee changed and fashioned like vnto the glorious body of Christ , Philip. 3.21 . especially since for no other end became he the sonne of man , but to make vs the sonnes of God .

The last part of the description is heere , The third point of the description of the Messi●s , that God hath made him strong for himselfe , to doe the office of a Redeemer . Esay 61.1 . whom thou has● made strong for thy selfe , this ( as I haue said ) respecteth his threefold office , and his vnction to them all . A commentarie for this place is that of Esay , I will put my Spirit in him , that hee may bring foorth iudgement to the Genti●es . And againe , The spirit of the Lord is vpon me , and he hath annoynted mee , hee hath sent mee to preach good tydings vnto the poore , and to binde vp the broken-hearted , &c. what the Psalmist heere calls strengthning , the Prophet heere calls it annoynting , Io● . 6.27 . and St. Iohn calls it sealing , for him hath God the father sealed , and what is meant by all these , he expounds himselfe yet more cleerely , Iob. 1.14 . The word was made flesh , and dwelt among vs full of grace and truth , Iob. 3.34 . and a little after , God gaue him not the spirit by measure , that of his fulnesse wee might all receiue grace for grace .

Christ made strong for his office by annoynting , sealing & powring of the Spirit vpon him . Of all these it is plaine how the father is sayd to haue made his sonne strong for himselfe , that is , hee annoynted him , he sealed him , he put his spirit into him , not in a measure , but communicate the fulnes of grace to him , that he might be ●rengthened to do vnto vs the office of a King , to deliuer vs from our enemies , of a Prophet to teach vs the whole counsell of God , and of a Preist , to offer himselfe in a propitiatory sacrifice for vs . In all these appeared his wonderfull strength , Aug. de Temp. Ser. 107. passius est vt infirmus , operatus vt fortis , when hee suffered like a weake man , then he wrought like a valiant man , The strength of Christ appeared in his greatest weaknesse . then he darkned the sunne , then he rent the vaile , then hee raised the dead , in his death vide infirmitatem filij hominis , see the infirmity of the so●●e of man ; in his victorie vide fortitudinem 〈◊〉 Dei , see the mighty strength and power of the ●o●ne of God , Aug. Ser. de Sanctus . granum sinapis dum patitur , in his ●uff●ring he is like a graine of mustard seede ; Luke 13.19 . dum resurgit ●●bor est , sub qua aues coeli nidificant , in his resurrection he is like a tree vnder which the birds of heauen doe build their neasts . Euerie way the mighty strength of our strong Redeemer is to be admired , but specially his conquest by suffering , there did appeare the weaknesse of God stronger then man ; yea , then all these Principalities , powers , and spirituall wickednesse , There was neuer such a work committed to Angel or man , as that which was laid on Iesus . that were opposite to him .

It was indeed an exceeding great worke , which committed to our Mediatour , The man lesus , and therefore required a speciall vnction to make him strong vnto it . All the Angels of heauen , all the men on earth were not able to haue wrought that worke . Such a Law was neuer imponed to man nor Angell , as was imponed to lesus , by his his Fathers ordination ; & willingly accepted by himselfe .

This was the Law of a Redeemer , The Law of a Redeemer was enioyned to him , which requires more , then the Law morall . wherewith Christ was charged , and none but hee , more many manner of wayes , then the Law morall whereunto all are subiect . The morall Law had two tables , the first commanding the perfit loue of God ; the next commanding to loue our neighbour as our selues . The Redeemers Law hath also two parts , As the Law moral had two tables , so hath the Law of the Redeemer two parts . both of them commanding much more , then is commanded by the morall , the first part of the Redeemers law lookes vp to his Father , the second lookes downe to his brethren . In the first this commandement was giuen him , The first looks vp to his father and binds him to vindicate the glory of his fathers iustice & mercy . Thou must vindicate the glory of thy fathers mercy and iustice . If man bee not punished , what shall become of the glorie of my iustice , and if all men perish vnder that wrath , which is due to their transgression , what shall become of the glory of my mercie . The Lord Iesus hath in wonderfull manner preserued them both , for in him the inuiolable strictnesse of his Fathers iustice hath beene manifested , in that he spared not his own sonne , bearing the burden of our transgression , many fearefull examples of diuine iustice hath been seene since the beginning of the world , but neuer one like vnto this . And many great mercies in all ages hath hee shewed to his seruants , Noah in the arke , Lot in Zoar , Israel beyond the red sea , may stand for examples , but neuer a mercy like this was manifested in the world , that the Lord gaue his onely begotten to the death , that such as beleeue in him might haue eternall life . There was the riches of the glory of his mercy wonderfully declared . Thus did the Lord fulfill the commandement of the law of a Redeemer , and preserue the glory both of his fathers iustice and mercy .

The second lookes ' downe to hisbrethren , & bindes him to vindicate them from all their enemies . The other part of the law respected his brethren , concerning whom , this commandement was giuen him , thou must loue thy brethren , not as thy selfe onely , but more then thy selfe , thou shalt purchase them life by thine owne death , thou shalt saue them who haue lost themselues , thou shalt redeeme their inheritance which they haue solde without a price , and as their neerest kinsman , and first-borne of thy fathers familie ( according as thou art bound ) thou shalt pursue the murtherer that slue him , to wit , the Diuell , he is without all citie of refuge , reuenge thou their bloud vpon him ; & like another Abraham , thou must bring home againe Lot out of the hands of that Tyrant Chedarlaomer , all this the Lord Iesus powerfully performed , for the father fortified him , and made him strong to this worke for himselfe ▪ And thus haue wee seene how these words containe a prayer for the comming of Iesus Christ , the great and true Redeemer of his Church .

Now this same description is also competent in the second roome , We haue seene how this pra●er is competent to Ch●ist the true and princip●ll Redeemer of his Church . to secondarie instruments , appointed by God to serue vnder him , for the comfort , deliuerance , and gouernment of his Church . For a King called of God to rule his people , and set ouer them , not in wrath as the Kings of Israel , Ieroboam and his successours were , of whom spake the Lord by Hosea , Now it is competent also to secondary instruments raised by God for the good of his Church . dedi illis regem in surore meo , but a King set ouer a people in mercie , as Dauid and Salomon , because the Lord hath loued his people . Such a King no doubt is a sonne of the Lords right hand , and for three causes so called ; first , blessed art thou ô land , when thy King is the sonne of Nobles , and what greater Nobility then to be the sonne of Gods right hand , For good Kings are sons of Gods right hand , otherwise then common Christians are . not onely in regard of his personall regeneration and adoption , which way all Christians are the sonnes of God ; but also in regard of that speciall vnction proper to the royall calling , whereby God separates him , and sets him vp as his Deputy , to rule others . Secondly , a good King is so called for that speciall and maruellous care the Lord hath of him , to preserue and keepe him in most desperate dangers , Many deliuerances giues the Lord to his annoynted , and rescueth his seruant Dauid from the hurtfull sword . As the Lord hath set him vp for himselfe , so in speciall manner hee preserues him by himselfe . And thirdly , a good King is called a sonne of Gods right hand , And it agrees also to them that God ha●h made them strong for himselfe . because his heart is rightly set to doe good in his calling , like Dauid , Ezechia , and Iosia .

The other part of the description agrees also very well vnto him , for the speciall and royall vnction of such a King as I haue spoken of , makes him strong for the Lord , and heere are two things ; first , thou hast made him strong , next thou hast made him strong for thy selfe . All strength & dignity is from the Lord . 1 Sam. 2. Psal. 144. All superexcellencie of strength and dignity is from the Lord , the Lord brings low and exalts ( said Anna the mother of Samuel ) To come to preferment is neither from the East , nor from the West , but from the Lord . Yet sure it is , all whom the Lord maketh strong are not made strong for himselfe . But not alway vsed for the Lord . There are many who abuse ( against the Lord ) the strength , authority , and honour , which they haue receiued from the Lord . The Princes of Zoan are fooles , and the Princes of Noph are deceiued , such was Pharaoh , of whom sayd the Lord , I haue raised thee vp , that I may shew my power vpon thee ; such were the Apostate Israelites , Ierem. of whom the Lord complaines , My people say they are Lords , they will not come neere mee . And againe , Hosea 13.6 . as they were filled , their heart was exalted . A vile ingratitude , that man should become most rebellious against the Lord , when the Lord hath beene most beneficiall to him .

Men aduanced to honour by God , haue need to take heed that they be for God . Nazian. oral. 12. de s●ipso . Let men take heed how they vse the place , whereunto God hath exalted them , either by natiue or datiue nobility ; these Nazianzen calls , Nobiles ex mandatis , aut rescriptis principum ; for cursed are they who vse against the Lord , that which they haue receiued from the Lord . Let them be assured , if they will not doe his will out of louing and humble obedience , God shall doe his will vpon them out of his iustice and power , Otherwise God will doe for himselfe , but against them . hee shall roll them from their station , and turne their glory into shame , Sic fiet ex comaedia , Hosea 4.19 . tragedia . The winde shall binde them vp in her wings . Hosea 5.7 . A moneth shall deuoure them with their portions . Hosea 9.11 . Their glory shall flie away like a bird . They shall be as the morning cloud , or morning dew that passes away , Hosea 13.3 . as chaffe driuen with the whirle-winde out of the floore , and as smoake that goes out of the chimney . But there is the lamentable blindnesse of men , though they see that this hath held true vpon others before them , yet they fansie to themselues euery man a singular priuiledge , that the like iudgement shall not come neere them .

But happy are they , Happy are they who returne to the Lord that which they haue receiued from him . who cast downe their crownes at the feet of the Lord , and returne vnto him all that they haue receiued from him , vsing for the Lord , that strength , honour , and authoritie , which they haue gotten from the Lord , these are the sonnes of his right hand , labouring to honour him who hath honoured them , Ezech. 34.26 . and these the Lord keepeth as a signet on his hand , vpon these shall be raine of blessings . The eye of the Lord shall watch ouer them for good , to protect and defend them in all their necessities . As they are for the Lord , so is the Lord for them , to performe to them that which he promised to DAVID , Psal. 89 21.22.23 . Mine hand shall bee established with him , and mine arme shall strengthen him , the enemie shall not oppresse him , neither shall the wicked hurt him , but I will destroy his foes before his face , and plague them that hate him . What heere is plainely promised , hath beene particularly performed to your Maiesty , compare the oracle with your owne experience , and then the Lord his constant and louing kindnes felt in by-gone times , shal animate & incourage your Highnes still to walk before the Lord in the vprightnes of your heart , Psal. 18.25 . for with the vpright man , the Lord wil shew himself vpright . I need to speak no more of this point to a Prince of such vnderstanding , I am sure out of these places , God hath spoken to your hart , & your royall hart hath answered him .

The Church of old , w●en they prayed for themselues , prayed for their Kings . 1 Tim. 2.1 . Of all this we see , that the Church of olde when they prayed for themselues , they prayed also for their Kings and Gouernours ; yea , in praying for such as are ouer vs , wee pray for our selues , the benefit redounds to vs , I will that prayers bee made for all men , for Kings and all that are in authority , that we may lead a quiet and a peaceable life , and for this same cause the Israelites of olde were commanded to pray for the King of Babel who captiued them . For the King his good estate brings good to his people . It is true which Augustine saith , that albeit euill Kings be more hurtfull to themselues then to their subiects , yet bonorum regnum non tam ipsis , Aug. de Ciuitate De● . lib. 4 cap. 3. quam illis vtile est quibus pr●positi sunt , yet good Kings are more profitable to their subiects , then to themselues . The vnity and felicity of a people stands in the good disposition of him , Elias in Nazian. o●at. 7 de compos . disser . r●t . who rules ouer them , Caput est imago Principis in Republica , the head in the body , is an image of a Prince in the Common-wealth . As an head without a body is inglorious , for the glorie of a King stands in the multitude of his subiects , sayd Salomon : so a body without a head is much more ignominious , for either else it hath no life at all , or if it haue any , euery member beateth and dasheth vpon another , none of them can rightly doe their office . In these daies there was no King in Israel , and euery man did what was good in his owne eyes ; yea how deere a good King should be to his people , and how heauy a losse it is to want him , that one place may teach vs , ●am●nt . 4.20 . The breath of our nosthrills , the anointed of the Lord was taken in their nets , of whom we said , vnder his shadow we shall be preserued aliue among the heathen .

A happy thing therefore is it , Such swe●t harmonie should be betweene P●●nce and people , as w●s betweene Dauid and his subiects . when Prince and people goe together , as Dauid , and his subiects did , their loue was mutuall , their care mutuall , their prayer one for the other , mutuall ; when the people were strucken with pestilence , Dauid their King praied for them , and wished that the punishment might be turned on him , and his house , and the people spared : 1 Chron. 21.17 . O Lord I beseech thee , let thy hand be on me , and my fathers house , and not on thy people for their destruction . And againe , when Absalom rebelled against his father King Dauid , the people interponed their liues for their King , 2 Sam. 18.3 . they would not let him goe out to the battell , they accounted him the light of Israel , more worthy to be preserued , then many thousands of them .

But now must I contract my selfe ; The conclusion , wherein this prayer is applied to ●ur Soueraigne . Since all other things requisite for your Maiesties iourney , are in readinesse , attending your Highnesse forth comming , it is also time that our prayer should betake her to her wings , and let goe to her flight , to accompanie your Maiestie , wheresoeuer yee goe . As I said in the beginning , so now say I in the end , in the name of all your Highnesse subiects of this Kingdome : Since our hands cannot be with your Highnesse , to waite on , and serue your Maiestie , as our hearts would , The hand of the Lord be with you . That hand which preserued you in the wombe of your Mother , and brought your Highnesse safely into this world . That hand of the Lord which made your armes strong , to wrestle with the Gowrian traitor , before the hands of your seruants came neere you . That hand of the Lord , which deliuered your Maiestie from that abominable powder treason , and first reuealed to your selfe the counsell of your enemies . In a word , That hand of the Lord , which hath made your Maiestie glorious by many deliuerances , that same hand of the Lord be with your Maiestie , in this iourney and for euer .

Ancient Israelites vsed it for their Rulers , and we should vse it for our King . The ancient Israelites vsed this prayer , for Cyrus , Nehemiah , Zerubabel , & such others , that were to be the instruments of their comfort , before euer they receiued any comfort from them ; how much more should we vse it for your Highnesse , since we doe so abundantly enioy the fruits of your Highnesse most happy gouernment . For your Maiestie hath bin vnto vs an other Cyrus : when he came to the Kingdome , then came deliuerance to Israel from their seauentie yeeres bondage in ancient Babel ; and with your Maiesties comming into the world to enioy these Scepters , wherevnto your Highnesse was borne a lineall and lawfull heire , then came our deliuerance from mysticall Babell .

Since both his word & works And your Maiesties most christian care to establish our Church by prouiding portions for the Leuites , who serue the Lord in his Sanctuary , ●●●nesses th●t he is giuen vs , a sonne of God his right hand . and to free the common people from oppression in their tithes , hath shewed that your Maiestie is to vs a Nehemiah , and Zerubabel . Yea your Highnesse words and workes are witnesses , that yee are vnto vs a King giuen of God in his mercy , A sonne of his right hand ; Patriae parens , & populi pastor , a publike father of the countrey , and pastor of the people .

Among innumerable words , A notable speach vttered by his Maiestie in the Castle of Edenbrugh witnes him to be such a one . and discourses royall , philosophicall , and theologicall , deliuered almost euery meale , and most worthy to be remembred , I doe onely make mention of one vttered by your Maiestie , on your birth-day after supper in the Castle of Edenbrugh : when your seruant had said the Grace , and a litle more then customably I vsed , had praied for the continuance of many such daies , wherein we might with ioy celebrate the remembrance of your Highnesse most happy natiuitie , your Maiestie arose from the chaire with this speach in publike audience of the whole house ; You haue said the Grace for mee , and now will I pray for my selfe , which your Maiestie with all reuerence and zealous affection deliuered in these words .

THE LORD GRANT ME NO LONGER TO LIVE , NOR MY HEART BE SET TO ADVANCE THE GLORY OF GOD , AND TO PROCVRE THE GOOD OF HIS CHVRCH .

All that heard it were affected , yea rauished with great ioy , and seconded it with their prayers vnto God , Psal. 20.4 . The Lord grant thee according to thine heart . For in this did your Highnesse open the integritie , and sinceritie of your soule , that your Highnesse desired to liue , Non vt praeesses , sed prodesses , not for your selfe , but for the glory of GOD , and benefit of his Church .

Workes witnesses also throughout the Kingdome . And as to your Maiesties worke , all places of this Kingdome , Highland , Inland , and the borders are stored with seuerall testimonies of your Highnesse wise , and happy gouernment ; but leauing them all , But most euid●nt in Drumfreis and the whole South borde● . this Countrey , and Towne wherein your Maiestie now is , reioyceth aboue others in the sweet fruits , first of religion , and pietie , next of singular and vnaccustomed peace , which now by your Highnesse prudencie and fatherly care they eni●y . As to the first , the time hath beene , as your Maiestie doth well remember , wherein this Towne and Countrey about it , For restitution of true Religion . was like to a field all ouergrowne with the popple of Papistrie , the litle handfull that then was of the Religion , were but like to the gleanings , and after-gatherings of the haruest . But now SIR the case is altered , there is here a flourishing Church , God hath so blessed the labour of the Preacher , Ouerseer of this people , that there is not to be found three P●ecusants in all this Towne , as I am informed , and the countrey about it is filled with good wheat in steede of popple , so that they who are of the Popish sort , are like vnto the grapes , which remaine after the vintage , here one , and there one , easie to be discerned . And for this cause I haue heard sundry of their ancient men blesse the Lord , for that he had sent the light of his Gospell among them to illuminate them , protesting that without it , they had died in most pitifull ignorance .

The other fruit of singular peace is so apparant to you all , For singular peace they enioy now being deliuered from their oppressors . that I neede not to point at it . Yee who stand here in great multitudes , beare witnes your selues before the Lord his Anointed . Tell as the truth is : Are yee troubled now with any forayes in the night ? Are yee wakened from your rest by the Alarum , or sound of the drumme ? Is there crying now for armour to represse the incursion of robbers ? Doe yee not sit peaceably euery one of you in your owne houses without molestation of the oppressor ? May ye not now , as the prouerbe is , porrectis dormire pedibus , in respect of securitie sleepe soundly ? Is not that promise made by the Lord , accomplished now , Psal. 147.4 . Plin. lib. 10. cap. 32. He setteth peace in thy borders ? Now are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherein euery good subiect may peaceably labour in his calling , These benefits were acknowledged with such publike acclamations , as forced the Preacher to stay , till the people had ended . and that , which beastly men called Mans world is away . What cause haue yee then for this to blesse the Lord your God , and this happy King , whom he hath set ouer vs , and who this day sitteth before you , by whole fatherly care we enioy this quiet , and peaceable life .

Now must I in end turne me a litle toward you , A speach to the Nobles of England . most worthy Nobles of England , not for any doubt we haue of your loyall affection , With an exhortation . or any neede your Honors haue to be exhorted to your dutie by our weaknesse ; Plaut , in Pseud. farre be it from me , vt officy sui satis memores , immemores facere videar , yet remembring that of the Poet , Ouid. 5. trist. Qui monet vt facias , quod iam facis , ille monendo Laudat & hortatu comprobat acta suo . I hope , what I am to say , will not be vngratious , but rather very welcome to you . Haue a care we beseech of that incomparable iewell , yee haue receiued from Scotland ; both yee and wee haue our mutuall interest in him , when the sunne rises to you , it shineth to vs also ; it it decline , and fall downe vpon any of vs ( which I pray God wee neuer see ) it bringeth a darke night vpon vs both : yea all Christendome in respect of the good they enioy by his Maiestie , doth cry for a carefull conseruation of this Iewell .

It is true , your willing and hearty acceptation of your natiue King hath inlarged his Diademe without dinne , An admonition . and as true , his royall Diademe hath increased the glory and fame of your Kingdome through the world ; but all these and many more , your Honors , out of wise , and vnderstanding hearts haue pondered better , then I can point them out : I will therefore content mee with this one , which , when I haue said , I know will be lesse , then I should haue said , or your Honors haue iustly deserued .

The noble and comely behauiour yee haue vsed in attending our Soueraigne in all this iourney , A commendation . did present to him , who could obserue it , that which Plato calls putcherrimum spectaculu● , Plat. lib. 3. de ●ep . when mannerly mindes appeare in beautifull bodies . Your kindnes , and intire loue among your selues , liuing together , ac si omnes eiusdem mus ae essetis aemuli , & voto viueritis vno , Pers. Sai●r. 5. which the Poet said was rare to be found , for velle suum cuique est . Your conuersation in all things answerable to your place , and station , in ipsa regia , non sine regula incedentes . Your courtesie , and great humanitie towards vs . In a word , all sort of graces pertaining either to learning , or pietie most eminent in you , shall binde our hearts to a louing , and honorable remembrance of you , by our mentall Pyramides and Pi●ars , so long , as we can remember our selues . Now our bodies in respect of place must be diuided , but I hope our hearts , and affections shall neuer diuide any more , God hauing so many manner of waies conioyned vs , that in one Ile , with one language , and one religion , we are now the coniunct subiects of one natiue King , and Soueraigne to vs both .

And as to you , A warning to his Maiesties Cubiculars and Domestiques . who haue that hap and honour beyond others , to bee his Maiesties Cubiculars and Domestickes , consider with your selues , what is the weight of your charge , and how the place , wherevnto , aboue others , otherwise not your inferiors , yee are promoted , bindes you to a daily tribute of daily vigilance , and attention . Remember that word , which Dauid cried to Abner , for a rebuke to him and the rest of Sauls seruants , because they were sleeping when their master was in danger of his life by Abishai , if Dauid had not stayed him , ye are all ( said he ) worthy to die , because yee haue not kept your Master the Lords annoynted . If they were thus threatned , and most iustly , because they were remisse and carelesse in conseruation , euen of an euill King ; what a sinne is it to be negligent in attending such a King as God hath giuen vs , it cannot but procure heauy iudgements , both from God and man . But we perswade our selues the best things of you , that conscience more then commodity , will stirre you vp to be faithfull in that calling , Coloss. 3.22 . not with eye-seruice , as men pleasers , ; but in singlenesse of heart , fearing God .

Alwayes since the surest safty of Kings , is the protection of Iehoua , for his name is a strong tower , and the righteous runne vnto it ; Sir , let him euer be , as you haue found him your rock and refuge . Continue still in that resolution of King Dauid , Psal. 101.3 . I will set no wicked thing before mine eyes , I hate the worke of them that fall away , it shall not cleane vnto me , so shall the word which Amasa ( from the Spirit of the Lord ) spake vnto Dauid , be established to your Maiestie ; 1 Chro. 12.18 . Peace , peace be vnto thee , and peace be vnto thy helpers , for thy God helpeth thee . To this effect , that we may end , wee will now againe turne vs to our prayers , from which we shall neuer turne so long as we liue , and yet I am still stayed , or rather forced to stay , I would make an end , but am pearced with the sorrowfull looks of this people , who desire no ending , not so much for delight of any thing they heare from me , as for that which they see in your Maiesty , they cannot bee satiate in looking to your face , the shorter time they haue to behold it , the stronger is their affection . O how hardly comport they to part with their Soueraigne . But deere Soueraigne , let it not be offensiue to your Maiesty , that you are compassed heere with an assembly of mourners , whose faces are watred with ouerflowing teares of their heart . Can they part with their Prince without sorrow ? Can they want the light of their eyes , and breath of their nostrils , and not lament for it ?

Yet what speake I of wanting ? bee of comfort , good peole , wee shall not want him , wee cannot want him , God hauing now so enlarged his royall armes , that they can reach from one end of the Isle to the other , to be at vs , to succour and helpe vs , as we neede them . Let vs therefore moderate our mourning , let our passions giue place to his royall pleasure , let our hearts with joy and cheerefulnesse send vp these our prayers . The hand of the Lord be with our most Gracious Soueraigne , the name of the God of Iacob defend him . Psal. 20.1 . The Lord bee to your Maiesty , as he was to Abraham , a buckler in this life , and your exceeding great reward in the life to come . Genes. 15. God grant it for Iesus Christs sake . Amen .

FINIS .

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