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 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 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 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 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 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 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 of whom the Lord complaines My people say they are Lords they will not come neere mee And againe 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 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 hee shall roll them from their station and turne their glory into shame Sic fiet ex comaedia tragedia The winde shall binde them vp in her wings A moneth shall deuoure them with their portions Their glory shall flie away like a bird They shall be as the morning cloud or morning dew that passes away 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 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 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 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 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 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 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 quam illis vtile est quibus prâ—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 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
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 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 â—aruis non terretur the Lyon is not terrified with Bugs 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 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 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 as if their owne hand had helped them this is to impute their deliuerance to their Calfe and therefore often is this resounded The Lord the Lord. Is thy estate aduanced â—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 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 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 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 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 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 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 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 Vita haec crescendo decrâ—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 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 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 shâ—lt thou be when thou commest in and blessed when thou goest out 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 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 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 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 lâ—teris quà m 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 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 that is I can no more doe the Office of a Gouernour vnto you And againe when he prayed for Ioshua 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 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 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 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 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 Qâ—â— in saeculi cubnâ—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 Also a wicked Ieroboam will cause Israel to sinne but a good Ezekiah will turne them againe vnto the Lord. 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 being innocent himselfe 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 O my God remember me in goodnesse according to all that I haue done for this people Againe 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 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 palpâ—bras as adeoparuâ—s vt non possint oculum penitùs obtegere 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 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 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 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 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 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 from one Prouince one City one house to another he trauaileth continually exercising his Royall function Blessed bee the Lord 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 Gibâ—ah and the Moone in the valley of Aialen 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 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 Aâ—ak haue
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 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 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 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 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 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 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 And your Maiesties most christian care to establish our Church by prouiding portions for the Leuites who serue the Lord in his Sanctuary 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 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 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 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 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 eniâ—y As to the first the time hath beene as your Maiestie doth well remember wherein this Towne and Countrey about it 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 Pâ—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 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 He setteth peace in thy borders Now are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein euery good subiect may peaceably
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 Bishop of Galloway and Deane of his Maiesties Chappell Royall NOLI ALTVM SAPERE 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 vâ—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 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 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 qui â—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 coÌ„pleted 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 theÌ„ before The present Ageadmires 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 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 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 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 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. 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 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 Deus Angelâ—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 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 quà m 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 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 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 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 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. AmoÌ„g 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 The Lord is the strength of my soule of whom shall l be afraid But let vs stand a little here 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 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 but the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a supereminence invtterable they who will search his glory 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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. One generation passeth and another generation succeedeth but the earth remaines for euer Much more doth he remaine 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 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 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 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 it auaileth much if it be feruent It is a sweet gradation which our Sauiour vses to that woman of Samaria If thou knewst thou wouldst aske if thou askedst I would giue Therefore said Augustine Oratio clauis est â—oeli That Prayer was the key of heauen ascendit oratio discendit Dei miseratio 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 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 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 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 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 for the Lord gathers them in his bottell then doth the earth water the heauen 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 No be sure they that sow in teares shall reape in ioy and otherwise Qui parcè sâ—minat parcè metet 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 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 that he is able to doe aboundantly aboue all that we can aske or thinke Semper maiora tribuit quà m promittit Seeing hee giueth alway more then himselfe promises what maruell he giues more then we can aske 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 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 Salomon prayed and the Lord gaue him more then he sought 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 to wit preseruation The Lord shall preserue The word Shamar imports a most tender preseruation from it comes Shemuroth signifying the eye-lids because they are the keepers of the eye as the Lord is called in the verse preceding Shomer Itshrael 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 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 none of his enemies could harme him for his buckler couered him throughly 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 What the power of diuine preseruation is neuer King since the daies of Dauid can witnes better theÌ„ our Soueraigne the Lord hath made his Maiestie glorious by deliuerances 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
cut downe the medowes to the very rooteâ— we are in hope that his comming shall bee like the showres that water the earth to make it grow and reuert againe thâ—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 and the voice of wonted Oppressors is not heard in our borders Yet remaines there one euill in the heart of the Land 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 they will inherite Gods mansions as their own they so appropriate al to theÌ„selues 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 till it haue deuoured theÌ„ 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 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 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 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 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 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 quòd diu ante Euangeliam Christi illuc perlatum erat that long before their comming 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 If wee haue said the Apostle sowne vnto you spirituall things is it a great matter that we reape your carnall things 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 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 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 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 and bring againe her captiuity The other is a Prayer for such as the Lord had appointed to be the instruments of her deliuerance 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 Ieroâ—e expounds this place Fiat manus tua
labour in his calling 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 most worthy Nobles of England not for any doubt we haue of your loyall affection or any neede your Honors haue to be exhorted to your dutie by our weaknesse farre be it from me vt officy sui satis memores immemores facere videar yet remembring that of the Poet 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 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 did present to him who could obserue it that which Plato calls putcherrimum spectaculuâ— 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 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 Piâ—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 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 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 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 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 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 God grant it for Iesus Christs sake Amen FINIS Summe of this Verse Dauid was the heart the tongue and penne of the great King How this is also competent to our Souereigne 1. Tim. 1.17 This verse is to be resolued in a promise Foure circumstances to bee conâ—â—dered in this verse First circumstance is who makes the promise to wit the Lord. 1. Sam. 2.9 Mat. 10.30 Aug. All the godly reserue to the Lord the praise of their preseruation Psal. 91.11 Cyrill Alexand. Conâ— Iulian. 2. King 6. Though they haue all secondarie helpes yet doe
they not trust in them Adrichom descrip Hierus 2. Sam. 23.39 Psal. 44.6 Psal. 73. Psal. 27.10 Prou. 18. Ambros. They can neuer be secured to whom the Lord is not a â—uretie Psal. 27.1 What a great Maiestie the Lord Ichoua is Mysterie of the Trinitie to be reuerenced Pisul◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dangerous to search in the diuine Maiestly more then is reuealed Pisida in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Iehoâ—a somtime shortly set downe in Scripture 1. Cor. 4. Bâ—rn in Cant. Ser. 31. Nozâ—an Orat. 2. de Theolâ—g The same name sometime enlarged by circumloquution Zaacâ— de diuinis attribuâ—â—â— l. â—â—3 Bern. in Cantica Ser. 31. Ecâ—lâ—s 1.4 Heb. 1.11 12. What a great comfort we haue in this that our God was is and wil be Math. 22.32 Iob. 14. The second circumstance to whom is this promise made Iam. 5.16 Iohn 4.10 Aug. de temp Ser. 226. Prayer of Saints is neuer powred out in vaine Prayer compared to the Elephants snowt and why Pier. Hâ—erogl de Eleph Câ—rysest in Mat. â—om 23. Prayer a maruellous kinde of husbandry 1. Sam. 7.6 Psal. 56.8 A notable encouragement to Prayer Psal. 126.5 2. Cor. 9.6 Dauid his Prayer is in two verses God his answere is in six Ephes. 3.20 Aug. de Temp. Born in Cant. Serm. 83. The Lord alwaies giues more then we can craue 1. King 3.11 Gen. 18.23 24. c. The third Circumstance is of the benefite promised to wit Preseruation Psal. 77.4 Psal. 121.4 Zach. 2.8 The word imports that as the lid of the eye couers the eye so the Lord preserues his owne Gen. 15.1 Iob. 1.10 The power of diuine preseruation most euident in our King Psal. 144.10 Romish Rabsache and his Tulipantic Frogs not to be feared Psal. 21.7 The promise of preseruation is ofâ—â—n repâ—atâ—d For remedy of our ignorance Aâ—aâ— 16 〈◊〉 3â— 27 For a remedy of our diffidence Heb. 6. Gen. 21.32 The fourth circumstance is of the qualities of this preseruation first it is totall secondly it is perpetuall Psal. 121. â— 7 Arnobius in Psal. Hilarius expoundâ— this place too strictly 1. Tim. 4.5 Basile Chrâ—sâ—st Euthim. expound it more iudiciously Man his lâ—fe is a comming and going In respect of the naturall course of it Iob. 1 21. 1. Tim. 6.7 Act. 1.21 Eccles. 6.4 Heb. 13.14 Nazian de â—ominis vililale Gregor moral lib. 25. Seneca In respect of the personal actions of men in their life Deâ—t 28.6 For our life is a turning in a circular motion Herodot lâ—b 1. Nazian Beside that which is common to all men the office of a King is called A going in and out before the people Deut. 31.2 Numb 27.17 1. King 3.7 A godly and religious Ruler is a great blessing to a people Ex. Aenca Silâ—â—o 〈◊〉 deâ—ad 1. 〈◊〉 1. Fulgâ—mâ—â—d Tâ—eâ—doâ— Sâ—nâ—torem Eâ—â—â— 6. 2. Kin. 13.6 2. Câ—roâ— 30 9. Eccl. 10 17. Iob. 8.7 Nehom. 5.13 Nehom. 5.19 The office of a King is full of labour and care Pier. â—â—â—og lib. 1. cap. 4. He is like the Lyon who sleeping looks vp and is alway mouing euen when he rests The Royall Office can not be borne out without the Royal vnction A warning to vsurpers of the Royall calling Sardanapalus Domâ—â—â—â—n loitering and idle Emperoâ—â—s Plat. Good Ichosaphat a conscientious and laborious King 2. Chron. 19.4 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 Iâ—sh 10.12 A wish that his Maiesty might bide with vs but limited At least the tokens of his presence in reformation of our euils may bee left behinde him Psal. 72.6 7. Pâ—â—l 72.3 Saâ—râ—ledge an euill in the hâ—aâ—t of this Kâ—ngdome hurtfull to all the esâ—ates thereof To Nobles Great men Psal. 83.11 12. No word here of deiection of eâ—ectionâ— Geâ— 41 21. To the Gentry Commonâ— Most of all to an ancient Church like to perish through pouerty Antiquity of the Church of Scotland shortly touched and by the way Psal. 2.8 The Churches of Scotland and England receiued not the Christian faith from Rome Baron aâ—ales For the meaning oâ— this place See Baron aâ—alâ—s aâ—no Châ—iâ—â— 183. Tâ—râ—â—ll aduersus Iud. â—os ca. 78. 1. Câ—r 9.11 The conclusion wherein the remedy of â—â—câ—ledge before called the Kings Eâ—â—l is referred to a touch of the Kings hand G. il 2â— 12 And the King committed to the blessing of God 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 This Psalme hath two Prayers For the Church For the instruments of her diliuerance and these are of two sorts The true and Spirituall Redeemer of the Church Hieron in hunc Psal. The typicall and temporall Redeemers thereof Cyrus Zerubbâ—â—el c. These two agree well together Heb. 11 9.10 First then here we hâ—uâ— a prâ—ier â—or the Mâ—â—sâ—â—h â—â—â—â—â—nt aâ— Probam The Church in all ages longed for him Galat. 4 19. But the neerer the time of his exhibition came the more his Saints looked for him Luke 2.38 The Messiah is heere three wayes described He is called the Sonne of God his right hand and that in three respects In respect of his maruâ—â—â—ous generatâ—on in hoth his natuâ—es Naâ—â—an â—râ—t 4. de silio His vnspeakable genâ—ration as God Heb. 1. Luke 1.34 His maruâ—llous generation as man noted in these three names giuen him 1 Câ—r 15. Cant 4. Dan. 2. Iren. lib. 3. coâ—t Valâ—nt The Messiah is called the Son of Gods right hand in respect of God his speciall loue toward him Exod. 15. Psal. Nazian orat 7. de compos disserend ratione Euery Christian is a sonne of Gods right hand but not as Iesus is Matth. 3.17 The Messâ—â—h is a Son of Gods right hand in respect of his willingnesse to obey his father Psal. 40.8 Iob. 4 3â— The second point of the Messiah his description is The Sonne of man Zach. 13. Iâ—b 19. Nazian 〈◊〉 23 ad Iâ—liaâ— Nicetas Sâ—â—l in Nazian Elias in Nazian â—ra 8. de pace What great comfort haue we in this that the Sonne of God is become the Sonne of man Philip. 3.21 The third point of the description of the Messiâ—s that God hath made him strong for himselfe to doe the office of a Redeemer Esay 61.1 Ioâ— 6.27 Iob. 1.14 Iob. 3.34 Christ made strong for his office by annoynting sealing powring of the Spirit vpon him Aug. de Temp. Ser. 107. The strength of Christ appeared in his greatest weaknesse Aug. Ser. de Sanctus Luke 13.19 There was neuer such a work committed to Angel or man as that which was laid on Iesus The Law of a Redeemer was enioyned to him which requires more then the Law morall As the Law moral had two tables so hath the Law of the Redeemer two parts The first looks vp to his father and binds him to vindicate the glory of his fathers iustice mercy The second lookes ' downe to hisbrethren bindes him to vindicate them from all their enemies We haue seene how this praâ—er is competent to Châ—ist the true and principâ—ll Redeemer of his Church Now it is competent also to secondary instruments raised by God for the good of his Church For good Kings are sons of Gods right hand otherwise then common Christians are And it agrees also to them that God haâ—h made them strong for himselfe All strength dignity is from the Lord. 1 Sam. 2. Psal. 144. But not alway vsed for the Lord. Ierem. Hosea 13.6 Men aduanced to honour by God haue need to take heed that they be for God Nazian oral 12. de sâ—ipso Otherwise God will doe for himselfe but against them Hosea 4.19 Hosea 5.7 Hosea 9.11 Hosea 13.3 Happy are they who returne to the Lord that which they haue receiued from him Ezech. 34.26 Psal. 89 21.22.23 Psal. 18.25 The Church of old wâ—en they prayed for themselues prayed for their Kings 1 Tim. 2.1 For the King his good estate brings good to his people Aug. de Ciuitate Deâ— lib. 4 cap. 3. Elias in Nazian oâ—at 7 de compos disser râ—t â—amâ—nt 4.20 Such sweâ—t harmonie should be betweene Pâ—â—nce and people as wâ—s betweene Dauid and his subiects 1 Chron. 21.17 2 Sam. 18.3 The conclusion wherein this prayer is applied to â—ur Soueraigne Ancient Israelites vsed it for their Rulers and we should vse it for our King Since both his word works â—â—â—nesses thâ—t he is giuen vs a sonne of God his right hand A notable speach vttered by his Maiestie in the Castle of Edenbrugh witnes him to be such a one Psal. 20.4 Workes witnesses also throughout the Kingdome But most euidâ—nt in Drumfreis and the whole South bordeâ— For restitution of true Religion For singular peace they enioy now being deliuered from their oppressors Psal. 147.4 Plin. lib. 10. cap. 32. These benefits were acknowledged with such publike acclamations as forced the Preacher to stay till the people had ended A speach to the Nobles of England With an exhortation Plaut in Pseud. Ouid. 5. trist An admonition A commendation Plat. lib. 3. de â—ep Pers. Saiâ—r 5. A warning to his Maiesties Cubiculars and Domestiques Coloss. 3.22 Psal. 101.3 1 Chro. 12.18 Psal. 20.1 Genes 15.