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A SERMON PREACHED IN St MARIES Church in Oxford, March xxiv. MDCX. at the ſolemnizing of the happy inauguration of our gracious ſoveraigne KING IAMES.
WHEREIN IS PROVED THAT KINGS DOE hold their kingdomes immediately from God.
By SEBASTIAN BENEFIELD D. of Divinitie Fellow of Corpus Chriſti College.
At Oxford, Printed by Joſeph Barnes. 1611.
Salomon, one of wiſdomes offſpring, (Right Reverend Father) hath ſaid, All rivers goe into the Sea. Some thinke they doe it to doe their homage, and pay tribute to that place, froSermon imitate thoſe rivers, it is all it careth for. It had beginning from your Lordſhip, when the fourth time you worthily bore the higheſt office in our Vniverſitie. For your requeſt (even then a commaund to me) gaue it being. It now returns as homager and tributarie to your Lordſhip, and is glad that it ſeeth the light through your favoraLordſhip, and fill you with his
From my ſtudy in Corpus Chriſti College. Septemb. 9. 1611.
Pſal. 21. Ver. 6.Thou hast ſet him as bleſsings for ever.
David: his Subiects the people of Iſraell: his Song this Pſalme: the Bleſſings perpetuall.
Iob, for his ſeaven ſonnes, when their feaſting daies were, did earlyIt may be, that my ſonnes haue ſinned, and blaſphemed God in their hearts: and might not David for his ſubiects offer vp his ſacrifices,vitulos labiorum, the ſacrifices of praiſe & thankeſgiving vpon the like thought? It may be that my people haue ſinned through their vnthankfulneſſe againſt God. God through my governement hath plentifully powred vpon my peo
That Sacrifice was this Pſalme. A pſalme to bee vndercivill Magiſtrate, as ſome affirme; nor only of Chriſt, as others; but of the civill Magiſtrate, with reference to Chriſt. David was a type of Chriſt, and
his kingdome of Chriſts kingdome; his victories were but Praeludia, as preambles or fore-runners of Chriſts victoDavid, wee muſt ever haue an eie to Chriſt. And, as this people here acknowledgeth for their temporall eſtate, that the ſafetie of their king, was their ſafetie, and common ioy; ſo muſt it be acknowledged by vs, that vpon the victories of our head Chriſt, and his exalſpirituall wellfare. Chriſts victories over ſinne, death, and hell, are our victories, and haue freed vs from the curſe of the Law; his reſurrection is a cauſe of ours; his exaltation is our ioy.
This Pſalme thus vnderſtood (of David with reference to Chriſt, yet primarilie of David) hath 2. general partes. One is Enumeration of thoſe many bleſſings, wherewith God had bleſſed David; and this part is con
The other is confeſsion, or acknowledgement of the power of God, whereby he diſſipateth, and bringeth to naught the counſells of the wicked. Let the wicked aſſiſted with all the powers of hell, band themſelues togeQui dat ſalutem regibus, That giveth deliverance vnto kings, and reſcueth David his ſervant from the hurtfull and cruell ſword. The right hand of the Lord ſhall find them out, and make them like a fierie oven in the time of his anger. This confeſſion of Davids peoBe thou exalted, O Lord in thy ſtrength, ſo will we ſing and praiſe thy power.
Returne we to the Enumeration of the bleſſings whereDavid; and wee ſhall behold the kingfilled with bleſsings from the Lord. He was filled with
ſtrength and ſalvation of God, verſ. 1. Whatſoever his heart could wiſh, or lippes requeſt, that was graunted him, v. 2. Hee was prevented with liberall bleſsings, v. 3. A crowne of pure Gold was ſet vpon his head, v. eod. Life was given him, a long life, v. 4. Glory, dignitie, & honour in deſpite of his foes, were heaped on him, v. 5. Hee was appointed for bleſsings vnto his people, v. 6. and was made glad with the ioy of the cou ̄tenance of the Lord, eod. And why was David thus filled with bleſſings from the Lord? Was it for any merit of his own? No. The 7 verſe will tell vs why it was. It was for the ſure truſt & coBecauſe the king truſteth in the Lord, and in the mercie of the moſt high, he ſhall not ſlide.
Out of this abundance of bleſſings, firſt ſetled vpon K. Davids head, & thence like Aarons
ointment deſcending, and ſending forth ſweet odoures of peace and proſperitie to the loweſt of his people, much might be brought to fit this daies Solemnitie. This day hath God given vs opporDavids ſtore of bleſſings, I haue made choiſe of that which is in the former part of the ſixt verſe, Thou haſt ſet him as bleſsings for ever.
The words you may call Davids exaltation. I obſerue in them 4. Circumſtances. The 1. is the authour of this exaltation; God. The 2. the exaltation it ſelfe; David appointed king over Iſraell. The 3. the ende of the exaltation; Bleſſings to his people. The 4. the continuance of the bleſſings; For ever.
Thou haſt ſet him as bleſsings for ever.] Thou; there is the authour. Haſt ſet him; there is the exaltation. As bleſsings;
For ever; there is the continuance.
I will with all the ſpeede I may, paſſe through theſe circumſtances, that I may ſpeake ſomewhat to the genekings hold their kingdomes immediately from God. Whereof when I ſhall haue made ſome vſe, it wilbe time to conclude. Till then I commend my ſelfe to God his gracious aſſiſtance, and your Chriſtian patience.
Thou haſt ſet him as bleſsings for ever. The firſt circumautor of Davids exaltation. The autor is God called in the firſt verſe of this Pſalme by his honourableſt title, Iehovah, God! Excedit ſupereminentia divinitatis vſitati eloquij facultatem, ſaith S. Auſtin de Trinitate, lib. 7. ca. 4. The ſupereminency of the Deity paſſeth mans vtterance; and therfore it is immediatly added, Meliùs cogitatur quàm dicitur; we can better thinke then ſpeake of God. Yet wheincomprehenſible Maieſtie. That of S.if that booke be S. Hilaries.
Hilarie is as true as vulgar, Certè hoc eſt Deus, quod & cum dicitur, non poteſt dici; cum aeſtimatur, non poteſt aeſtimari; cum comparatur, non poteſt comparari; cum definitur, ipſe ſuâ definitione creſcit. Out of doubt, whoſoever ſhall goe about to ſearch into the ſecrets and eſſence of the will of God,opprimetur à gloriâ, and feare and ſhame ſhalbe his co
To ſuch curious ſearchers, who to get themſelues a name aboue their neighbours, wil ſeeme to be Gods couSirachs ſonne, c. 3. ver. 22. Seeke not out the things that are too hard for thee, neither ſearch the things raſhly, which are too mighty for thee; but what God hath commanded thee, thinke vpon that with reverence, and be not curious in many of his workes; for it is not
needfull for thee to ſee with thine eies the things that are ſecret. Such curioſity may further be ſuppreſſed by that of Elihu, Iob. 36.26. Behold, God is excellent, and we know him not: and by that of Ieremy, cap. 32.19. as the vulgar Latine makes him ſpeake, Incomprehenſibilis cogitatu, our thoughts comprehend him not: and by that of S. Paul, Rom. 11.33.
Wherefore that we be not illicitè curioſi, more curious then meete is, abſteine we from ſearching into ſuch ſecrets as God hath reſerved vnto himſelfe; yet that we be not damnabiliter ingrati, as S.Amhroſe ſpeaketh, condemned for ingratitude, let vs vſe our beſt diligence to vnderſtand what God hath revealed of himſelfe. For howſoever the ſecret things belong to the Lord our God, yet the things revealed belong vnto vs and our children for ever. Witneſſe the word of Truth, Deut. 29.29.
It is revealed of God, the Father, Sonne, & holy Ghoſt, who isunus at
as S. Auſtin ſtyles him, unus naturâ, trinus in perſonis, a Trinitie in Unitie, and a Unitie in Trinitie; that he is agreatneſſe infinite, in goodneſſe Soveraigne, in wiſdome wonderfull, in power almightie, in counſels terrible, in iudgements righteous, in cogitations ſecret, in workes holy, in mercie rich, in promiſe true, alway the ſame; eternall, everlaDavids exaltation. The exaltation it ſelfe followeth.
Thou haſt ſet him bleſsings for euer. The Greeke bookes
Thou wilt giue him a bleſsing. So hath S. Hierome, ſo hath S. Auſtin. Such ſuperemineThou wilt put him, or, thou haſt put him (for the Enallage or interchange of thoſe tenſes is very familiar to that holy tongue) Thou haſt put him bleſsings. Poſuiſti eum benedictiones. Supply the Ellipſis of the Prepoſition, and it will be, Poſuiſti eum in benedictiones. And whats that?
Some doe expound it by the contrary, Poni, Dari, Eſſe in maledictionem, may be ſaid of one who is become ſo out nomen eius ſerviat imprecationibus, & diris, as if when you wiſh the extremitie of evill to anoHomers
Poet againſt his Ibis, for inſtance. In volumine libri, in the ſacred volumes we haue an examIerem. 24.9. where concerning Zedechiah, king of Iudah, and his Princes, thus ſaith the Lord, Dabo eos, I will giue them for a terrible plague to all the kingdomes of the earth, and for a reproch, and for a proverbe, and for a common talke, & in maledictionem, for a curſe. I will giue them for a curſe. This is explicated, cap. 29.22. where thus ſaith the Lord of hoaſts, the God of Iſrael; They of the captivitie of Iudah that are in Babel, ſhall take vp this curſe, and ſay; The Lord make thee like Zedechiah, and like Ahab, whom the king of Babel burnt in the fire.
If this be the meaning of Poni, Dari, or, Eſſe in maledictionem, by the law of Contraries we may determine what it is Poni, Dari, or, Eſſe in benedictionem. Poni, Dari, Eſſe in benedictionem, may be ſaid of one who is ſo happy, ſo proſut ſub nomine eius vota concipiantur, as if when you
ſo God doe to thee as he hath done to ſuch a one. So did Iſaac ſay to Iacob, Gen. 28.4. God all ſufficiēt bleſſe thee, make thee to encreaſe, multiplie thee, and giue thee the bleſsing of Abraham. God giue thee the bleſsing of Abraham; as hee bleſſed Abraham, ſo bleſſe he thee. According to this expoſition, theſe words, Poſuiſti eum in benedictiones, doe carrie this ſenſe, that ſuch was the happy and proſperous eſtate of king David, ut ſub nomine eius vota concipiantur, as if praying for our King, we ſhould ſay, God giue vnto him the bleſsings of David.
A ſecond expoſition followeth; Poni, Dari, Eſſe in benedictionem, may be ſaid of one, who is full and aboundeth with ſo greate plentie of all good things, that God may ſeeme to haue beene willing to poure out at once all his beneficence vpon him. Turne your eies which way you will, and behold that man, you ſhall ſee nothing but as it were a mirrour of Gods bountie very liberally powred out. To this ſenſe it is ſaid of Chriſt his flocke, Ezech. 34.26. I will ſet them as a bleſsing eve ̄ round about my mountaine. Ponā eas benedictionem: the abſtract is put for the coI will ſet them as a bleſsing, that is, I will make the ̄ bleſſed. Eſai 39.24. it is ſaid of Iſrael, that it ſhall be a bleſsing;
Ianſenius his obſervaIſrael erit benedictio, id eſt, erit benedictus, vel benedictione plenus: which conſtruction of his well ſorteth with the verſe following, v. 25. where it is further added of the ſame Iſrael, The Lord of hoaſts ſhall bleſſe it, ſaying, Bleſsed be my people. According to this expoſition, theſe words, Poſuiſti eum benedictiones, doe carrie this ſenſe; God hath ſo appointed David, that he may be perpetually bleſſed, both in reſpect of God who endoweth him with immortalitie, and alſo in reſpect of men, of whom hee ſhall for ever bee praiſed.
There is a third expoſition; Poni, Dari, or, Eſſe in benedicti
may be ſaid of one, who is bleſſed not only in him ſelfe, but is made alſo a bleſſing vnto others, by whome oGen. 12.2. Thou ſhalt bee a bleſsing; that is, thou ſhalt be not only bleſſed thy ſelfe, but by thee ſhall others alſo be bleſſed: for ſo it followeth, v. 3 I will bleſſe them that bleſſe thee, and in thee ſhall all families of the earth be bleſſed. According to this expoſition, thoſe words, Poſuiſti eum benedictiones, doe carrie this ſenſe; God tooke David from a poore and meane eſtate, from a ſheepheards life, from following ewes great with young, Pſal. 78.70.71. and exalted him to be king over Iſrael, and plaende then of Davids exaltation, is bleſsings to his people, and it was my third cir
Thou haſt put him bleſsings] Bleſsings, not Benedictionem as the vulgar, a Bleſsing, but bleſsings, in the plurall number, to note the wonDavid, may bee reduced to three heads; one is the worſhip of God reinſtituted in its puritie. 2. Deliverance from forraine enimies. 3. The reſtitutiObed-edom the Gittite, into the citie of David, 2. Sam. 6.12.
The deliverance from forreine enimies was wrought when David ſmote Aram,
Moab, and the childre ̄ of Ammon, and Edom, and the Philiſtines, and Amalec, and Hadadezer
Rehob king of Zobah, and tooke from out their hand the bridle of bondage, 2, Sam. 8.1.
That iudgement and iuſtice were reſtored by him, its not obſcurely delivered, 2. Sam. 8.15. where it is ſaid that David reigned ouer all Iſraell, and executed iudgment and iuſtice to all his people. In theſe three heads conſiſteth the ofKing. Giue ſuch a King, a King that ſhall promote the worſhip of God according to the word of truth; that ſhall bee victorious over all his eking (ſuch a king you enioy) and he ſhal be a parallel for our David here, and may as well bee ſaid Poni à Deo in benedictiones, to be placed by God in his throne for this ende, that he may be for bleſſings to vs his people; and that continuance of the ende, and my laſt circumſtance.
Thou haſt ſet him bleſsings for ever.
Noe it is rendred aeternitati, or, in aeternum; in the 70 in ſeculum ſeculi, for ever. Some take it to ſignifie for a long ſeaſon, as Pſal. 18.50. Great deliverances god giveth vnto his king,
and ſheweth mercy to his annointed, even to David, and to his ſeed for ever. For euer, that is, faith an expoſitour, for a long time, if you refer the words to David and his poſteritie; but if you referre them to Chriſt, and thoſe that appertaine to him, then it is put for all eternity. So here, Thou haſt ſet him bleſsings for euer: vnderſtand theſe words to be ſpoken of Chriſt, and, For ever, is, For all eternitie: vnderſtand them to bee ſpoken of David, and, For euer, is, For a long ſeaſon. I haue hitherto expounded theſe words as they are appliable to David; and accordingly doe take this laſt word For ever.
David was à Deo poſitus in benedictiones: he was ſet for bleſsings vnto his people. Bleſsings temporall and ſpirituall: temporall, as deliverance from forreine enimies, and the execution of iudgement and iuſtice for the peace, & quiet of his people: and ſpirituall, as the reeſtabliſhing of the true worſhip of God, whereby his people might become Citizens of the Saints and of the houſhold of God.
For ever, is for a long ſeaſon, for Davids life time, which was Dauids Ever; ever, whileſt he ſwaied the ſcepter of Iſrael. In reſpect of the latter, For euer, is for all eternitie; for ſpirituall bleſsings continue after this life; for ever.
Thus haue I paſt over my foure circumſtances; the Author of Davids exaltation, which was God; the exaltation it ſelfe, David placed in the throne of Iſrael; the ende of his exaltation, that he might be for bleſſings to his peocontinuance of this end, For ever.
Was God the author of Davids exaltation? Did he apking over Iſrael? Hence then ariſeth this doctrine which before I promiſed to ſpeake vnto, Kings doe hold their kingdomes immediatly from God.
A truth ſo vnmoueably grounded vpon the word of truth, that it is ſtrange it ſhould bee controverted. The proofes of ſcripture that do concerne it, are either generall or particular.
A generall proofe we haue Rom. 13. In the firſt verſe it is ſaid, The powers that be, are ordained of God. Therefore the power of a king; of whom it is twiſe ſaide, ver. 5. that he is taking away of kings, but alſo the ſetting of them
vp, is avowed to be gods owne worke. The voice of wiſe8.15, 16. By me kings raigne, and Princes decree iuſtice; by me Princes rule and the nobles, and all the iudges of the earth. Theſe proofes were gene
The particular do conſiſt in God his immediate deſigneSaul, 1. Sam. 10.1. Samuel tooke a viale of oile, and powred it vpon Sauls head, and kiſſed him, and ſaid; Hath not the Lord annointed thee to be governour over his inheritance? Of Hazael, and Iehu, 1. Kings, 19.15, 16. The Lord ſaid vnto Elias; Go annoint Hazael king over Aram, and Iehu the ſonne of Nimſhi ſhalt thou annoint king over Iſrael. Of Nabuchodonoſor, Dan. 2.37. O king, ſaith Daniel, thou art a king of kings; for the God of heaven hath given thee a kingdome. Of Salomon, 2. Chron. 8.9. The Queene of Sheba ſaith vnto him, Bleſſed be the Lord thy God which loved thee to ſet thee on his throne as king. And to omit others, of David in my text, of whom it is alſo ſpeciGod did chooſe him, and delighted in him to make him king over Iſrael: and ver. 3. Pſal. 21. that the Lorde did ſet a crowne of pure gold vpon his head. Theſe proofes generall or particular, ſtanding vpon ſo ſoGods word is of, doe make good my propounded doctrine, namely, that kings do hold their kingdomes immediatly from God. Whereto I doubt not but I haue your full aſſent.
What neede then is there of any further inſiſting vpkings hold their kingdomes immediately frō God; their reply wilbe; what tel you vs of ſcripture? Set aſide the autority of the Church, the autoritie of the Pope, & we take ſcripture to be no better thea
doubtfull, vncertaine, and leaden rule; then a
matter of debate; then a
booke of diſcord; then a poore
kind of element; then a
du ̄b iudge; thendead inke; theninken diuinity; then a
noſe of wax; thenAeſops fables. Impious wretches: had they not wiped all ſhame from their faces, they would never haue laid ſuch load of diſgraces vpon Gods holy worde. Their Cardinall Hoſius ſtaies not here; he proceedes a deas it is vſed by themſelues, whom they call Catholikes, and as by vs, whom they call Heretikes. His words are in the end of his third booke againſt Brentius his Prolegomena. The ſcripquomodo profertur à Catholicis, verbum eſt Dei; quomodo profertur ab haereticis, verbum eſt diaboli: as it is alleadged by vs, ſo muſt it bee forſooth the word of the Devill; but as by them, ſo only ſhall it be the word of God.
Upon this ground and diſtinction of theirs, I doubt not but that blaſphemousDorhoff, hath made an alteraCreede, and in ſteede of, Credo in Deum, patrem omnipotentem, creatorem coeli & terrae, hath ſubſtituted, Credo in Diabolum, carnificem, orcipotentem, corruptorem coeli & terrae. For if ſcripture alleaged by vs, be verbum Diaboli, what is our beliefe? What our religion?
You ſee of what validitie proofes drawne by vs from holy Scriptures for the confutation of any popiſh point, are in the eſtimation of ſome Papiſts. They hold vs for Heretikes; and conſequently the ſenſe of ſcripture which we bring, to be no ſenſe of ſcripture.
Hence is it that the Author of the ſhort Narration,
Henrie the IV. (late) king of France and Navarre, ſent his Embaſſadours to Pope Clement the VIII. for abſolution from his hereſie, tels vs, that though ſome doe mainetaine the king to hold his kingdome immediately from God, yet that at Rome this is accounted a very ridiculous matter. It is eCardinall Bellarmin, who in his firſt book de Romano Pontifice, cap. 7. parag. Poſtremo, diſtinguiſhing beſecular and eccleſiaſticall ſoveraignty, affirmeth that the Eccleſiaſticall is à ſolo Deo, & de iure divino, from God aſecular is from mans inſtitution, and de iure gentium, by the law of nations. If we marke the antitheſis, and oppoſition betweene the lawe of God & the law of nations, as alſo between the ſoveraigneEccleſiaſticall, and ſecular, we muſt needs acknowledge it for Bellarmines opinion, that kings holde not their kingdomes immediatly from God. This his opiniodowne in his booke de Clericis, cap. 28. parag. Ad confirmationem. His expreſſe words there are; Regna non ſunt de iure divino, ſed de iure gentium, & proinde mutabilia ſunt. Kingdomes are not by Gods law, but by the law of natide Rom. Pontif. cap. 8. where among other things, Parag. Praeterea, he affirmeth, that not only Princeps Epiſcoporum, the Pope, but Epiſcopus quilibet, every Biſhop, though but the Popes vaſſall, may vſe temporall power over kings; and inforce them to make lawes, yea and for ſome cauſes depoſe them too, as appeareth by the precedents of that chapter. But this and other like proditorious aſſertions there, and elſewhere broached, and defended by Bellarmine, & others of that faction vpon this ground, That kings do not holde their kingdomes immediately from God, I now let paſſe.
The immediate dependencie of kings, and their kingIrenaeus in his 5. booke aduerſus haereſes, &Tertullian in the 2. cap. of his booke to Scapula, &Optatus in his 3. booke againſt Parmenian, and S.
Chryſoſtome in 2. Hom. ad Pop. Antioch. and S. Ambroſe in hisApolo. of David, and S.
Auſtin in his 4. booke de Civ. D. cap. 33. and Pope
Mauritio Auguſto; Ego verò haec Dominis meis loquens, quid ſum niſi pulvis & vermis. Sed tameGregorie the firſt in an epiſtle of his to Mauritius the Emperour, do all ſtand very effectually for the imperiall authority of kings immediately derived from God.
How this point hath beene mainetained for theſe laſt 500 yeares by Venericus Vercellenſis in his booke de unitate Eccleſiae conſervanda; by the Leodienſes in their epiſtle aPaſchalis the ſecond; by Parrhiſius in his treatiſe de
poteſtate regiâ & papali; by Babenbergius, by Dantes, by Cuſanus, by Theodoricus de Niem, by Franciſcus de Zabarellis, and others, they, who haue pervſed that profitable volume ſet out by Simon Schardius concerning Imperiall Iuriſdiction, authority, and praeeminence, cannot but ſee. And how it is in this our age vpholden againſt all gaineſayers, not onKings doe hold their kingdomes immediately from God. You haue my doctrine.
It may ſerue to check that man of ſinne who intrudes himſelfe into Gods right, and takes vpon him the Sove(imperia, regna, principatus, & quicquid habere mortales poſſunt) to giue and to take away empires, kingdomes, principaliPope Gregory the 7. in his execration againſt the Emperour Henry the 4. as it is ſet downe by Platina in that Popes life. Were his ſucceſPope Alexander the Sixt, containing his donation of the weſt Indies to Ferdinandus king of Caſtell and Leon, and to Iſabella his Queene: we de noſtra mera liberalitate, of our meere liberalitie, and of the fulneſſe of our Apoſtolikings of Caſtell, and Leon for ever, all Ilands and firme lands
Acores towards the weſt and ſouth, togither with all their dominions, citties, caſtles, places, farmes, rightes, iuriſdictions, appurtenances whatſoever. This was a largeſſe ſo tranſcendent for the vanitie thereof, that (asBenzo writeth) an infidell king Attabaliba, king of Peru could by the eie of reaſon diſcover it, and giue it this cenſure, Pontificem inſigniter fatuum, & impudentem eſse, eo facilè prodi, quòd aliena tam liberalit
that the Pope was paſſing fooliſh & impudent, ſo liberally to giue that which was none of his owne. A like vanitie did Sanctius brother to the king of Spaine, and elect Generall for the warre aAegypt, taxe in another Biſhop of Rome, asSanctius. Sanctius vnderGreat Caliph of Baldach. So perfumed he the ſonne of pride with his owne ſmoke; for he knew full well that the Pope could no more make him a King, then he could the Pope a Caliph. But Popes, and Popiſh Divines, and Canoniſts, and all Clawbackes of that See, maintaining that the Pope hath eiure divino, by the law of God, ſo large and faire a paCivill & Eccleſiaſticall, they all ſtand convicted of falſhood through the truth of this ſaKings doe hold their kingdomes immediately from God.
Immediately from God? Let then the honour be Gods; and let our hearts be powred out to giue due thankes to him for placing over vs our Gratious King, King IAMES:
Thou haſt ſet him bleſsings for ever. Aged Leontius Biſhop of Antioch (as it is recorded by Sozomen Eccleſ. hiſt. lib. 3. c.
20.) pointing to his gray and white haires, ſaid vnto ſome that were preſent with him, when this ſnow is melted, much mire will follow: he meant ſedition and trouble. But God hath done better by vs. The white ſnowie haires of our late aged Soveraigne were in her full time diſſolved. But God his wonderfull providence, contrarie to the deſires and expectation of many, ſo ordered matters then, that no trouble followed. The Lord left vs not as ſheep withKing IAMES to be vnto vs bleſsings for ever: bleſsings temporall and ſpirituall. Temporall; for through him wee are delivered from all feare of forraine enimies, & iudgeſpirituall; for the worſhip of God is every where within his dominions promoted according to the word of truth. And this bleſſing is for ever: for hereby are we fitted to that eternall inheritance in the higheſt heaClemencie, Equitie, Bountie, Pietie, Learning, Theory, and other kingly parts: the time forbids me, and bids me to conclude. My concluſion ſhall be no other, thevitam longam, regnum proſperum, prolem foelicem, vitam aeternam, a long life, a proſperous raigne, a happy progeny in this world, and in the world to come life eternall.
Holy Lord, ſtabliſh the good worke, that thou haſt wrought in him: viſite him as thou diddeſt Moſes in the buſh, Ioſhua in the battell, Gedeon in the field, Samuel in the temple. Be thou vnto him in his counſell wiſdome, and in all his waies his rocke, his fortreſſe, his deliverer, his God, his strength, that the hand of violence, of rebellion, of treaſon touch him not. So ſhall we vnder his governement lead a quiet, and a peaceable life in all godlineſſe and honeſtie: wherein wheAmen.