saieth to the Hebrewes that they were dull of hearing notwithstanding the iewels of Gods word are most precious 1. Cor. 4. And to the Corinthians that they were full and reigned without him But this late woonderfull woorke of God hath awaked vs out of slumber and whetted dull affections in vs and hath set an edge on vs to be more mindfull and thankefull for Gods blessinges Act. 20. After Paul had said to the elders of the Church of Ephesus for whom he sent to Miletum to take his last farewell of them that henceforth they should see his face no more they wepte all aboundantly and fell on his necke and kissed him The last farewell and departing from a deare frend is dolefull much more from a deare mother and most of all from the most deare mother of our countrey and the good nurse of the Church of God The verie remembrance thereof would rase the bowels of good natures and the mention of it doth in manner wound tender hartes of faithfull subiectes As for the vngodlie they are without good affections of nature Paul calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without naturall affection trucebreakers traitors The fidelitie of kinge Dauids seruants 〈◊〉 the treaâ— Let vs heare of the true fidelity and louing affections of king Dauid his seruantes when he was assailed with the treasons of Absalon WheÌ„ king Dauid begaÌ„ to decline 2. Sam. 15. Absalon had blowen the blast of his treason abroad and gathered great strengthes about him the heartes of the men of Israel turned after him as the Scripture witnesseth king Dauid his father was fayne to flie And as hee went vppe the mount of Oliues he wepte and had his head couered and went barefooted Then did the true heartes of faithfull subiectes shew themselues in the right vaine to the reskewe and comforte of their Prince The Scripture telleth how the people that were with him had euery man his head couered and as they went vppe 2. Sam. 15. Ioab Abishai Ittai Zadok Abiathar The Leuite Ahimaaz Ionathan they wepte Then flocked his faithfull subiectes about him Ioab and Abishai his brother and Ittai the Gittit as captaines of special trust were at hand with him Zadok and Abiathar the Priestes cleaued vnto him and the Leuites bearing the Arke of the Lorde Ahimaaz Zadok the Pristes sonne and Ionathan the sonne of Abiathar the Priest were as running postes to bring tidinges from Herusalem and Absolons Campe to King Dauid They aboad in En-Rogel because they might not be seene to come into the Citie But they were descried 2. Sam. 17. And when Absalons seruants searched after them they went downe into a well in Bahurim and a faithfull woman that bare true heart to Dauid spread a couering ouer the wels mouth with ground corne theron so by her fidelitie they escaped brought intelligence to Dauid what councel Architophel had giuen against him 2. Sam. 15. The Cherethites and all the Pelethites the Gittites which wer of his chief garrison gard or as som note of his principal bands euen sixe hundreth men issued out of Gath after the king marched before him Ittai the Gittit a stranger Ittai the Gittit a stranger followed his Soueraigne in no hand could be parted froÌ„ him for when king Dauid willed him to prouide for himself because he was a stranger late come he answered said the Lord liueth as the Lord the king liueth in what place my Lord the king shal be whether it be in death or life euen there surely will thy seruant be Then Dauid vpon trial of such trust made him leader of the third parte of his Armie And wheÌ„ Dauid was come to Mahanaim Shobi of Rabbath of the children of Ammon whom Lyra the Interlinearis note for the sonne of the king of Ammon and Machir out of Lodebart Shobi Machir Barzelai and Barzelai the Giliadite brought Beds Basons earthen vessels Wheate and Barlie and Flower and parched Corne and Beanes and Lentils and Hony and Butter and sheepe and cheese of Kine for Dauid and for the people for they said the people are hungrie and weary and thirstie in the wildernesse But let me not forget Hushai the Archit Hushai the Archit which came against Dauid with his coat torne and hauing earth on his head Whom Dauid sent backe after â—o the Citie where by his counsell God so disposing it he was the meane to dash the counsell of Architophel thereby to ouerthrowe Absalon and to deliuer Dauid Thus of the fidelitie that king Dauid found in his friends and faithfull subiects when he was distressed with treason And in the late dangers which Gods prouidence from heauen turned away would it not reioyce good heartes to see howe the faithfull Hushaies Shobees Berzillaies and Ittaies shewed themselues in true loyalty and fidelitie to their Prince The most honorable and persons of nobilitie and honor hath by their prouident counsell care and true loialtie got great honor good wil of al the beare good heartes to her Maiestie The faithfull subiects haue had their deserued praise The whole estate of the Ministerie like Zadok Abiathar and the Leuites entirely cleauing to their Dauid and Soueraigne and vnder God depending of her in forward fidelitie and true loyaltie haue shewed themselues Finallie all faithfull subiects flocked about the roiall person of their Prince with their heartes and with tender affection garded her and woulde haue gaged their bodies and bowels also for the safetie of her Royall person and estate if such occasion had required it Many Ittaies would haue been founde in England to haue said to their Dauid and Soueraigne Whersoeuer our Soueraigne Ladie and Mistresse the Queene be whether it be to life or death there her seruaunts will be also For if shee should faile whom the tender mercie of God long continue among vs then might the faith full Hushai and true hearted subiect of England goe with earth on his head and in steede of renting his clothes rent his heart and wail in woe But whither doth my pen wade in sorow The tender affections of faithfull subiects hath carried me on this far God vouchsafe long to blesse suche Hushaies Shobies Berzillaies Ittaies and all of the right rase of true hearted subiects to her Maiestie of what state or name soeuer they be Thus of the coÌ„mendation of louing affections in faithfull subiects to their Princes From whence such affections are Now from whence such affections good will are They are inspired of God who as he boweth and bendeth the hearts of Princes as pleaseth him according to Salomons saying so by his grace he worketh frameth good affections Pro. 21. good will in subiects to their princes also 1. Sam. 10. After that Saul from God by Samuel was appointed king and hee went home to Gibeah there followed him the bande of men of chiualrie or strength
Chaunceller red it before the king he rent his clothes his hart melted and he humbled himselfe before God and he clensed the temple of God from idolatrie and he◠gathered all his people from the greatest to the smalest as the Scripture saith 2. Chro. 34. and hee red in their eares all the wordes of the booke of the couenaunt that was found in the house of the Lord. And the king stood by the Piller made a couenaunt before the Lord to walk after the Lord to keepe his cōmaundemēts his testimonies his statutes with all his hart with al his soule and that he would accōplish the wordes of the couenant written in the same booke And he caused all that were found in Ierusalem Beniamin to stand to it And the inhabitātes of Ierusalem did according to the couenant of God euen the God of their fathers Hitherto the words of the Scripture What a blessed state was in Iuda and Beniamin then when the harts of the Prince people melted at the word of God were knit in one to serue God according to his law their Soueraigne in true fidelitie according to it How good comely a thing is it as the Prophet Dauid saith for brethren to dwell together in vnitie Psal 133 It is like the precious oyntment vpon the head that ran down vpon the beard euen vnto Aarons beard vnto the skirtes of his clothing c. So far Dauid And if this we ioyne our hartes together to serue God in true faith and our Prince in true loyaltie and fidelity we shal find cōfort helpe frō God God wil blesse the prince for the people the people for the Prince forraine enemies wil feare traitors wil trēble rebels wil be ready to run into caues dens seditious persons wil shrink in their owne secret imaginatious Psal 58. the wicked ones like snayles shall be readie to melt away in their owne wicked wayes as the prophet praieth they may Thus how acceptable a thing it is to God when the people ioyne their hartes together in the true faith to God harty fidelity to their Prince The 5. is of Dauid his loyaltie and fidelitie to the royal person of king Saul The 5. cheefe matter notwithstanding he sought his life While Dauid was yet a subiect to king Saul The Example of Dauid his loyaltie to the person of king Saul 2. Sam. 24. by the euil spirite sent of God on him he was so incensed against Dauid that he chased him as abird from couert to couert to deuoure him His spies hunted him and they told him behold Dauid is in the wildernesse of Engaddi and the men of Ziph brought him tidings that Dauid lurked in the hill of Hachilah by them Psal 11. And how say yee saith he as some lay downe the words in the Psalme to my soule that shee should flye as a bird to the hill Yet notwithstanding he was thus chased for life and driuen out to the vttermost and put on his garde for safety of life yet he bare such loue loyaltie and fidelitie to the royall person of his Prince that when God eftsoones had put him into his handes he would suffer none of his retinue or garrison to offer violence vnto him 2. Sam. 24. For he said the Lorde keepe me from doing that thing vnto the Lordes annoynted to lay my handes vpon him for he is the annoynted of the Lorde And with these words he quailed his owne seruantes which said vnto him See the day is come which the Lord said vnto thee Behold I will deliuer thy enemies into thy hande and thou shalt doe to them as seemeth good to thee But Dauid would suffer none of his men to lay hands on him euen when hee came as it were into his mouth into the caue to ease himself Dauid saued kinge Saules life in the caue wher Dauid his men were hid in the inward partes thereof And his men said now is the day c. And they were sharpe set euen to haue torne him with their teeth And if Dauid in the plung had not pacified his men and garded the person of his Prince which notwithstanding persecuted him to death king Saul had bene dispatched of them And an other time God put king Saul into his handes Dauid saued king Saules life being asleepe in the campe 1. Sam. 26. when Dauid came vpon him as he was a sleepe and the people lay round about him And Abishai said to Dauid God hath closed thy enimie in thy hand this daye I pray thee let me smite him once with a speare to the earth and I wil not smite him againe And Dauid saide to Abishai distroy him not for who can lay his hand on the Lords annointed be giltlesse And he tooke the kings speare and the pot of water from Sauls head and from the toppe of a hill he cryed to Abner the captaine of Sauls hoast and to the people This is not well done of thee as the Lorde liueth ye are worthy to die because you haue not kept your maister the Lordes annoynted and now see where the kinges speare is and the pot of water that was at his head And Saules hart rued he said I haue sinned come againe my son Dauid for I will do thee no more harme because my soule was precious to thy eyes this day Behould I haue done foolishly and haue erred exceedingly So farre the Scripture Thus king Sauls life was precious to Dauid though hee did persecute him to death because he was his Soueraigne Lord placed of God in the royall seate His priuate causes and oppressions he commited to God abyding his pleasure and leasure and as his prouidence shoulde dispose of him and them But he cold not frame his hart either himselfe or to suffer any other vnder his regiment to offer any violence to the person of his Prince notwithstanding they were in armes and had him at their deuotions And his conscience was so tender touching his loyaltie to the person of his Prince that when in the caue mentioned before he had cut off but a lappet of Sauls garment in signe that God had put his life into his handes he was touched in his heart after as the Scripture saieth because he thought he had bene to bold with his Prince 1. Sam. 24. Dauid resolute loyaltie Though he were cast out of his protection yet so he abhorred treasons violence against the person of his Prince that he was resolute whatsoeuer should become of him not for the winning of his kingdome to the person of his Prince 2. Sam. 26. or sauing his own life to do or suffer violence to be done to his person For this was his resolutiō touching the person of his Prince As the Lorde liueth saith he either the Lorde shall smite him or his day shall come to die or he shal goe downe to battail and perish
bishoppe Aeneas Syl. in Hist Austral he was a Monke by profession of the superstitious order of Cistertians died amongst the Monkes of that order in the abbate of Moromond so that no exception can be taken against his religion of those that are of the Bishoppe of Romes side to disclaime against him Touching his great skill and experience in stories he was of great fame and renowne for it and wrot a storie from the beginning of the worlde to his owne time He liued about the time of Frederick the first Emperor of that name to whom he was neere in blood and he began to write his storie but before his death he could not finishe it Thus of the nobilitie authoritie religion and geeat skill in stories of Otto Bishoppe of Frising Nowe let vs heare his owne wordes touching the matter wee haue in hand Otto Fris Epis anna lib. 5. cap. 35. Lego relego saith hee Romanorum regum imperatorum gesta nusquam inuenio quenquam eorum ante hunc a Romano Pontifice excommunicatum vel regno priuatum nisi forâ—e quis pro anathemate habendum ducat quod Philippus ad breue tempus a Romano Epipscopo inter poenitentes collocatus Theodosius a beato Ambrosio propter cruentam caedem a liminibus ecclesiae sequestratus sit I reade saith he and reade ouer againe the actes of the Roman Kinges and Emperours and no where I finde any of them before Henry the fourth to haue been excommunicated of the Roman Bishoppe or priued of his kingdome except parhappes one say it to be deemed for a curse Philip. Theodosius that Philippe of the Roman Bishop was set for a small time in the nomber of the penitentes and that Theodosius for a bloody slaughter was of blessed Ambrose sequestred froÌ„ the ingresse of the Church Thus farre Bishoppe Otto his wordes He maketh his auow vpon his skil experience of stories being a famous writer of them that before Henry the fourth hee neuer cold finde any Rom. Emperour of king excoÌ„minged cursed of any Bishop of Rome though he had red and red ouer againe their stories Thus of his authoritie touching this case Now let vs looke into that time when the bishops of Rome began to adueÌ„ture such practises against christian Emperours and Princes Reue. 20. It was about the time that Sathan was let loose out of his chaine as in the Reuelations we reade that Sathan was bound of the Angell 1000. yeeres in the bottomlesse pit and after that hee must bee loosed for a little season Grego 7. Gregorie the seuenth Pope of that name which cursed first Henrie the 4. Emperor of that name was about the yeere of our Lord. 1072. as Platina the writer of the popes liues maketh computatioÌ„ Platina in vita Greg. 7. he was called Hildebrand the monke before And in the Councell of Brixia of 30. Bishops assembled there Concil Brixi he was charged to be Manifestus necromanticus phitonico spiritu laborans Ab. Vrsperg in an 1080. idcirco à vera fide exorbitans that is an open Necromancer and one that wrought by a Familiar or euill spirit and therfore is straid from the true faith Worm a coÌ„cil an 1076 And in the Councell of Wormes of the Bishops assemble there hee is charged with heynous crimes with periuries with abuse of noueltie with infamie Ab. Vrsperg in an 1074. at his death at Salern whether for feare of Henrie the 4. whom hee had cursed before hee was faine to flie hee confessed to a Cirdinall that was familiar with him that hee was set on by the Diuell to reare vppe discorde and warres it Christendome Io. de Heraul lib. de statu eccle ex Ante And taking remorse and sorrowe for it commaunded him to pray forgiuenesse of Henrie the fourth for him and that he should release him of the excommunication against him It is maruell though after a thousand yeeres the Diuel as it were turned loose in the worlde beganne thus to rage in the Romane Bishoppes and to curse and banne Christian Emperours and Princes which so highly were praised for princely qualities and vertues of famous writers of their owne side as before I haue rehearsed about that tyme Gregorie the 7. called Hildebrand did as a brand of hell set Christendom a fire with diuision discorde ciuill and mortall warres And as Bishop Otto voucheth in his trauell of stories of the Roman kings and Emperours hee could neuer finde any of them excomminged or cursed of a Roman Bishop before Henry the fourth of this Gregorie the seuenth was excomminged and cursed as we haue hard before Henr. 4. Grego 7. Was hee not a fit instrument of the Diuell to giue the on set of such diuelish discord ciuill warres rebellions and bloodshed in Christendome And if wee look neerer to the thousand yeeres mentioned before out of the ReuelatioÌ„s after which Sathan should be loosed out of his chaine Syluester 2. Syluester the 2. Pope of that name the great Necromancer Sorcerer Platina in vita Syl. 2. and that wrought by the Diuell in the Sea of Rome was then Pope about the yeere of our Lorde 1000. or 1002. as Platina Charanza Charanza in summa con others set downe the account As if assoone as Satan was let loose out of the bottomelesse pit and of his chain to goe about to deceiue the people which are in the foure quarters of the earth as in the Reuelation S. Iohn writeth Reue. 20. he did take vp his place on earth in the Roman Sea in Siluester the seconde who was about the 1000. yeere after Christ or two aboue as commonly they account Hee as Platina the writer of Popes liues and officer to them as Abbat Tritenhemius of him witnesseth Platina in vita Syl. 2. came to bee Pope by the helpe of the Diuell and on this condition that after death wholy he should be his After Platina telleth how at his death the Diuell deceiued him by mistaking the worde Hierusalem supposing that he should not die till he came to Hierusalem but sodainly he was ouertaken in a place called Hierusalem in the Church of S. Crosse at Rome And he telleth also out of one Martinus that by the clattering of bones and sweat of his graue Syluester the 2. his graue they prognosticate the death of the Pope as the coÌ„mon opinion was There folowed him sundry sorcerers necromancers wicked Popes in the Sea of Rome as Bâ—dict the 9 Benedict 9. who as Platina reporteth appeared in a monstrous shape after his death Platina in vita Bene. 9. because of his monstrous life And in Syluester the thirde Platina in vita Syl. 3. the same Platina saith the Popedome was come to that state that hee got it that with briberie and ambition could carrie it Beno the Cardinall Beno the Cardinall reporteth that from Syluester the second to
magnifie her as he did his seruant Moses Fourthly how God requireth and looketh for thankfulnes of vs. Fiftly how it is a sweet comfort of conscience and good fruite of the grace of God of christian faith to shew true thankfulnesse and praising of God for his benefites bestowed vpon vs. The first Touching the first howe by Dauid his example we should be stirred vp to thanksgiuing praising of God After the Prophet had meÌ„tioned the iudgements of god on his enemies the wretched end of their wickednes wherin the great mercy of God in his deliuerie is imployed by and by hee maketh profession of praising giuing thanks to God for his righteousnes in his iudgements to theÌ„ and in them of his mercy to him One word signifieth to giue thanks praise Because one worde doth signifie to giue thanks praise therfore some expound the word Iada to giue thanks some to praise and both are interlaced the one with the other one followeth of the other No soner thankfulnes is in the hart but praise is in the mouth Both flowe out of one fountaine A godly heart is the fountain thanksgiuing praise spring first in it and issue out of it with outward giuing of thanks and praising God As Dauid giueth vs here example that he wil giue thanks or praise to god for his righteousnesse Psal 145. sing to the name of the Lord the most high The Lord saith hee is louing to euerie man and his mercy is ouer all his works His worke saith hee is worthie to be praised and had in honor Psal 111. his righteousnes endureth for euer The mercifull and gracious Lord saith he hath so done his marueilous workes that they ought to be had in remeÌ„brance Psal 145. The memoriall saith he of thy aboundant kindnesse shal be shewed meÌ„ shal sing of thy righteousnes Psal 62 O congregatioÌ„ or people saith he powre out your harts before him for god is our hope He calleth vpoÌ„ al estates high low to praise God for his benefits Psal 148. Kings of the earth saith he all people Princes and all iudges of the world yong men maids men childreÌ„ praise the name of the Lorde for his name only is excellent praised aboue heauen earth Hee shall exalt the horne of his people al his saints shall praise him euen the children of Israel euen the people that serueth him Psal 150. And in the last Psalme knitting vp of the Psalmes he willeth euery thing that hath breath to praise the Lord Thus the prophet out of his thaÌ„kful hart powreth out outward thaÌ„ksgiuing praising of God calleth to the congregation people of God and to all of all estates and to all that hath breath to praise God for his benefites And he associateth to him those that haue thankfull hearts to prayse God for his benefits and as a foreman encourageth them Psal 34 O praise the Lord saith he with mee and let vs magnifie his name togither And in another Psalme O come hither behold the works of God Psal 66. how wonderfull he is in his doing towards the children of men And after in the same Psalme O praise our God yee people make the voice of his praise to be heard Which holdeth our soul in life suffereth not our feete to flip And after at the view of Gods blessings priuately be stowed on him he saith O come hither hearken ye that feare God and I wil tel you what he hath done for my soule Thus publikely priuately he calleth vpon the congregations of God all estates and all that hath breath to praise Godâ— and he calleth on his own soule al his inward partes to yeeld thankful praise to God not to forget his benefits God giue vs grace by the example of this Prophet both publikly for the publike and great benefits of God and especially for his wonderful workes in the late deliueries of our gracious Soueraigne his Church our country with â—â—â—nkfull harts to praise glorifie his blessed name Thus how by the example of the Prophet we should be stirred vp to thanksgiuing and praising of God for his great benefites The second note is what aboundant matter of thanksgiuing and prayse the bountifull goodnesse of God hath giuen to vs. The matter abouÌ„dantly ministred to vs of God is yet but fresh in our remembrance But nothing sooner slippeth out of our minds then the great benefites of God Of an vnsauery forgetfull and churlish clay wee come Are we not of the same mettle by corrupte kinde that they were of of whom the Prophet said But they forget what he had done Psal 78. and his wonderfull worke that he had shewed for them And in an other Psalme Psal 106. But within a while they forgotte his workes and would not abide his counsell Of such frayle mould we are Nothing is more to be feared then least that frayle forgetfulnesse and carnall securitie swallow vppe these wonderfull workes of God Carnal securitie like the Charib of Scicilie As the Charib of Scicilie swalloweth all that come on it so carnall securitie is as a Charib in vs and swalloweth vp all the wonderfull workes and blessed benefites of God for without true thankefulnesse they are all lost they perish if we hartely prayse not God for them they are cast away if carnall securitie ouercome them As the Charib hurleth about first that it swalloweth and after it hath swallowed it it casteth it out againe so wee tosse and hurle about in our minds the wonderfull works and great blessings of God while they are nue fresh but after carnal securitie and frayle forgetfulnesse swalloweth theÌ„ vp and casteth theÌ„ cleane out of our minds againe Thus fareth it with our frayle nature churlish clay of old Adam if we be not waked vp to harty thankfulnesse by the spirit of God Therfore the spirit of God cryeth out by the Prophet to vs Come hither behold the workes of God how wonderful he is in his doing toward the Children of men Psal 66. If we looke into the late workes of God in the woÌ„derful deliueries of our gracious Soueraigne and his Church and people how wonderfull hath he shewed himselfe in his doings to vs What abouÌ„dant matter of thanksgiuing and prayse hath his mercie ministred to vs One wonderful worke commeth in the necke of an other and one deliuery is doubled on the other that wee haue daily matter of new songes of thanksgiuing and praysing of God Psal 98. as the Prophet Dauid exhorteth vs O sing vnto the Lord a new song for he hath done marueilous things With his own right hand with his holy arme hath he gotten himselfe the victorie And in another Psalme O sing vnto the Lord a new song sing vnto the Lord all the whole earth Psal 96. Sing vnto the Lord
establish her as king Dauid â—â—ayed that God will establish him with a principall Psa 51. The heroical spirit or princely spirit as the vulgar translateth the worde Nediba because the word Nadib signifieth a Prince or as some expound it with a free spirit because the word signifieth both God strengthen her Maiestie with such an heroicall and free spirit When king Dauid looked into the transitorie troubles of the worlde which came swelling like a Sea on him and gaping like a gulph to deuoure him he cryed to God Psal 3. Lorde howe are they encreased that trouble me many are they that rise against me Thus as if he were floating in the raging Seas and wallowing among the wild waues he crieth to God And by and by as though he had got him vnder the lie shore by casting his eyes on Gods prouidence he found such cordiall comfort that he said But thou O Lord art a shield about me my glorie and the lifter vp of my head Then with an heroicall spirit he saith I wil not be affraid for tenne thousand of people that haue set themselues against me round about And in the same heroical spirit he prayeth Vppe Lorde and helpe mee O my God for thou smitest myne enemies vppon the cheeke bone thou shalt breake the teeth of the vngodly In which heroicall confidence in God thus he endeth his prayer Saluation belongeth to 〈◊〉 Lorde and thy blessing is vppon thy people Thus how Dauid out of blustering windes and stormie Seas hoiseth his seales into the hauen of Gods prouidence and putteth on an heroical spirit with courage and magnanimitie against all his enemies Was not Dauid a Prince and Prophet most deere to God Dauid Godly Princes deer vnto God haue beeÌ„ assaulted with traytors and rebels chosen according to his owne heart as the Scripture speaketh Yet had he not Sheba the rebell Architophel the traytor and Absalon his sonne out of his owne bowels that betray him and openly rebelled against him Moses may be a mirror to al magestrates and Princes Moses who was so high in the loue and fauour of God Yet had he Dathan Corach and Abyram that rebelled against him And because we haue mentioned Moses if we looke into the wonderful works of God hath not God sent our good mother and Prince Elizabeth as a Moses to vs to bring vs first out of the spiritual Egypt slauery of our soules to conduct vs through the wildernesse of this wayward world full of fiery serpents continually stinging vs in their kind as the fiery serpents did sting the Children of Israel in the wildernesse And as God conducted them by Moses through the great and terrible wildernesse Deut. 8. where as hee sayeth were fierie serpents and scorpions so what were our case if God had not blessed vs with our Moses to conduct vs through the weary wildernesse of these troublesome and perilous times in which so many fiery serpents stinging scorpions venemous vermin and malicious enemies are whose outrage and furie is like to the ranke and hot poyson of serpents as the worde Chema which Dauid vseth doth signifie Thus howe God hath made her our Moses to bring vs out of the house of bondage and conduct vs through the wildernesse of this daungerous worlde swarming with so many fiery serpents and stinging scorpions against vs. Now howe God hath prepared and preserued her to this Princely conduct as he did his seruant Moses Moses had his name because hee was drawne out of the waters for of the worde Mosha signifying Extraxit or eduxit he hath plucked or drawn out hee was called Moshe of Pharao his daughter because saith she I haue drawen him out of the waters His mother hid him 3. monethes and then because of Pharao his coÌ„mandmeÌ„t for the making away of the Hebrewes male children as soone as they were borne she she fearing danger put him in an Ark of reede daubed with slime and pitch and laid it amoÌ„g the Bulrushes by the riuers brinke Exod. 2. Now his sister stood a far off to wait what wold come of him Then the daughter of Pharao came downe to wash her in the riuer and her maids walked by the riuer side and when they saw the Arke among the Bulrushes she sent her maid to fetch it and brieflie to conclude that the scriptuâ—â— rehearseth more at large the child wept and Pharao his daughter pitied him Gods prouidence so prouiding for him his sister ran for his mother to be his nurse and when he grew his mother brought him to Pharao his daughter and she brought him vp as her owne and she called his name Moses bicause saith she I drew him out of the water Gods wonderfull prouidence in preseruing Q. Elizabeth vnto and in the royall estate And hath not our Moses before God set the crowne on her head been at the very brinke to perish God hath pluked her out of the gulfes of many waters and out of the month of cruell enemies and hath made though not in name yet in the woÌ„deafull works of his prouidence a right Moses of her by bringing her froÌ„ the very brinke wonderfully preseruing her to this Princelie estate And since howe oft hath hee made a Moses of her by plucking her out of so many greedie gulfes of treasons and conspiracies at home and abroade against her and of late bringing her from the brinke of suche imminent dangers perillous plats and plunges by such wonderfull works of discoueries and deliueries which wee haue seene So that in Moses plucked out of the waters and from the brinke to conduct the people of God out of Egypt we may see a right mirror of our Moses by the wonderfull workes of God so oft saued from the brinke plucked out of the gulfes to coÌ„duct his people through the wildernes of this perillous worlde amidst the fierie serpentes sharpe set to sting the people of God at al aduantages and occasions God long vouchsafe her to bee his Moses and continuallie plucke her out of the gulfs and plunges of all plats of treasons conspiracies and confederacies at home or abroade whatsoeuer and whersoeuer against her And as he did magnifie his seruaÌ„t Moses in the worlde and with wonderfull workes backed him from heauen in the conduct of his people on earth So let vs heartily pray that with wonderfull workes of his prouidence and diuine power hee will magnifie our Moses in the sight of al Princes and people and shewe foorth the magnificence of his glorious Gospel in her and back from heauen her princely conduct of Gods people on earth against al enemies traitors conspirators against her Princely person and royall estate whatsoeuer and whensoeuer that the world may see hee hath set her vp for a marke and raised her vp for a Moses for the conduct and comfort of the people of God The fourth How God requireth and looketh for thankfulnesse of vs. As God
Prince And if Lylla did so for king Edwin a Prince as then heathen and but ouer a corner of this land much more will faithfull subiectes with their bodies and bowels defend the sacred person of so Christian and gracious a Prince and good mother of all England against the swordes of all traytors and enemies vnto her England is the mother of manie Lyllas in these daies and hath fostered and bred many such faithfull subiectes for life to their Prince God send many such and long continue them and blesse vs with the long life prosperous continuance of our Prince Thus of the example of Lylla his famous fidelitie in defence of the royall person of his Prince The 7. cheefe matter The seuenth is howe the late occasions and daungers should encrease true loue loyaltie and vnfayned fidelitie in the hartes of all good subiectes to her Maiestie The late daungers should enflame loue loyaltie in true subiectes Iohn 16. The feare daunger to depart frō a persō most deere to vs doth encrease and enflame more loue in vs. When our Sauiour had resolutely tould his disciples that he must depart from them their hartes were filled with sorrowe And they fell on the necke of Paul and wept on him Act. 20. after he had tolde them of Ephesus that they should see his face no more When Sixtus the auncient byshop of Rome Sixtus Laurentius Platina in vita Sixti 2. was going to martyrdome for the faith of Christ Laurence his Archdeacon cryed out after him Whither goest thou father without thy sonne He so loued him in life that in death he was loth to be parted frō him three dayes after he followed him in martirdome also Ex passione Cypriani à Pontio eius diacono edita When Cyprian the Archbishop of Carthage was brought to the place of his martyrdome and stoode vppe in lynnen ready for the executioner the peoples hartes so rued on him that they cryed let vs dye with our holy Bishop The people of Constantinople Chrisostoms first banishment so entyrely loued Chrisostom their Archbishop that the first time by Eudoxia the Empresse her meanes hee departed into banishment they made a mutenie in the Cittie After at the Emperour his cōmaundemēt being recalled home againe the people ran on heaps to meet him and shouted about him and as rauished with ioy of his returne they would needs perforce haue him to the great Church there out of his old place to heare his voice againe And after his second banishment Chrisostoms second banishment many the could not temper their zeale affection to him sequestred banded thēselues in a factiō were called Iohannitae after his name great sturre eftsoones was made for him And if so greeuous their departing was from their Bishop deere to them how doleful would the departing haue been from such a gracious Prince and naturall mother of our whole Countrie And therefore the late feare and daunger thereof should encrease and enflame the fier of true loue loyaltie and vnfeyned fidelitie in the hartes of all true and naturall subiectes to her Maiestie The 8 cheefe matter The eight is how directed in wisedome from God we may take the right way long to obtaine her of the mercie of God by making harty prayers and supplications to God for her That he wil set the watch of his prouidence about her and send the garrison of his Angels to garde her That the euil spirits and those by whom they worke and that work and practise by them may haue no power against her With what minds we shuld pray to God for her that he may accept our praiers That wee may longe obteine and enioy the blessing of her royall person and soueraignetie amongest vs the right way in the direction of godlie wisedome is to haue continuall recourse to God by making hartye prayers supplications to him for her These be the safest munitions of Princes on earth as it were Castles in heauen to keep her on earth frō al treacheries practises of enemies and euil spirites whatsoeuer The safest munitions of Princes are hartie prayers of the faithfull vnto God for them Let vs build for her bulwarkes on earth in the bowels of harty affections of faithfull subiectes and Castles in heauen with hartie prayers and supplications vnto God for her That God will vouchsafe to be a continuall Castle to her on earth as he was to his seruant Dauid Psal 18. whose glorie was that the Lorde was his rocke strength and defence Psal 61. And that he will be a Tower of strength to her against all her enemies and that he wil prepare his mercie and faithfulnesse to preserue her This is the impregnable Castle Tower of defēce as Salomon saith The Tower of strength Prou. 18. is the name of the Lord. That the mercie of God wil vouchsafe cotinually to keep her for his poore Church and our Countrie let vs ioyne our selues as Tertullian speaketh as in an army to God and as if by violent force of feruent prayers we would win it of God Ad deum saith he quasi manu facta praecationibus ābiamus Tertul. in Apolog cap. 39 And let vs with heauenlie affections beat at heauen gates and touch God in our prayers as Tertullian sayth in an other place Coelum tudimus saith he deum tangemus Tertul. in Apolog cap. 40 Such violēce and force of faith is acceptable to God as the same Tertullian saith Tertul. in Apolog cap 39 Haec vis deo grata est This violence is acceptable to God As he that knocked at his neighbours dore at midnight and would not giue vp till he opened and gaue him that he came for Luke 11. And as the widowe that hanged about the iudge till he graunted her suite Luke 18. And as the woman of Canaan that followed our Sauiour with open mouth Mat. 15. til she obtayned that she came for of him Marke 10. Bartimaeus And as blind Bartimaeus the begger the sonne of Timaeus begging by the high way when Christ passed by he left not begging crying after him till he cōmaūded him to be brought vnto him then off went the beggers cloake that lighter and without let he might run to him and his running and casting of his cloake was not in vaine for of a darke man he was made to see he glorified the mercy of our Sauiour to him If we awake but a little out of the dreames of worldly vanities for mortall creatures in respect of their worldly states Psal 90. as Dauid saith are like a sleep or dreame what are worldly states portes countenances but as Bartimaeus his beggers cloake in the sight of God If we behold them in the glasse of true valewe of the wisdome of God by his blessed worde Eccle. 1. Psal 62. all is but most vaine vanitie as Salomon
hand was wounded for his periurie A warning to all treason and rebellion against his Prince This may be example to all estates and persons to keepe their hartes and hands true to their Prince according to Godes ordinance least Gods vengeance fall on their harts heads as it did vpō Absolon the traytours hart and vppon their hand which they lifte vp against their Prince as it did vppon the right hand of Duke Rodolph rufully repenting for it Thus the example of Duke Rodolph by whom and how hee was set on of his rebellion and euill successe last of his rufull repentance Now will I discourse the storie of Henry the 5. Henry the 5. his rebellion against Henry the 4. his father The Order the treason and rebellion against Henry the 4. his owne father And for the more orderly treating of it I will referre my selfe to these cheefe pointes First of his cause and pretence and setting on to this treason and rebellion against his father Secondly of the vnnaturall and parricidial warre of the sonne against the father Thirdly of the taking and deposing of Henry the fourth Fourthly of his death and crueltie shewed on his corpes Fiftely of the mone and iudgment of their owne wryters of his case Laste of all of the iudgement of God on Henry the 5. in the ende Thus the order of my discourse◠this storie The first The cause pretence of rebellion of Henry the 5. against his father The first is his cause and pretence and setting on to that horrible treason and rebellion against his owne father The cause and pretence of his treason and rebellion against his owne father was Pope Gregorie the seuenth Pope Vrbane the second and Pope Paschal the second their curses on Henry the fourth his father and withall their priuing him of his Empire What the cause and his desert was that the Popes thus cursed and priued him let vs heare out of their owne writers The Abbat of Vrsperg very parciall on the Popes side against the Emperour noteth this to bee the cause Abbas Vrspergensis in chro in an 1075. Because two Popes of Rome solemnly cited the Emperor to make his apparance at Rome before them and he came not and for contempt against them and because he would not submitt himselfe to them he was of Gregorie the seuenth excomminged and cursed then of Vrbanus the second after of Paschal the second Another cause by Albertus reporte is aleaged out of the aunsweres of the Bishop of Mens and Wormes to the Emperour when they came to depose him for Simonie in collating Bishoprickes Abbacies which they cal the inuesting of Bishoppes and Abbates Alber. Krāz. Saxoniae lib. 5. cap. 20. by the hande of Princes into their royalties they hould of them Thus as in the right of their imperial prerogatiues The imperial right in inuesting of Bishoppes Abbates c Emperours haue held and continued from the time of Charles the Emperour surnamed the great and vnder 63. Bishoppes of Rome aboue 300. yeeres as Cuspinian noteth And after the thousand yeere that the Deuill was let lose out of the bottomlesse pitte Reue. 20. as out of the Reuelation I haue noted he raged in the Bishoppes of Rome against the principates of the earth making a quarrell for inuesting Bishoppes and Abbates by ley hand to the royalties of their dignities which they termed simenicall heresie I wil lay downe the wordes of Iohn Cuspinian concerning the cause Io. Cusp in vita Hen. 5. who was a man of great authoritie and a counceller to Maximilian the Emperour and though he were of their Religion yet without partialitie layeth down the cause Discordiae somes erat saith he talis The cause that bread the discord was such Now 380. yeeres and moe from Charles the great vnder 63. The case of inuestiture for which Popes cursed Emperors Bishoppes of Rome it was lawfull for the king to collate Episcopal dignities Abbatices by a ring a rod which now by authoritie custome most auncient preuileges by the space of so many yeeres was established But after Popes ordeyned that eccelsiasticall dignities or inuestiture might not of any ley parson bee collated and they were excomminged that were inuested in that sort Hitherto Iohn Cuspinian his wordes in the storie of Henry the fift Albertus Cranz Deane of Hanburg Alb. Cranz Sax. lib. 5. cap. 37. and a writer of their owne side doth thus speaking of Henry the 5. lay downe his iudgment of the case If saith he the Emperour meaning Henry the 5. who after was cursed of the Pope likewise for the same cause that he rebelled against his owne father did aske nothing but only the inuestiture of the lands called the graunt of the royalties the free elections to Churches and Abbaies reserued in the vacation he seemeth to demaund right Thus Albert his wordes touching the cause of inuestiture only he doth not like that the prouision for the person shall goe with it for the which he sayeth the controuersie was betweene the kingdome and the priesthood The Abbat of Vrsperg also speaking of the reconciling of Henry the fifth to Pope Calixtus sayth Ab. Vrsp in an 1122. hee did relinquishe the inuestiling of Churches which the German kinges so long hadde exercised and which hee purposed neuer during life to haue left least thereby he should preiudice the honour of his kingdome Thus Vrspergensis And yet otherwhere hee raueth against Henry the fourth Abbas Vrsperg in an 1106. for resisting the Popes censures and calleth him Nabuchodonezer and Iulian and sheweth his euill affected minde to him and his partialitie in wryting his storie which of Cuspinian also is noted Io. Cusp in vita Henr. 4. though in religion he be concurring with him Thus the bishoppes of Rome about that time that Sathan was loosed out of his chaine made schismes and hurleburlees in Christendome by encroching the auncient right of the mperiall prerogatiue touching the case of inuesting aforesaid which continued in the body of the Empire from Charles the great the first Emperour of the West after the diuision of the Empire and vnder 63 Bishoppes of Rome and more then 300. yeeres as Cuspinian noteth And because Henry the fourth would not yeeld vppe this imperiall prerogatiue and the auncient right of the Empire he was cursed of Gregorie the seuenth and other Popes and priued of his Empire though he continued Emperour about 50 yeeres lacking one as the Abbat confesseth And after that auncient right imperiall prerogatiue thus confirmed by authority Abbas Vrsperg in an 1102. custome and most ancient priuileges as Cuspinian witnesseth was called Simonicall heresie In the Lateran councell vnder Paschal the 2. Paschal 2. in Lateran councel who cursed Henry the fourth the father and Henry the fifth the sonne for the case of inuesting and for their mainteyning the Emperial prerogatiue therein and who himselfe had released the inuesting of
comfort of his Church and our countrie We haue heard how when the wicked fall to trauaile with plats of treasons rebellions and such like they bend themselues to take all occasions and presse into Courtes and winde themselues into fauour and creepe into credit to haue oportunities and aduātages for their diuelish intents and how Princes following the example of Dauid in the wisdome of God shoulde make their resolutions for choyse of faithfull and godlie persons to bee neere vnto them and about them and whom they shoulde auoide out of their housholds Thus muche of the third principall matter what trauailing is who setteth and whetteth them continually on to trauaile how they bend themselues to take all occasions and aduantages for the execution of their wicked plats The 4. principall matter After trauailing what fruite such wicked persons bring foorth HE shall bring foorth saith Dauid a lie or vaine thing Sheker the worde Sheker signifieth a lie Some expounde it Rem inanem A vaine matter in respect of the sequell and effect which will deceiue them The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the trāsgression vnrighteousnesse excesse outrage against Gods lawe and mans lawe of which sense the Septuagint giue occasiion And in respect of the sequell and successe not aunswering their plats but cōming to an afterdeale and disappointing them they are called lies vaine matters which sense doth grow out of the Hebrewe worde The 1. sense out of the Septuagint Touching the first sense if the Diuel himselfe shoulde trauaile to bring fruite on earth would he not bring the like iniquitie impietie transgressions and outrages against the law of God man Where such wicked are there is as it were an hel on earth Verres hell on earth as Cicero said of Verres regiment in Scicilie that whether he came because of the troupes of wicked that hanged about him thither came another hell on earth God blesse vs from them that bring such troupes and from all troupes of traitors rebels conspirators and confedrates against the Prince estate gods church our country The second sense springing out of the root of the Hebrew word The 2. sense out of the Hebrew word and the aptest in that respect to which I refer my tract or treatise touching it is they shall bring foorth a lie a vaine matter that will not take effect but they shall sticke in the gappe and perish in the breach that themselues haue made Though king Saul had neuer such deadly food against Dauid King Saul like a woode Lion or wild Panther ran into the woods wildernesse to kill him yet will it not come to effect but hee had his trauaile for his paine wretchednes was his reward In the title of this Psalme in the word Chush the sonne of Iemini Psal 7. the Hebrews note Saul to be signified who is called Chush Chush as much to say as an Ethiopian or a manne of Ind Ob immutabilem animi malitiam contra Dauidē as Monster expoūdeth it Monster in scho in ti Psal 7. because of his immutable or vnremoueable malice against Dauid As the mā of Ind cānot change his naturall blacknes of hew so hee such other like to him are called by the name because of the blacknes of their malice within which neuer can be washed out vnles god powre out the cleane waters of his spirit as Ezechiel calleth thē to wash whiten them Ezech. 36. But though Sauls malice was neuer so rooted in nature that he put himselfe in armes made vprores against Dauid 2. Sam. 23. and threatned to searche him out through all the thousandes of Iuda yet for all his trauaile hee brought foorth but a lie and a vaine thing For Dauid and faithful godlie Princes vnder the protectiō of God are garded and as it were mured and walled in the high and heauenly castle of Gods prouidence where the Councels and trayterous trauels of the wicked cannot reach them Car therfore the Saulites and Chushites The Saulits Chushits and men of Ind of England for they are degēdred out of the true kinde of their owne Countrie that are such plucke the crowne from Q. Elizabeth her head Psal 21. which God hath set on it As Dauid said of himselfe thou shalt set a crown of pure gold vpon his head Psal 15. Can they vndertake the wonderfull workes of God to flie on the winges of the winde Psal 18. as Dauid saieth of God or mooue mountaines out of their places Then let them vndertake to pluck Princes out of their thrones also For it is God as Iob saith Iob. 12. that looseth the coller of kings and leadeth away Princes as a pray ouerthroweth the mightie As easie it is to mooue mountains out of their places as to remooue the estates of Princes maintained by the prouidence of God Psal 30. Dauid saith Thou hast made my mountaine so strong hee meaneth his estate maintained and established by the prouidence of God He questioneth with the high traggie hilles in an other Psal wherfore they so skippe leape against Gods mountaine Psal 68. Craggie hils against Gods mountaines so calleth he the state of Gods Church stayed established in God So likewise the stayed estate of godly Princes is called as the Prophet calleth his owne Princely estate established of God which of craggie hilles though they vance themselues neuer so high Traytors like blind moles are taken in their owne trenches cannot be remooued As blind moles cast hilles and make trenches vnder earth and are taken themselues in them so they that trauaile with treasons are like the blind moles which walk in trenches vnder the earth and yet at certain ventes and breaches of their owne making they are descried and taken Though in their treasons they moile and mine as in worke vnder ground because of the priuitie of them as they conceiue of them yet as they worke trenches vnder ground so they cast hilles a-aboue and in the veutes and breaches of their owne workes they are bewrayed and in sted of fruit they bring forth a lie or a vaine thing Is it not a vaine thing for molehilles to rise against mountaines Such is the state of godly Princes in respect of the trauaile of traytors rebels and enemies that vndermine the same Let thē heare therfore the great proclamatiō of God by the Prophet Dauid Be still then and know that I am God I wil be exalted among the Heathen I will bee exalted in th◠earth The proclamation of the spirit of God to traitors all that encounter the workes of God The spirit of God warneth al Saulites Chushites craggie hilles mole hils against the mountains of God to be still and quiet to desist from wicked attempts of treasons against God the encountring of
I liue I will magnifie thee in this manner and lift vppe my hands in thy name And touching his thankful remeÌ„brance in the same Psalme after he saith Haue I not remembred thee in my bed and thought vpon thee when I was waking Because thou hast been my helper therefore vnder the shadow of thy winges will I reioyce My soule hangeth vpon thee and thy right hande hath vpholden mee Those also that seek the hurt of my soule they shall goe vnder the earth Thus of his comfort in thankfulnesse and ioyfull praysing the mercy of God to him of his thankfull remembrance of God and confidence in his help and mercy And of the good comfort of conscience and witnesse fruit of the faith of saints Dauid saieth Psal 149. that the saints reioyce in their beds and that the prayses of God are in their mouthes What maner of praises they are The praises of the saints the nature of the worde Romemoth doth import which the vulgare for expressing the sense traÌ„slateth Exaltationes the exaltatioÌ„s by which are ment the praise with which they exalt extoll the magnificences of the hâ—rcâ—ies of God to them And these prayses are in their mouthes or throates So they make no dainty of their lippes in praysing God but the prayses by which they exalt and magnifie the mercies of God are in their throates which as trumpets sound out in praysing of God Let such prayses of God be in our hearts and thrtotes sounding as trumpets with thankful praising of the mercie and benefitts of God to vs. We are the liuely Organes and instruments of prayse and the true trumpets of thanksgiuing SouÌ„d out the truÌ„pets of thanksgiuing blow vp the Cornets of prayse strike vp the heauenly harpes and Lutes with thankful melody in our harts and mouthes praysing glorifying of God Ephe. 5. And as Paul exhorteth the Ephesians In Psalmes saith he Hymnes and spiritual songs singing and making melody to the Lord in your harts And as he sayth to the Colossians Col. 3. in Psalmes and Hymnes and spiritual songes singing with grace in your harts to God Nicol. de Lyra in cap. 3. ad Colos Amb. in cap. 3. ad Ephe. Nicolaus de Lyra expoundeth the word in grace in consideration of the benefits of God Ambrose saith he hath commauÌ„ded singing in our harts to him lest in fauour and regard of men it be done and so the fruit be lost This is the true melodie of the heart and the heauenly harmony of thanksgiuing and praysing God with Psalmes Himnes spirituall songs making melody in our hartes to God And this is the good fruit witnes of faith which the Saints and faithfull seruants of God doe shew the thankfulnesse and ioyfull melodie of their heartes and mouthes in praysing of God with Psalmes Himnes and spirituall songs with reioysing lips in praising of God as Dauid saieth So Moses and the children of Israel praised God for their deliuerance from Pharao Exod. 15. Moses Miriam So likewise Miriam did with the godly woman that praised God with her for the same deliuerie And Deborah the Prophetesse Iudges 5. Deborah Barah and Barah song praise and thanksgiuing to God for the ouerthrowe of Sisera and their deliuerie from Iabin king of Canaan 2. Chro. 14. Asa So Asa the godly king with his people assembled praysed God for their deliuerie from Zerah king of Ethyopia which came with such numbers to ouerrun him So likewise Iehoshaphat the religious and godly Prince with his hoast 2. Chro. 20. Iehoshaphat praised and glorified God for their marueilous deliuerance from their enemies without stroke of mans hande whose swordes God turned vpon themselues Therefore after the gathering of the pray the fourth day Iehoshaphat and his hoast assembled themselues in the valley of Berachah where they gaue thankes blessed the Lorde for Berachah signifieth blessing and giuiâ—â— of thankes 〈◊〉 â—alley of â—achah â— Chro. 20. And the place is called the valleâ— of Berachah vnto this day as the Scripture saith As Iehoshaphat and his people by then thankfull praysing and blessing of God in the valley of Berachah and by the renowme and name of that place haue left a monument oâ— their thankfulnesse blessing and praysing of God for their wonderfull deliuerance so what better monument can wee present to God for the wonderfull deliuerances of our gracious Soueraigne his Church and our Countrie then the liuely monument of thankfull hearts blessing and praysing God for them Howsoeuer our bodies bee disseuered by distance of dwelling place yet if in our mind we in eâ—â— assemble our thankfull affections together to pray and glorifie God for his wonderful deliuerances it will be as a valley of Berachah of blessing and praising God in his sight God giue all subiects of her Maiestie grace with meeting of thankfull mindes and assembling of their thankfull affections to the praising blessing of God for these wonderfull workes of the late deliuerances to arreare vppe as it were an acceptable monument of their thankfulnes vnto God which may be as a valley of Berachah in the sight of God Luke 2.1 and our blessed Sauior which in the temple beheld those that 〈◊〉 giftes 〈◊〉 â—he treasuâ—â— vouchsafed â—â—â—â—â—â—hly the wâ—â—â—es mite offered with so 〈◊〉 will vouâ—â—â—afe to looke downe vppon 〈◊〉 â—mall monument of thanksgiuing and â—â—ysing his name and as the widowes mite â—â—accepte the same The glorious maiestie 〈◊〉 our God through the tender mercie of our Sauiour vouchsafe mercifully to looke â—â—nne from heauen vpon the good nurse of 〈◊〉 Church and the mother of our Countrie â—ur â—ige natural Soueraigne Queene Eliâ—abeth his handmaid and vnder the winges 〈◊〉 his fatherly prouidence alwayes to shrewd and preserue her from all her enemies from all traytors and conspirators and from all their plats and attempts at home and abroad wheresoeuer whatsoeuer and of whomsoeuer Amen 1 The Lord heare thee in the day of trouble Psal 20. the name of the God of Iacob defend thee 2 Send thee helpe from the Sanctuarie and strengthen thee out of Sion 3 Remember all thy offerings and accept thy burnt sacrifices 4 Graunt thee thy harts desire and fulfill all thy mind 5 Wee will reioyce in thy Saluation and triumph in the name of the Lorde our God The Lord performe all thy petitions FINIS
and prayse his name be telling of his saluation from day to day And after For the Lord is great and cannot worthelie be praysed Thus by deliuery vpon deliuery and blessing vpon blessing the bountifull goodnesse of God daily doth minister to vs matter of new songs of thansgiuing praysing of his name It is not Moses that stood vp for vs in the gapp as the Prophet Dauid saith that Moses stood vp in the gappe els he would haue destroyed them nor Phinees that stood in the breach to turne away his wrath from vs Psal 106. and Abraham as the Prophet Esay saith knewe it not Esay 63. but it was the blessed aduocate of the Church of God whom S. Steuen at his death saw standing at the right hand of his father and our only mediator Christ Iesus Act. 7. which stood vp in the gappe and breach before the mercie of God for vs. Except that mediator had shewed himselfe at the dead lift and at the very dore of death the deepe waters of the proud had euen gone ouer our foule as the Prophet Dauid saith And as in the beginning of the same Psalme hee sayeth Psal 124. If the Lorde himselfe had not been on our side now may Israel say if the Lord himself had not been on our side wheÌ„ men rose vp against vs they had swallowed vs quicke when they were so wrathfully disposed at vs yea the water had drowned vs the streame had gone ouer our soule And after But praysed be the Lord which hath not giuen vs ouer for a pray vnto their teeth Our soule is escaped as a bird out of the snare of the hunter the snare is broken and we are deliuered Our helpe standeth in the name of the Lord which hath made heauen and earth Thus the whole Psalme portrayeth out our case the rage of our enemies and our deliuery by the tender mercie of God Psal 44. We were as sheepe appointed to the slaughter as Dauid saith and the butcherie and massacre was appointed and the sworde that should haue been bathed in our blood And our gracious Soueraigne as the Prophet Hieremie speaking of the murtherers of Anathot which conspired his death saith in his owne case as a lambe shoulde haue beene brought to the slaughter Hier. and I knewe not saith Heremie that they had deuised thus against me And before he saith that God did shew and reueale to him their practises And in an other place The Lord saith he is with me like a mightie Giant Hier. 2â— therefore my persecutors shal be ouerthrowne and shall not preuaile And after he breaketh out in praysing glorifying of God Sing saith he vnto the Lorde for hee hath deliuered the soule of the poore from the hand of the wicked Thus in the Propthets case the conspirators of Anathot against him the case of our gracious Soueraigne is sette foorth before our eyes Let vs with the Prophet breake out in praysing of God for the wonderfull works of his manifold deliueries For we haue heard of deliueries vpon deliueries the latter are linked to the first Psal 121. Behold he that keepeth Israel doth neither slumber nor sleepe as the Prophet Dauid saith The Deuil as a ramping Lion gaddeth about and trauaileth in his members with treasons vpon treasons 1. Pet. 5. But the fatherly prouidence of God hath been the watch and gard of the royall person and estate of our Prince and hath wrought wonderful workes of deliueries vpon deliueries for her and vs. Treason the verie imph of the Deuill with which the Deuil thus trauaileth in this latter age is like to Hydra the serpent of many heads Caro See 〈◊〉 dictio Hist Pâ—e which being cut off spring againe Let vs praye that the sword of Gods prouidence may not onely cut them off but so feare them vp that they neuer spring againe Plin. nat Hist lib. 8. cap. 55. Plini wryteth that the Hare as sonne as she bringeth forth breadeth againe and before she bring forth she conceiueth againe with one vnder another and beareth in her bellie at once one with lawne and heire an other all naked and hee termeth it Superfaetat So treason in these latter dayes before it bringeth foorth is ready to breede againe and to conceiue one vpon the other and would fill Countries with treasons but that Gods prouidence encountreth them wheÌ„ they are conceiued and frustrateth them and turneth them to a lie and vaine thinge as Dauid termeth it Though they redoble thicke on vs yet we haue seen the wonderful works of God in the discoueries and our deliueries redoubled also vpon vs. Psal 68. Let vs say with Dauid praysed be the Lord dayly euen the Lord God which helpeth vs and powreth out his benefites vpon vs. Hee is our God euen the God of whom commeth saluation God is the Lord by whom wee escape death God shall wound the head of his enemies and the hearie scaspe of such a one as goeth on still in his wickednesse So farre the Prophet Dauid What aboundance of matter of prayse and thanksgiuing hath the infinite mercie of God ministred vnto vs in these wonderfull works of discoueries of treasons and deliueries of our gracious Soueraigne from them and his Church and our Countrie He hath sent her helpe as Dauid prayeth from his Sanctuarie Psal 20. strenghned her out of Sion Where are now that thankful harts in Sion Psal 88. wherof Dauid saith al my fresh springs shal be in thee We are the true Sion sanctified to god by his word sprinckled with the blood of Christ in our harts by fayth and sanctificatioÌ„ of the spirit of God through obedience sprinckling of the blood of Christ according to Peter his words We are the Israel of God as Paul calleth vs the true Iewes by circumcision of our hearts 1. Pet. 1. that is in the spirite not in the letter whose praise is of god not of meÌ„ as Paul saith Hierusalem that is aboue Rom 2. Gal. 4. is free as Paul saith is the mother of vs al. We are those true Iehudei and Iewes which haue their name of confessing and praysing of God For from the roote of the word Iada which signifieth to coÌ„fesse prayse and giue thanks to God Pagnin in Thesau Heb. 13. Iehuda which is the tribe of their kingdome hath name therof Iehudaei the Iewes haue theirs By him that is Christ we offer vp as Paul saith the sacrifice of prayse that is the fruit of our lips the prayse his name Wher therfore is Moses with his song the Children of Israel which so thankfully praysed God for their deliuerie from Pharao and the ouerthrow of his hoast in the redde Sea Exod. 15. Where is Miriam the prophetisse and sister of Aaron with troupes of women following her with timbrells daunses and praysing of God Psal 134 And Aaron with the Leuites lifting vp their