Gilboah vpon you bee neither dewe nor rayne nor fieldes of offering for then the shield of the mightie is cast downe The shield of Saul as though he had not beene annointed with oyle The mourning of Hadadrimmon in the valley of Megiddo where Iosias was slaine wil neuer bee forgotten where euery familie mourned a part c. and vttered their passions with this pitifull plaint the Crowne of our head is falleÌ„ woe vnto vs that euer we sinned Lastly that one may stand for all I appeale to your owne passions who haue at any time seene your own soueraigne whether your teares of ioy haue not expressed your feare of griefe mourning like the Turtle-Doue whose sweetest song is in her sorrowe least hauing lost her mate shee should not finde him and hauing found her mate least shee might loose him thousands within the kingdome doe thus blend in their moyst and mixt teares vpon the sight and thoughts of their soueraigne And here leaue we the peoples passions and come wee to their praier the sweete perfume of their deuotion in these wordes LORD remember Dauid in all his affliction Wherein first I doe obserue in that the people flye to GOD for their King with no lesse loue then loyaltie they hold that the powers that are ordained of God they hold that he looseth the collar of kings girdeth their loynes with a girdle they hold that he sitteth in the middest of magistrats demandeth an accouÌ„t of their gouernment I say they hold that it is hee and hee alone that setteth vp and pulleth downe that leadeth his people along by the hands of Moses and Aaron Wee say then with him who saide well Abrahamum non invenit dominus sed fecit patrem multarum gentium the Lord did not finde Abraham but hee made him a father of many nations hee called him from Hur of the Chaldeans Moses from the sedges Dauid froÌ„ the Ewes great with laÌ„be to feede Iacob his people and Israel his inheritance Nay Christ Iesus king of kings and Lord of lords not by intrusion but by inauguration from his father thus I will set my king vpon my holy hill of Sion Aske of mee and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession Antichristian then miserable damnable is the doctrine of all such as dare say that Popes may either set vp or pull down Princes discharge the subiect of his obedience put a knife in the haÌ„d of any to sheath it in the bowels of their soueraignes Antichristian was the practise of that proude Pope who trod vpon the neck of Kings Emperours made them to hold his stirrop because they held not steddily tripped the crownes froÌ„ their heads Ego et râ—x meus argued neither faith nor frailty in Cardinal Wolfey I may fastly say it was disloyaltie in Warwicke to giue out that he had rather make a King then be a King nay nay prowd peare it was neuer in thy power to make a King for the making of a King is the worke of a God and if it be true of all things much more of a Kings The Lord giueth and the Lord taketh away as it pleaseth the Lord so come things to passe Then cease your malice you miscreants of states for you can neuer preuaile against the Lord the powers that be are ordained of God who resisteth them resisteth the ordinance of God Is it possible to back the Sun Moone or Stars in their speedy course can ye hush the harmonie of the heauens or stil the raging of the sea caÌ„ ye alter the course of the yeare of seede time haruest of winter soÌ„mer of the day of the night can ye either giue â—ife or deliuer fro death can ye create a new world with another gouernmeÌ„t then may â—ye resist the Lords ordinance in this Alter states pluck away all power from a powerfull God But it is not in you or your Romane God ô yee popish repiners it s not your boysterous bull can push downe a Prince it s not the croaking of your frogges and Locusts your Iesuited crew and Seminarie broode can blast our doctrine blemish our state or bereaue vs of our Soueraigne disquiet you may destroy you may not for the offences of the people there be many Princes if our sins sacke vs not wee shall neuer fall if the Lord say prosper how can our branch wither and if he say from heauen ride on because of the word of truth of meekenes and of righteousnes who dare say from the earth light off ride rule and raigne no more trayterous is the hart that thinkes it trayterous is the mouth that speakes it trayterous is the hand that works it trayterous is the pen that writes it And yet woe is me to tell this our age and climate is pestered with men of such poysoned breathes who dare both thinke say doe and write that a mortall man may manage kingdomes and authorise subiects to depriue their Princes as if the powers that be were not ordained of God their faculties are of force their bulles are divulged their antichristian doctrine is traduced by Symancha Costerus and Dolman who haue blackened the aire with their derne diuinitie whilest they auerre that subiects may rise rebell kill their kings if they be not pleasing to their deuotion Augustine mourned much for that hee had euer read against the true God Tonantem Iouem adulterantem of a thundering God and of an adulterous God for so deemed the Pagans of their Iupiter Capitolinus Much more may Papists grieue that euer they either read or reuerenced in the place of God their capital Pope tonantem adulterantem a cursing God and a carnall God adulterating states and cursing Kings and yet to God be the praise his Bul bolts are but birdboults blunted by a better God witnes the flourishing blessed estate both of our Church and kingdome vnder the happie gouernment of our dread Soueraigne by whom the Lord hath multiplied our nation increased our ioy and neuer with no blessings powred vpon her from heauen then since Impius Quintus cursed her from the earth for she liueth a blessed Prince and he is dead a cursed Pope and if any trayterous Bechry the sonne of rebellious Iemini haue in his heart so bad a thought or in his mouth so foule a word kindled with heate of that bull as to say A precibus ad praelium froÌ„ prayers to your pikes and to your tents ô Israel we haue no part in Queene Elizabeth let the iudgement of Bechry fall vpon him and let all the people say Amen And let this suffice for the second obseruation teaching vs by the example of this religious and passionate people praying for their king that who plead or practise the contrarie doe violate the Lords holy ordinance and lay violent
God of the surplusage of his loue towards this English nation had not ended one mercy with the beginning of another I feare our mourning dayes had not beene yet ended But God almightie without whose prouidence nothing proceeds and without whose mercy nothing is saued hath ended one bâ—essing with the beginning of another euen the blessed raigne of Queene Elizabeth with the thrice happie gouernment of our Liege Lord and King your father in whom the flowers florish and the Kingdomes are vnited Religion prospereth and superstition withereth with a Royall issue euer to liue the onely remaine of our religious hope One is easily ouercome and two will make resistance but this threefold gable is not lightly broken being beautifull as the bands of Zachary wherewith the Church is honoured the State is strengthened the subiect is comforted and our soueraigne Lord the King your father no lesse blessed in his three children then in his three Kingdomes The Lord God of heauen maker of Kings and directer of Crownes giue vnto you all grace in this life and glory in a better Amen Amen Your Graces most humble at commaund WILLIAM LEIGH THE FIRST Sermon PSALME 123. verse 1 Lord remember Dauid with all his affliction verse 2 Who sware vnto the Lord and vowed vnto the mightie God of Iacob saying verse 3 I wil not come within the Tabernacle of mine house nor clymbe vp into my bedde verse 4 I will not suffer mine eyes to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mightie God of Iacob THE people as you may here see are pasâ—ionate for their King and they pray for him Againe the King is carefull ouer his people and he prepareth for them The people pray that their King might â—e remembred of God in al his affliction 〈◊〉 King prepareth that the people may haue the Lord propitious in all their deuotioÌ„s And such is or ought to bee the entercourse of loue loyaltie betwixt prince people happie Prince so praied for blessed people so prouided for and Israels Iuda was blessed in both Now the matter of their praier was that God would establish his promise made to Dauid their King concerning his church that he might build a place for his aboade in Sion the mountaine of his holinesse It was his care it was his affliction I say affliction much affecting his royall heart that himselfe with the nobles of Iuda and Israel should haue their solace in seeled houses whilest the Arke of God was couered with skinnes dwelt in tents and had neuer a cottage to shroude in Birds had their neastes foxes had their holes but neither poore CHRIST nor his afflicted Church coulde euer finde rest or repose in this miserable world destitute afflicted and tormented whom the world was not worthie of they wandred in wildernesse and mountaines and caues of the earth Neuer pilgrimâ—lesse pitied neuer shippe more tossed neuer Tabernacle oftener shifted then that of the Arke and presence of the Lord. Witnesse these two and fortie remoueals in the wildernesse ere Israel came to Canaan besides the small rest it hadde at Shilo in Eli his house at Ashdod with the Philistines at Bethshemesh Kiriath-iâ—arim Abinadabs house Obed Edoms and neuer at quiet till it came to Sion nor that a Sanctuarie for euer to dwell in but a Sacrament of a better being and Tabernacle in heauen which the Lord hath pight and not man For euen now the stones of Sion lye in the dust and her ruines are vnrepaired the holy people are helplesse piety is a pilgrim vpon the earth the little flocke findeth poore pasture to feed vpoÌ„ euerin motion neuer at quiet til it come retyre into the bosom of it best beloued like the doue in the deluge who fouÌ„d no rest for the soale of her foote till shee returned againe vnto the Arke This Arke thus tossed in the deluge and tyred in the wildernes despised of the heathen much neglected of the true borne Iewe together with Labans much lowring at home when in Iacob it was consumed abroade with heate in the day and with frost in the night weather beaten and weary till Dauid a Type of Christ gaue it rest who eaten vp with the zeale of Gods house deuoured all difficulties for the accomplishment who thought vpon nothing more then of a place and habitation for his holinesse to dwell in his meate went from him so did his sleepe and hee charged his soule with an oath to God for the performance These holy thoughts thus affecting his heart afflicting his soule made the people sensible of his sorrowes and therefore pierced their hearts to prouoke their prayer thus Lord remember Dauid in all his Afflictions Wherein I doe obserue two things of speciall note the first is the peoples passion for their King they are afflicted with him and therfore they pray for him the second is Dauids preparation for the people hee is carefull of them and therefore he prouides for them a place an habitation for the Lord to dwell in So as their feete might now wander no more but stand in the great congregation they loued so wel and by the Altars of their God they held so deare And for the first I meane the peoples passioÌ„ for their King ye know the saying of old Componitur orbis Regis ad exempluÌ„ And it hath it extent from Court to Country for peoples passions are framed to their Princes affections like Hippocrates twins they weepe together and they laugh together they liue together and they dye together witnesse their ioynt sorrowes after Abners herse the King wept and the people wept though the people would feast yet when they sawe the King would fast it pleased them for as the text saith whatsoeuer the King did pleased the people His passions were theirs his afflictions were theirs to teach vs that peoples actions doe Sympathize with Princes affections the Court is dead if the King bee not cheerefull and subiects sorrowe when their soueraignes are sadde Princes smyles are peoples ioyes like the lustre of the same so are the countenance of Kings with their shine they carie comforts but neuer so little shadowed with clowdes of griefe good Lord how the subiect then mourneth deare is the loue of God in the soules of his Saints but next to that is the sacred band of loue and loyaltie to Princes fathers friendes and families are further off soueraignes are the highest in the rancke If leasure would serue to turne ouer some fewe leaues of sorrowe and search into the records of griefe easily might I finde that peoples passions for their Princes haue beene most piercing great was their care ouer Dauid when they stayed him from the battel least the light of Israel should be extinguished So was it ouer Saul when they mourned his funerals with this dolefull dittie Yee mountaines of
to thinke how the Arke of his God lay in the open fielde tyred in Tents weather-beaten and wearie without shelter to shrowde it other then those worne Curtaines of skinnes and Canuas The vse is good like affliction hath followed the godlie of all Ages in the care and conscience they haue euer had to build vp a Church in the hearts and soules of Gods Saiâ—ts I am verily perswaded that if all the cares in the world besides might blend in one they could neuer be found so piercing so bleeding so deare so desperate in designes as is and hath beene the care and conscience of our soules in tender whereof good and godlie men haue neither cared for meate drinke sleepe friends life death nor the hazard of their owne solues if I may say so And why may I not when Paule wished himselfe to bee separated from CHRIST for his brethrens sake This affliction cut the heart of Abraham asunder when hee the Father of all the Faithfull should at one blowe cut off all hope in Sacrifycing Isaack his sonne his onely sonne whome hee loued this Affliction battered the heart of Iacob when hee saw the bloody coate of Ioseph and saide with a sorrowfull soule Fera pessima deuorauit eum a cruell Beast hath deuoured him This Affliction rent the heart of Ioseph when the Iron entred into his soule and none was sorrie for his affliction This was the affliction that moulded the hart of milde Moses to such compassion ouer Israel for their Idolatry wheÌ„ the Lord was angrie with them as hee wished himselfe raced out of the booke of Life that Israel might be saued This Affliction like a sworde pierced through the soule of MARIE that the thoughts of manie hearts might bee opened This Affliction like a dampe stroke the heart of Paule when hee saide I die daylie who is weake and I am not weake who is offended and I burne not This this was the Affliction that melted the heart of CHRIST when as a suter hee stood at the dore and knocked saying Open vnto mee my Loue my Doue myne vndefiled for my Head is full of deaw and my Lockes with the droppes of the Night and yet can haue no entrance Finallie that others might haue a Fellow feeling of the Afflictions and miseries Christ suffered vpon the Crosse for vs his Church hee calleth vpon the Passengers that goe by that they should looke vpon him and pittie him in this paines Haue yee no regard at all ye that passe by this way Beholde and see if there bee any sorrowe like vnto my sorrowe which is done vnto mee and wherewith the Lord hath afflicted mee in his fierce wrath O remember mine Afflictions and my mourning the wormewood and the gail Well I say no more because I see you passionate these are gone before and are all heires euen heires of God and heires annexed with IESVS CHRIST and so shall you be if you suffer with him as they did that yee may bee glorified with him as they are And so againe to Dauid the Seas of whose Afflictions to sounde were to beate backe a Iorden to reckon vp his cares with his cost for the prouision of that Worke which another should perfect were an endles account to expresse with pen or speech the passions hee felt in following the businesse were for a more powerfull spirit then I feele in my selfe I cannot come neere the depth thereof Yet this dare I say as I haue saide that all the ioyes hee had in this worlde either of pleasure or profite hee passed by them with an Abrenuncio leauing off all Princely sportes and Kingly delights till hee had done with the deuotion of his GOD his meate drinke sleepe his house bed and Palate his Courte Crowne and Kingdome These were least and last in his thoughts hee neuer deemed them deere but in the denyall binding his soule to God by vowe and oathe neuer to delight in earthlie solace till hee had fulfilled his heauenly ioyes and found out a place for the Lord an habitation for the mightie God of Iacob The beautie of which house though he might not see for that hee was a man of blood Salomon his Son must perfect the worke yet as Moses from Morijah though hee might not enter that earthly Canaan ioyed in the sight of CanaaÌ„ as a type of that heauenly being hee was to enioy vpon his death so Dauid though he might not finish the worke hee had in hand yet exceedingly ioyed that hee might prouide for the temple belowe a pregnant type of that heauenly Hierusalem which is aboue Now the building of this house here on earth where his people might more safely rest and render vp their vowes to God in heauen was Dauids holy care and greatest part of his affliction with which if you marke well you shall finde he beganne his raigne continued his rule and ended his princely life for vppon his entrance it is saide that Dauid tooke first the fort of Sion and with thirtie thousand of the chosen men of Israel rose and went from Baal of Iudah which is Kiarathiearim to bring from thence the arke of God to Abinadabs house that was in Gibeah Thence to Nachans threshing Floore and so to the house of Obed-Edom the Gittyte where after it had continued three monethes with a blessing to himselfe and all that hee had then Dauid with gladnesse brought it into his owne citie and set it in his place in the midst of the Tabernacle that Dauid hadde pitched for it where after hee had offered burnt offerings and peace offerings before the Lord he blessed the people in the name of the Lord of hoasts How this care continued his rule it may appeare by the princely preparation hee made as of the place to build vpon so of things necessarie for the building of Algunum wood fyr-trees Caedars from Tyre Sidon and Lebanon of gold from Ophyr of pearle from the Iles of siluer brasse and Iron from all about his kingdome all totalled by Dauid himselfe when he bequeathed it to God as a legacie for Salomon his sonne to bestowe vppon the Temple In these wordes Behold my sonne according to my pouertie haue I prepared for the house of the Lorde an hundred thousand Talents of Golde and a thousand Talents of Siluer and of Brasse and of Iron passing weight I haue also prepared Tymber and Stone and thou mayest prouide more thereunto vp therfore and be doing and the Lord be with thee According to my pouertie that may bee thought straunge I say straunge that there should seeme to be penurie in such plentie want in so much wealth and pouertie in so great aboundance but what is Gold to Grace I tell it from my God and speake it from my soule that who will bee rich in Heauen must be a begger on earth though not in reputation of this world yet in estimation of a better
accouÌ„ting all things but dung for that excellent Knowledge which is in Iesus Christ CHRIST is a costly guest and to giue him entertainement will cost Kings their Crownes Scepters Diadems all to be throwne down at the feete of Christ Lands lordships possessioÌ„s to be sold and distributed to euery man as he hath neede the half we haue to the poore restitution fourefold of all we haue wrongfully taken which done the liuelyhood will be small in pede Computi if thou burie him in thy hart it must be broken and he will lye alone and in such a Tombe as neuer man lay in but himselfe what should I say more Christ his Crosse and Crowne his Faith Religion will cost you Father Mother Sister Brother Life and all according to that he that loues any of these better then me is not worthie of me Finallie Marie her Teares Hayres Perfume Boxe and all must out ere CHRIST come in either to lodge in her house or lie in her hart Largiter demus Christo quae demus Spare no cost to spend it vpon thy Christ. Ad quid perditio haec what needs this waste so said Iudas in his sinne that son of perdition who purchased a field with the teward of his iniquiitie Rather say with Dauid God forbid I should builde him an house of that which cost me nothing Pardon mee in your patience yet a while if I further presse this point of pleÌ„tifull prouision towards the Lord and his Religion in these chilling and colde dayes of decayed Deuotion wherein both Princes people are prodigall to speÌ„d vpoÌ„ theÌ„selues but too sparing God wot to maintain the religioÌ„ of God of his Christ I feare one day Moses will stand vp in iudgemeÌ„t against vs with a readie and a willing people to condemne vs in this that they haue bene more carefull of the type then wee of the truth they to build a Tabernacle then we a temple they of the Sacrifice then we of the Sacrament they of the lawe then we of the Gospell they of Moses then wee of Christ yea they of Agar of mount Sina which gendereth vnto bondage then wee of Ierusalem which is aboue and free and the mother of vs all It is memorable and of due regard what the Lord commaunded Moses for the Fabricke of the Tabernacle how all such whose hearts gaue it freely should offer towards the building for forced obedience fashioneth not with God hee loueth the cheerfull giuer and faithfull receiuer A free offering will I giue vnto the Lord and praise thy name because it is so comfortable so saith Dauid to his sauing God Now in this their alacritie cheerfulnes and diligence they set vpon the worke 1. in their ioynt vnitie without distraction 2. in their great cost without grudging 3. in their much labour without wearines 4. and 〈…〉 The people were of one heart in one worke for one God their number was great euen six hundred thousand three thousand fiue hundred and fiftie men that offered from tweentie yeares old and aboue euery one at the least halfe a sicle of siluer the gold was much that was occupied in all the worke wrought for the holy place and freely offered euen twentie nine talents seauen hundred and thirtie sicles according to the sicle of the sanctuarie the siluer was aboue an hundred talents the brasse of the offering seauentie talents and euery man which had blue silke purple scarlet and fine linnen and goats haire and rams skinnes dyed red and badgers skins brought them womeÌ„ brought their taches and ear-rings rings and bracelets and Iewels of gold and offered a free wil offering vnto the Lord nay they spared not their looking glasses of brasse but cast them in for the lauer the Princes rulers brought Onix stones and pearles of price to set in the Ephod in the brest-plate as also spice oyle and sweete perfume The vse is good they robbed themselues to inrich their God Now wee robbe our God to inrich our selues Then Bezaliel and Aholiab left their worke to tell Moses that the people had brought too much and more then enough The Bezaliels of these our dayes may leaue their preaching and tell Moses the people bring too little and lesse then nothing Will a man spoile his goods saith God by the Prophet Malachie yet haue yee spoyled mee and if yee say wherein I answere in Tithes and Offerings yee are religiously wise I will presse it no further but proceede with the rest And now as Dauids care to builde God an house did begin his raigne so did it ende his life Hee could not die till he had determined of that businesse with Salomon his Sonne to perfect the worke and with the Nobles of Israel Iudah to be his assistaÌ„ts Dauid commaunded all the Princes of Israel to helpe Salomon his Sonne saying Is not the Lord your God with you and hath giuen you rest on euery side for he hath giuen the Land into my handes and the Land is subdued before the Lord and before his people nâ—w-set your hearts and your soules to seeke the Lorde your God and arise and builde the Sanctuarie of the LORDE GOD to bring the Arke of the Couenant of the Lorde and the vessels of GOD into the House built for the Name of the Lorde See the passage of his passions and how hee aggrauates his Afflictions for the Church with his Affections towardes the Church both in his life and at his death as if hee should haue saide Now must I die yet burie these my last words in your dearest Thoughts and thinke vpon them when I am gone I haue liued to fight your battels and haue quieted the Land before your eyes I haue beene your King in warre that peace might bee within your borders and by my hand the Lord hath giuen you rest on euery side Now therefore see to his rest who hath thus repaired your ruines builde God an House with an habitation to dwell in Bring in the ARKE of the COVENANT and the Vessels couer it with a vaile Turne your tossed Tentes into a steaddie Temple Wander no more in the wildernesse of Shinai which is shaken but come to mount Sion and there abide by his holinesse You may build so may not I for that I haue beene a man of blood yet haue I thought it a duty wel beseeming my place to leaue nothing vndone that may further the worke and helpe my successor looke into my store when I am dead and see my prouision that I haue made for the house of my God I haue prepared Caedars from Sidon and Algunum wood from Tire an hundred thousand talents of gold and a thousand thousand talents of siluer of brasse and of Iron passing weight I haue prepared masoÌ„s to hew and polish the stones carpenters to fashion and frame the timber all men
stockes and so stayed the bells but now Benefielde hath his passing peale and to God bee the praise I hope there is not a bell in England that rings not a tongue in England that prayes not an hart in England that ioyeth not in and for the life of their soueraigne if any Meroits there be who will not do as we do let the curse of Meros light vpoÌ„ them for that they come not to help the Lorde against the mightie and let the Israel of God â—ay Amen To passe by her afflictions sithencâ— her raigne I may not euen since shee came to the royall diademe of her crowne and dignitie no sooner set vpon her head but the care of her people was in her heart pressing out this passionate speech I care not for my selfe my life is not deare vnto mee they which might knowe what cares I beare with this burthen would neuer thinke I take no great ioy in wearing the Crowne Ballance them with Dauids afflictions and if yee bee not partiall of her perils you shall finde them such as may pierce your hearts to prouoke your speech and pray Lord remember Elizabeth in all her afflictions vpon Dauids entrance the Philistines were against him the Aramites against him Edom and Ammon with the Moabites and Hagarens the Grecians Sirogrecians these are forraine foes manie in number mightie in power malitious in heart bloody in hand and practises how many and mighty were they who cast their heads together with one consent and as it is in the Psalme were confederate these were enemies of state forraine and abroade And were they lesse dangerous at home Absolon his owne sonne Absolon by name the fathers peace became the fathers bane and sought his death who gaue him life Seba the sonne of Bechry a man of Gemini with his wicked roote disclaimed that hee had any part in the sonne of Iesse Michol mocked him and despised his deuotions Shemey curseth Achitophel plotteth Abner dieth and the sons of Zerniah are too hard for Dauid Forraine power were against our Elizabeth and are confederate Balaam Balack Turke Pope with all their vnited forces and for our home treasons they are greater then they can be expressed with tears they breake the heart ere they can bedewe the cheekes mightie Absolons and base borne Sebaes many Achitoâ—hels I meane plotting Iesuits and Seminaries with their whining Cardinall Allen in their bloody designes haue disclaimed their Elizabeth Shemey curseth Pope Pius is become Impious the cursse is turned vpon himselfe for Elizabeth liueth a blessed Prince hee is dead a cursed Pope Lord remember Elizabeth c. Nay more to make ful the measure of her afflictions the Michols of this land are manie who disdaine our Dauid dauncing before the Arke scorne her deuotions and mocke her religion traÌ„ple vnder foote the bloud of the couenant as an vnholy thing and is not this an affliction yes no doubt and an afflicting affliction therefore we had need to pray Lord remeber Elizab c. Lastly our sinnes euen our loude crying sinnes hazard the life of our Prince our vnthankfulnes to God for her our colde deuotion and chilling zeale being fallen from our first loue our neglect of the word Sacraments and Sabaoths our generall Apostasie from the Faith our lacke of loue our great oppression and gnawing vsurie our extrauagant lusts of the flesh our excessiue Pride and hellish heate of Ambition I say anie of these hazard a Prince all these together shake the State and therefore wee had need to pray Lorde remember Elizabeth c. In tender of whose deliuerance long life and happie raigne there remaineth a dutie to bee performed this day on our behalfe eueÌ„ with our good God to plead her cause and pray for her person Lux haec venerabilis Anglis This day is deare to England and of all the mercies of our GOD registred in the Kalender of his Loue next to that of his Sonne CHRIST Albo signanda lapillo to bee of blessed memorie wherein wee haue found to our vnspeakable ioy and doe feele to the gladnes of our hearts that the people that walked in darknesse haue seene a great Light and wee that earst dwelt in the Land of the shadowe of death I meane of poperie and grosse Idolatrie vpon vs hath this Light shined God in mercie hath increased our ioye in the life light and gouernment of our dread soueraigne in whose fun-shine now we walke and pray that her day may euer dawne The allusion is good from our Christ to our Queene for by him and her the yoke of our burthen the staffe of our shoulder and the rodde of our oppressor hath bene broken as in the day of Midian and surely till these her Alâ—ion dayes euery battel of the warrier hath bin with noise and tumbling of garments in bloud but hers hath bene in softnes and in silence like a showre of Raine vppon a fleece of wooll like vnto Siloah that runneth softly by Sion like vnto the battell of Salmos hath fought our Salem Queene Sine Sudore sanguine without sweat or blood and like her Christ patiendo potiùs quam agendo auxit imperium her conquest hath beene without blood or broyle rather by sufferance and succouring of others at home then by seasures abroad hath she inlarged the bonds of her Empire And here seasonably and for conclusion of all spare me in a word to Paralell the two Princes as in their afflictions so in successe of blessings to make the yoke of their heauie gouernment more supportable Dauid killed Goliah in his weake strength with prayer in his mouth a peeble stone in his hand he stroke him on the forehead for that hee did confront his God Etibi percutitur vbi deerat Christus There hee felled him where Christ was fayling Queene Elizabeth in her weake and femimine sex to giue God the glorie hath subdued that great Giant at Gath I meane that man of Rome with the sweete perfume of prayer in her mouth and the power of the word of God in her blessed hand a stone hewen out of the mountaine without hands as Daniel saith dashing in peeces all the marbles of this world in the spirit and speech of Dauid hath beene her royall martch Thou commest to me with a sword with a speare and with a shield but I come to thee in the name of the Lord of Hostes that God of the Hoste of Israel whom thou hast railed vpon this day shall the Lord close thee in my haÌ„d that all the world may know that englaÌ„d hath a God Dauid brought the Arke into his Citie by the hands of the Leuites So doth Queen Elizabeth the Religion of her Christ into the bowels of al her kingdomes by a beautifull ministery Dauid dedicated the vessels gotten of the Gentiles to the vse of the temple so doth she the spoiles of the Papists to the maintenance of
of that heauenly station I dare not for that the Scripture seemes silent of that secret although the authors of the Hebrewe Homilies induced with sharpe and subtile reasons haue written of threescore and six houres standing others of a naturall day which is foure and twentie houres others of an artificiall or diurnall day which is twelue houres mentioned by our Sauiour Christ when he saide are there not twelue houres in the day if a man walke in the day hee stumbleth not c. But in answere to all it shall bee sufficient for vs to knowe that the Sunne stirred not till the battell was ended and Israel had auenged himselfe vppon the heathen the Lord was mercifull to giue them light that they might walke fight in the day not stumble by night in the desert one day was as long as two and it is sufficient for vs to knowe that such a day did neuer dawne such a battell was neuer fought that there was neuer day like that before it nor after it â—herein the Lord heard the voyce of a man and so fought for Israel And here see the power of prayer hee heard the voyce of a man and fought for Israel but the Lord fought not while Iosua prayed not nor was it the voyce of an Angell but the voyce of a man that preuailed with God for Israel nor was it any volly of shot no speare or pike no warlicke stratagem horse or sword could pierce the enemie till the voyce of Iosua had pierced the heauens that shoot of prayer that shiuered the walles of Iericho amazed the hearts of the Amorites weakened their hands and subdued their power in the valley of Aialon Iosua was neuer so puissant in his fight as in his prayer for in his fight he preuailed but with men but in his prayer he preuailed with God his faith his prayer and his loue conquered him that comandeth all according to that Solus amor triumphat à Deo onely loue conquereth God God by the Prophet shewes vs a Sentinel set vpon the walles of Ierusalem a watchman in his tower that wardeth and warneth onely by his praier which all the day and all the night continually should not cease keepe silence or giue God any rest till he should repaire and set vp Ierusalem the praise of the world It s true It s true Orationes Lachrimae sunt arma Ecclesiae praiers and teares are church weapons Oratio deum lenit lachrima cogit haec vngit illa pungit praier softeneth teares in force this melteth that pearceth the sweet soule of thy Sauiour to pittie thy plaints in the daies of thine affliction as in the day of Iosua And hereby the example of Iosua ye that are potentates of the world mightie men and Princes of the people spare me a little to prouoke your praier as more preuailing with God by priuiledge of your spirits then others of lower rancke Are the Amorites abroad are your states indangered is the Church grieued and are your soules afflicted for your selues for your people ye may be bolde with God for ye haue precedencie as Iosua here had euen by the power of your prayer to make him propitious Spare mee while I spare no Creature in Heauen Earth or Hell priuiledged froÌ„ the power of your prayer by which they are inforced to yeeld to the necessity of the Saints Moses prayed preuailed with God and had precedencie of the people when hee deuided the red Sea and put backe Iordane when he stroke the Rocke and inforced softe and sweete water to gush out In the height of his hands was the health of Israel for when they were lifted vp Amalek fell but when they shrunke Israe fainted when Eliah prayed the Heauens were as brasse and when he prayed againe the Clowdes dropped downe Fatnes Lyous mouthes were stopped at the prayer of Daniel and the childrens prayer beatte backe the Flame By the wrestling of prayer the Angell yeelded and at the commaund of prayer Diuels were daunted What should I say more By the power of prayer Sheol is shaken Hell is in horror sicknes ceaseth yeares are added winde and Seas obey Such priuiledge prayer hath especiallie in Men of might Princes Patriarches and Prophets which made the Israel of God when carefull of their king to pray that the Lord would be attent vnto his proper praier as more preuailing then theirs when they saide The Lorde heare thee in the day of Trouble the Name of the God of Iacob defende thee beeing well assured of this that the prayers of godly Princes are and euer haue bene powerful with God and profitable for his people Salomon prayed and the Temple was filled with the Clowde and the glorie of the Lord. Dauid prayed and doubly preuailed with God First that himselfe might fall into the handes of God rather then of men Secondly that the people might be spared and himselfe plagued Ezechia prayed and God restored him to health with increase of dayes euen fifteene yeare of the surplusage of his loue assured vnto him by the shadow of Ahaz his dyall vpon the wall brought backe ten degrees to make good the Lords promise vppon his prayer And why might not Iosuah a prince and Sauiour of his people by prayer to God commaund the creature euen the faire Fabricke of Sunne and Moone to none no more till Israel were auenged vpon their enemies Pardon me in your patience a while If to parallel these Princes praiers in their precedencie with God I leaue not out our owne Princes at home the perfume of whose praiers are yet sweete in this our English Eden and like the smell of a field which the Lord hath blessed that powerfull praier of Edward the sixt made at his death and in the houre of his dissolution shall neuer die while the state standeth but euer be blessed by it O my God defend this Realme from papistry and maintaine thy true religion that I and thy people may praise thy holy name and therewith all he said I am faint Lord haue mercy vpon me and take my spirit Let me neuer liue to pray more or pray to liue longer if I be not perswaded in my soule and from my God that euen yet the blessing of that prayer is vpon this people as a wall of brasse to beate backe poperie as Iosuas day lengthened til the Amorites were vanquished and as pure mirrhe dropping still vpon the barres and handles of our doores to sweeten England in the maintenance of true religion and pietie Againe at the birth and baptisme of his deare sister Queen Elizabeth our dread Soueraigne who now liueth and long may we say Liue liue the King of Herauldes when the christening and ceremonies were ended proclaimed this praier and with what effect iudge yee God of his infinite goodnes send prosperous life and long to the high and mightie Princesse of England Elizabeth
laid vpon them greater then they are able to beare but in the midst of the temptation God will giue a gracious issue for if the earth wil not the heaues shalâ— rather then dark night shall endanger the Campe by the station of the Sunne the day shall bee doubled for Israels deliuerance The vse of this Doctrine concerning the promise of our God is good as in temporall so in spirituall deliuerances and therefore I say with the blessed Apostle Let vs feare least at any time by forsaking the promise of entering into his rest any of you should seeme to be depriued Dauid saide my foote had welneare slipped but hee recouered himselfe by laying hold vpon the promise All falls are fearefull but yet recouerable if wee forsake not the promise But so long as wee leaue the promise we faile of grace that 's a fearfull fall to fall from Moses and to light vpon Christ is no danger to fall from the Lawe and to hit the Gospell is no perill To fall through sinne and to hit a Sauiour is recouerable but if we misse a Sauiour fall vpon sinne if we forsake the Gospel and light vpon the law if wee leaue Christ and follow Moses if we forsake the promise of his sauing grace we shall both feele and find that our case is dangerous deadly and desperate Besides the perill of being depriued for euer entering into his Rest. The Angels fell Caine fell Iudas fell Achitophel fell Had any of these fallen vpon their CHRIST they had neuer fallen so farre but all mist the promise and for that they are gone their fall is irrecouerable Howbeit when anie of the Patriarches fell Kings or Prophets when Peter Paul fell or the dearest Disciple of Christ fell all recouered their Falles by feeling the Promise which was the holde of their inheritance and so with speedie passage they flew vp in all their Afflictions into the bosome of the Promise as it were euen from the nethermost hell to the highest heaueÌ„s What should we then doe but hold fast our profession and rest vpon his promise as Iosuah did and so goe boldely to the Throne of Grace that wee may receiue mercie and finde Grace to helpe in time of neede whereunto all the godlie haue had their recourse as had the Doue to Noahes Arke when else-where shee could finde no footing or as the Riuers haue to the great Ocean and bloud to the heart vpon a suddaine feare for as 〈◊〉 care when all other succours faile the bloud hath it current through all the veines and runneth to the heart to comfort it So likewise in the manifolde distresses of this life and great feare of future falles by sinne death and dâ—mnation there 's no comfort to the current of the word which caryeth with it the promises of eternall life So saide Dauid in the day of his Afflictions It is my comfort in my Trouble for thy promise hath quickened me And againe I haue hid thy promises in my heart that I might not sinne against thee Say soule say Sainct I will walke in confidence of my cause and calling garded with the promise of my GOD and CHRIST I will walke euen to the gates of death and Hell and say as Hester did to Ahashuerus in the day of her distresse I will goe on and if I die I die But how can I euer die hauing my portion in that promised seede who hath redeâ—med my soule hauing the Gospell of promise to instruct my soule his holie spirit of promise to applye my soule the Sacraments seales of his promises to assure my soule with that heauenlie Canaan and â—â—nd of promise to receiue my soule It cannot bee that a soule thus blessed should euer perish and therefore say with a godly Oration as Deborah did in her triumphant song after her honourable expedition against Iabin king of Canaan O my soule thou hast marched valiantlie and the Lorde hath giuen mee dominion ouer the strong But to the rest and now a while to solace our selues in the garden of our delight there to repose among the flowers of our Roses Paralel the two Princes of Israel and Englands Iudahes compare them in their puissance and Ballance them alike vpon the scales of true Nobilitie Religion and pietie and then tell mee whether Queene Elizabeth may not helpe with Iosuah to perfect the Register of the blessed Blessed Kings and blessed Queenes renowmed for their power and by whome the Lord hath gotten great glorie Iosuah was a Sauiour vnto his people of Israel Queene Elizabeth is and hath beene long a sweete repose vnto her people of England Iosua and Caleb were appointed for the search of Chanaan the place of Gods behest where hee would plant religion and establish a Church as a type of our heauenly being and onely they were found faithfull in the search whom the people would haue stoned for commending the land Now of all the Kings and Queenes of England who haue beene more faithfull in the search of true Religion went to it with better courage and haue so well reported of it as her brother that blossome of blessed memorie and she without feare of any of the sonnes of Anakim Giants of Popery with whom not onely this our Hebron but all the world was pestered Moseâ— being dead God magnified Iosua in the sight of Israel by a miraculous mercy in bringing the Arke of God through the swellings of Iordan where it stood both still dry euen in the depth and channell of it her sisters dayes were seas of persecution and therefore are rightly called and euer so will be Mariana tempora swelling aboue the height of Iorden with fire and faggot against the Saints of God and whose I pray you stopped the streame of that blood and quenched the fire of that popish furie but Queene Elizabeth whom the Lord magnified in the sight of all England to backe that Iorden and bring her people with the Arke of her God to this our rest and sweete repose Iosua hauing passed Iorden he set vp Circumcision againe the second time which for fortie yeares space had beene left off in the wildernesse Queene Elizabeth purged the Sacraments of her Christ and reduced them to their right forme left off if not welneare lost in the vaste wildernesse of popish impietie for more then fortie yeares ten times told Iosua was directed in all his wayes by the booke of the Lawe and what other starre hath guided the heart of Queene Elizabeth there was not a word of all that GOD commanded which Iosua caused not to bee read openly So shee the euerlasting Gospell to bee preached and published throughout all her Realmes and Dominions Iosuah maketh a Couenant with a double vocuher for himselfe and all his familie in these wordes I and my house will serue the Lord. Queene Elizabeth hath bound her people by statutes
vpon the earth he doth it himselfe and therefore I will goe forward in the strength of the Lord God and will make mention of thy righteousnesse euen of thine onely In this coÌ„fideÌ„ce he beat back the rage of rayling Rabsecha in the day of battel saying vnto his people bee strong and couragious feare not neither bee affraide for the King of Assur neither for all the multitude that is with him for there be more with vs with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels Surely it was an argument of a soueraigne faith in the day of his affliction to runne to GOD when most men runne from GOD some to the Diuel some to their Idols some to the creatures and some to their owne workes vnwisely wrought Dolefull was the song of Moses euen in that particular when hee saide of Israel the LORDS peculiar they offered vnto Diuels and not to God but to Gods whom they knewe not new Gods that came newly vp whom their fathers knewe not Ahaziah being sicke vppon his fall fell from his GOD whenheâ— sâ—nt to Baal-zebub the GOD of Ekron to enquire of his recouery whom the Prophet iustly taxed both of his diffidence and of his death when hee saide Is it for that there is not a GOD in Israel that yee goe to Baal-zebub the God of Ekron tell the Kings hee shall neuer come off his bed but dye the death Saule in his extremitie sought to the witch at Endor and left the LORD it made a rent in the Kingdome and brought a ruine to himselfe with an vtter subuersion to his house and familie while Israel trusted in their GOD they failed of no blessings but when they ioyned themselues vnto Baal Peor and did eate the offerings of the dead then they prouoked him vnto anger with their owne inuentions and the plague brake in vpon them Balaâ— sought to Balaam and was cast away by the deceite of Baalams wages and the Aramites shifted from the GODS of the hilles to the Gods of the valleys and because they left the true God they were relieued with no God Ahab and Asa ioyned with Benadaâ— a professed enemie of GOD and in the day of their distresse had they trusted in the LORD GOD of Israel Hanany the Seer had neuer so sharpely reproued the sinne with the iudgement because thou hast rested vppon the King of Aram and not rested in the Lord thy God therefore is the hoast of the King of Aram escaped out of thine handes and because thou hast let goe a man whom I appointed to dye thy life shall goe for his life and thy people for his people Good Iehosaphat is reproued by the same Prophet for leauing the Lord and loyning with Ahab in the seege at Ramath Gilead wouldest thou helpe the wicked and loue them that hate the Lord therefore for this thing the wrath of the Lord is vpon thee A good caution for Princes to beware with whom they enter league whom they helpe whom they loue that the wrath of GOD bee not vppon them What should I say more but conclude with this aduertisement cursed is the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord but blessed is the man with good Ezechia that maketh the Lord God of Israel his soules support with this no lesse Christian then Kingly confidence the Lord redeemeth the soules of his seruants and none that trust in him shall euer perish Againe it is of due regard in this good King to perfect his praise in the full affiance he euer had in his God that he did acknowledge him both God and Lord for so it is here saide hee trusted in the Lord God of Israel Lord of heauen and Lord of the earth Lord of life and Lord of death Lord of Israel where hee was King and Lord of the nations hee was to subdue yea and his Lord too though hee were a King as to whom he ought both faith and fealtie with a limited subiection of all his power to his blessed will and soueraigne command and therefore it was not without cause Dauid ended his Psalme with this beatitude Blessed are the people whose GOD is their LORD for Multi habent eum in Deum pauci in dominum Manie take GOD to be their creator but fewe make him their Lord and gouernour many will bee graced with his stampe as he is God but few will be guided by his rule as hee is Lord that hand thâ—â— made them must not direct them and euen in that they disclaime their subiectioÌ„ therfore they make him their God but not the Lord. Sound it in a true sense with a sanctified soule and you shall finde that lacke of consideration in this very point of pietie is and hath beene the breeder of all Atheisme mischiefe and wickednesse in this woful world the Angels had kept their first estate if they had made their God their Lord Adam and Eue his fairest creatures had neuer fallen so farre had they not failed in their obedience to that Lord that was their God Israel played the harlot vnder euery greene tree shee was disloyall to her Lord and therefore no maruell if they went into Captiuitie when their God was not their Lord. I might tell of Sodom and Gomer Shilo and Sion of Niniueh Carthage Babylon Corinthe and Thessalonica with all the Cities of Asia where once the Gospell flourished like a greene tree in the middest of the Paradise of GOD and what 's the reason of all their ruines no other cause of their wofull supplantation but that God was not their Lord they failed in fealtie to God both in matter of faith and fact they were misled through misbeliefe they burst the baÌ„ds of all obedience they rebelled against their God in that they did not vse him as their Lord. They would liue by him but they would not be led by him and so hee was their God of destruction but not their Lord of protection Finally I am prswaded that sin was neuer more sinfull and deserued Iudgemnts neuer more doubtfull and the breeder of both is nothing else but this euen our rebellion against the Lord wee dare not but say he is our God and yet wee denie him homage and how is hee then our Lord Our secret Idolatries and open stealth our gnawing vsuries and extrauagant lusts of the flesh our excessiue auarice and grieuous oppressions our contempt of the word Sacraments and Sabaoths our generall Apostasie from all good and godlines with our lewde liues led by no rule shew that wee are irregular dead to God and fallen from all obedience to our Lord wee doe not trust in the Lord God of Israel And so to conclude and close with your religious eares and hearts who heard mee this day place your confidence in the brest-plate of your
Dauid played with Lions as with Kids and with Beares as with Lambes Out of this vertue Salomon contended when for wisedome hee excelled al the children of the East and all the wisedome of Aegypt for so saith the text hee was wiser then any man yea then were Etham the Ezrahite then Heman then Calcal then Darda the sonnes of Mahol nay he was famous throughout all nations round about What should I say more out of this vertue Iacob contended with God for a blessing at Peniel his generous spirit failed him not till hee hadde wonne the prize and was stiled with that most renowned name of Israel as preuailing with God Lastly thus animated Paule challenged all the creatures of God to combate for the honour of his CHRIST I say all aboue and all belowe either firy earthy diuels and damned when hee saide what shall seperate vs from the loue of Christâ— shall tribulation or anguish shall persecution or famine shall nakednesse on colde shall perill or sword shall death or life shall Angels principalities or powers shall thinges present or thinges to come shall height or depth shall any creature be able to seperate vs from the loue of God which is in Christ Iesus our Lord I may say then as of all these so of good Ezechia Nihil habuit vulgare hee had no base minde hee contended for no trifles but for the honour of his God and good of his Church his generous spirit caried him aboue the pitch of vulgar conceit which houereth belowe and ayâ—eth at mediocrities and therefore Hesiodus speaking of such high hearts calleth them not without cause Kéra epamâ—â—â—i Whom minds soare on high without commerce of earth or earthly things I may be sparing of this Paralel for that her Maj. hath put me from it as she did herselfe when from that Climate of her much modestie shee did recommend vnto her Councell the care of her people that they might bee ruled with like iustice and temperance shee euer affected in her Princely heart and contended with the best that they might euer enioy that blessing A Prince saith shee is scant well furnished if either hee lacke Iustice Temperance Magnanimitie or Iudgement As for the two latter I will not boast my Sexe doth not permit it but for the two first this dare I say 1 Amongst mo Subiects I neuer knewe a difference of person where right was one 2 Nor euer to my knowledge preferred for fauour whom I thoght not fit for worth 3 I neuer lent mine eares to credite a tale that was first tolde me 4 Nor was so rash to corrupt my iudgement with my censure before I heard the cause 5 If others whome I put in trust to heare the cause marr'd it with partialitie it was not my fault 6 This dare I boldely affirme my verdict went euer with the trueth of my knowledge 7 And I neuer vsed ouer suddeÌ„ resolutions in matters that haue touched me full neare 8 I euer haue and do contend for the truth with all good conscience 9 And let mee liue no longer then I may liue to dare the enimies of my God with an vndaunted spirit warraÌ„d dâ—â—re Lord all this with thy commaund These were the Poesies of her rule these are the perfumes of her life such is her government graced with no lesse magnanimitie and iudgement which in her Princely modestie shee would put off then of iustice and temperance wherein she may contend with the highest of her ranke and so to the rest A third vertue replenishing the heart of Ezechiah was his constancie in the Faith where it is said he claue vnto the Lord departed not from him implying a threefold passage in pietie fit both for prince people 1 a seeking of God 2 a findiÌ„g of God 3 with an abiding by him for wee cannot cleaue vnto him till we haue fouÌ„d him nor can wee finde him till wee haue sought him and when we haue sought and found then to abide by him not to depart from him is no lesse Christian then Kingly constancie In our seeking the soule is exercised in our finding the soule is satisfied and in ouâ— abiding by him our soule is incorporated into our God And thus are we not onely infranâ—hised into that heauenly inheritance made free and familiar with God but as it were glued vnto him by an inseperable â—nion and so the originall in this place will beare iâ— for like as with glue two tableâ— thâ—y be ioyâ—ned and bound together as and if they were both one So by a true and liuely faith may God and man bee 〈◊〉 together Quasi vnum quiddam fiant For he that sanctifieth and they that are sanctified are both one And againe Amor non sinis â—maâ—tem esse â—uispsius sed amaâ—i It is noâ—then our seeking of God but it is our finding of God nor â—â— is our finding of God but it is our abiding by God that makes â—â— blessed It weâ—e better wee neuer felt God then to fall off after wee haue â—â—lt his sweetnes the backsliding Israelite is the worst Israelite and to slide from pietie is as the sinne of Apostacie it was the greatest dishonour that euer Ephraim hadde to start backe in day of battell nor will neuer bee forgotten in Demas or forgiuen in Iudas their falling off by a wofull seperation the one from Paul the other from Christ c. And euen in this hold of a constant faith religion rule and gouernment did Ezechia excell Salomon â—ohas Valerian Commodus and other Princes of the world who at the first were religious but in the end went backe and fell away some to this God some to that all froÌ„ the God of heauen whose deserued iudgemeÌ„t was for that they left off their familiarity with their God and Lord and had no recourse to the holy Oracles sacrifice and Sabbathes the Lord made a rent in their kingdomes and estranged the hearts of their people from their due obedience For surely this is true Princes shal neuer strike an impression of maiesty from themselues in the hearts of their subiects but by an impression of maiestie from their God with whoÌ„ if there were no pietie yet it staÌ„ds with pollicie they should bee familiar of much commerce conference and counsell Had it not beene knowne to all the people that the Lord did commune with Moses by the space of fortie daies and fortie nights vpon the holy mountaine in great familiaritie Had they not seene the brightnes of Gods glory shining in his face which they could not behold without a vaile had they not heard his word not as the word of man but as it was indeed the word of God Had they not read the tables he brought written with the finger of God had they not heard the thunder seene the fire and lightening with an astonishment of the maiestie of God in his minister Moses their guide and gouernour through that
doores of the Lords house euen in the first yeare first moneth and first day of her raigne procuring the Lord to be honoured aright with the pure Religion of her God and a parliament Royall to establish the same Ezekiah brought in the Priests and the Leuites and gathered them into the east streete to sanctifie the house of the Lord God and to cary forth the filthines out of the sanctuarie Queene Elizabeth called home her exiled ministers Leuites from Geneua Frankeford Zuricke and most parts of Germany to purge the sanctuarie of it pollutions and to cast forth the filthines thereof Ezekia at the very first tooke away the high places and defaced the Images and cut downe the groaues hee brake in peeces the brasen serpent that Moses had made for vnto those daies the children of Israel did burne incense to it and called it in contempt of that their Idolatry no more a Serpent but Nehushtan a peece of brasse What were your Altars of stone but high places And what were your Roode loftes Celles and shrines of Saints but groaues of superstition what was all your Imagetie with lights lampes Pax and palmes but grosse Idolatrie whereunto England burned incense to the Queene of heauen till Elizabeth came but then euen at the first downe they went and broke they were by her princely power and warrantie the careasses whereof lye at this day monuments of popissi Idolatry and of her maiesties blessed reformation with this disdaine what are they now but stick and stone and worse then Nehushtan brused brasse The Temple being purged and Imagery defaced the King with his Princes prepared for the sacrifice euen a sinne offering for the Kingdome and for the sanctuarie and for Iuda with a burnt sacrifice and an offering of praise vnto the Lord in the words of Dauid and Asaph the Seer they sung Psalmes they blewe the Trumpets and so they praised the Lord with ioy bowed themselues and worshipped whereat Ezechia reioyced and all the people that GOD hadde made them so readie for the thing was done suddenly Queene Elizabeth hauing purged the Church of England of that pregnant Idoll the Masse what hath shee lesse done then prepared for the holy Sacrament of the blessed death and passion of our Lord and Sauiour Iesus Christ a sinne offering in deede for the Kingdome for the sanctuarie and for this our English Iuda And how often sithence hath shee sanctified it with her praier honoured it with her presence her Virgines Peeres and people bearing her companie with Trumpet Organ Voyce and Vâ—all that GOD hadde made here her people so religious for the thing was done suddenly and I pray God wee haue not lost a part of that our first loue that our Manna growe not lothsome that wee bee not colder now then wee were then and that the first tenne yeares doe not blemish the last twentie of her gratious raigne what euer it is mee thinkes there is a want both of faith to God and fealtie towardes the Prince Graunt Lord wee may bee zealous and amend Ezechia came to his raigne in desperate times when Ahaz his father had peruerted the state both of Church and common-weale fetched Altars from Damascus and sacrificed his sonnes to the fire became tributarie vnto Assur exiled the godly of Iudah and had brought in the abhominations of Babel and subscribed to Tiglath Pilesar King of Assur saying I am thy seruant and thy Sonne Euen so Queene Elizabeth beganne her raigne in desperate times when her Sister had shaken the State with no lesse fearefull then fiery designes fetched Altars from Rome and sacrificed her chiefest subiects to the fire exiled the godlie of the land brought in Straungers because a vassall to the Pope and subscribed to his power saying I am thy Seruant I am thy Hand-mayde Ezechiah withstood Assur payed him no tribute yeelded him no homage resisted Rabsechah and endured his rayling with a Princely patience committting the successe to God who made him glorious by deliuerance And did not our gratious soueraigne withstand the Pope all his vassall Kings Did she not discharge herselfe and people of all Tribute Toll and Taxe that way Hath shee not endured the raylings of many Romish Rabsecahes with a Princelie patience and hauing committed the successe of all her affaires to God is shee not made glorious by deliuerance whiles they are a dead accursed and cursing crue and yet she liueth a blessed Queene long may we say to our solace and their sorrow liue liue It is said of Ezechia that the Lord saued him and the inhabitants of Hierusalem from the hand of Zenacharib King of Assur and from the handes of all other and maintained them on euery side good LORD how haue the Leaguers cast their hands together with one consent consederate against thine annointed thy Church and people in England Gebal and Ammon and Amalecke the Philistimes with them that dwell at Tyre I meane the Tabernacles of Romish Edomites whose crie was downe with it downe with it euen to the ground let vs take to our selues the house of God in possession But good Lord how often haue we beene saued both Prince and people from this ill kinde of men how hast thou maintained vs on euery side thine Angell fought for Ezechia thy Starres haue fought for Debora and the riuer Kison hath swept them away O my God make them still like vnto a wheele And as the stubble before the winde In the daies of Hezechia it is saide that many brought offerings vnto the LORD â—â— Hierusalem and presents to Hezechia King of Iuda so that hee was magnified in the sight of all nations from thenceforth they persecuted Churches of other Kingdomes and poore exiled Christians let them speake to the comfort of their soules with how great ioy and gladnesse their offerings here in England haue beene tendered by them and receiued by vs let them speake to the honour of our Queene and countrey how liberally they haue bin maintained when they hadde nothing to feede vpon but winde and aire yea and what nation is there in whose sight Queene Elizabeth is not magnified either dread for her puissance loued for her vertue or admired for her gouernment To bee briefe Ezechia had exceeding much riches honour treasures of siluer and gold of precious stones of sweet odors and of shields of al pleasant vessels store-houses for the increase of wheate wine and oyle stals for all beasts and ranges for the stables The Lord hath blessed our Queene with his hidden treasures here on earth and her honor is great in her aboundance her Garrisons are full in Ireland Flaunders and Barwick and yet her treasures are not exhâ—â—â—sted and for her store of shields shot and munition wheate wine and oile stalles for beastes and ranges for stables let her officers speake both in Court and Countrie sure I am we feele
no lacke her exactions are not grieuous Lastly and so an ende of her praise but neuer of our praier to GOD for her Ezechia was sicke vnto the death hee prayed vnto the Lord and hee heard his prayers and pitied his teares and the Lord spake comfortably vnto him and gaue him a signe of his recouerie by the going backe of the shadowe of Asa his diall tenne degrees vpon the wall A sure symboll or Sacrament of fifteene yeares moe to bee added vnto his daies Where note first I pray you that the promise from God was fifteene and the degrees were but tenne to teach vs as one hath truely obserued that the Lord euer giueth moe graces vnto his word then to his Sacraments that begettting these but confirming the faith which the word hath formerly be gotten But to the comparison in hand and proiect I ay me at wee knowe that Princes are GODS yet must they dye like men there 's no difference in the moulde from the rich Crowne of Kings to the poore beggars crutch all must grinde to greete and to determine of the life of Kings and period of Kingdomes is not the least of Gods secretes onely reserued to himselfe yet if when it shall please the Lord to touch our dread soueraigne with sicknesse the harbenger of death it would likewise please him to pull backe the diall of her dayes some fewe degrees and adde more yeares vnto her dayes it were and would be as great a blessing to vs of England as euer Hezechia his life was to Israels Iuda which and if it may not by reason our many sins then Lord take her to eternitie neuer to dye And in the meane time whilest wee may enioy her blessed raigne with her life let vs foster and cherish Elizabeth as chaste Abishagge with the worthies of Israel did their Dauid of whom it is written that when he was old stricken in yeares they couered him with clothes but no heate came vnto him The counsell was to finde out a fairer virgin to stand before the King to chearish him and lie in his bosome that the King might get beate so they found one Abyshag a Sunamite and brought her to the King the maide was exceeding faire and cherished the King and ministred vnto him but the King knew her not The vse is good for in the person of Dauid you may behold as in a mirrour the state and condition of Princes what it is Princes are old cold and chillery Princes must decay and weare away In the person of Dauids seruants and faire Abishage is to be seene the loue and loyaltie towards their Soueraignes what it ought to be they stretch their wits to aduise practise with all their power how to preserue the Lords annoynted subiects must be carefull of their King The publike and priuate praier of all the land who owe faith to God and fealtie to their Prince all praise and prophecie this day what is it but chaste and faire Abishage found out to foster their liege Lady the Queene to stand before her chearish and lie in her bosome to get her heate and lengthen her life but oh that our praiers were more powerfull yet to preuaile with the Lord of life that she might liue to his glory and our comfort sweete Sunamyte let thy virginall vigor pierce her vaines warme her blood refresh her spirits Lord let the powerfull praier of priest Peere and people preuaile with their God for the safetie of his annoynted Without which it is to small purpose what euer we can say doe or deuise for what 's pollicie without pietie except the Lord keepe the citie the watchman watcheth but in vaine and except the Lord be her guard great is her danger for all humane succours faile in their greatnes no gold of Ophir no Orient pearle of Peru or Mexico no arme of flesh no horse ship or shower of shot no watch guard or counsel no Physicke drink or diet no furs of spotted Ermynes or sweet Sables can preserue your Elizabeth giue her life or length of daies faire Abishage must giue her heate It is the perfume of our praier to God in heauen that must preserue our Prince on earth And so let vs pray O Lord God almightie c. FINIS Psal. 93. 2. Sam. 7. 2. Mat. 8. 20 Heb. 11. 38. Numb 3â— 1. Sam. 4. 5. 1. Sam. 6. 7. Heb. 8. 2. Lament 1 4. Gen. 8. 9. Gen. 31. 40. Acts 13. 22. Psal. 49. 9. 1 2 Claudian 2. Sam. 3. 2. Sam. 21 17. 2. Sam. 1. 21. Zachar. 12. 11. 12. Lament â—5 16. Rom. 13. Prou. 8. 15. 16. Psal. 77. 〈◊〉 12. 18 â—â—â—l 82. 1. â—en 12. 1. Exod. 3. 2. â—sal 78. â—1 Psal. 2. 6. Iob. 1. 21. Rom. 13 1. 2. Prou. 21. 30. Reuel 9. 3. Prouerb â—8 2. Psal. 45. 4. Augustinus in confession Eccles. 10. 20. Esay 32. 2. Ieremie 29. 7. Luk. 2. 1 Matt. 22 21. 1. Tim. â— 1. 2. 1. Pet. 2 13. 14 1. Pet. 2. 17. 2. Cor. 11. 28. Ester â— â— c. 〈◊〉 â— Verse 23. Psâ—â— Lament â— 19. Psal. 38. 2. Gen 5. 2. 2. 〈◊〉 5. 18. â—say 49. 23. Reuel 12 Dan. 12. Reuel 1â— 11. Psal. 137. 7. Psal. 105. 18. â—el 21. 22. â—uel 7. 9. Iohn 1â— Rom. 9. 3. Gen. 22. 9. 10. Gen. 7. 33. Psal. 10 18. Exod. 3â— 32. 1. Cor. 11. 29. Cant. 5. 2. Lum 112. 1. Chron. 22. 1. Chron. 22. 8. Deut. 34. Gal. â— 26. 2. Sam. 5. 2. Sam. 6. 1. Chron. 22 14. Phil. 3. 8. â—â—â—k 19. 8 Luk 23. 52. Lu. 14. 26 Luk. 7. 3â— Matt. 26. 8. Act. 1. 1â— Phil. 2. 2 Gal. 4. 26. Exod. 25. 1. c. 2. Cor. 9. 7 Ps. 54. 6. Exod. 35. â—1 c. Exod. 38 26. Exod. 38 24. 25. Exod. 38. 8 Exod. 35 26. Exod. 36. 4. 5. Mal. 3. 8. 1. Chroni â—2 17. 18. c. 1. Chron. 28. 2. 1. Chron. 29. 2. c. Iud. â— 1â— c. Deut. 1. Pope with prince hath neither pre â—edency nor parity â— Sam. 6. â—3 2. Thes. 2 4. Iohn 21. 15. 16. c Intertia parte summâ— maiorit lib. ter Dist. 19. Matth. 1. 1. â— Mach. â—6 2. c. Abacuck 2. 2. 1. Sam. 16 11. Psal. 129. Psal. 69. 8. 1. Sam. 17 28. 1. Sam. 18. 1. Sam. 20 1. 1. Sam. 22 9. 1. Sam. 24 4. Psa. 35. 11 12. 1. Sam. 18. 10. 11. 1. Sam. 27. 1. 1. Sam. 30 5. 6. 1. Sam. 22 9. 1. Sam. 25 3. 1. Sam. 20 11. c. Iudg. 5. â—â— â— Sam. 5. 17. 8. 1 Psal. 83. 6. 7. 2. Sam. 15 1. 2. Sam. 20 1. 2. Sam. 6. 16. 2. Sam. 16 5. 2. Sam. 16 21. 2. Sam. 3. 27. 39. 2. Sam. 6 16. Heb. 10. 29. Reuel 1. 4 Esay 9. 23 Esay 9. 47 Psal. 72. 6 Esay 8 â— 1. Sam. 17 45. c. Dan. 2. 45. 1. Sam â— 45. 4. 6. 2. Sam. â— 2. Sam. â— 10. 11. â—â— 2. Sam. 8. 14. â— King 2.