A Treatise conteining two parts 1 An Exhortation to true loue loyaltie and fidelitie to her Maiestie 2 A Treatise against Treasons Rebellions and such disloyalties Written by Michael Renniger Psal 36. How precious is thy mercy O God and the Children of men shall put their trust vnder the shadowe of thy winges Jmprinted at London at the three Cranes in the Vintree by Thomas Dawson and are there to be sold 1587. ⧠To the most Excellent mightie and gracious Queene ELIZABETH by the grace of God Queene of England Fraunce and Ireland defender of the true Christian faith grace and mercie from God our Faher and from our Lorde Iesus Christ MOST Humblie I beseech your gracious Maiestie to vouchsafe the accepting of this small treatise of one of your Maiesties old sworne seruantes of houshoulde and althouge of the least and most vnworthyest of the association The great occasion of the late occurentes hath induced me to sounde the trumpet of exhortation out of the worde of God in a good and acceptable season I trust to doe good to all subiectes of your Maiestie which shall read or heare the same Most hartelie I pray God the father of our Lorde Iesus Christ to vouchsafe by it as the ordinarie meanes of his blessed will with his spirite to worke good in th heares of all subiectes to your Maiestie t◠whose handes or eares it shal come And that his tender mercie in Christ will continuallie set the watch and gard of his prouidence about the royall person and estate of your Maiestie and keepe you as the apple of an eye as Dauid prayeth and vnder the couert of his owne winges from all conspiracies treasons and plattes of practises at home or abroade of al enemies whatsoeuer And blesse your Maiestie with longe life prosperous reigne and victorie ouer all your enemyes Your Maiesties Most humble and faithfull subiect and seruant Mihael Renniger The Contentes principall points and cheefe matters of the exhortation 1 A Commendation of the godly and louing affections of faithfull subiectes to her Maiestie and how such godlie affections are of God and are accepted of him 2 How we should frame our affections and obedience to Princes and higher powers according to the rules of Gods worde 3 How according to the rules of Gods worde Christians in the primitiue and auncient Church framed their affections and obedience to princes and higher powers being then heathen and many of them persecuters of the faith of Christ 4 What an acceptable thing it is to God when the people ioyne their heartes to Godly Princes in true faith to God hartie fidelitie to their Princes 5 The Example of Dauid his loyaltie and fidelitie to the royall person of King Saul notwithstanding continually he sought his life 6 The example of the famous fidelitie of one Lilla a Britton and an heathen man in the defence of the royal person of his Prince 7 How the late occasions and daungers should encrease enflame true loue loyaltie and vnfayned fidelitie in the heartes of al good subiectes to her Maiestie 8 How directed in wisedome from God w◠may take the right way long to obteine her of the mercie of God by making hartie prayers and supplications to God for her That he will set the watch of his prouidence about her and send the garrison of his Angels to garde her that the euill spirits and those by whom they worke and that worke and practise by them may haue no power against her With what mindes we should pray to God for her that he may accept our prayers 9 Of the inner walle of England which is true faith to God vnfained fidelitie to our Prince and mutual loue and concord amongest our selues And of the outward walle by Sea which is the shipping nauigation furniture thereof wherewith her Maiestie hath fortified our countrie and what a comfort and blessing it is to our whole countrie 10 Of those that make breaches in these walles by lingring looking after inuasions forraine forces 11 What hath beene the case of this realme in inuasions of forraine forces and straungers heretofore and of other countries in like cases And what shoulde be our refuge and staye against all inuasions 12 A generall warning to all subiectes to shunne such vices as hinder true faith to God and true loyaltie to their Prince which are hipocrisie and a hollowe harte to God and hipocrisie and a hollow hart to the Prince and estate with peruersnes frowardnesse and vncontentment of malcontentes misslikers and murmurers against the Prince and estate The fitnesse of the season for this kind of exhortation IF we looke into the state of this present time and the woonderfull worke of God in the late discouerie of trayterous attemptes against the royall person of her Maiestie and our Countrie it ministreth verie fit occasion matter of this manner of exhortatiō vnto vs. For if the people of God be his heauenly husbandrie as Saint Paul calleth them and we his workemen 1. Cor. 3. we must also take fit times and seasons for it And when the good season is and the ground in temper it is then good sowing the seede Now by the wonderful worke of God of late the season serueth and the verie ground of the hartes of faithfull subiectes is so tempered and prepared of God that this kind of exhortation is verie welcome to them The shewers are then most in season when the drie ground thirsteth after them The Prophet Dauid saieth Psal 14◠that his soule gaspeth after God like as a thirstie land And God in the Prophet Esai resembleth himselfe to a cloud Esai 18. comming with dewe in the heate of haruest And in the same Prophet he sayeth that he knoweth how to speake in time and sea with the wearie soule Esai 50. And as God doth sen good seasons to those that are fayne of heauenly thinges so by his word and exhortation thereof he worketh secretly in conciences of Christians as pleaseth him It is good to take the seasons which God offereth Paul exhorteth vs to serue the season and opportunitie Rom. 12. which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things haue their appointed time as Salomon saieth Eccle. 3. God hath made the way to this exhortation by his maruelous worke of late by kindling the fier of fidelitie in the heartes of al good subiectes Now is the time to blow it vp by exhortation out of the word of God This season so wel seruing by Gods grace it wil be more effectuous Thus of the fitnes of the season for this kind of exhortation The order of the exhortation FOr the better ordering of my exhortation I haue laid downe the contents principall pointes and the cheefe matters thereof in the beginning as a breefe vewe of the whole discourse as in order I mean to treate of them To which order I referre my selfe THE FIRST OF THE chief matters THE first is a commendation
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
at his sodain death vnlooked for the Diuell deceiued him then at that instant he bewailed cōfessed his wickednesse as Platina aforesaide telleth Besides many Sorcerers and Nigromācers followed in that Sea Beno the Cardinall confessing it as disciples of Syluester and right successors of Simon Magus What maruaile though euill spirites haue so preuailed in that Sea and wrought by them and those that haue been bewitched by them such monstrous mischiefes vnnaturall treasons and blooddie butcheries and outrages against the Church of God against Christian Princes People and Countries Therfore seeing the Church of God and our Prince and our country hath such enemies confedered with euill spirits by whom they worke and bee continually set on by them what should be the refuge of godly faithfull subiects to her Maiestie but with Constantine the Emperor in the like case in his warres against such sorcerers workers by wicked meanes with heartie and feruent prayers to commend and commit the Royall person of our Prince her estate and raigne the estate of Gods Church and our country to the Almighty prouidēce protection of God that so with Constantine shee also may haue victorie ouer all her enemies maugre all euil spirites whatsoeuer Then feare thē not The blessed banner of the fatherly prouidence of God is displaied ouer vs. God is the protector of our life as Dauid saith whō then shall we fear Psal 27. Thogh an hoast of men wer laid against vs yet shall not our heart bee afraid though there rose vp war against vs yet will we trust in him Thus let our hearts take hold of Dauids comfort Rom. 15. for the holy Scripture is written for our comfort and instruction These are examples for vs. What is a cordial comforte and soueraigne salue if it bee not vsed Enlarge therefore our owne harts in Dauids cōforts Psal 46. saying with him God is our strength and hope a very present helpe in trouble And in his prayer growing into comfort and courage he saith The Lord of hoasts is with vs the god of Iacob is our refuge And in another place Psal 44. it is not saith he their owne arme that helped them but thy right hand and thy arm and the light of thy countenance because thou hadst a fauour to them Thou art my king O God send help to Iacob Thus Dauid Let vs arme our selues in his spirite with his praiers against all forces of euill spirites and enemies and they will flie Iaco. 4. Resist the Diuell saieth Iames and he will flie from you What though Balaam doth inuocate and call on diuels against the people of God as Origen saieth Orige ho. 13. in ca. 22. lib. Nu. Inuocet licet Daemones Balaam non potest Deus à daemonibus defendere Cannot God saith he defend vs frō Diuels He raigneth ouer the Diuels and euill spirites also as the same Origen in annother place saith Non solum bonis sanctis mentibus ac spiritibus dominatur Origen in Epist ad Rom. ca. 4. lib. 9. verum nequam refugis his quos Scriptura malignos Angelos appellat Hee ruleth not only ouer good and holy mindes and spirits but ouer the euill and reuolted spirits whom the scripture calleth the euil angels And therfore feare them not Feare cōmeth of wāt of faith Neither must we fear thē nor fawn vpō thē To. Gerson ser 1. de 5. Antonio veritate 3. Gersō a writer of great name in their own schooles somtime Chanceller of Parris giueth godly counsell herein that we should not feare the euill spirites nor fawn on them to seeke to them by sorcerie and vnlawfull meanes to haue helpe or any good of them or by them What frendship saith he can a man haue of a deadlie enemie What truth of the father of lies If hee telleth any true thing it is to deceiue by colour of truth to betray thee He is a Traitour to thy Lord and wilt thou look for help of him And God threatneth to destroy thee if thou deale with him and seeke to him and those that work by him Against God and against the faith is to seek health of the enemie of God Thus Gerson imboldneth vs against the feare of euill spirites and feareth vs against fawning and seeking for helpe or any good thing by them Let vs not therefore that are inuested in the name and faith of Christe fawne on them or feare them or those that worke and practise by them But let vs fear the liuing God and powre our heartie praiers and supplications to him for the continuall protection and long preseruation of the Royall person of our Prince and her prosperous estate and for the ministration and garrison of holie Angels about her aganist all euill spirits and workers by them Then the euill spirites themselues will feare and the instruments in whom and by whom they worke will quake at their very heart rootes and we shall see the great saluation of our God and shall magnifie his marueilous mercies and wonderous workes for the continuall preseruation of his Church the Royall person and estate of our Queene and Countrie Thus of the ende of the seconde braunch of this matter that we shoulde pray for her that the euill spirits and those that are set on by euill spirites and worke by them may haue no power against her The last branch With what mindes we shoulde pray to God for her The last braunch of this matter is with what minds we should pray to God for her that he may accept our prayers We must not only lift vp our hands in prayer which as Athanasius saith God hath giuen vs Vt in oratione supplices tendamus addominum That humblie in prayer wee should lift them vp to the Lord but we must lift vp our heartes with our hands to heauen as the Prophet Ieremie saith and with our hearts we must crie to God for her For heartie prayer is the crie of the heart and bending of the thoughtes as Augustine saieth August in Psal 18. Aug. de ver Apost ser 13. and not the clamor of the mouth and iawes as in another place Augustine saith but the clamor of the heart which soundeth in the eares of God And thus with heart and handes wee must take with vs also the warning of S. Paul 1. Tim. 2. that wee lift vp pure hands in prayer to God not polluted and defiled with grosse and greeuous sinnes and with vnrepentant hearts For sinners continuing in their sins God doth not heare as the blind man whom our Sauiour healed witnesseth in S. Iohn Iohn 9. And if I incline to wickednesse in my heart Psal 66. the Lord wil not hear me saith Dauid He that sinneth with vnrepentant heart dwelling and abiding in sinne is of the Diuel saith Iohn God abhorreth the wicked 1. Iohn 3. will destroy them as Dauid saith Psal 5. Psal 109. Pro.
saith and the childreÌ„ of men are deceitful vpon the weightes they are altogeather lighter then vanitie it selfe This is the glasse of true value for vs to see our selues in the right shape of our frail nature and in the right estate of worldly vanities Let vs make neuer so much of the painted sheath it is in the sight of God but as Bartimaeus his beggers cloak Iaco. 2. They that are rich in faith as Iames saith enriched with heauenlie gifts as Paul saith are ritch and honorable in his sight 1. Co. 1. When wee come to the throne of his grace as Paul calleth it to pray to him He. 4. wee must lay from vs worldly ports pompes as Bartimaeus did his cloke for they are no other in the sight of God and shewe our selues as right beggers to our Sauiour to beg giftes of grace and continuall helpe of him And we must plie him as Bartimaeus did the woman of Canaan not â—s giue him vp till he vouchsafe his mercy on vs As Augustin said that he plied him with begging praiers continuallie Augustinus Audaci to haue some portion of heauenly wisdome of him Ego saith he ex illo thesauro mendicabunda prece quotidianam stipem rogo Let vs come therefore in the right shape of Christians and beggers with godly importunacie to beg of the mercy of God the prosperous and long preseruation of our Prince against all traiterous practises and attemptes of enimies And that as Dauid prayeth Psal 22. hee will preuent her with bountifull blessinges and make her glad with the ioy of his countenance that her glory may bee great in his saluation Psal 20. and that dignity and honor he wil lay vpon her And as in the Psalm before he praieth that he wil help her out of his sanctuarie and strengthen her out of Sion that shee may reioice in his saluation triumph in the name of the Lord and that the Lord will performe all her petitions Thus vpon Dauid his praiers as vpon the wings of the spirite we may bee carried vp into heauen in our prayers for her The Struthio camel For as the Struthio-camel hath a heauy body and weake wings yet his weake wings are an helpe to his heauie bodie so by corrupt nature we haue heauie bodies in prayer and the winges of our soules are weake also but vppon Dauid praiers in his Psalmes as on wings of the spirite we are supported in our prayers to God for her Thus how we should make our prayers and supplications to God for her shewing our selues in the right shape of Christians as continuall crauers and beggers before the throne of the mercie of God for her The second branch of this part is that wee shoulde pray to God to set the watche of his prouidence about her and to send the garrison of his Angels to garde her that the euill spirites and the workers by them may haue no power against her The safetie of Princes Estates The watch of Gods prouidence and garrisons of Angels and countries is by the continual watch of Gods prouidence ouer them and the defence and garrison of his Angels about them As the watche and gard of Princes are ioyned togeather so where the watch of gods prouidence is there also is the garde of his Angels As they were about Elisha in Dothan 2. Reg. 6. wheÌ„ God opened the eyes of his seruaunt according to Elisha his prayer and he saw horses and chariots of fire round about Elisha The Angel of the Lorde encampeth round about them that feare God as Dauid saith and deliuereth them Psal 34. Psal 91. and in another Psalme hee hath giuen his Angels charge ouer thee to keep thee in all thy waies The watch of Gods prouidence and the gard of his Angels was about Abraham where euer he became Gen. 16. about those that belonged to him as Agar and Ismael her sonne Gen. 23. wheÌ„ they were like to haue perished in the wildernesse and when he sent his eldest seruaunt to take a wife for Isaak his sonne he saide The Lorde God of heauen he shall send his Angell before thee So Gods prouidence appointeth them to resort and attende about his seruauntes at home and abroade Reue. 19. And they call themselues felloweseruaunts to those that haue the witnesse of our Lorde Iesus in them and Paul calleth them ministring spirits for their sakes that shal be heires of saluation Seeing then in the wisedome of God reuealed by his word the right way for the safetie of the persons estates of princes on earth is by praier to god for them to commit them to the watch of Gods prouidence and to the guard of his Angels let vs heartilie pray that God wil set the watch of his prouidence and the garrison of his Angels to keepe the Royall person and estate of our Prince his Church our Countrie from all her and our enemies By Gods prouidence the Angels are appointed to speciall ministrations and seruices ouer Princes gouernments Da. 10. and countries as out of Daniel the Prophet is alleaged Epipha li. 2. cont haeres to 1. ex sententia Procli cont Origen Proclus against Origen saith Epiphanius rehearsing it that the Angels were made Ob prouidentiam eorum quae constructa sunt For prouidence by their ministrations of those things which of God wer made After he saithâ—y as god hath vniuersall and perfect prouidence so Angels haue perticuler to say their ministratioÌ„s and seruices particularly allotted to theÌ„ of God in Countries gouernment estates publike priuate persons Though Augustine doeth plainly confesse August ad Orosima coÌ„â— Priscillian that he knoweth not the difference betweene the Angels and what the thrones or dominations or principalities or powers are by which name their dignities are noted in Paul and that hee cannot distinguishe their dignities and ministrations to which they are assigned of God yet plainly he saieth that by their nature they are spirites and when they are imployed in their ministrations and workes of God they are called Angels For Angelus saith he nomen officij ect non naturae Agust super Psal 103. An Angell saith he is a name of office and not of nature Ex eo quod est saith he spiritus est ex eo quod agit Angelus est touching his being saith he he is a spirit in respect of his work and ministration he is an Angell Seeing then by Gods prouidence they are appointed their ministrations seruices ouer gouernmentes and countries ouer the Churche of God ouer the Fosterfathers and Nurses therof Esay 49. as Esay calleth them and publikely and priuately giue their attendance as is appointed them of God Let vs hartilie pray to God that for continuall safegarde of our Prince and Countrie will vouchsafe to appoint the watch of his prouidence and the ministration of his holy Angels against all her and our enemies
vs the God of Iacob is our defeÌ„ce Thus far Dauid His prouidence doth checke controule forraine forces and inuasions which like floods are ready to rage ouer al. And when the plats are laid he saith it shal not goe foorth neither so come to passe Esai 7. Ahaz king of Iuda as he said in the Prophet Esai of the inuasions of the two kings Razin of Siria and Pechach of Israel against Ahaz king of Iuda Where his prouidence is the watch and wall the floddes of forraine forces cannot preuaile no more then they did against Asha the godly king of Iuda Zarah king of Ethiopia 2. Chro 14. when Sarach the king of Ethiopia came out against him with an host of ten hundred thousand and three hundred Chariots And when Asha ioyned battaile in the valley of Zephota with him Ashaking of Iuda he cryed vnto the Lord his God Helpe vs O Lord our God for we trust in thee and in thy name we goe against this multitude Thou art the Lorde our God and no man shall preuaile against thee And the Lorde smote the Ethiopians before Asha and Iuda and they were ouerthrowne as the Scripture saith that there was none of them left but were destroyed before the Lorde and before his hoast Thus the scripture of the inuasion of the Ethiopians vpon Asa king of Iuda And no more then the great multitudes of the Moabitas and Ammonites Iehosophas The Moabites Ammonits of mount Seir. and mount Seir could preuaile against Iehosophat the religious and faithfull king when they ioined their forces together to make inuasion vppon him and before the battaile stroke vp hee stood vp and said Heare me O Iuda and yee inhabitants of Hierusalem Put your trust in the Lord your God that you may bee found faithfull Giue credite to the Prophets 2. Chro. 20. and so shal yee prosper And their enemies were ouerthrowne with strokes among themselues as the Scripture saith and with their owne forces consumed themselues And no more then Sancherib king of Assur Hezechiab Sancherib Esay 37. who with an huge hoast of an hundred eightie and fiue thousand as the Prophet Esay setteth downe coulde preuaile when he made inuasion vpon Hezechiah king of Iuda who put on sackcloth and went vp to the temple to pray to God and he sent Heliakim others to the Prophet Esai that he should lift vp prayer to God for them And God sent out his Angell that slue the Assyrians hoast And after that Sancherib himselfe also was slaine in the temple of Nesrah his God by his owne sonnes Adramalach Saraser So notwithstanding the rabbles and multitudes of Sancheribs hoast the great hurliburly of his inuasion and the roaring out of blasphemous Rabsakeh his Captaine against Hierusalem Esai 36. as if it were but a morsel in Sancherib his mouth Gods determination was concerning the execution of his exploite and inuasion as the Prophet saith Hee shall not come into this Citie and shall shoote no arrow into it there shall no shield hurt it neither shall they cast ditches about it The same way that hee came hee shall returne and not come at this Citie saith the Lord. And I will keepe and saue the Citie saith he for my own and for my seruant Dauids sake So far the Prophet We may see what our refuge stay should bee against forraine forces and inuasions to trust in the mercifull prouidence of God and hartily to humble our selues in praier to God King Hezechiah as king Hezechiah and the Prophet Esay did against the roarings of Rabsakeh and the inuasions of Sancherib And with the godly king Ashah to crie vnto God King Asha reposing our trust and affiaunce in his tender mercy and almighty power when the raging Seas of forraine forces and inuasions are readie to breake in As Ashah did when the Ethiopians came mounting as the Ocean Seas to swallow vp his land King Iehosophat And as Iehosophat the zealous and religious Prince did for before he marched with his forces against the Moabites and Ammonites and them of mount Seir which came with ruÌ„ning camps like roaring Seas and Gulfes of many waâ—ers to ouerflow and deuour his land first he â—â—ustred his people in publike prayer and supplication before God and begged comfort and conduct of God against the feareful inuasion and committed himself his estate affaires and exploites to the mercie of God and cryed to his people to beleeue the prophetes and all things shuld be prosperous to them God send vs such harts to commit our selues to the prouidence tender mercy of God in such cases to humble our selues in heartie prayers before God with assured persuasion trust and confidence in his help protection against all forces inuasions of enemies And that vnder the couert of the wings of his merciful prouideÌ„ce our Prince and Countrie may haue coÌ„tinuall safetie defence and protection against all inuasions and enemies whatsoeuer Thus what hath been the state of this Realme in inuasions of strangers heretofore of other Countries likewise what our refuge stay should be against all forraine forces and inuasions The 12. chiefe matter The last is a generall warning to all subiects to shunne such vices as hinder true faith to God and true loyaltie to the Prince which are hypocrisie and a hollow hearte to God and hypocrisie and a hollowe heart to the Prince and estate and peruersnesse frowardnesse vncontentment of malcontents mislikers and murmurers against the Prince and state A generall warning to all subiects Touching the first hypocrisie and a hollow hart to God hinder true loialty to the Prince for they that are faithfull to God are also faithfull to their Prince Take example of the Prophet Dauid Psal 42. Who was more faithfull to God then he whose soule longed after God as the Harte desireth the water brookes and hee was so faithfull to the person of hys Prince that he was pricked in conscience for cutting off but a peece of the vesture of king Saul when in the Caue God put him in his hands How farre woulde hee haue been from offering any hurt or violence to the person of his Prince Eliakim Esai 22. Eliakim in the Prophet Esay is called a father of the house of Iuda and the key of the house of Dauid Hee was a faithfull seruaÌ„t to god he was faithful to his Prince for life And God saide of him I will fasten him as a nayle in a sure place and hee shall be the glorious seate of his fathers house A worthie glasse of faithfulnesse to looke in The faithfull to God and their Prince shall finde it at his hand True faithfulnesse shall weare the garland hypocrisie shal be vnder the hatch Sobna See the example of Sobna in the same Court of Hezechiah the godly king and mentioned in the same place of the Prophet Hee had a hollowe hearte to God and
king to heare thee O that I were made iudge in the land that euery man that hath matter might come to me that I may doe him iustice Thus as a malecontent himselfe he eggeth the people to discontentment mutening against the state and gouernment of king Dauid his father And after from discontentment hee fell to flat treason So likewise Dathan Coreh Dathan Coreh and Abyram Nu. 16. and Abirā first began with discontentment and mislyking after they fell to murmuring and mutening and at last to open rebellion Sheba blewe vppe his trumpe and said Sheba wee haue noe part in the sonne of Isai so in disdaine he called Dauid 2. Reg. 20. He was a murmuring malecontent at first a ranke rebel after Beware we be not touched with the first lest happely wee bee tised on to the later Where affections are framed perswasion is halfe made The fier flyeth to the tow The match and powder are soone mette Euill affections open a gap to others to make an entrance into vs to assaile vs and to lay snares for vs and so they become stumbing blockes to vs and bring vs to ruine Take heed therefore they doe not carrie vs on and be occasions to plucke vs into the gulph of great daungers by custome they growe into an habit as into an other nature then ther is no sence feeling or remorse of them as in the sicknesse called Hectica Febris when it is growne into an habite and nature Hectica Iowbertus de curan sc lib. 2. cap. 1. and setled in the substance of the bodie though they be in daungerous state yet they lacke sence and feeling of greeuous paine Beware that our mindes be not possessed with like sicknesse whereof though we haue not feeling and remorse by reason it is so rooted and setled yet it may plunge vs into daungerous state It is good therefore to hearken to the councell of the holy Ghost by S. Paul 1. Thess 4. 2. Thess 3. how we should carry our selues in outward dealings affaires That we endeuour ourselues to be quiet and to imploy our owne businesse and not to stake our owne and to bee curious in the affaires of others and as busie bodies whome likewise the Apostle S. Peter reproueth to spie and prie in other mens dealings 1. Pet. ◠to be as controulers of other mens causes to put our sickle into other mens corne to haue an oare in other mens matters to bee climing aboue our calling and to put our selues in great and dangerous actions not appertaining to vs. But let euery one as he is called so cōtent himselfe as Paul exhorteth vsing better if God giueth 1. Cor. 7. and beware that by vncontentment he grow not into bitter affections or eager humours against the Prince and estate and become vnquiet and troublesome in publike and priuate dealings mingling his speech with gall and his actions with bitternesse but that he with a quiet minde keepe himselfe within the precinct of his vocation and within the limites of affaires and actions belonging to him least by aspyring with Adonias and by venturing hazarding and ouerreaching hee loose himself and by lifting at burthens too heauie for him he bee crushed of them God giue grace to all Subiectes to carry themselues in true faith to God true fidelitie to their Prince and to nourish louing and loyall affections in dutifull hearts to their Prince and to powre out heartie prayers and supplications to God for her long life and the long preseruation of her Royall person and prosperous raigne ouer vs to the glory of God the singular comfort of his Church and the great blessing of our whole Countrie THE Second part Against Treasons Rebellions and such like disloyalties PSALME VII Behold hee trauaileth with mischiefe or iniquitie hee hath conceiued sorrowe and brought foorth a lie or vaine thing Hee hath grauen and digged vp a pit and is fallen himselfe into the pit or destruction that he hath made for his trauaile shall come vpon his owne head and his wickednes shall fall vpon his own pate I wil giue thanks or praise vnto the Lord according to his righteousnesse and will sing praise to the name of the Lorde the most highest · DEXTRA · TVA · SVSTENTAVIT · ME · Psal 63 · MR · IN · IVGIS · AD · RHENVM · FLV · ¶ The Contentes principall points and chiefe matters of this Treatise 1 THE Bishop of Rome is the great Patron and practiser of treasons rebellions and such like disloyalties against Christian Princes and Countries with his adherents followers and practisers for him and by colour of authoritie from him In the treatise of this matter I followe this order 1 What engin he hath vsed continually vseth in the practise of such thinges by excommunicating cursing banning of princes cursing and interditing of countries 2 What time chiefly he began to vse this engin of cursing banning Princes lands and practising of treasons rebellions and such disloyalties against them 3 By what meanes the Bishop of Rome and his followers doe manage carrie on their practises of treasons rebellions such disloialties against christiā Princes Realms 4 Of the iudgements of God vpon the cursing and banning Popes 2 Of the conceiuing of treasons rebellions and such like disloyalties by occasion of these words of Dauid in the seuenth Psalme Psal 7. He hath conceiued sorrow 3 How they trauaile with their treasons rebellions and such like disloyalties and wickednesse by occasion of the wordes of Dauid in the same Psalme Hee trauaileth with iniquitie or mischiefe 4 What fruites Traitours Rebels and such like bring foorth by occasion of these words of Dauid in the same Psalme He bringeth foorth a vaine thing or a lie 5 Of the end of Traitors Rebels and such like by occasion of the words of Dauid in the same Psalme Hee hath grauen and digged vp a pit is falne himselfe into the pit or destruction that he hath made for his trauaile shall fall vpon his owne head and his wickednesse shall fall vppon his owne pate 6 Of giuing of thankes and praise to God for his righteousnesse and our deliuerance by occasion of the wordes of Dauid in the ende of the same Psalme I will giue thankes or praise to the Lorde according to his righteousnesse and wyll sing praise to the name of the Lorde the most high Against Treasons Rebellions and such like disloyalties NOw I wil bring foorth the vglie monster of treason rebellion such disloialties into the viewe and sight of all As the Lacedemonians were woont to bryng foorth their slaues and vnderlings whē they were drunken to the open gase and sight of the people that all by seeing of them might abhorre the vice that so disfigured man So I will bring foorth the vglie vice that all may see it and see into it that they may shun and loth it And first I will bring
liued in this fleshe who said that he payed not as a debter but lest he should offend them And Nicholaus de Lyra the famous fryer and writer of postiles vpon the text speaking of those that vnder pretence of Religion would claime freedome and exemption for not paying tribute Nico. de Lyra in Postilla in 1. Pet. 2 sayth Retinendo illud quod debebatur dominis temporalibus committebant furtum By retaining or withholding that saith he that to temporall Lords was due they committed theft Thus much of my fourth and last note also Hereby appeareth howe wee should frame our affections and obedienee to the higher powers according to the rules of the worde of God And if our Sauiour and his Apostles thus gaue in charge to Christians liuing vnder Heathen Princes as Tiberius Caligula Tiberius Caligulae Claudius Nero. Claudius and Nero the Emperours amongest whom Nero was the first persecutor of the faith of Christe as Tertullian saith Orientem fidem primus Nero cruentauit Tertul. lib. cont Gnosti◠Nero saith he first embrued with blood the faith of Christ in the first springing vp thereof howe much more should Christians yeeld dutifull subiection and obedience to Christian godlie Princes which are Fosterfathers Nurses to the church of God Esai 49. as the Prophet Esay calleth them Ignatius the auncient Father Martyr about the time of the Apostles Ignatius Epist 8. ad Antiochense renued this charge of our Sauiour and his Apostles Be subiect saieth hee to Caesar in all thinges in which your subiection is without perill Hee meaneth the perill of their soule faith bounden dutie to God because Princes at that time were Heathen And thus how according to the rules of gods word wee should frame our affections and obedience to higher powers The 3. chiefe matter The third principall point or chief matter is how according to the rules of Gods word the Christians in the primitiue Churche framed their affections and obedience to Princes higher powers being then heathen Tertul a very auncient father Tertul. in Apolog cap. 4. about the time of Seuerus the Emperor as by his owne words appeareth who was after Christe about the yere 196. openeth the very hearts affections praiers of christiās for Emperors Princes then being Heathen and their fidelitie obedience and subiection to them according to the lawes of God Tertul. in Apolog cap. 30 We saith he for the health and wealth of the Emperor cal on the euerlasting God the true God and the liuing God whom the Emperors thēselues though Heathē wish to be gracious vnto them aboue others And in an other place speaking of the praiers of the ancient christiās in their congregations We pray saith he for Emperors their ministers and potentates Tertul. in Apolog cap. 39 for the state of the worlde for quietnes of all things for the stay of the ende Thus Tertul. Though the Emperors before and after Tertul. time were Heathē Tiberius Caligula Claudius Nero Domitian Traiā Marcus Aurelius Seuerus as Tiberius Calig Claudius Nero Domitiā Traian Marcus Aurelius Seuerus in Tertulliās time sundrie of thē persecutors of christiās to death yet such were their affectiōs praiers fidelitie subiectiō to thē according to Gods ordinance that in their congregations they praied for their health wealth prosperous state Hiere 29. And God by Hiere willeth the Iewes which were captiue in Babylon to seeke the prosperitie of the Citie where I saith God haue caused you to be carried away captiue pray vnto the Lord for it for in the peace therof shal you haue peace Thus far Ieremie According to this Tertull. the aforesaid witnesseth how the anciēt christiās in whose times so many blessed martyrs by life death glorified God were wont in publike prayers to cōmēd to god the prosperous estate of their Emperors though they were Panims many of them persecutors Precantes sumus saith hee omnes pro omnibus Imperatoribus vitam illis pro lixam Imperium securum domum tutam Tertul. in Apolog cap. 30 exercitus fortes senatum fidelem populum probum orbem quietum quaecunque Caesaris hominis vota sunt We all pray saieth hee for all Emperors for long life vnto them securitie of their Empire safetie in their house puisant hoasts a faithfull Councell a good people a quiet world and whatsoeuer Caesar or man would wish Thus far Tertullian And further the same Tertullian in commendation of the subiection fidelitie of the auncient Christians to their Princes doth shew how though by the great blessing of God they were so ouerspread and multiplied on earth that their Citties Countries and Ilands were full of them as hee saith Vestra omnia implemus Vrbes Tertul. in Apolog cap. 37. Insulas c And if they shoulde reuoult from them they shoulde leaue the Cities of their Empire so desolate that themselues would wonder at them if they should conspire and ioin their forces together they might soone ouerrun them yet notwithstanding according to Gods ordinance with such humble subiectiō fidelitie alleageance they bare themselues euen to them that rigorously reigned ouer them eftsoones persecuted them And see the great blessing of God on them therefore more more The more they multiplied the more they were persecuted as Tertullian to Scapula saith Tertul. ad Scapulam The sect of christians the more it is builded vp the more it is cut and hewen downe And in an other place he saith Tertul. in Apolog cap. 45 Plures efficimur quoties metimur à vobis Semen est sanguis Christianorū The more saith he we growe the more you mowe vs. The seed is the blood of Christians Thus Tertullian Though Panim Princes Emperours in the primitiue auncient Churche watered it with the blood of Christians yet God so blessed it that by that seed it sprange spread ouer the face of the earth And notwithstanding to Princes though Panims then these auncient Christians yeelded their subiection fidelitie according to the ordinance of God It is good thus to looke into the exāples of the Primitiue Church on which God powred out so abundantly his spitit out of the which issued such numbers of blessed Martyrs whose memorie is blessed whose state is glorious in the kingdome of God Plinius Secundus of the ancient christians to Traianus the Emperour Plinius Secundus an Heathen and Noble man writeth vnto Traian the Emperour a Panim prince of the conuersation behauiour of the ancient christiās by occasion that in the gouernment of his prouince he saw such multitudes of thē so meekly to endure persecutions some condēned to death som disauthorised priued of their estates wherat being amazed as wonderfull not only strange he maketh relatiō to the Emperor therof of their assemblies and conuersation and thus he writeth his intelligence of thē Tertullian the foresaid
auncient father reporting it Tertul. in Apolog cap. 2. Se nihil aliud de sacris eoruÌ„ coÌ„perisse quà m caetus antelucanos ad canendum Christo Deo ad confirmandaÌ„ disciplinaÌ„ homicidiuÌ„ adulteriuÌ„ fraudeÌ„ perfidiaÌ„ ac caetera scelera prohibentes That saith he of their religion and seruice he could boult out no other thing but their asseÌ„blies before day were to sing to Christ and God that for coÌ„federating their discipline they forbade murder adulterie fraude trechery other hainous offences Thus much Plinie of the conuersation and maners of the ancient Christians A worthie glasse to be set before Christians of our time to whet their dull deuotion to God and for reformation of such hainous offences amongst them And if thus the ancient Christians shewed themselues in subiection and fidelity to their Princes though they were Panims so forbade loathed treacherie homicide and shedding of blood that as the same Tertul. saith of them Tertul. in Apolog cap 37 In our profession saith he more lawfull it is to be slain then to flea how would they haue abhorred treachery the shedding of blood of Christian Princes whose principates and powers serue as handmaids to the Gospel of Christ whose blood will crie to God against treacheries only inteÌ„ded against theÌ„ not only before the executioÌ„ of theÌ„ but after as the blood of Abel cried to God from the ground after it was shed They write that Renelphus the yong king of Mercia was by treason of Quendred his Sister slaine and after the murther cast into a thicke wood Fabian in his Cronicle of Englande 〈◊〉 6. part â—â—p 158. that by a piller of diuine light shining froÌ„ the corps as Fabian in the English Chronicle telleth it the corps was first discouered after entred Quendred by gods vengeance apparentlie striken For the truth of the circuÌ„stance of the storie I leaue to the author But surely by diuine light froÌ„ heauen treasons against princes plats of murders Treasons and murders woÌ„derfully are discouered by lights from heauen and marueilous meane on earth euen before the atteÌ„pt practise of them wonderfully are discouered as of late marueilously wee haue seen By what means soeuer they are descried gods prouidence appointeth the meanes on earth And by diuine light froÌ„ heauen the inferior meanes are directed on earth as wonderfully we haue seen O let vs magnifie alwaies the mercies of the glorious God for it ThaÌ„kfully we recognise his wonderful work Only the fear is the worldly securitie do not swallow it vp by forgetfulnes it fade away For securitie coÌ„meth stealing on Against securitie and forgetfulnes vnthaÌ„kfulnes is redie continually to assaile vs forgetfulnes to ouerflow vs vnlesse wee hold fast lock vp in thaÌ„kfull memory the blessed and wonderfull worke of God Therefore that it perish not in the gulf of vnthaÌ„kfulnes let vs renue keepe it fresh in remeÌ„brance what our portion had been if Gods prouidence had not preuented prouided for vs. All England should haue rued faithful seruaÌ„ts to god true harted subiects to her M. might with Hieremy haue written new lameÌ„tations Hier. lament the roule of the booke deliuered to Ezech. the prophet Ezech. 2. writteÌ„ with lamentatioÌ„s within wtout had been fit for our doleful state Hiere 9. We might haue said with Hier. Who will giue vs eyes as fountaines of waters to bewaile the wrackes of Gods Church and of our Countrie Herem 9. if that dolefull day had commen on vs. But God hath wiped the teares feom our eyes Reue. 7. as he doth wipe the trares from the eyes of the Saints as S. Iohn saith and he hath put of our sackcloth Psal 30. and girded as with ioye as the Prophet Dauid sayth and hath turned the dolefull day to ioy and the booke of lamentations into the booke of praysing of God and hath opened the good affections of faithfull subiectes to her Maiestie to the great comfort and reioysing both of her Maiestie and of all that beare true harts to her Thus how the auncient Christians framed their affections and obedience to their Princes though they were panims and how they abhorred trecheries homicides and shedding of blood and such other haynous offences And howe Gods prouidence maruelously worketh in the discouerie of such offences The 4. principall point and cheefe matter The fourth is what an acceptable thing to God it is when the people ioyne their harts to Godly Princes in true faith to God and hartie fidelitie to their Princes Let vs lay downe examples herof out of the holy Scriptures How acceptable a thinge was it to God when vnder Iehosaphat the godly king his people assembled together Iehosaphat his people ioyned their hearts heartie praiers with their Prince to God at what time the ruÌ„bling rumor was vp of great multitudes of enemies of the childreÌ„ of Moab Ammon 2. Chro. 20. of mount Seir comming on them And presentlye they receaued comfort of God Iehaziel The spirite of God came vpon Iehaziel a Leuite who deliuered sweet comfort to them from God their enimies swordes were turned on themselues Likewise when vnder the godly king Asa Asa and his people the people commons with such heartie affection fidelity were ioyned to God their prince that they made a couenant as the scripture saith to seek the Lord God of their fathers with all their heart 2. Chro. 15. with al their soule and whosoeuer will not seeke the Lord God of Israel shal be slaine whether he be small or great man or woman And they swore vnto the Lord with a loud voice with showting with trumpets and with corners And all Iuda reioysed at the oth for they had sworn to the Lord with al their hart sought him with a whole desire he was fouÌ„d of theÌ„ And the Lorde gaue them rest round about Hitherto the words of the scripture So likewise vnder Hezechiah the gracious prince Hezechiah his people when Rabshakeh sent froÌ„ Sancherib king of Assur began to roare out blasphemies against God Esai 37. and minaces against the prince people and Eliakim and other the seruants of king Hesechiah sent with him rent their cloathes And Hesechiah put on sackcloth and went to the house of the Lord to make his mone to God in prayer and his people were ioyned in true fidelity to their Prince God seÌ„t them comfort by the Prophet Esai and sent his Angel to distroy the huge host of Sancherib an hundred fourscore and fiue thousand And when they arose vppe earely in the morning behold saith the Prophet they were slayne and all was ful of dead bodies Iosiah and his people So vnder Iosiah the religious Prince when the booke of the lawe of God was found of Helkiah the Priest Shaphan the
hands in the sanctuary And Phinees with his zeale 2. Chro. 20. And the people that praysed God for the wonderfull worke of their deliuerance vnder the godly king Iehoshaphat when the singers went before the hoast praysing God with the Psalme Psal 136. Praise the Lord for his mercie endureth for euer And after the recitall of the great workes of God in the end the Prophet saith Which remembred vs when we were in trouble And if the tender mercie of God had not remembred vs in the late daungers and troubles Psal 28 we had been like to them that goe down to the pit as Dauid speaketh Let vs now remember hartely to thanke and prayse him for his wonderfull workes of the late deliueries of Elizabeth our gracious soueraigne his Church our Countrie Let vs awake our dullspirits frayle affections as Dauid awaketh himselfe to prayse God Awake my glorie saith hee so hee calleth his soule as they note awake my Lute Harpe I my selfe will awake right early Psal 57. I wil giue thankes saith he to thee O Lord among the people I will sing to thee among the nations For the greatnesse of thy mercie reacheth to the heauens and thy truth to the cloudes Thus farre the Prophet Dauid Let vs thus awake our soules if we be the true Syon and sanctuarie of the Lorde sanctified to him by his blessed worde in Christ to extoll prayse and glorifie him for the wonderfull workes of his great mercies thus magnified and multiplied amongst vs. Let Moses bring his song of prayses and Miriam and all godly women their thanks Let Phinees shew his zeale and the Leuites lift vp their hearts and hands in thankfull praysing of God And al godly people true subiects follow the example of the godly and thankful people that vnder Moses and Iehoshaphat extolled and magnified the mercies of God for the wonderfull worke of their deliuerances We haue seen of late deliuerance vpon deliuerance and the wonderfull workes of God multiplied vpon vs. Our hearts are heauie our mettle dull our spirits slow to shew foorth our thankfulnesse and praysing of God Let vs stirre vp our spirites and soules as the Prophet Dauid calleth to his soule Psal 103. Prayse the Lord O my soule all my inward partes prayse his holye name Prayse the Lord O my soule and forget not all his benefites Which forgiueth all thy sinne and healeth all thy infirmities Which saueth thy life from destruction and crowneth thee with mercie and louing kindnesse God giue vs grace thus to call to our soules and to stir vppe our inward partes to prayse God for his great and manifold mercies and namely especially for the wonderful works of the late discoueries and deliueries of our gracious Soueraigne the poore Church of God and our Countrie Thus what matter of thanksgiuing and prayse the mercie of God hath ministred to vs. The third What thankfulnesse our gracious Soueraigne and good mother of our Countrie hath shewed to her faithful subiects and what compassion to her poore people what hearts her people should beare to her againe and praâ— that the mercie of God will long maintainâ— and magnifie her as he didde his seruant Moses Touching the thankfulnesse of so gracious a Soueraigne to her faithfull subiectes carefully trayueling for the preseruation and safetie of her sacred person long amongst vs I referre my selfe to her Maiesties aunsweares extant in publike memorie and vewe to the great comfort and encouragement of all true hearted subiectes to her Maiestie Touching her compassion to her poore people she hath heard their cry and her motherly heart hath melted with compassion ouer them She hath caused exhortation to bee published for fraining feastings and hath sent and appointed that good meanes and orders be taken and vsed for the releeuing of her poore people in this time of dearth She hath opened the bowels of motherly compassion vnto them as if shee would plucke them out of the mouth of famine and the gulph of death If euer any people opened their very heartes and tender bowels of nature to receiue their Prince into their very hearts and bowels of tender loue shee most iustly hath deserued it of vs. For she traueyleth in continuall daungers for vs. Her sacred person sweete life and royall estate is continually subiect to such imminent daungers and perils for vs. In her they seeke the spoyle and massacre of vs the rauen ruin of our Countrie to make it a pray and bootie for strangers and enemies Queene Elizabeth as a marke amoÌ„g Princes set vp of God She is the marke they shoote at But this is our comfort that God hath set her as a marke among Princes and in the world and by his diuine prouidence and power continuallie magnifieth and mainteyneth the marke that he set maugre all enemies of it And they that shoote at this marke to strike it downe shoote in a casting bowe which laide to the marke doth misse it and shooteth wide from it Psal 78. Traytors like to the casting bowe The Prophet Dauid compareth the Iewes to a casting or deceitful bowe for the worde Remiia signifieth deceitful And al traytors to the sacred person royall estate of our Prince may well be compared to the casting bowe which shoote at the marke but their bow wil deceiue theÌ„ Would God that all traytors rebels and seditious persons to her royall person and estate might not onely heare that I saye but take it to heart when they shoote at this marke which Gods prouidence hath set vp and thus magnified and which in the sight of God is precious by the continuall prayer of his Saints their bowe will deceiue them and their own string wil strangle them And it may be said of them as Dauid said of the Iewes they are like a casting or deceitfull bow Esay 77. Would to God they coulde effectuously remember the qualities and properties of this casting bow The qualities of the casting bow for whether they be likened themselues to it as Dauid likneth the disobedient Iewes to it or whether they shoote themselues in the casting bow when they ayme at the marke they misse and are wide or whether they are shot theÌ„selues out of that casting bow whose string doth strangle them and which first doth cast them and after setteth them vp in a contrary kind to be marks publike spectacles examples to warne al others either they may well bee called the casting bowe in respect of themselues either may bee compared to it in respect of their actions either in respect of the euent consequence may fitly be referred to it God graunt that all may be warned by the examples of such for they are set vp of Gods iustice as marks spectacles for the warning of al. God strengthen the princely hart of our gracious Soueraigne with heauenly comforts and with an heroicall principall and nâ—â—rincely spirit
15. â—1 Let his prayer saith he in annother Psalme bee turned into sinne The sacrifices of the wicked as Salomon saith are abhominable to God If therfore we lift vp such hearts and handes as the wicked doe with vnrepentant hearts in their sinnes then we harbour the common enemies in our owne bosomes Wee praye for the Prince and beare good hearts vnto her but looke into our owne bosomes and there lurke the Ghostly and common enemies euen grosse greeuous sinnes which breake out carry all before them ouerflow all Osee 4. One sin as Osee saith toucheth an other and ouertaketh an other Esai 5. they are linked together as if they were drawne with Wainropes as Esai saith and they are heaped vp to heauen as S. Iohn saith of the sinnes of Babylon Reue. 18. And they are in the eares of the Lorde of Hoasts as Esai saith Esai 5. Alacke for the greeuous sinnes of England our sinnes are the common enemies our sins arme our enemies against vs Chrysost ho. 1. de ver Esai vide Dom. as Chrysostome saieth Ones heart may bleed to thinke it cannot but rue in the speaking and hearing of it The great and greeuous sinnes of England are readie to conspire to pluck out our gracious deare mother out of the Royall chrone Because for the sinnes of the people God taketh away a godlie Prince and giueth them a Prince in his wrath Osee 13. as the Prophet Osee saith and sendeth oppressours and effeminate persons to rule ouer them as God by the prophet Esai sheweth Esay 3. Iob. 34. And as Elin saith in the booke of Iob for the sinnes of the people hee causeth an hypocrite or wicked man to raigne ouer theÌ„ For the word Chancph doth signifie both because commonly they are concurrent So Iosiah the godlie Prince was taken away Iosiah Hier. lament for whom Hieremie the Prophet wrote Lamentations and all singing men and singing women as the Scripture saith mourned for Iosiah in their Lamentations to this daye 2. Chro. 25. and made the same Lamentations an ordinaunce in Israel and there succeeded hym Iehohas a Prince of three Moneths Iehohas and after him Ichoakim an vngodly king Ieoachim 2. Chro. 26. Hesechiah 2. Chro. 32. So after the godlie and gracious King Hesechiah by Gods visitation ended his life whome all Iuda and all the inhabitantes of Ierusalem did honour at his death Mannasse 2. Chro. 33. as the Scripture saith Manasse his sonne succeeded him an vngodlie and idolatrous Prince Iehosaphat Iehoram 2. Chro. 21. till by repentance after he was reclaimed Likewise after Iehosaphat the religious and vertuous Prince Iehoram his sonne followed who embrued himselfe in the blood of his brethren and walked in the wicked wayes of Ahab Abiah Absha c. And for Abiah and Ashah and other godlie kinges eftsoones followed wicked and idolatrous Princes which were snares and stumbling blockes to the people of God This is the course of Gods iudgment for the continuall multiplying of greeuous sins in Countries he withdraweth the blessing of gracious and godly Princes from them If therefore our hartes melte ouer the Prince by occasion of the late daungers as the hartes of all faithfull subiectes doe let vs put from vs those great and greeuous sinnes which continually prouoke his displeasure against vs. Let vs cast our sinnes from vs as by Ezechiel God warneth that they bring vs not to ruine Ezech. 18. I haue no pleasure in the death of a sinner sayth the Lorde God shall he not liue if he returne from his wayes Now is the Are put to the roote of the tree as S. Iohn the baptist sayth Luke 3. God by his late wonderful worke hath giuen generall warning to all and summoneth all to repentance Let vs fal to hartie repentance and turne to God from greeuous sinnes and wicked life with an vnfeyned purpose to leaue them and a gracious purpose hencefoorth to lead a godly life And in this purpose let vs lift vppe pure handes to God as Paul exhorteth for the long and prosperous preseruation of the royall person and estate of our Prince that the goodnesse of God in the tender mercye of Christe will vouchsafe to accepte our prayers Thus of the laste clause of this matter with what mindes wee should make our prayers for her that the goodnesse of God may vouchsafe to accept them The 9 cheefe matter The ninth is of the inner wall of England which is true faith to God vnfeyned fidelitie to our Prince and mutuall loue and concord amongst our selues And of the outward wall which is the shipping nauigation and the furniture thereof wherewith her Maiestie hath fortified our Countrie and what a comforte and blessing it is to our whole Countrie The inner wall of Engnland is made of liuely stones as Peter calleth Christians closely couched to Christ the corner stone The inner wall of England 1. Pet. 2. Ephe. 2. Col. 2. Act. 15. Ephe. 3. as Paul calleth him by true liuelie faith which is the gift of God and his effectuous worke to purifie and clense the heart and by which hee dwelleth in the hartes of the faithfull as Paul sayeth And in the bodie politike and ciuill building of the same liuely stones are layed and linked together with hartie fidelitie to their Prince as the Principall stone of that building and in the reste of the building the same liuely stones are ioyned and coped togither in mutuall loue and Christian concord and charitie together Thus the inner wall of the Realme is built and arreared vppe by true faith to God hartie fidelitie to the Prince and mutuall loue and concord amongest our selues Dauid speaking of the walls towers munitions of Herusalem willeth vs to walke about Syon Psal 47. to tell her Towers to marke well her Bulwarks and withall and without the which all the rest is nothing saith hee for this God is our God for euer and euer hee shal be our guide vnto death And if we will truely consider of the inward wall of England these be the Towers Bulwarkes and munitions therof true faith to God loyaltie to our Prince and mutuall loue amongst our selues and with all and without the which all worldly munitions and fortifications are nothing if in the spirite and faith of Dauid we say This God is our God for euer and euer he shal be our guid vnto death Therefore let al good subiects of England earnestly indeuour to lay themselues close and firme in the building of the inner wall of England by true faith to God vnfeyned fidelitie to our Prince and mutuall loue amongest our selues Beware there be none like loose and sagging stones which lye in the middest of the wall and deceiue and weaken the building of it and make riftes and rentes in it by infidelitie to God disloyaltie to the Prince and malicious hate of true subiectes to