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
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.
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
establish her as king Dauid â—â—ayed that God will establish him with a principall Psa 51. The heroical spirit or princely spirit as the vulgar translateth the worde Nediba because the word Nadib signifieth a Prince or as some expound it with a free spirit because the word signifieth both God strengthen her Maiestie with such an heroicall and free spirit When king Dauid looked into the transitorie troubles of the worlde which came swelling like a Sea on him and gaping like a gulph to deuoure him he cryed to God Psal 3. Lorde howe are they encreased that trouble me many are they that rise against me Thus as if he were floating in the raging Seas and wallowing among the wild waues he crieth to God And by and by as though he had got him vnder the lie shore by casting his eyes on Gods prouidence he found such cordiall comfort that he said But thou O Lord art a shield about me my glorie and the lifter vp of my head Then with an heroicall spirit he saith I wil not be affraid for tenne thousand of people that haue set themselues against me round about And in the same heroical spirit he prayeth Vppe Lorde and helpe mee O my God for thou smitest myne enemies vppon the cheeke bone thou shalt breake the teeth of the vngodly In which heroicall confidence in God thus he endeth his prayer Saluation belongeth to 〈◊〉 Lorde and thy blessing is vppon thy people Thus how Dauid out of blustering windes and stormie Seas hoiseth his seales into the hauen of Gods prouidence and putteth on an heroical spirit with courage and magnanimitie against all his enemies Was not Dauid a Prince and Prophet most deere to God Dauid Godly Princes deer vnto God haue beeÌ„ assaulted with traytors and rebels chosen according to his owne heart as the Scripture speaketh Yet had he not Sheba the rebell Architophel the traytor and Absalon his sonne out of his owne bowels that betray him and openly rebelled against him Moses may be a mirror to al magestrates and Princes Moses who was so high in the loue and fauour of God Yet had he Dathan Corach and Abyram that rebelled against him And because we haue mentioned Moses if we looke into the wonderful works of God hath not God sent our good mother and Prince Elizabeth as a Moses to vs to bring vs first out of the spiritual Egypt slauery of our soules to conduct vs through the wildernesse of this wayward world full of fiery serpents continually stinging vs in their kind as the fiery serpents did sting the Children of Israel in the wildernesse And as God conducted them by Moses through the great and terrible wildernesse Deut. 8. where as hee sayeth were fierie serpents and scorpions so what were our case if God had not blessed vs with our Moses to conduct vs through the weary wildernesse of these troublesome and perilous times in which so many fiery serpents stinging scorpions venemous vermin and malicious enemies are whose outrage and furie is like to the ranke and hot poyson of serpents as the worde Chema which Dauid vseth doth signifie Thus howe God hath made her our Moses to bring vs out of the house of bondage and conduct vs through the wildernesse of this daungerous worlde swarming with so many fiery serpents and stinging scorpions against vs. Now howe God hath prepared and preserued her to this Princely conduct as he did his seruant Moses Moses had his name because hee was drawne out of the waters for of the worde Mosha signifying Extraxit or eduxit he hath plucked or drawn out hee was called Moshe of Pharao his daughter because saith she I haue drawen him out of the waters His mother hid him 3. monethes and then because of Pharao his coÌ„mandmeÌ„t for the making away of the Hebrewes male children as soone as they were borne she she fearing danger put him in an Ark of reede daubed with slime and pitch and laid it amoÌ„g the Bulrushes by the riuers brinke Exod. 2. Now his sister stood a far off to wait what wold come of him Then the daughter of Pharao came downe to wash her in the riuer and her maids walked by the riuer side and when they saw the Arke among the Bulrushes she sent her maid to fetch it and brieflie to conclude that the scriptuâ—â— rehearseth more at large the child wept and Pharao his daughter pitied him Gods prouidence so prouiding for him his sister ran for his mother to be his nurse and when he grew his mother brought him to Pharao his daughter and she brought him vp as her owne and she called his name Moses bicause saith she I drew him out of the water Gods wonderfull prouidence in preseruing Q. Elizabeth vnto and in the royall estate And hath not our Moses before God set the crowne on her head been at the very brinke to perish God hath pluked her out of the gulfes of many waters and out of the month of cruell enemies and hath made though not in name yet in the woÌ„deafull works of his prouidence a right Moses of her by bringing her froÌ„ the very brinke wonderfully preseruing her to this Princelie estate And since howe oft hath hee made a Moses of her by plucking her out of so many greedie gulfes of treasons and conspiracies at home and abroade against her and of late bringing her from the brinke of suche imminent dangers perillous plats and plunges by such wonderfull works of discoueries and deliueries which wee haue seene So that in Moses plucked out of the waters and from the brinke to conduct the people of God out of Egypt we may see a right mirror of our Moses by the wonderfull workes of God so oft saued from the brinke plucked out of the gulfes to coÌ„duct his people through the wildernes of this perillous worlde amidst the fierie serpentes sharpe set to sting the people of God at al aduantages and occasions God long vouchsafe her to bee his Moses and continuallie plucke her out of the gulfs and plunges of all plats of treasons conspiracies and confederacies at home or abroade whatsoeuer and whersoeuer against her And as he did magnifie his seruaÌ„t Moses in the worlde and with wonderfull workes backed him from heauen in the conduct of his people on earth So let vs heartily pray that with wonderfull workes of his prouidence and diuine power hee will magnifie our Moses in the sight of al Princes and people and shewe foorth the magnificence of his glorious Gospel in her and back from heauen her princely conduct of Gods people on earth against al enemies traitors conspirators against her Princely person and royall estate whatsoeuer and whensoeuer that the world may see hee hath set her vp for a marke and raised her vp for a Moses for the conduct and comfort of the people of God The fourth How God requireth and looketh for thankfulnesse of vs. As God
sacrifice of Absalon when he was entring into his rebellion against king Dauid Ignatius Epist 2. ad Trallian Ignatius the ancient Father with the examples of Dathan Abiram Saul rehearseth the example of Absalon of whom he saith Absalon parricida existens diuino iudicio arbori appensus sed cor eius quod malè cogitauerat sagitta transfixum est Absalon saith he a parricide who cōspired the death of his father by gods iudgement was hanged at a tree his hart that euill had thought was shot through with an arrow So far Ignatius What auailed his sacrifices out of a disloyall rebellious hearte offered to God before Ignatius noteth the dreadfull iudgement of God on the very heart which bred and brought foorth the treasons It was pearsed saith he with an arrow A fearefull example of the vengeaunce of God on the very heart that conceiued the treasons and on the wretched bodye that executed them was for them executed by the almightie hand of God Let this example warn all subieccs to keepe their hearts true to their Liege Soueraigne according to Gods ordinance that the vengeaunce of God pearse not the very hearts of them that breed treasons as it did the heart of Absalon 2. Sam. 18. whose hart as it had a time of pride presumption so it had also a time of wofull panting when hanging at the thicke bough Ioab thrust darts into it This example is as a spectacle set vp of God to warne all to keepe their heartes from suche presumption treason and rebellion least they pluck the iudgements of God on their heartes which contriue it and on their bodies whiche practise it Let thē purge therfore their harts from such presumptuous wicked affections and clense purifie them by true faith whose true effect it is as Peter saith by vnfained repentance obedience to the word of God Act. 15. to princes according to the ordinance of God Suche godly affections are wrought by the spirite of God by cleansing our hearts and renuing right spirites in vs Psal 51. as Dauid by his owne experience felt in himselfe such godlie affections are as sweete sacrifices accepted of God Thus of the commendation of godlie affections in faithfull subiects to her Maiestie and how such godly affections are of God and of what value they are in the sight of God of presumptuous contrarie affections which prouoke the wrath iudgements of God The 2. is The second cheefe matter how we shuld frame our affectiōs and obedience to the rules of the word of God Our Sauiour in his owne person hath giuen vs example of subiection and obedience to the higher powers in paying tribute for himselfe and Peter Mat. 17. And when the Pristes and Scribes sent spies to tempte him and to trappe him in his speech and to deliuer him vnto the power and authoritie of the Gouernour as Luke sayth he made them resolute answeare Luke 20. Giue vnto Caesar the things which are Caesars and to God those which are Gods And Saint Paul warneth Titus as a watchman to warne others Tim. 3. Put them in remembrance saith he that they be subiect to the principalities and powers and that they be obedient and ready to euery good worke And the Apostle S. Peter touching the great ordinance of God in this behalfe sayth thus 1. Pet. 2◠Submit your selues vnto al manner ordināce of man meaning publike gouernmentes for the Lordes sake whether it be to the king as hauing the preeminence or vnto gouernours as vnto them that are sent of him for the punishment of euill doers Rom. 13. and for the prayse of them that doe well And after feare God honour the king Thus the Apostle Peter S. Paul the Apostle preacher and crier as he calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospell of Christ maketh generall proclamation of the great ordinance of God touching subiection and obedience to Princes and higher powers Let euery soule saith he be subiect to the higher powers for there is no power but of God The powers that be are ordayned of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue iudgment or damnation to themselues For Princes are not to be feared for good works but for euil Wilt thou then be without feare of the power Doe well so shalt thou haue prayse of the same for hee is the minister of God for thy wealth But if thou doe euill feare for he beareth not the sworde for naught for he is the minister of God to take vengeance on him that doth euil Wherefore we must be subiecte not because of wrath only but for consciēce sake And for this cause paye you tribute also for they are Gods ministers seruing for the same purpose Giue to all men therefore their dutie Tribute to whom tribute is due Power notes in the wordes of S. Paul touching subiection obedience custome to whom custome feare to whom feare honour to whō honour belongeth Hitherto S. Paul In this treatise of the Apostle I note cheefly foure principall pointes first the generaltie of the charge Secondly to whō this subiection obedience is due whereof he giueth in charge Thirdly howe and in what sorte fourthly the outwarde signe thereof by which it is shewed Touching the first In the generaltie of the charge thereof 1. The generaltie of the charge there is no exception vnlesse one can pleade exception out of the nūber of soules cōprised in the generaltie of the charge Chrisostom specifieth the generaltie hereof in perticuler vocations and estates euen in the highest degree of such as vnder pretence of Religion and holinesse might seeme to plead exception and freedome from it Whether thou be saith he an Apostle or whether thou be an Euāgelist or a prophet or whatsoeuer thou be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisosto in cap. 13. Epist ad Ro. for saith he this same subiection doth not ouer throwe pietie and godlinesse Thus Chrisostom Is there any that in the earth might challenge more preheminence and exception then our Sauiour for his owne person while he liued on earth Who vouchsafed for his owne person as man to pay tribute to Caesar Luke 20. His example and doctrine added to it commaunding to giue to Caesar the thinges that are Caesars and to God those thinges which are Gods concludeth all Who can plead preheminence exception or exemption herin seeing our Sauiour in signe of subiection as man Mat. 17. caused tribute to be paid for himself Peter This doctrine and answere of our Sauiour the soldiers of Henry the fifth Emperour of that name when hee came to Rome to receiue the imperiall Crowne caried from him Albertus Kranz Sax lib. 5. cap. 33. and as it were thrust it in the teeth of Pope Paschal the second of that name saying that his demaundes were not to
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
amongst vs. The 2. principall matter of this treatise Of the conceiuing of treasons rebellions â— such like disloyalties and wickednesse by occasion of the wordes of Dauid He conceiueth sorrow Of coÌ„ceiuing treasons c. FIrst of the conceiuing of them then what they conceiue sorrow trauaile and wretchednesse By conceiuing is signified the secrete contriuing compassing their treasons rebellions and such like wickednesse because of the secret working of them as conceiuing is the secret worke of nature when the fruite is framed in the wombe Psal 139. Dauid saith that he was made secretly and fashioned in the earth And of the wicked he saith Psal 64. they imagine wickednesse and practise it which they keepe secret among themselues euery one in the depth of his hearte Psal 36. And in another place He imagineth mischiefe on his bed And of this imagining meditating and prepensing of suche wicked factes their facts are called Zimma or Mezimmoth of the word Zaman that signifieth to meditate or muse And because out of the root of pride commonly they spring and of presumption are contriued Psal 19. Dauid calleth such wicked facts Zedim superbias pride and presumptions and prayeth to God to keepe him from presumptions Thy iudgements saith hee are farre out of his sight Psal 10 he saith in his heart tush God hath forgotten it hee hydeth his face and hee will neuer see it But sodainely his hande is in their powle as the worde that Paul vseth fitlie signifieth 1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some translate it carpit hee catcheth the wilie in their wilinesse This is the state of their minde in the conceiuing and hammering of their wicked plats and framing them as in a forge to fashion them to their purpose Pli. hist nat lib. 8. cap. 36. Plinie writeth that the Bear conceiueth and bringeth foorth a lumpe and after Lambendo figurat with licking it continuallie she fashioneth it like her self So they coÌ„ceiue their wicked plats lumps at first but after they lay them out in particuler practises and by degrees fashioÌ„ them As Esay saith Esay 59. They hatch Cockatrices egges which bringeth foorth their own bane and their workes as Spiders webbes are contriued with cunning and soone are swept away Though the hunting Spider which Dioscorides calleth Lupus Diosco lib. 2. cap. 57. cunningly spinneth his webs and hangeth theÌ„ out like nettes for his pray yet soone they are gone So the wicked make cunning gins for other and warp wilie webbes but soone they are gone Esay 30. and eftsoones they are caught in theÌ„ their selues God by the Prophet Esay crieth Woe to them that take counsell without him and that take secrete aduice but not of his spirit therefore adde sin to sin Thus God proclaymeth wo to them the contriue secret Councels to seek helpe in forraine forces of Egypt and trust in the shadow of Egypt as the Prophet saith and seek not to God for help Therfore he saith the trust in the shadow of Egypt shal be your shame Such are Councels which are contriued without the spirit of God without which councels be they neuer so cunninglie contriued and carried cannot prosper The Prophet noteth howe secretly they conuay them as som expound the words they couer them with a couering because the word massecha some expoundeth a couering for that their councel for helpe of forraine forces they think shal be a couering and succour for them Some note that the worde massecha signifieth both a couering and councell Massecha a couering and councell because councell is couered in secrecie and thereof it is called The Septuagint expresse it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth pacts or contracts because in contriuing their councels for forraine forces they make pacts and contracts about them This may bee a fit glasse for all that contriue such wicked councels to look into First the spirit of God is sequestred from them then they contriue them and couer them with great secrecie and their councels are as couerings but that by diuine prouidence sodainly they are discouered And for â—â—e managing practising of them they make pacts and compacts conspiracies and confederacies of forraine forces They bende and binde themselues in wicked vowes diuelishe oathes and coniurations for the atchieuing of them as they that bounde themselues with an oath that they woulde not eate or drinke tyll they had killed Paul Act. 23. Nouatus Nouatus the auncient heretike vsed to binde them by oath that receiued the holy Communion of him whyle they were receiuing it Euseb hist eccle in li. 6. cap. 42. that they should neuer relinquishe and leaue his part and returne to Cornelius againe who being the Bishop of Rome then after a Martyr for the faith of Christ maintained the truth against Nouatus heresie schisme Priscillian his sect Priscillian the Spanishe heretike his sect that is called after his name for concealing their wicked secretes haue this diuelish decree among them August ad Quod vul cap. 70. as Augustine witnesseth Iura periura secretum prodere noli Sweare forsweare bewray not secretes They that are conceiued with wicked and diuelishe thinges woulde hyde and couer them deepe as if they woulde burie them in the bowels of the earth to hyde them from the Almightie God When they beginne once to hyde themselues from God as Adam did when he had sinned they thinke that their wicked workes are hidde from God becauâ— they goe about to hyde and couer them fâ—â—â— men Wherfore doest thou Iacob say as god by the Prophet Esay saieth and Israel thus speake Esay 40. My way is hid from the Lord and â—y iudgement is passed away from my God Returne saith God by the Prophet Esay from your departing or falling away Esay 31. into which so deeplie you are fallen In the conceiuing of wicked thoughts and when they beginne to draw deepe in them the more they decline froÌ„ God by them the more the diuell hath power ouer their mindes councels actions and the whole course of their life Then hee casteth mistes before their eyes and shutteth them vp in their owne Councels as in dungeons of darknesse that they see no light of heauen and glimce of the grace of God as when Naball that is the foolishe or mad man saieth in his hart there is no God And in another Psalm My heart saith Dauid sheweth mee the wickednesse of the vngodly Psal 14. Psal 36. that there is no feare of God before his eyes Thus of the conceiuing of treasons rebellions and such wickednesse how the spirit of God is sequestred from them and they couer them deepe and decline and fall away from God The 2. point of this part The seconde point of this part is that in true iudgement they doe conceiue sorrow trauaile wretchednes What they doe conceiue The vulgar text termeth it
and prayse his name be telling of his saluation from day to day And after For the Lord is great and cannot worthelie be praysed Thus by deliuery vpon deliuery and blessing vpon blessing the bountifull goodnesse of God daily doth minister to vs matter of new songs of thansgiuing praysing of his name It is not Moses that stood vp for vs in the gapp as the Prophet Dauid saith that Moses stood vp in the gappe els he would haue destroyed them nor Phinees that stood in the breach to turne away his wrath from vs Psal 106. and Abraham as the Prophet Esay saith knewe it not Esay 63. but it was the blessed aduocate of the Church of God whom S. Steuen at his death saw standing at the right hand of his father and our only mediator Christ Iesus Act. 7. which stood vp in the gappe and breach before the mercie of God for vs. Except that mediator had shewed himselfe at the dead lift and at the very dore of death the deepe waters of the proud had euen gone ouer our foule as the Prophet Dauid saith And as in the beginning of the same Psalme hee sayeth Psal 124. If the Lorde himselfe had not been on our side now may Israel say if the Lord himself had not been on our side wheÌ„ men rose vp against vs they had swallowed vs quicke when they were so wrathfully disposed at vs yea the water had drowned vs the streame had gone ouer our soule And after But praysed be the Lord which hath not giuen vs ouer for a pray vnto their teeth Our soule is escaped as a bird out of the snare of the hunter the snare is broken and we are deliuered Our helpe standeth in the name of the Lord which hath made heauen and earth Thus the whole Psalme portrayeth out our case the rage of our enemies and our deliuery by the tender mercie of God Psal 44. We were as sheepe appointed to the slaughter as Dauid saith and the butcherie and massacre was appointed and the sworde that should haue been bathed in our blood And our gracious Soueraigne as the Prophet Hieremie speaking of the murtherers of Anathot which conspired his death saith in his owne case as a lambe shoulde haue beene brought to the slaughter Hier. and I knewe not saith Heremie that they had deuised thus against me And before he saith that God did shew and reueale to him their practises And in an other place The Lord saith he is with me like a mightie Giant Hier. 2â— therefore my persecutors shal be ouerthrowne and shall not preuaile And after he breaketh out in praysing glorifying of God Sing saith he vnto the Lorde for hee hath deliuered the soule of the poore from the hand of the wicked Thus in the Propthets case the conspirators of Anathot against him the case of our gracious Soueraigne is sette foorth before our eyes Let vs with the Prophet breake out in praysing of God for the wonderfull works of his manifold deliueries For we haue heard of deliueries vpon deliueries the latter are linked to the first Psal 121. Behold he that keepeth Israel doth neither slumber nor sleepe as the Prophet Dauid saith The Deuil as a ramping Lion gaddeth about and trauaileth in his members with treasons vpon treasons 1. Pet. 5. But the fatherly prouidence of God hath been the watch and gard of the royall person and estate of our Prince and hath wrought wonderful workes of deliueries vpon deliueries for her and vs. Treason the verie imph of the Deuill with which the Deuil thus trauaileth in this latter age is like to Hydra the serpent of many heads Caro See 〈◊〉 dictio Hist Pâ—e which being cut off spring againe Let vs praye that the sword of Gods prouidence may not onely cut them off but so feare them vp that they neuer spring againe Plin. nat Hist lib. 8. cap. 55. Plini wryteth that the Hare as sonne as she bringeth forth breadeth againe and before she bring forth she conceiueth againe with one vnder another and beareth in her bellie at once one with lawne and heire an other all naked and hee termeth it Superfaetat So treason in these latter dayes before it bringeth foorth is ready to breede againe and to conceiue one vpon the other and would fill Countries with treasons but that Gods prouidence encountreth them wheÌ„ they are conceiued and frustrateth them and turneth them to a lie and vaine thinge as Dauid termeth it Though they redoble thicke on vs yet we haue seen the wonderful works of God in the discoueries and our deliueries redoubled also vpon vs. Psal 68. Let vs say with Dauid praysed be the Lord dayly euen the Lord God which helpeth vs and powreth out his benefites vpon vs. Hee is our God euen the God of whom commeth saluation God is the Lord by whom wee escape death God shall wound the head of his enemies and the hearie scaspe of such a one as goeth on still in his wickednesse So farre the Prophet Dauid What aboundance of matter of prayse and thanksgiuing hath the infinite mercie of God ministred vnto vs in these wonderfull works of discoueries of treasons and deliueries of our gracious Soueraigne from them and his Church and our Countrie He hath sent her helpe as Dauid prayeth from his Sanctuarie Psal 20. strenghned her out of Sion Where are now that thankful harts in Sion Psal 88. wherof Dauid saith al my fresh springs shal be in thee We are the true Sion sanctified to god by his word sprinckled with the blood of Christ in our harts by fayth and sanctificatioÌ„ of the spirit of God through obedience sprinckling of the blood of Christ according to Peter his words We are the Israel of God as Paul calleth vs the true Iewes by circumcision of our hearts 1. Pet. 1. that is in the spirite not in the letter whose praise is of god not of meÌ„ as Paul saith Hierusalem that is aboue Rom 2. Gal. 4. is free as Paul saith is the mother of vs al. We are those true Iehudei and Iewes which haue their name of confessing and praysing of God For from the roote of the word Iada which signifieth to coÌ„fesse prayse and giue thanks to God Pagnin in Thesau Heb. 13. Iehuda which is the tribe of their kingdome hath name therof Iehudaei the Iewes haue theirs By him that is Christ we offer vp as Paul saith the sacrifice of prayse that is the fruit of our lips the prayse his name Wher therfore is Moses with his song the Children of Israel which so thankfully praysed God for their deliuerie from Pharao and the ouerthrow of his hoast in the redde Sea Exod. 15. Where is Miriam the prophetisse and sister of Aaron with troupes of women following her with timbrells daunses and praysing of God Psal 134 And Aaron with the Leuites lifting vp their
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