magnifie her as he did his seruant Moses Fourthly how God requireth and looketh for thankfulnes of vs. Fiftly how it is a sweet comfort of conscience and good fruite of the grace of God of christian faith to shew true thankfulnesse and praising of God for his benefites bestowed vpon vs. The first Touching the first howe by Dauid his example we should be stirred vp to thanksgiuing praising of God After the Prophet had meÌ„tioned the iudgements of god on his enemies the wretched end of their wickednes wherin the great mercy of God in his deliuerie is imployed by and by hee maketh profession of praising giuing thanks to God for his righteousnes in his iudgements to theÌ„ and in them of his mercy to him One word signifieth to giue thanks praise Because one worde doth signifie to giue thanks praise therfore some expound the word Iada to giue thanks some to praise and both are interlaced the one with the other one followeth of the other No soner thankfulnes is in the hart but praise is in the mouth Both flowe out of one fountaine A godly heart is the fountain thanksgiuing praise spring first in it and issue out of it with outward giuing of thanks and praising God As Dauid giueth vs here example that he wil giue thanks or praise to god for his righteousnesse Psal 145. sing to the name of the Lord the most high The Lord saith hee is louing to euerie man and his mercy is ouer all his works His worke saith hee is worthie to be praised and had in honor Psal 111. his righteousnes endureth for euer The mercifull and gracious Lord saith he hath so done his marueilous workes that they ought to be had in remeÌ„brance Psal 145. The memoriall saith he of thy aboundant kindnesse shal be shewed meÌ„ shal sing of thy righteousnes Psal 62 O congregatioÌ„ or people saith he powre out your harts before him for god is our hope He calleth vpoÌ„ al estates high low to praise God for his benefits Psal 148. Kings of the earth saith he all people Princes and all iudges of the world yong men maids men childreÌ„ praise the name of the Lorde for his name only is excellent praised aboue heauen earth Hee shall exalt the horne of his people al his saints shall praise him euen the children of Israel euen the people that serueth him Psal 150. And in the last Psalme knitting vp of the Psalmes he willeth euery thing that hath breath to praise the Lord Thus the prophet out of his thaÌ„kful hart powreth out outward thaÌ„ksgiuing praising of God calleth to the congregation people of God and to all of all estates and to all that hath breath to praise God for his benefites And he associateth to him those that haue thankfull hearts to prayse God for his benefits and as a foreman encourageth them Psal 34 O praise the Lord saith he with mee and let vs magnifie his name togither And in another Psalme O come hither behold the works of God Psal 66. how wonderfull he is in his doing towards the children of men And after in the same Psalme O praise our God yee people make the voice of his praise to be heard Which holdeth our soul in life suffereth not our feete to flip And after at the view of Gods blessings priuately be stowed on him he saith O come hither hearken ye that feare God and I wil tel you what he hath done for my soule Thus publikely priuately he calleth vpon the congregations of God all estates and all that hath breath to praise Godâ— and he calleth on his own soule al his inward partes to yeeld thankful praise to God not to forget his benefits God giue vs grace by the example of this Prophet both publikly for the publike and great benefits of God and especially for his wonderful workes in the late deliueries of our gracious Soueraigne his Church our country with â—â—â—nkfull harts to praise glorifie his blessed name Thus how by the example of the Prophet we should be stirred vp to thanksgiuing and praising of God for his great benefites The second note is what aboundant matter of thanksgiuing and prayse the bountifull goodnesse of God hath giuen to vs. The matter abouÌ„dantly ministred to vs of God is yet but fresh in our remembrance But nothing sooner slippeth out of our minds then the great benefites of God Of an vnsauery forgetfull and churlish clay wee come Are we not of the same mettle by corrupte kinde that they were of of whom the Prophet said But they forget what he had done Psal 78. and his wonderfull worke that he had shewed for them And in an other Psalme Psal 106. But within a while they forgotte his workes and would not abide his counsell Of such frayle mould we are Nothing is more to be feared then least that frayle forgetfulnesse and carnall securitie swallow vppe these wonderfull workes of God Carnal securitie like the Charib of Scicilie As the Charib of Scicilie swalloweth all that come on it so carnall securitie is as a Charib in vs and swalloweth vp all the wonderfull workes and blessed benefites of God for without true thankefulnesse they are all lost they perish if we hartely prayse not God for them they are cast away if carnall securitie ouercome them As the Charib hurleth about first that it swalloweth and after it hath swallowed it it casteth it out againe so wee tosse and hurle about in our minds the wonderfull works and great blessings of God while they are nue fresh but after carnal securitie and frayle forgetfulnesse swalloweth theÌ„ vp and casteth theÌ„ cleane out of our minds againe Thus fareth it with our frayle nature churlish clay of old Adam if we be not waked vp to harty thankfulnesse by the spirit of God Therfore the spirit of God cryeth out by the Prophet to vs Come hither behold the workes of God how wonderful he is in his doing toward the Children of men Psal 66. If we looke into the late workes of God in the woÌ„derful deliueries of our gracious Soueraigne and his Church and people how wonderfull hath he shewed himselfe in his doings to vs What abouÌ„dant matter of thanksgiuing and prayse hath his mercie ministred to vs One wonderful worke commeth in the necke of an other and one deliuery is doubled on the other that wee haue daily matter of new songes of thanksgiuing and praysing of God Psal 98. as the Prophet Dauid exhorteth vs O sing vnto the Lord a new song for he hath done marueilous things With his own right hand with his holy arme hath he gotten himselfe the victorie And in another Psalme O sing vnto the Lord a new song sing vnto the Lord all the whole earth Psal 96. Sing vnto the Lord
establish her as king Dauid â—â—ayed that God will establish him with a principall Psa 51. The heroical spirit or princely spirit as the vulgar translateth the worde Nediba because the word Nadib signifieth a Prince or as some expound it with a free spirit because the word signifieth both God strengthen her Maiestie with such an heroicall and free spirit When king Dauid looked into the transitorie troubles of the worlde which came swelling like a Sea on him and gaping like a gulph to deuoure him he cryed to God Psal 3. Lorde howe are they encreased that trouble me many are they that rise against me Thus as if he were floating in the raging Seas and wallowing among the wild waues he crieth to God And by and by as though he had got him vnder the lie shore by casting his eyes on Gods prouidence he found such cordiall comfort that he said But thou O Lord art a shield about me my glorie and the lifter vp of my head Then with an heroicall spirit he saith I wil not be affraid for tenne thousand of people that haue set themselues against me round about And in the same heroical spirit he prayeth Vppe Lorde and helpe mee O my God for thou smitest myne enemies vppon the cheeke bone thou shalt breake the teeth of the vngodly In which heroicall confidence in God thus he endeth his prayer Saluation belongeth to 〈◊〉 Lorde and thy blessing is vppon thy people Thus how Dauid out of blustering windes and stormie Seas hoiseth his seales into the hauen of Gods prouidence and putteth on an heroical spirit with courage and magnanimitie against all his enemies Was not Dauid a Prince and Prophet most deere to God Dauid Godly Princes deer vnto God haue beeÌ„ assaulted with traytors and rebels chosen according to his owne heart as the Scripture speaketh Yet had he not Sheba the rebell Architophel the traytor and Absalon his sonne out of his owne bowels that betray him and openly rebelled against him Moses may be a mirror to al magestrates and Princes Moses who was so high in the loue and fauour of God Yet had he Dathan Corach and Abyram that rebelled against him And because we haue mentioned Moses if we looke into the wonderful works of God hath not God sent our good mother and Prince Elizabeth as a Moses to vs to bring vs first out of the spiritual Egypt slauery of our soules to conduct vs through the wildernesse of this wayward world full of fiery serpents continually stinging vs in their kind as the fiery serpents did sting the Children of Israel in the wildernesse And as God conducted them by Moses through the great and terrible wildernesse Deut. 8. where as hee sayeth were fierie serpents and scorpions so what were our case if God had not blessed vs with our Moses to conduct vs through the weary wildernesse of these troublesome and perilous times in which so many fiery serpents stinging scorpions venemous vermin and malicious enemies are whose outrage and furie is like to the ranke and hot poyson of serpents as the worde Chema which Dauid vseth doth signifie Thus howe God hath made her our Moses to bring vs out of the house of bondage and conduct vs through the wildernesse of this daungerous worlde swarming with so many fiery serpents and stinging scorpions against vs. Now howe God hath prepared and preserued her to this Princely conduct as he did his seruant Moses Moses had his name because hee was drawne out of the waters for of the worde Mosha signifying Extraxit or eduxit he hath plucked or drawn out hee was called Moshe of Pharao his daughter because saith she I haue drawen him out of the waters His mother hid him 3. monethes and then because of Pharao his coÌ„mandmeÌ„t for the making away of the Hebrewes male children as soone as they were borne she she fearing danger put him in an Ark of reede daubed with slime and pitch and laid it amoÌ„g the Bulrushes by the riuers brinke Exod. 2. Now his sister stood a far off to wait what wold come of him Then the daughter of Pharao came downe to wash her in the riuer and her maids walked by the riuer side and when they saw the Arke among the Bulrushes she sent her maid to fetch it and brieflie to conclude that the scriptuâ—â— rehearseth more at large the child wept and Pharao his daughter pitied him Gods prouidence so prouiding for him his sister ran for his mother to be his nurse and when he grew his mother brought him to Pharao his daughter and she brought him vp as her owne and she called his name Moses bicause saith she I drew him out of the water Gods wonderfull prouidence in preseruing Q. Elizabeth vnto and in the royall estate And hath not our Moses before God set the crowne on her head been at the very brinke to perish God hath pluked her out of the gulfes of many waters and out of the month of cruell enemies and hath made though not in name yet in the woÌ„deafull works of his prouidence a right Moses of her by bringing her froÌ„ the very brinke wonderfully preseruing her to this Princelie estate And since howe oft hath hee made a Moses of her by plucking her out of so many greedie gulfes of treasons and conspiracies at home and abroade against her and of late bringing her from the brinke of suche imminent dangers perillous plats and plunges by such wonderfull works of discoueries and deliueries which wee haue seene So that in Moses plucked out of the waters and from the brinke to conduct the people of God out of Egypt we may see a right mirror of our Moses by the wonderfull workes of God so oft saued from the brinke plucked out of the gulfes to coÌ„duct his people through the wildernes of this perillous worlde amidst the fierie serpentes sharpe set to sting the people of God at al aduantages and occasions God long vouchsafe her to bee his Moses and continuallie plucke her out of the gulfs and plunges of all plats of treasons conspiracies and confederacies at home or abroade whatsoeuer and whersoeuer against her And as he did magnifie his seruaÌ„t Moses in the worlde and with wonderfull workes backed him from heauen in the conduct of his people on earth So let vs heartily pray that with wonderfull workes of his prouidence and diuine power hee will magnifie our Moses in the sight of al Princes and people and shewe foorth the magnificence of his glorious Gospel in her and back from heauen her princely conduct of Gods people on earth against al enemies traitors conspirators against her Princely person and royall estate whatsoeuer and whensoeuer that the world may see hee hath set her vp for a marke and raised her vp for a Moses for the conduct and comfort of the people of God The fourth How God requireth and looketh for thankfulnesse of vs. As God
be yeelded to of the Emperour because it is written Giue to Caesar the things that are Caesars to God those that are gods And the next daie wheÌ„ the Pope sate in his pompe in the Church his souldiers rushed in againe and tooke the Pope in his Pontificalibus and the Cardinals in their pompous aray and many of the Nobilitie of Rome prisoners and the rest of the inferior Clergie they so rifled that they stripped them out of their clothes And for the ground of subiection the Emperour vsed the saying of our Sauiour against the presumption of the Pope and Cardinals which plead preheminence and exemptions and are puffed vp in pride and pompe aboue the principalities and powers of the earth Origen the auncient father saith that all they that haue monie Orige in Epist ad Rom. lib. 9. cap. 13. possessions or any thing of this worlde must heare Let euerie soule be subiect to the higher powers Thus of the generaltie of the charge The second note to whom subiection obedience is due Ambro. in commenta in Epist ad Rom. cap 13. The second note is to whom this subiection and obedience commaunded here is due To the higher powers principates and maiestrates He calleth theÌ„ Gods ministers to the praise of the good to the punishmeÌ„t of the euil for they carry not the sword for naught As he calleth them Gods ministers so Ambros calleth them Gods deputies his vicegerentes as Daniel saith he saith the kingdome is gods and he giueth it to whom it pleaseth him In the book of wisedome Sap. 6. they are called the officers of gods kingdome Psal 82. The Prophet Dauid calleth theÌ„ Elohim that is Gods in respect they are Gods leiuetenauntes and haue his power committed to them in earth the ministration of iustice in Gods behalfe 1. Pet. 2. Therefore S. Peter willeth vs to submit our selues to them for the Lords sake because of gods ordinaÌ„ce and that they are his ministers and deputies Nicho. de Lyra postilae in 1. Pet 2. And Nich. de Lyra saith in as much as gods image shineth in them in respect of thier souerainty as Ambros noteth the cause Ambro. in commen in Epist ad Rom. cap. 13. Orige in commen in Eist ad Rom. cap. 13. they haue sayth he the image of God that vnder one others be And if godly they carry themselues in their gouernments as Origen saith they shal haue in the day of iudgment praise of God euen for the good administration of these lawes here when it shall be saide to them O good and faithfull seruant thou hast beene faithfull ouer fewe things I will make thee ruler ouer much And if they misuse their estates then as the said Origen saith there the iust iudgement of God shall be on them because the soueraintie which they receiued they haue according to their owne vngodlinesse tempered and not according to the lawes of God Thus Origen And though they be euil yet are they Gods ministers to doe thee good and to trie what mettle of true godlinesse is in thee For as Augustine saieth the verie terror of temporall powers August ad Valentinum Epist 48. euen when they sight against truth is a glorious triall to the iust and strong And as the Glose ordinarie saith God many times suffereth an euill man to tyrannyse that the euill may be confounded and for the better trial of the good Thus the Glose Were they not euill in the time of our Sauiour when they were heathen and when S. Paul made generall proclamamation of subiection to be yeelded to them When Nero plaid the tyrant and persecuted the Christians to death Paul sealed with his blood the Gospell of our sauiour vnder him And yet his tyranny then was turned into the triumph of the Church of God Paul with other faithful Christians by sheeding of their blood for Christ were inuested in the robes of martirdome had crownes of glorie set on their heads To such Princes though persecuters heathen subiection obedience is to be yeelded according to Gods ordinance But in things against God when the persecution is against the faith as Origen sayth we must say with the Apostles that god is rather to be obeyed then men Thus to whom this subiectioÌ„ obedience here coÌ„maunded is due My third note is The 3. note how and in what sorte subiection obedience is due howe and in what sorte we should be subiect and obedient to them Wherefore saith Paul you must be subiect not because of wrath onely but for conscience sake because it is the ordinance of God and in wilful despising thereof conscience is wouÌ„ded non onely wrath punishment prouoked When as Origen sayth one hath that within him Origen in commen in Epist ad Rom. cap. 1â— that of his owne conscience may be accused Augustine thus expoundeth these words of the Apostle not because of wrath onely but for conscience sake vt non simulatè quasi ad oculos hominum faciamus August supâ—â— Epist ad Gal. cap. 3. sed pura delectionis conscientia propter deum That we doe it not saith he with glosing as to the eyes of men but of a pure coÌ„science of loue for Gods sake And in an other place August in Expositionae quaâ— und prepositionuÌ„ Ex Epist ad Rom. propo 74. the same auncient father doth thus opeÌ„ these same words of Paul Not onely saith he for auoiding wrath which thing may be done faynedly but that in thy conscience thou mayest be assured that thou doest it of loue to him to whom thou art subiect at the commaundement of the Lorde who would haue all to bee saued Thus howe Augustine expoundeth these wordes of Paul The Glose called interlinearis following Augustine saieth Glosa inter linearis in cap. 13. Epist ad Rom. Ambro. in commen in Epist ad Rom. cap. 13. that in louing the maiestrate thy mind may be cleane Ambrose referreth the wordes to the iudgement to come where conscience accuseth also besides the punishment in this world And thus howe and in what sorte wee should be subiect to them The 4. note is the outward signe of subiection obedience My fourth and last note is towching the outward signe of this subiection and in what affayres it is shewed For this cause sayeth Paul ye pay also tribute for they are Gods ministers seruing for the same purpose Giue to all men therefore their dutie Tribute to whom tribute belongeth custome to whom custome Ambro. in Epist ad Rom. cap. 13. feare to whom feare honour to whoÌ„ honour Thus farre S. Paule Ambrose saith they paye tribute to shewe their subiection that they are not free but vnder a Soueraigntie and power that is ordeyned of God And Origen voucheth the person of our Sauiour for example Orige in Epist ad Rom. cap. 13. Euen our Lorde Iesus Christ saith he payed tribute when he
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
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
Let vs nowe looke into the case of other Countries also The experience of other countries in like cases The Saracēs Heraclis the Emperor Ioh. Cuspini de Caesaribus in vita Haraclii The Saracens after they had brought their forces into Asia could neuer be gotten out till they gotte Asia themselues They serued first Heraclius the Emperour in his warres as Cuspini telleth and beeyng denyed their pay with reproch at the officers hande that was master of the pay they conueied them selues into Syria and seazed Damascus Egypt and the Countries about and they subued Arabia and all Persia And where at first they came to the ayde of the Empire after they bereft the Empire of all Asia Heraclius fonded after prophesies and miscōstured a prophesie of the ciūrccised fearing the Iewes but it fell out in the Saracens and so as the Abbat of Vrspergen telleth he was deluded by vaine Astrologie Abbas Vrsperg in hist Heraclii and by the Eulichian heretikes seduced The Gothes Valens the Emperour The forraine forces of the Gothes were first receiued into the Empire of Valens the Emperour to serue him in his warres and he made great reckoning of them Socrates Eccle hist lib. 4. cap. 34. as to be defenders and keepers of the Roman Empire against inuasions and to that intent he placed them in Thracia After they that for seruice and aide of the Empire were taken in to be a wall of defence against inuasions Socrates Eccle hist lib. 4. cap. 35. they made hauock of the lands of the Empire in Thracia And when they were waxen warme in their place Thracia would not hold them but they made warre vpon Valens the Emperour that placed them in the Empire Otto Frisin Ep. analiam lib. 4. cap. 16. wonne the battaile of him and they fired him in a Cottage where after the losse of the fielde hee hid himselfe Thus they that offered their seruice to the Empire and to be at the Emperors commandement ransacked the Empire and in the end destroyed the Emperor himselfe After as Otto writeth they grewe to two mightie kingdoms Otto Frifin Epist lib. 4. cap. 16. the one called the Ostrogothes the other the Wisigothes Thus of the forreners that the Emperor brought in for defence hee was destroyed himselfe and the Empire spoiled The Hunnes brake out of Europa as Albertus affirmeth vnder the conduct of Attila into many countries The Hunnes Alber. Kran in proaemio Wand Attila and as a raging Sea ouerflowed them Attila after the solemnizing of his marriage going drowsie to bedde bleeding at the nose was stifled in his own blood as Otto reporteth Otto Frisin Epist li. 4. ca. 28. The Hunnes after the sacking of so many Countries resiant in Pannonia were after ward ransacked themselues of Carolus surnamed the Great in his wars Carolus magnus which by the space of eight yeeres hee made vpon thē And as Albertus saith the Hunnes enriched with the spoyl of so many Countries Alber. Krāz. Saxo. lib. 2. cap. 6. became poore and the Frenchmen as he saieth which to that time seemed in maner pore were made very rich The Wandals tumbled vp and downe in the world The Wandals Alber. Krāz. Wand lib. 1. ca. 31. and after they came into Spaine to rest they remoued from thence into Affrica thereby It is verie pertinent to this matter we haue in hand to heare how they came into Affrica Ther was diuision in Affrica between Countie Bonifacius the olde gouernour there and Valentinian the Emperour Countie Bonifacius Gouernor of Africa who wold there place a new Bonifacius sent for the Wandales out of Spaine for his aide and assigned them to the Sea coastes for defence against inuasiōs Gensericus king of Wādales But Gensericus their king set to keepe the Sea coasts became himselfe like a raging Sea that ouerflowed Africa after Scicelie Alber. Krāz. Wand lib. 1. ca. 32. he inuaded Italie the very seat of the Empire it self But by means of rescue sent frō Leo the Emperor of Constātinople he was driuen to retire into Africa againe Thus in the diuision of Africa the Wandals were sent for ayde ioyned themselues with one of the parts and had a part of Africa allotted to them by the Sea coaste but it was not a part or share that woulde serue them but they woulde haue the whole Neither the whole Africa would serue them but they brake into Scicelie Nor Scicelie would satisfie them but they bent their forces vpon Italy and wold haue deuoured the Empire and all Alber. Krāz. Wand lib. 1. cap. 31. Bonifacius that thought to haue made his part strong by them first set bounds to them in Africa But what boundes will conteine a raging Sea or wilde waues if once they breake in Valentinian the Emperour made a league with them and set limits to them but neither league nor limits could holde them nor Africa nor Scicelie but they gaped after Italy and the whole Empire So wee see in diuisions howe forraine forces of fained friendes that haue come for aide of the one part haue occasion seruing them made inuasions in Countries and not content with their confederates to take a share haue ouerrunne the whole as we see in the examples of the Saxons and Danes in Englande of the Wandales in Africa the Saracens in Asia the Gothes Hunnes such other Thus of the case of our Countrie in inuasions of strangers and forraine forces heretofore and of other Countries in like case Now what our refuge and stay should bee against such inuasions Our comfort What our refuge and stay should bee against inuasions maine stay and holy anker against all stormes and tempests of such inuasions of forraine forces and strangers shoulde bee in the euerlasting prouidence of God who ruleth ouer the kingdomes of the earth and hath set the bounds of the habitations and dwellinges of people on earth which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and setteth limits to nations and markes to the roaring Seas which they cannot passe Who sitteth aboue the water flooddes Psal 29. as Dauid saith and remaineth king for euer whose prouidence as with a bridle plucketh backe the furie and forces of Princes and nations Psal 76 At thy rebuke as the Prophet Dauid saith O God of Iacob both the Charriot and horse is fallen And after the fiercenesse of man shall turne to thy prayse and the fiercenesse of them shalt thou refraine And in an other place Psal 46. O come hyther saieth hee and behold the works of the Lord what destructiōs he hath brought vpon the earth He maketh warres to cease in all the world he breaketh the bowe and knappeth the speare in sunder and burneth the Chariots in the fier Be stil then know that I am God I wil be exalted among the heathen and I will be exalted in the earth The Lord of hostas is with
foorth lay open the great Patron practiser of treasons The first principall matter rebellions such like disloialties against Christian Princes and Countries which is the Bishop of Rome his adherents followers and practisers for him and by colour of authoritie from him And intreating hereof I will folow this order 1 First I will shewe what engine the Bishop of Rome hath vsed continuallie vseth in the practise of such things by excommunicating cursing and banning of Princes and cursing and interditing of Countries What time chieflie hee began to vse this engine of cursing and banning Princes countries and practising of treasons rebellions and such like disloyalties against them By what meanes the Bishop of Rome and his fellowes doe manage and carrie on their practises of treasons rebellions and such like disloyalties against Princes and Realmes Of the iudgments of God vpon the cursing banning Popes Thus the order of my proceeding in this part The first is what engine commonly hee vsed and still vseth in such practises The vsuall engin of Bishops of Rome in managing plats of treasons THE vsuall engine which the Bishop of Rome commonly vsed and vseth still in the managing and carrying on of plats and practises of treasons and rebellions against Christian Princes is the excommunicating cursing and banning of them wherein they take on them as if their sentences came from Peter and Paul out of heauen but they open as it were Hell mouth on earth by cursing banning Christian Princes and Realmes and by procuring and practising treasons against the royall persons of Princes and conspiracies and rebellions against their estates and gouernmentes and periuries of people against the othes of their allegiance and shedding of innocent bloode and such other outrages as we haue seene in their plattes but that God hath preuented their practises Though we haue a glasse of present memorie and especially in our owne Countrie set before our eyes of such practises yet by looking into stories of auncient record we shal see how with this vsual engine of excommunicating cursing banning he hath afflicted Christian Princes and Countries heretofore Henry the fourth Emperour of that name Henry the 4. Emperour Io. Cuspin in vita Henr. 4. of Iohn Cuspinian is praysed for a godlie Prince and of such renowne in warres that he fought more battailes in his owne person then either Iulius Caesar or Marcus Marcellus did who carried the prize of that prayse in the world Yet he was excōmunicated cursed of three Popes Gregory the 7. Gregorius 7. Vrbanus 2. Paschalis 2. Vrbanus the 2. and Paschalis the 2. And notwithstanding hee raigned about fiftye yeeres lacking one and sawe the Corses of two of the foresaid Popes notwithstanding their curses Henry the fifth of that name Henry the 5. Emper. rebelled against his owne father and deposed him And Pope Paschal the second as it were blewe vp the trumpet to that vnnatural and parricidial warre as their owne wryters Abbas Vrspergensis in an 1105. and the Abbat of Vrsperg himselfe termeth it Yet after because he would not yeeld to the Popes demaunds and commaundements against his prerogatiue and right he was excominged cursed of 3. Popes as his father before him was Paschal 2. Gelatius 2. Calixtus 2. of Paschal the second Gelatius the second Calixtus the second Notwithstanding he raigned as king 20. yeeres as Emperour 14. yeeres and saw 2. of the foresaid Popes raked on earth before him while he reigned Fridericus 1. Imp. Frederick the 1. Emperour of that name was so valiant and victorious a Prince that his death in the Countrie of Armenia in his exploit against the Soulden and the infidels as the the Abbat of Vrsperg Abbas Vrspergensis in an 1187. Io. Cusp in vita Frid. 2. sayth was an in estimable losse to Christians and besides his valiantnesse in warres Iohn Cuspinian greatly praised him for a peacemaker at home and that hee beganne his reigne with making peace reconciling al rancors and reuenges aunswering to his name therein which signifieth as Vrspergensis Cuspinian noteth asmuch as riche of peace Abbas Vrsperg in an 1152. And yet notwithstanding he was such a peacemaker at home and so valiant a Prince abroad and ventured and ended his life in the countrie of infidels and is so highly commended of the Popes owne wryters he was excominged and cursed of three Popes also Hadrian 4. Alexand. 3. Vrbanus 3. Hadrian the fourth Alexander the third and Vrbanus the 3. and the 4. Pope named Lucius the 3. Lucius 3. predecessour to Vrbanus the third last named of the foresaid three cursing Popes beganne brawles also against Frederick the aforesaid Abbas Vrsperg in an 1176. for pacifying whereof a diet was apointed at Verona and there in the consultation the Pope died So this noble Emperour thus commended of the Popes owne wryters as the Abbot of Vrspergensis Otto Bishop of Frising Iohn Cuspinian notwithstanding of 3. Popes was cursed downe right The fourth was entred into circumstance of cursing but he died and notwithstanding the cursing conspiracies and bloody broyles of the Popes against him foure of them turned vp their heeles before him Io. Cusp in vit Fride 1. Abbas Vrsperg in Chro. And he maugre of their curses reigned 37. yeeres The Abbot of Vrsperge wryting of the end of this noble Emperour cannot conteine himselfe though he were a piller of the Popes side from giuing condigne commendations to him He calleth him a most Christian Prince triumphant in warres couragious curteous and he commendeth his clemencie in vicorie to all sortes Thus the Abbot himselfe powreth out prayses on him though the Popes powred out the poyson of their curses on him Otto Bishoppe of Frising so admired and honored this noble Emp. that he wrat 2. Otto Fris Epis de rebus gestis Fride 1 bookes of the actes of his chiualrie Radeuini praepositi vel canonici supplementum Merula the mouthi and being preuented by death that he could not ende his storie Radeuinus a Canon of his Church put too a supplie of two other bookes to them As for mouthie Merula who in his storye of the vicountes calleth this noble Emperour a barberous Prince regard is not to be had for he saith the like of other kings of Germanie Io. Cusp in vit Fride 1. which exelled in pietie and clemencie as Cuspinian noteth and he followeth his common vaine which hee sheweth in carping and biting the learned men of his time as Philelf Petrarch Dante 's Valla Politiam Beroald and others His iudgment is partiall in reporting the stories betweene the Emperours and the Popes Merula partial to Pops And as Cuspinian noteth being ignorant of the actes of Frederick he followeth Plattina and Blondus the Italian wryters of stories and fowly faleth eftsones Such not onely are partiall to Popes in writing their stories but sometimes parties with them Platina As Platina
rer memora additis Ab. Vrsperg and said for his excuse that hee did he did prouoked of vs before and he would haue reuoked the curse but that hee was coped and kepte in against his owne liking Clemens 6. Clemens the 6. blowed vp the fire which Benedict his predecessour would haue quenched And euen at the Lordes supper he cursed the Emperor as Cuspinian writeth Io. Cusp in vita Ludou As Iudas was at the Lordes supper that betrayed his maister But notwithstanding the curses of Popes Ludouick reigned about 37. yeeres as Cuspinian accounteth Alber. Cranz Saxo. Lib. 8. cap. 22. and hee ouerliued two of the Popes that cursed him and hee dyed not without suspition of poyson as Albert. reporteth Philip the Emperour Philippe the Emperour about the yeere of our Lorde God 1198. as Vrspergensis accounteth is praysed of him for a milde and gentle Prince valiant in warres at chiof him with good successe yet because hee was not currant in the fauour of Pope Innocent the third Ab. Vrsperg in gest Phil. first hee vrged an excommunication of Pope Celestine against him And after by his practise and other Emperour called Otto was sette vppe against him but Philippe by treason ended his life in the ende Then Pope Innocent fell a cursing of Otto also Otto the Emperour whom as his darling he had Crowned before Thus a common practise it is with Popes to make quarrels to curse Princes if they stand not in their grace and bee not at their deuotions and if they make not their composition with them Philip the Emperour As Philippe the Emperour was 〈◊〉 come to composition with Pope Innocent the third Abbas Vrsperg in titulo de bellis Philippi by Ambassadours sent for that purpose who promised a mariage betweene the kinges daughter and the Popes brothers sonne for reconcilement of Phillippe to the Popes grace as Vrspergensis vowcheth of the reporte of credible men Frederick the first Emperour of that name Frider. the 1. was fayne to put a masse of gould into Pope Hadrian his mouth to make his composition with him by his solliciters for the recalling of his curse against him Ab. Vrsperg ex cremoneÌ„s and for reconcilement to him As the Abbat of Vrsperg out of the Cremonensis called Iohn the Priest rehearseth Otherwise if suit be not made for reconcilement and composition with them the common enginne and practise of Popes against Princes is to drawe out the banning blade vppon them As Hornets haue their stinges and Scorpians their tayles so the common enginne of Popes reuenge vppon Princes is their excomminging and cursing of them Saxo Craâ— Hist Danâ—s lib. 14. Saxo the wryter of the Danes storie sayeth the Bishoppes reuenge is his curse And the same Pope Innocent the third afore rehearsed didde drawe his banning blade vppon king Iohn of England King Iohn of England Fabian the 7 parte in anno 1212. Phil. le Bewa king of Fran. Who was fayne 〈◊〉 make his composition with Pandolph his Legate to pay a yeerely fee to the Pope of a thousand markes for the Realmes of Englande and Ireland and as his Feodarie to houlde the Crowne of him Boniface the eight did proceede in like sorte to cursing and banning of Philippe surnamed the fayre Ro. Gag in annalibus regum Fran. lib. 7. king of Fraunce but he in the steed of coÌ„position suborned Sarra the Italian and sent Nogaretus a French man to his aid and at Anagnia sodenly they surprised the Pope by force of armes and brought him to Rome where with chafe and greefe he died Gagwine generall of the order of the holy Trinitie in Fraunce Bonifacius 8 in his storie saith of Pope Boniface that being too proud he priued Philip of his kingdome and gaue it to Albert Duke of Ostrige together with the Empire of Germanie And after the same Gagwine had told of the taking of the Pope and of his death he saith Such an end of his life had Bonifacius the despiser of all men who without remembring the commaundementes of Christ went about to take away and to giue kingdomes at his pleasure Rob. Gagwins iudgement of Bonifacius 8. when he was not ignorant that hee occupied his place on earth whose kingdome was not of this world and of earthly thinges but heauenly Thus farre father Gagwin as they call him the generall of his order We see the Pope is sent into Christes schoole of his own deuout disciple as father Gagwin was and the birdes of his owne nest are readye to scratch out his eyes What treason was this against the Popes person and power to say that he remembred not the commaundements of Christ while he went about to take away and to geue kingdomes at his pleasure And yet he calleth him selfe Christes Vicar His kingdome was not not of wordly thinges but heauenly Thus father Gagwin who was in the Popes own bosome for his Religion yet is a witnesse against his vsurped power pride and tyranny in deposing of Princes and disposing of kingdomes And turneth them into Christes schoole whose Vicars they professe theÌ„selues to bee to learne an other lesson of him whose kingdome was not of earthly but heauenly thinges Thus of banning Bonifacius his ende and father Gagwines witnesse against the vsurped power of Popes in taking away and giuinge the kingdomes of the earth Paulus 2. Clemens 5. Paulus the second excomminged and cursed George kinge of Beme and Clemens the fifte the Venetians the Florentines and them 〈◊〉 Luke and diuers other Popes haue cursed and banned many other Princes and people And euen yet they blush not in the light of the Gospell to do the like as they were wont to do in darkenesse and in the night of grosse idolatrie and ignorance they cannot hould themselues but if Princes reuolt from their viâ—due obedience and hee reclaymed from their idolatrous errors then they fall to managings their cursings bannings in the names of Peter and Paul by whose doctrine their vsurped power and tyranny is condemned Thus of the vsuall enginne of the Bishoppe of Rome commonly vsed of them in contriuing and managing of practises of treason and rebellion against Christian Princes and Realmes which is their excomminging and cursing of them The 2. chiefe point of the first matter The second point and matter of my first parte is at what time chieflie the Bishoppe of Rome beganne to vse this engine of excommunicating and cursing of Princes and Realmes and practising of such treasons and rebellions gainst them OTto Bishoppe of Frising a famous writer of Cronicles Otto Bishop of Frising and of great account in the Church of Rome in his storie writeth that before Henry the fourth Emperour of that name hee could neuer finde Roman Emperour or king to haue beene excomminged and cursed of any Bishoppe of Rome This Otto by parentage was of the blood imperiall by his mothers side before hee was a
Prophe R. Saadias reporteth the Eagle once in tenne yeres to mount so neere the globe of the Sun that hee syngeth his old feathers that after they come vp newe But daungerous mounting it is where not only they synge their feathers and consume their worldly goods but consume their liues and bodies also It is safe going on foot as God hath giuen to man But if hee wyll needes flie or mount aboue the possibilitie of his estate The Diuell prepareth wings for those that wil mount soone commeth he to fall The Diuell as Dedalus will make him winges but they will melt before the Sunne of the eternall prouidence of God Diuelishe Dedalus of Rome hath prouided winges for many but in mounting sodainlie they are fallen They faile alwayes in the vp-shoote and their fruite is but a vayne thing Cicero saieth to Catelin the Captaine of the conspiracie against the state of Rome Fuisti apud Leccam Thou wast saieth hee at Lecca his house Catelin his Cōsorts night haunts noting his and other his consorts night haunt and desciphering their plats and discouering all their practises with their mounting and aspiring minds but their weake winges fastened on as it were with waxe sodainly melted the fruite of all their practises was but a lie or vaine thing The secretes of traitors are written in their foreheads Dan. 15. Balthasar And al the secretes of their plats and pacts was by Gods prouidence so laide open as if they had been written in their foreheads For hee that caused the hand from heauen to write on the wall when king Balthasar was at his banquet by marueilous meanes also doeth lay open the secret plats of treasons as if they wer set on their foreheads It is a wonder to see how when they come before Magistrates and the seat of Gods iudgement on earth by their wordes gestures looks and other signes they are desciphered A guiltie cōscience will shew it self ◠Reg. 9. As Iezabell when shee had painted her selfe shewed her selfe out at a window when Iehu the Magistrate set vp of God to execute his iudgements came vnto Iezrael so giltie conscience though outwardlye it bee painted with pretence of excuses yet in countenance wordes and other circumstances as at a window wil shew it selfe and before Magistrates bewray it selfe Cicero of traitors accusing themselues by lookes gestures c. Therefore Cicero said of the conspiratours against the estate when they came to examination that they needed none others to accuse them for by their hanging lookes wordes and gestures they did accuse one another and betrayed themselues It is like to greeuous sicknesses rooted in the verie bones and marrowes which yet by venemous vapours whose nature is to ascende shewe themselues in the faces foreheads and highest parts of the infected persons so the sicknesse Eliphantiasis Elephantiasis because it sheweth it selfe in the forehead like the Lions rough wrinkled hide or pelt is called Leontiasis Leontiasis Satyriasis it is called Satyriasis because it sheweth it selfe in the face like the ouglie face of Satyres So the ougly sicknesse of treasons though it be rooted in the marrowes and bones yet it sheweth it selfe in their very face and foreheads Psal 13◠There is no hiding of them though they could hide them as deep as hell for euen there is the power of God As Dauid saith whither shall I goe saith hee from thy spirit and whither shall I go from thy presence By marueilous meanes God bringeth suche thinges to light Eccle. 10 The birds of the ayre will bewray them as Salomon saieth carrie the voice that shall accuse thē Curse not the Prince saith hee no not in thy thought nether curse the rich in thy bed chamber for the foule of the aire shal carrie thy voice that with halfe wings shall declare it So farre Salomon By extraordinarie and merueylous meanes euen as though the foules of the ayre shoulde carrie the voice Gods prouidence discouereth such things before the facts and turneth the fruite of them to lies and vaine matters Thus howe common experience sheweth howe the fruite that traitors and such bring foorth is but a lie or a vaine thing The 5. principall matter What is the end of treasons rebellions and such like wickednesse DAuid expresseth the ende of such wicked persons in these words He hath made a pit and digged it and is fallen into the pitte that he made his mischiefe shall returne vpon his owne head and his wickednesse shall fall vppon his owne pate Hitherto the Prophet Dauid Hee resembleth the end of such wicked persons to one that graueth a pit and falleth into it whose mischiefe returneth on his owne pate If they would way their wicked plats in the wisedome of God by his worde they woulde not digge such pittes for their ownd plats are like pits to swallow them vp as the practise of stories in all ages doth confirme ◠Sam. 31. Did it not so fall out with the malicious trauaile of king Saul which drawed his sworde on guiltlesse king Dauid and by the iust iudgement of God hee died on his owne sworde and with his owne hande 2. Sam. 18. The Philistines saieth hee according to his first plats shall deuoure him in the warres and my hand shall not bee on him and after in the Philistines warres hee was so distressed himselfe that fearing to be deuored of them hee deuoured himselfe so hee fell into the pit that oee made for other So Absalon the traitor and rebell against his owne father 2. Sam. 18. without the hand of man was hanged at a tree the iudgement was from heauen the executiō on earth Ioab as hee hanged thrust dartes into his heart and his bodie was cast into a great pit in the wood and they laide a mightie great heape of stones vpon him So hee digged a pit for Dauid and was cast into it himselfe Achitophell the traitor to Dauid likewise had no other hangman but his owne hand to hang himselfe 2. Sam. 18. his heart was false to his soueraigne his hand was not true to himself Shebah the traiterous rebell had his head flung ouer the wall 2. Sam. 20. as he deuided the head from the members in the ciuill bodie so his head was deuided from his owne members in his owne bodie and his wickednesse was turned on his head Act. 1. Iudas betrayed Iesus Christe our master his bodie brake and his bowels ranne out Dathan Coraah and Abiram rebelled against Moses the earth opened swallowed thē vp aliue Moses cried before Depart from the tents of these wicked men Num. 16 and touch nothing of theirs least you perish in all their sinnes God graunt that Moses cry may be in the heartes and eares of all subiects to her Maiestie that they depart frō all Traitours Rebels and such like that they touch nothing of their plats and practises Traitours reward Ro.
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