to thinke how the Arke of his God lay in the open fielde tyred in Tents weather-beaten and wearie without shelter to shrowde it other then those worne Curtaines of skinnes and Canuas The vse is good like affliction hath followed the godlie of all Ages in the care and conscience they haue euer had to build vp a Church in the hearts and soules of Gods Saiâ—ts I am verily perswaded that if all the cares in the world besides might blend in one they could neuer be found so piercing so bleeding so deare so desperate in designes as is and hath beene the care and conscience of our soules in tender whereof good and godlie men haue neither cared for meate drinke sleepe friends life death nor the hazard of their owne solues if I may say so And why may I not when Paule wished himselfe to bee separated from CHRIST for his brethrens sake This affliction cut the heart of Abraham asunder when hee the Father of all the Faithfull should at one blowe cut off all hope in Sacrifycing Isaack his sonne his onely sonne whome hee loued this Affliction battered the heart of Iacob when hee saw the bloody coate of Ioseph and saide with a sorrowfull soule Fera pessima deuorauit eum a cruell Beast hath deuoured him This Affliction rent the heart of Ioseph when the Iron entred into his soule and none was sorrie for his affliction This was the affliction that moulded the hart of milde Moses to such compassion ouer Israel for their Idolatry wheÌ„ the Lord was angrie with them as hee wished himselfe raced out of the booke of Life that Israel might be saued This Affliction like a sworde pierced through the soule of MARIE that the thoughts of manie hearts might bee opened This Affliction like a dampe stroke the heart of Paule when hee saide I die daylie who is weake and I am not weake who is offended and I burne not This this was the Affliction that melted the heart of CHRIST when as a suter hee stood at the dore and knocked saying Open vnto mee my Loue my Doue myne vndefiled for my Head is full of deaw and my Lockes with the droppes of the Night and yet can haue no entrance Finallie that others might haue a Fellow feeling of the Afflictions and miseries Christ suffered vpon the Crosse for vs his Church hee calleth vpon the Passengers that goe by that they should looke vpon him and pittie him in this paines Haue yee no regard at all ye that passe by this way Beholde and see if there bee any sorrowe like vnto my sorrowe which is done vnto mee and wherewith the Lord hath afflicted mee in his fierce wrath O remember mine Afflictions and my mourning the wormewood and the gail Well I say no more because I see you passionate these are gone before and are all heires euen heires of God and heires annexed with IESVS CHRIST and so shall you be if you suffer with him as they did that yee may bee glorified with him as they are And so againe to Dauid the Seas of whose Afflictions to sounde were to beate backe a Iorden to reckon vp his cares with his cost for the prouision of that Worke which another should perfect were an endles account to expresse with pen or speech the passions hee felt in following the businesse were for a more powerfull spirit then I feele in my selfe I cannot come neere the depth thereof Yet this dare I say as I haue saide that all the ioyes hee had in this worlde either of pleasure or profite hee passed by them with an Abrenuncio leauing off all Princely sportes and Kingly delights till hee had done with the deuotion of his GOD his meate drinke sleepe his house bed and Palate his Courte Crowne and Kingdome These were least and last in his thoughts hee neuer deemed them deere but in the denyall binding his soule to God by vowe and oathe neuer to delight in earthlie solace till hee had fulfilled his heauenly ioyes and found out a place for the Lord an habitation for the mightie God of Iacob The beautie of which house though he might not see for that hee was a man of blood Salomon his Son must perfect the worke yet as Moses from Morijah though hee might not enter that earthly Canaan ioyed in the sight of CanaaÌ„ as a type of that heauenly being hee was to enioy vpon his death so Dauid though he might not finish the worke hee had in hand yet exceedingly ioyed that hee might prouide for the temple belowe a pregnant type of that heauenly Hierusalem which is aboue Now the building of this house here on earth where his people might more safely rest and render vp their vowes to God in heauen was Dauids holy care and greatest part of his affliction with which if you marke well you shall finde he beganne his raigne continued his rule and ended his princely life for vppon his entrance it is saide that Dauid tooke first the fort of Sion and with thirtie thousand of the chosen men of Israel rose and went from Baal of Iudah which is Kiarathiearim to bring from thence the arke of God to Abinadabs house that was in Gibeah Thence to Nachans threshing Floore and so to the house of Obed-Edom the Gittyte where after it had continued three monethes with a blessing to himselfe and all that hee had then Dauid with gladnesse brought it into his owne citie and set it in his place in the midst of the Tabernacle that Dauid hadde pitched for it where after hee had offered burnt offerings and peace offerings before the Lord he blessed the people in the name of the Lord of hoasts How this care continued his rule it may appeare by the princely preparation hee made as of the place to build vpon so of things necessarie for the building of Algunum wood fyr-trees Caedars from Tyre Sidon and Lebanon of gold from Ophyr of pearle from the Iles of siluer brasse and Iron from all about his kingdome all totalled by Dauid himselfe when he bequeathed it to God as a legacie for Salomon his sonne to bestowe vppon the Temple In these wordes Behold my sonne according to my pouertie haue I prepared for the house of the Lorde an hundred thousand Talents of Golde and a thousand Talents of Siluer and of Brasse and of Iron passing weight I haue also prepared Tymber and Stone and thou mayest prouide more thereunto vp therfore and be doing and the Lord be with thee According to my pouertie that may bee thought straunge I say straunge that there should seeme to be penurie in such plentie want in so much wealth and pouertie in so great aboundance but what is Gold to Grace I tell it from my God and speake it from my soule that who will bee rich in Heauen must be a begger on earth though not in reputation of this world yet in estimation of a better
expert in euery worke But what 's all this wealth if it bee not bestowed and what is all this matter if it want forme and what of all this prouision if it come to no perfection when it falleth into the worke then it is fashionable but lying vpon an heape it hath no honour In regard whereof the good King was carefull euen at his death to charge both suruiuing Prince and Peere by a double bond of a double dutie one of faith to God another of fealtie towards their King that they should be carefull of the worke Salomon to builde and his Princes to be ayding Whereby wee are taught if wee list to learne that as matter is nothing without forme and prouision is lesse if it fall into no worke so Princes though potentates in themselues yet are farre vnable to performe much either for the good of the Church or common-wealth but as they are aided by Peere and people In that honourable expedition against Iabin King of Canaan the Princes of Isachar were with Deborah and Isachar and also Barach hee was set on his feete in the valley it was in the day of battell and they fought for Deborah but the diuisions of Reuben were great thoughts of heart and Meros with her inhabitants were cursed of GOD for that they came not to helpe the LORD against the mightie I am not able to beare you my selfe alone so saide Moses in the day of his gouernement how can I alone beare your cumbrances your charge your strife bring you men of wisdom vnderstāding and knowne among your Tribes and I will make them Rulers ouer you if in the day of battel gouernement and grieuances Prince and people were aiding vnto their King why not in the dayes of their Afflictions while they builde the Church should not Peere and people helpe to further the worke Surely surely this mutuall helpe twixt Prince Peere and People is the maine Buttresse of States and Kingdoms Kings may commannd Peere and People must obey and all must lay their handes to the worke if either they looke to builde anewe holde vp that which is built or repaire the ruines of that which is decayed What maruell then if Dauid for a Legacie of his loue to build God an house layed his cōmand vpon the Princes of Israel that they should remember him in this when he was gone and looke vpon him in his louing Sonne liue to aide him in the worke he had begun and neuer leaue him till hee perfected the worke obliged thereunto by double band of a double debte one to God whose worke it was another to the King whose Subiects they were Not doubting but their Religious loue to the King of Heauen and like loyaltie to their King on earth would tye them by sacred vowe and Oath to God as it had done him neuer to take good rest or sweete repose till they had built God an house an habitatiō to dwell in And so for Conclusion to you mightie Kings and Potentates of the worlde search the sacred Register and yee shall neuer rue the reading how Dauid with the care of Gods house and Religion hee began his dayes continued his Raigne and honoured his death Hee fought for it he prayed for it hee prepared for it hee cast for it all the dayes of his life and hee cared for it at the houre of his death deeming it a dismall dissolution for a King to passe out of this world without an holy resolution of a better together with paine and passion of the posteritie how to build God his Christ and Church in their dearest Thoughts But it may bee demaunded where is Abiathar in all this businesse Where are the Priests and Leuites and why doe they neither build nor prepare for the worke Is the King afflicted and are they without passion doth the King take no rest and are they at ease in Sion surely it seemed expedient there should bee neither mention nor memory made of them in this place least happely they might seeme to take precedencie from Princes in manageing the affaires of the Church practise they may in it but neither may they prepare with Dauid build with Salomon pray sing and sacrifice they may order they may not for the Corites must be ordered by Dauid preach they may rule they may not but as they are subordinate for gouernment is for the King conuince they may conuent they may not processes are for Princes In a word the day of Dedication is for Salomon counsels proclamations punishment of delinquents all except the censure of excommunication are for Kings and except they bee subordinate and vnder them they haue no power in gouernment wel may they beare the arke but they may not commaund it from Abinadabs house or transport it but as the King will The doctrine is good to pull downe the pride of popish primacie aduancing it selfe aboue that is called God or that is worshipped robbing GOD of his honour and Kings of their homage but I knowe you will say as the wicked did in the dayes of Malachy wherein haue wee robbed thee O GOD wherein haue we robbed you O Kings I answere in taking from the LORD his owne ordinance and in taking from Kings their lawfull authoritie GOD hath ordained the King as supreme both in Church and common-wealth yee haue limited his power in ciuil obedience ye haue taken away his power in ecclesiasticall iurisdiction yee say crownes and kingdomes are yours to dispose and Church gouernment is a part of Peters patrimonie but I say no Pasce pasce pasce is his and your portion and whatsoeuer is more then this commeth of euill It is euill to feede vppon the fleshe of Kings and to treade vppon the neckes of Emperours it is euill to demolishe states and to confound order it is euill to take to your selues vpon a forged Donation the Imperiall Citie of Rome the Pallace of Lateran the Kingdome of Sicily Apulia and Capua the Dukedome of Ferraria Canellam and Commodam with Matilda her portion It is euill to take to your selues and tye to your gyrdle all the keyes of Heauen Earth and Hell Was there euer Pride like this was there euer Auarice like this Was there euer Blasphemie like this To take glorie from God homage from Princes honor from Angels as more excellent then they in iurisdiction administration knowledge and reward For so saith Antonius In briefe was there euer Creature subiect to no power no not to himselfe As Biel saith if hee list to appeale from himselfe O heauens be astonished and thou earth tremble at this tyrannie So auerse from God and so opposite to the mildnesse of Christ as hee may well be called that Antichrist and man of Rome the ruine of all Religion For Christ was poore hee is rich Christ was Crowned with golde and Diamonds Christ was lowely riding vpon an Asse Hee exalted vppon the shoulders of men Christ his Kingdome not of
a woman so may I likewise charge their mould for that they are but men whose breath is in their nostrels and if God doe not charge England with the sinnes of England little doe I feare their force we commend your prayers for they will moue the heauens so doe wee your powerfull preaching for that will shake the earth of our earthly hearts and call vs to repentance whereby our good God may relieue vs and roote vp in mercy his deserued Iudgements intended against vs onely be faithfull and feare not Si deus nobiscum quis contra nos And thus shee went on in her holy march with her Princely power spirit and praier against that inuincible Nauie for preparation might and bloodie designes the greatest and most fearefull that euer was intended any nation For as Emanuel van Meteran reporteth their shippes were an hundred fiftie furnished with eight thousand mariners besides of slaues for the Gallies two thousaÌ„d eightie eight of Souldiers twentie thousand besides noble men and gentlemen voluntaries they had great cast peeces 2650. peeces of brasen ordinance 1600. of Iron 1000. bullets 120000. gunpowder 5600. quitals of match 1200. quintals Muskets and Calliuers â—000 Halbarts and Partisanes 100â—0 This Nauie as Diego Pimentello afterward confessed was esteemed by the King himselfe to containe two and thirtie thousand persons and to cost euery day thirtie thousand Duckets Adde to all this Parma his forces in the Lowe Country thought to be fortie thousand strong Dukes Princes and Potentates from Italie Spaine Sauoy Hungary Hesse with many Turkish captaines all hasted thither to the seruice and were had in Parma his court and campe The Pope Sixtus Quintus placed his part with sixe cinque for all he published a Crâ—sadoe as against Turkes and Infidels with ample Indulgences he bestowed the Realme of England vppon the Conquerour and proffered a million of golde towardes the seruice and if all reports be true hee dispatched out D. Allen the great Apostle of our English Catholiques to lye alooffe with a Frye of Seminaries and Iesuites vermine of our Church to poyson within corrode the very bowels of their dearest countrey But there 's no counsell against the Lord No might can marche with his Maiestie Mans wisedome is but foolishnes his greatest strength but weakenesse his life but a breath and all his honour but a blast for the Lorde had no sooner blowne vppon all this their pompe and pride but their spirits were daunted their Armies were discomfited the great Armada was scattered beaten and broken with it owne burthen and as they say only fiftie three poore shippes returned home to carie tidings of all the test Thus England had the honor of the day day like that of Iosuah bright shining from heaueÌ„ wherin the black night of our throuâ—â—â—â— destruction was beaten backe by the puissance of our Prince praying our Armies fighting and the creatures of God relieuing to make vs glorious by deliuerance And now to close with your religious cares and hearts which heare me this day our care is for our Prince to keepe her in life the crowne of our head the breath of our nostrels the annointed of the Lord vnder whose shadow we haue bin thus preserued aliue amongst the heathen Where must wee then begin to beg that the line of her life may be lengthened but at the Author of life that her dayes may bee multiplied on earth but at the auncient of dayes in heauen Iosua could not stir a creature till he had moued the creator nor stay the Sun till he had communed with his God as it is here Then spake Iosua vnto the Lord c. For it was as in the day of famine when God by the Prophet promised plentie saying in that day I will heare saith the Lord I will euen heare the heauens and they shal heare the earth and the earth shall hearethe corne and the wine and the oyle and they shall heare Israel yet all as it 〈…〉 this caution I will not heare the 〈…〉 till the heauens heare the earth I will not heare the earth till the earth heare the corne the wine and the oile nor will I heare the cry of these till these heare the cry of Israel so as Israel must be the PrimuÌ„ mobile to moue the Lord to mercy No corne wine or oile no earth sunne or heauen could preuaile with the God of heauen till the praiers plaints and cries of Israel there and Iosua here at Aialon were out and piercing to make him propitious Therefore you that stand this day for the Lords annoynted and keepe it solemne like one of the feasts of Iudah I exhort with the Apostle that first of all supplications praiers intercessions and giuing of thankes be made for all and especially for Queene Elizabeth that wee may leade a quiet and peaceable life vnder her in all godlines and honestie without which praier to God all other succours are but vaine For her counsell may aduise her officers may care her guard may keepe watch her Souldiers may fight her Ladies may loue her and her handmaides may attend her her Physitions may apply her person her Cookes her diet yea and her Reuels may solace and refresh her wearied spirits all these with all the subiects of the land may wish and worke her good yet all nothing without the Soueraigne good for except the Lord build the house they labour but in vaine that build it Come then ye Counsellers of state and aduise with your God come yee officers in Court resigne your staues and be instant with your God come yee Souldiers out of the field let fall your weapons and yeeld to your God Ye Ladies and maides of honour leaue your closets and attend your God Physitions lay by your Cordials and apply your God You reuerent fathers of the Church slide from your Consistories and pray to your God you preachers people and all contend with your God for a blessing this day that it may yet dawne a bright blessing to this English nation Iosua preuailed as I haue told you and was encouraged to commaund the creatures because of the promise wee haue a more precious promise from God and a greater commaund euen to still the heauens till our prayers bee offered vp there was silence in heauen for the space of halfe an houre till the Saints prayers were offered vp and now tel me whether is the greater command to stay the Sun in Gibeon till the Amorites be vaÌ„quished or to silence the heauens till the Saints prayers bee answered Againe the rather to embolden vs to pray with confidence wee haue as good a God to goe to as euer Iosua had euen the Lord Iehoua wee haue as good a meane to goe by as euer Iosua had euen Iesus Christ the righteous we haue had as good a cause in hand as euer Iosua had euen the life of our Queene the safety of her state and the preseruation
Queene Elizabeth PARALELD IN HER PRINCELY vertues with Dauid Iosua and Hezekia 1 With Dauid in her afflictions to build the Church 2 With Iosua in her puissance to protect the Church 3 With Hezechia in her pietie to reforme the Church IN THREE SERMONS as they were preached three seuerall Queenes dayes By William Leigh Bachelor of Diuinitie ISAYAH 49. 23. Kings shall be thy nursing fathers and Queenes shall be thy Nurses they shall worship thee with their faces toward the earth and lick vp the dust of thy feete and thou shalt know that I am the Lord for they shall not be ashamed that waite for me LONDON Printed by T. C. for Arthur Iohnson 1611. TO THE HIGH AND MIGHTIE PRINCESSE ELIZABETH Daughter to our Soueraigne Lord the King c. Grace be multiplied in this life and happinesse in the World to come MADAME I Am bolde to put into your Princely hands this Balme of Gilead a Newe-yeares guifte of an olde-yeares store powred vpoÌ„ the head of Queene Elizabeth in her life and now againe shâ—â—â— vpoÌ„ her sacred hearse after her death the iniquiâ—â—â— of the time requiring a rescue of her 〈◊〉 soule from the virulent tongue of Popiâ—â— pietie then which I am verily perswaded there was neuer malice vpon the earth more implacable Sanguine placactis ventos virgine caesa the boysterous windes as poets faine were stilled with virgins blood but here no virgins blood no Princes blood no martyrs blood no Sauiours blood can quench the fire and furie of popish indignation or appease their God Apollyon who pitieth neither sex nor age person or presence be they quicke or be they dead all is one Bucers bones must he burned and the sacred soule of Queene Elizabeth her Manes spirit and ghost may not passe to blisse without a blast of Parsons poysoned penne and breath thinking it not sufficient to glut themselues with the blood of their Soueraignes vnlesse with their buried bones they might ransacke their blessed soules Witnesse the moderne doctrine of these our daies divulged by Dolman Benedetto Palmio Haniball Codrotto Guicknard Ambrose Vyrard Mariana and others of that Iesuited crewe who hold it not onely lawfull and meritorioâ—s to kill Kings if they be not pleasing to their deuotions but â—ith all an heroicall acte and a gift of the holy ghost which Rauelacke their designâ—d agent â—ately put in practise vpon his liâ—ge Lord the King of France by no â—essesatall then mortall stabbe This their damnable doctrine bloodie stroake and poysone breath against the liues and soules of Princes haue made mee to reuise my papers and with Iames to looke backe vpon my former thoughts how vpon the view they might frame in opposition against these more then heathenish and no lesse then hellish designes whose thirst is neuer quenched but with the blood of their Soueraignes nor gorge euer filled but with the grosse viandes of popish bull and indulgence pardoning from time to time their damnable agents to subuert states by two of the last and most dangerous stratageâ—s that euer were deuised against the Church of Christ Parricide and Periurie thereby taking away all faith from God fealtie from Princes and commerce with men And what 's that other but the breeder of all wickednes the mother of mischiefe and Babel of all confusion Time was when an Angell durst not reproue a diuell but said The Lord rebuke thee Now Iesuited diuels dare reproue Angels sent from God to be our Soueraignes and say Rauelacke may kill thee Time was when none might touch the Lords annoynted or doe his prophets any harme Now popish powder may blow vp popish knife may kill and popish brambles may teare the flesh of Kings Time was when Rulers were regarded and Kings had their Maiesties quicke and dead as the Royall Chappell of Westminster can witnes euen froÌ„ their Diademes downe to their dust But now Iesuited crueltie may crush all rule burst the bandes of all obedience curse Kings ouer-awe authoritie are so farre from honouring the shrines and maiestie of Princes here on earth as they haue not spared to maligne their soules in heauen In a word trust them who will and they shall finde their doome is still for death their drumme for destruction and their march in the cry of Edome Downe with it downe with it euen to the ground A man would haue thought they might haue spared her soule whose body they could neuer still with more then thousand intended treasons against her state and person by poyson stabb and shot by forraine inuasions homerebellions and domesticall incumbrances from all which the Lord still made her glorious by deliuerance And now her soule being tied in the bundle of the liuing and she gathered vnto her fathers in peace they cannot spare to banne what God hath blessed I shall not neede to stand in defence either of her sacred life or death whose saued soule the heauen of heauens doth now possesse Neither shall I neede to beate backe his poysoned breath who now is breathlesse knoweth by this what it is to haue touched the Lords annoynâ—ed either in her life or in her death that hellish breath is beaten backe by guste and gale of a more heauenly aire and fully answered by two reuerend fathers of our Church diuines of worth whom the pride of poperie may enuie but shall neuer match otherwise then as their manner is with the â—ume feathers and froth of their owne inuâ—ntions lighter then vanitie it selfe For were their pennes as perillous as their powder the shot were more dangerous but to God be the praise truth hath discouered their penne of ignorance and their powder of treason My purpose is not to stirre Elizabeths sacred hearse whose graue is full of Princely earth and her obsequies are ended my thoughts are higher eueÌ„ to match her Manes in blisse with greatest of Soueraignes there Soueraigntie it selfe onely excepted I meane with Dauid Iosua and Ezekia guides and Kings of Israels Iudah Pardâ—n me gracious Lady if I put this vndâ—r the sheltâ—r of your highnesse protection Semblance of sexe name and blood together with your high place person and pietie craueth no lesse at your Princely hands then protection of her shrine and Ghost Shee a Kings daughter so are you shee a maiden Queene you a Virgin Prince her name is yours her blood is yours her carriage is yours her countenance yours like pietie towards God like pittie towards men onely the difference stands in this that the faire flower of her youth is fallen yours flourisheth like a Rose of Saram and a Lilly of the Valley Her dayes are determined on earth and begun in heauen yours are a doing on earth and blessed be the current till they bee ended euer may your happinesse growe together and make you blessed with that immortall crowne that withereth not The Sermons I here present were preached vnder the shadowe of her blessed gouernment and in the three last yeares of her gracious raigne When if
God of the surplusage of his loue towards this English nation had not ended one mercy with the beginning of another I feare our mourning dayes had not beene yet ended But God almightie without whose prouidence nothing proceeds and without whose mercy nothing is saued hath ended one bâ—essing with the beginning of another euen the blessed raigne of Queene Elizabeth with the thrice happie gouernment of our Liege Lord and King your father in whom the flowers florish and the Kingdomes are vnited Religion prospereth and superstition withereth with a Royall issue euer to liue the onely remaine of our religious hope One is easily ouercome and two will make resistance but this threefold gable is not lightly broken being beautifull as the bands of Zachary wherewith the Church is honoured the State is strengthened the subiect is comforted and our soueraigne Lord the King your father no lesse blessed in his three children then in his three Kingdomes The Lord God of heauen maker of Kings and directer of Crownes giue vnto you all grace in this life and glory in a better Amen Amen Your Graces most humble at commaund WILLIAM LEIGH THE FIRST Sermon PSALME 123. verse 1 Lord remember Dauid with all his affliction verse 2 Who sware vnto the Lord and vowed vnto the mightie God of Iacob saying verse 3 I wil not come within the Tabernacle of mine house nor clymbe vp into my bedde verse 4 I will not suffer mine eyes to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mightie God of Iacob THE people as you may here see are pasâ—ionate for their King and they pray for him Againe the King is carefull ouer his people and he prepareth for them The people pray that their King might â—e remembred of God in al his affliction 〈◊〉 King prepareth that the people may haue the Lord propitious in all their deuotioÌ„s And such is or ought to bee the entercourse of loue loyaltie betwixt prince people happie Prince so praied for blessed people so prouided for and Israels Iuda was blessed in both Now the matter of their praier was that God would establish his promise made to Dauid their King concerning his church that he might build a place for his aboade in Sion the mountaine of his holinesse It was his care it was his affliction I say affliction much affecting his royall heart that himselfe with the nobles of Iuda and Israel should haue their solace in seeled houses whilest the Arke of God was couered with skinnes dwelt in tents and had neuer a cottage to shroude in Birds had their neastes foxes had their holes but neither poore CHRIST nor his afflicted Church coulde euer finde rest or repose in this miserable world destitute afflicted and tormented whom the world was not worthie of they wandred in wildernesse and mountaines and caues of the earth Neuer pilgrimâ—lesse pitied neuer shippe more tossed neuer Tabernacle oftener shifted then that of the Arke and presence of the Lord. Witnesse these two and fortie remoueals in the wildernesse ere Israel came to Canaan besides the small rest it hadde at Shilo in Eli his house at Ashdod with the Philistines at Bethshemesh Kiriath-iâ—arim Abinadabs house Obed Edoms and neuer at quiet till it came to Sion nor that a Sanctuarie for euer to dwell in but a Sacrament of a better being and Tabernacle in heauen which the Lord hath pight and not man For euen now the stones of Sion lye in the dust and her ruines are vnrepaired the holy people are helplesse piety is a pilgrim vpon the earth the little flocke findeth poore pasture to feed vpoÌ„ euerin motion neuer at quiet til it come retyre into the bosom of it best beloued like the doue in the deluge who fouÌ„d no rest for the soale of her foote till shee returned againe vnto the Arke This Arke thus tossed in the deluge and tyred in the wildernes despised of the heathen much neglected of the true borne Iewe together with Labans much lowring at home when in Iacob it was consumed abroade with heate in the day and with frost in the night weather beaten and weary till Dauid a Type of Christ gaue it rest who eaten vp with the zeale of Gods house deuoured all difficulties for the accomplishment who thought vpon nothing more then of a place and habitation for his holinesse to dwell in his meate went from him so did his sleepe and hee charged his soule with an oath to God for the performance These holy thoughts thus affecting his heart afflicting his soule made the people sensible of his sorrowes and therefore pierced their hearts to prouoke their prayer thus Lord remember Dauid in all his Afflictions Wherein I doe obserue two things of speciall note the first is the peoples passion for their King they are afflicted with him and therfore they pray for him the second is Dauids preparation for the people hee is carefull of them and therefore he prouides for them a place an habitation for the Lord to dwell in So as their feete might now wander no more but stand in the great congregation they loued so wel and by the Altars of their God they held so deare And for the first I meane the peoples passioÌ„ for their King ye know the saying of old Componitur orbis Regis ad exempluÌ„ And it hath it extent from Court to Country for peoples passions are framed to their Princes affections like Hippocrates twins they weepe together and they laugh together they liue together and they dye together witnesse their ioynt sorrowes after Abners herse the King wept and the people wept though the people would feast yet when they sawe the King would fast it pleased them for as the text saith whatsoeuer the King did pleased the people His passions were theirs his afflictions were theirs to teach vs that peoples actions doe Sympathize with Princes affections the Court is dead if the King bee not cheerefull and subiects sorrowe when their soueraignes are sadde Princes smyles are peoples ioyes like the lustre of the same so are the countenance of Kings with their shine they carie comforts but neuer so little shadowed with clowdes of griefe good Lord how the subiect then mourneth deare is the loue of God in the soules of his Saints but next to that is the sacred band of loue and loyaltie to Princes fathers friendes and families are further off soueraignes are the highest in the rancke If leasure would serue to turne ouer some fewe leaues of sorrowe and search into the records of griefe easily might I finde that peoples passions for their Princes haue beene most piercing great was their care ouer Dauid when they stayed him from the battel least the light of Israel should be extinguished So was it ouer Saul when they mourned his funerals with this dolefull dittie Yee mountaines of
Gilboah vpon you bee neither dewe nor rayne nor fieldes of offering for then the shield of the mightie is cast downe The shield of Saul as though he had not beene annointed with oyle The mourning of Hadadrimmon in the valley of Megiddo where Iosias was slaine wil neuer bee forgotten where euery familie mourned a part c. and vttered their passions with this pitifull plaint the Crowne of our head is falleÌ„ woe vnto vs that euer we sinned Lastly that one may stand for all I appeale to your owne passions who haue at any time seene your own soueraigne whether your teares of ioy haue not expressed your feare of griefe mourning like the Turtle-Doue whose sweetest song is in her sorrowe least hauing lost her mate shee should not finde him and hauing found her mate least shee might loose him thousands within the kingdome doe thus blend in their moyst and mixt teares vpon the sight and thoughts of their soueraigne And here leaue we the peoples passions and come wee to their praier the sweete perfume of their deuotion in these wordes LORD remember Dauid in all his affliction Wherein first I doe obserue in that the people flye to GOD for their King with no lesse loue then loyaltie they hold that the powers that are ordained of God they hold that he looseth the collar of kings girdeth their loynes with a girdle they hold that he sitteth in the middest of magistrats demandeth an accouÌ„t of their gouernment I say they hold that it is hee and hee alone that setteth vp and pulleth downe that leadeth his people along by the hands of Moses and Aaron Wee say then with him who saide well Abrahamum non invenit dominus sed fecit patrem multarum gentium the Lord did not finde Abraham but hee made him a father of many nations hee called him from Hur of the Chaldeans Moses from the sedges Dauid froÌ„ the Ewes great with laÌ„be to feede Iacob his people and Israel his inheritance Nay Christ Iesus king of kings and Lord of lords not by intrusion but by inauguration from his father thus I will set my king vpon my holy hill of Sion Aske of mee and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession Antichristian then miserable damnable is the doctrine of all such as dare say that Popes may either set vp or pull down Princes discharge the subiect of his obedience put a knife in the haÌ„d of any to sheath it in the bowels of their soueraignes Antichristian was the practise of that proude Pope who trod vpon the neck of Kings Emperours made them to hold his stirrop because they held not steddily tripped the crownes froÌ„ their heads Ego et râ—x meus argued neither faith nor frailty in Cardinal Wolfey I may fastly say it was disloyaltie in Warwicke to giue out that he had rather make a King then be a King nay nay prowd peare it was neuer in thy power to make a King for the making of a King is the worke of a God and if it be true of all things much more of a Kings The Lord giueth and the Lord taketh away as it pleaseth the Lord so come things to passe Then cease your malice you miscreants of states for you can neuer preuaile against the Lord the powers that be are ordained of God who resisteth them resisteth the ordinance of God Is it possible to back the Sun Moone or Stars in their speedy course can ye hush the harmonie of the heauens or stil the raging of the sea caÌ„ ye alter the course of the yeare of seede time haruest of winter soÌ„mer of the day of the night can ye either giue â—ife or deliuer fro death can ye create a new world with another gouernmeÌ„t then may â—ye resist the Lords ordinance in this Alter states pluck away all power from a powerfull God But it is not in you or your Romane God ô yee popish repiners it s not your boysterous bull can push downe a Prince it s not the croaking of your frogges and Locusts your Iesuited crew and Seminarie broode can blast our doctrine blemish our state or bereaue vs of our Soueraigne disquiet you may destroy you may not for the offences of the people there be many Princes if our sins sacke vs not wee shall neuer fall if the Lord say prosper how can our branch wither and if he say from heauen ride on because of the word of truth of meekenes and of righteousnes who dare say from the earth light off ride rule and raigne no more trayterous is the hart that thinkes it trayterous is the mouth that speakes it trayterous is the hand that works it trayterous is the pen that writes it And yet woe is me to tell this our age and climate is pestered with men of such poysoned breathes who dare both thinke say doe and write that a mortall man may manage kingdomes and authorise subiects to depriue their Princes as if the powers that be were not ordained of God their faculties are of force their bulles are divulged their antichristian doctrine is traduced by Symancha Costerus and Dolman who haue blackened the aire with their derne diuinitie whilest they auerre that subiects may rise rebell kill their kings if they be not pleasing to their deuotion Augustine mourned much for that hee had euer read against the true God Tonantem Iouem adulterantem of a thundering God and of an adulterous God for so deemed the Pagans of their Iupiter Capitolinus Much more may Papists grieue that euer they either read or reuerenced in the place of God their capital Pope tonantem adulterantem a cursing God and a carnall God adulterating states and cursing Kings and yet to God be the praise his Bul bolts are but birdboults blunted by a better God witnes the flourishing blessed estate both of our Church and kingdome vnder the happie gouernment of our dread Soueraigne by whom the Lord hath multiplied our nation increased our ioy and neuer with no blessings powred vpon her from heauen then since Impius Quintus cursed her from the earth for she liueth a blessed Prince and he is dead a cursed Pope and if any trayterous Bechry the sonne of rebellious Iemini haue in his heart so bad a thought or in his mouth so foule a word kindled with heate of that bull as to say A precibus ad praelium froÌ„ prayers to your pikes and to your tents ô Israel we haue no part in Queene Elizabeth let the iudgement of Bechry fall vpon him and let all the people say Amen And let this suffice for the second obseruation teaching vs by the example of this religious and passionate people praying for their king that who plead or practise the contrarie doe violate the Lords holy ordinance and lay violent
hands vpon his annoynted whom to obey by rule of reason and all true religion not our actions onely are tyed with our words but our very thoughts must be chaste that way according to that Detract not from the king no not in thy thought for the foules of the ayre shall carie the voyce Nay were our Prince as euill as she is good were she set ouer vs in iudgement to plague vs as she is in mercy to saue vs I meane to shelter vs as the shadowe of a great rocke in a weary land were shee as bloudie in persecuting as she is carefull in cherishing finally were shee as great a Pagan as she is a christian yet stands it with religion pietie and godlines not to touch her life but to pray for her safetie so were the people of the Captiuitie enioyned to doe by Ieremie Seeke the prosperitie of the Citie whither I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall you haue peace And Baruck 1. 11. saith pray for the life of Nabuchadnezzar king of Babylon and for the life of Baltasher his sonne that their daies may be vpon earth as the daies of heauen What should I say more Vnder Augustus Caesar all the world was taxed and vnder Tiberius Caesar the Lord was crucified and yet said hee of both Giue to Caesar the things that are Caesars and to God the things that are Gods Though Nero was cruell and Domitian was bloudie yet Pauls diuinitie was that euery soule should be subiect to the higher powers for there is no power but of God exhorting with all that first of all prayers intercessions and giuing of thankes should be made for all men but especially for kings froÌ„ the same spirit spake Peter when hee enioyned submission to all publike gouernment for the Lords sake whether vnto the King as Supreme or to others as subordinate Where the Apostolike doctrine is as you may see that Popes are inferior to Kings whoÌ„ they must obey as their Superiours so farre from all primacy as they may not challenge a parity by the word of God but must yeeld a precedencie to their Kings as to their Soueraignes next vnto God supreme gouernours vpon earth whereunto both popes al papists if they haue soules must be subiect Nec attendat verus Obediens quale sit quod praecepit hoc solum contentus quod praecipitur sincere obedieÌ„ce neuer reasons with the meanes but quiets it self with the command quits the conscience with the precept of his God who presseth nothing more then homage to himselfe and honour to his annoynted Qua Obedientia vnicimus daemones Caeteris virtutibus oppugnamus by which obedience to God and the King as one saith well we subdue diuels by other vertues we do but oppugne them Sathan and sinners are neuer seene more shrinking then in our obedience it daunts men and dammes diuels Now the subiect of the peoples praier 〈…〉 passioÌ„ for their King was that the Lord Would remeÌ„ber him with all his afflictions Where first obserue that Kings euen Kings haue their trials troubles and crosses in this world and may say in the height of all their honour as Paul did in his persecutioÌ„s Idy dayly for besides the things that are outward I am cumbred daily and haue the care of all the Churches warres without treasons within Councellors perfidious subiects seditious and are not these afflictions O well said Alexander Regum est benefacere male audire It s incident to Kings well to do euil to heare euilly to be intreated that Embleme is for Princes which one of that ranke set vpon his herse to wit a lampe burning with this Empresse Alijs micans meipsum consumo whiles I shine to others I consume my selfe It would bee tedious to tell of Princes thoughts euen in the bed of their rest as it was with Ahashuerus the King when in the sileÌ„ce of thâ— night he could not sleepe but commanded to bring the booke of the Records and Chronicles that he might solace his soule in seeking to succour them who had saued him Baltassers Emblem was fearfull euen in the height of the feast it may be a Motto to all the mightie that they neither presume 〈◊〉 their 〈◊〉 nor boles least a fearefull hand-writing vpon the wal warne them both of their sin and of their shame that they haue praised the Gods of gold of siluer of brasse and of Iron of wood and of stone but the God in whose hands their breath is and all their waies him haue they not glorified Giue eare therfore you that rule the multitudes and glory in the multitudes of people for the rule is giuen you of the Lord and power by the most high which will try your works search out your imaginations because that you being officers of his kingdome haue not iudged aright nor kept the law nor walked after the will of God horribly and suddenly will he appeare vnto you saith the wise man for an hard iudgemeÌ„t shall they haue that beare rule hee that is most lowe is worthy mercy but the mightie shall be mightily tormented Wisd. 6. 6. But it may be to flatter Princes Sicophants will say these trayals are for tyrants they touch not the godly good and religious kings may keepe and carry their crownes without cober passe their time in pleasure wallow vpoÌ„ their beds of delight â—â—t downe their diadeâ—nes without danger â—â—d bid all doubts adewe I answere no For if there were no care to gette a Kingdom for that they haue it yet is there care to keepe it for that they may loose it nor is the care of conscieÌ„ce least or last of the three in a godly King which laboureth to quit it wheÌ„ the great Iudge of all the world shall demaund an account of their Gouernement Psal. 58. The good Kings of Israel and Iudah haue euer caried this conscience with their Crownes and haue carefully studied they might bee bossed with blessing from God both vpon themselues and vpon their people neuer failing them in the field to fight their battailes nor in their Oratories to further their Deuotions with a care of their Leuites to serue at the Altar and aboundance of sacrifice for the holy offering yea and more then all this so carefull of their God and good of his Church as they neuer failed to honour it with their presence and to sanctifie it with their prayer Now hâ—â— all this could passe them without passion trouble and affliction I leaue it to the feeling conscâ—â—â—â—â— of faithfull Kings whose wrought Crownes of gold often are worne with the wreathed crowne of Christ pricking in their hearts with like passionate speech as when he said Remember mine affliction and my mourning the wormewood and the gall he was a King that said it you may beleeue it Lord thou hast made
mee a very butt for thine arrowes being tipped with gall and sorrow But of these troubles and firie trials of Kings I haue said sufficient and it may be haue dwelt vpon the generall too long pardon me to come a litle nearer home eueÌ„ to Dauids passions and particuler affliction which more nerely grieued him to wit the care he had together with the house of his God to build vp the hearts of his people true religion pietie and godlines the continuall care whereof hath so troubled the thoughts of the godly from the daies of Enoch who then walked with God to the daies of Queene Elizabeth who ruleth for God as they could neuer sway the Scepters of their rule but with rent of their harts to see SioÌ„ desolate her stones ly in the dust Kaine began the ruines and Esau made the breach nor caÌ„ the rubbish be remoued till time be no more Kings may be nursing fathers and Queenes may be nursing mothers to foster and cherish the Church wel may they prouide pray and fight for it yet neuer preuaile but with the perill of their liues nor euer to build but with blood according to that of old Sanguine fundata est ecclesia sanguine caepit sanguine succreuit sanguine finis erit the Church in blood first founded was in blood it did begin by blood it shall increase and so at last by blood shall end The blood of Abell began the broyle and the blood of the lambe ended the battel and euer since Michaelis praelium adduxit periculum the great Prince that standeth for the children of the people hath fought the field in a time of trouble such as neuer was since there began to be a nation yet with a glorious conquest for they ouercame by the blood of the lambe and the word of their testimonie and they loued not their liues vnto the death the blood of the lambe there is their sacrifice the word of their testimonie there is their couenant and they loued not their liueâ— vnto death there 's their martyrdome Therefore rejoyce ye heauens and ye that dwell in them but woe to the inhabitants of the earth and of the Sea for the diuell is come downe vnto you which hath great wrath knowing that he hath but a short time he persecuteth the womaÌ„ which hath brought forth the Man-childe driues her into the wildernesse casteth out of his mouth after her floods of water which wheÌ„ the earth hath swallowed vp in her reliefe then was the Dragon wroth with the woman and went and made Warre with the remnant of her seede which kept the commandements of God and haue the Testimonie of Iesus Christ. So as I may well say It hath bene euer is and will bee the woe of the Church in this worlde to fight in blood to haue the stones of her building symonted with such morter Night by night to heare Alarme vppon Alarme and all in the Crie of Edome Downe with it Downe with it euen to the ground Inter flagella dat Filium So the Father gaue his Sonne Caedebantur vrebantur torquebantur tamen multiplicabantur They were beaten they were burned they were racked yet euer they increased So the Sonne sent his Saints into a senseles world voyde of Faith and without feeling pittie or compassion of Iosephs affliction the Iron entred into his soule and men were senselesse This Dauid sawe in the sorrowe and silence of his soule when vpon the sight of the ruines hee thought vpon a repaire how the tyred Tabernacle might rest and the Arke of GODS Presence tossed from place to place in the waste and Roaring wildernesse of this worlde might once repose in the Bosome of it CHRIST as in a retyring Campe after the day of battaile And yet God wote with no world of continuance For that verie Temple hee thought vppon vanished with his thoughts and is nowe gone both sticke and stone Ne Populus rediret in Iudaismum Least the People might returne againe to Iudaisme All to teach vs that Pietie is but a Pilgrim vpon Earth Towers Temples Et delubra Deorum haue their dismall dayes The beautifull Gate of the Temple became a Stable for Pompeyes horses and where is nowe that faire Fabricke How is the Golde become so dimme The most fine Goulde is chaunged and the stones of the Sanctuarie lye scattered in the corner of euery streete To teach vs againe that dust will deuoure dust when Time shall bee no more and that all Saintes with their Sanctuaries shall Simbolize to a better state and being euen eternallie to rest in a Tabernacle not made with handes but pight in the high Heauens The LORD GOD Almightie and the LAMBE are the Temple of it and there shall be no more Affliction no more curfe or grieuance but the Throne of God and of the Lambe shall bee in it and his seruants shall serue him they shall see his face and his Name shall be in their fore-heads Till which ioyfull Sabaoth and Eternall rest layed vp in the bosome of our Christ Princes must build in grace that they may be blessed in glorie They must bee religious on Earth that they may raigne in Heauen they must carie care in their hearts for the Church of God that they may weare crownes vpon their heads in signe of victorie In a word hee that feeles with Dauid will bee afflicted with Dauid and seeke â—y all meanes possible in his Princely power how to builde vp a people for his God how to prepare a place for his Presence how to perfect and polish the worke that it may bee to the glorie of God to the discharge of his dutie and the saluation of that people ouer which the Lorde hath placed him And heere next in place seasonablie and from my Text it is yet further to bee considered how Dauid aggrauateth his affliction by the aâ—iuncts of his griefe all signes of sorrowe and companions of care when the soule is troubled hee had no delight either in his meat drinke sleepe rest Palate Palace of pleasure but bids them all bee gone till hee had done his indeuour to finde out a place an Habitation for the mightie God of Iacob When CHRIST should redeeme Lazarus from the Graue and repaire his ruines it is saide Quod fremuit Turbatus est Fleuit that his soule was sadde that his spirites were troubled and that hee sent out Teares from a pensiue soule for his dead Friend Like Troubles afflicted Dauid here when hee should raise a Temple out of the dust of Sion it toke away his sleepe his meate and his minde from all earthly solace and tyed him to the Temple hee so thought vppon It followed him sleeping and it left him not awaking either in bed or at boord Where when hee sate in solace and sawe his seeled Houses with the Rich hangings of his Court embroydered with gold Lord how his blubbering teares did bedeaw his Trencher
of that heauenly station I dare not for that the Scripture seemes silent of that secret although the authors of the Hebrewe Homilies induced with sharpe and subtile reasons haue written of threescore and six houres standing others of a naturall day which is foure and twentie houres others of an artificiall or diurnall day which is twelue houres mentioned by our Sauiour Christ when he saide are there not twelue houres in the day if a man walke in the day hee stumbleth not c. But in answere to all it shall bee sufficient for vs to knowe that the Sunne stirred not till the battell was ended and Israel had auenged himselfe vppon the heathen the Lord was mercifull to giue them light that they might walke fight in the day not stumble by night in the desert one day was as long as two and it is sufficient for vs to knowe that such a day did neuer dawne such a battell was neuer fought that there was neuer day like that before it nor after it â—herein the Lord heard the voyce of a man and so fought for Israel And here see the power of prayer hee heard the voyce of a man and fought for Israel but the Lord fought not while Iosua prayed not nor was it the voyce of an Angell but the voyce of a man that preuailed with God for Israel nor was it any volly of shot no speare or pike no warlicke stratagem horse or sword could pierce the enemie till the voyce of Iosua had pierced the heauens that shoot of prayer that shiuered the walles of Iericho amazed the hearts of the Amorites weakened their hands and subdued their power in the valley of Aialon Iosua was neuer so puissant in his fight as in his prayer for in his fight he preuailed but with men but in his prayer he preuailed with God his faith his prayer and his loue conquered him that comandeth all according to that Solus amor triumphat à Deo onely loue conquereth God God by the Prophet shewes vs a Sentinel set vpon the walles of Ierusalem a watchman in his tower that wardeth and warneth onely by his praier which all the day and all the night continually should not cease keepe silence or giue God any rest till he should repaire and set vp Ierusalem the praise of the world It s true It s true Orationes Lachrimae sunt arma Ecclesiae praiers and teares are church weapons Oratio deum lenit lachrima cogit haec vngit illa pungit praier softeneth teares in force this melteth that pearceth the sweet soule of thy Sauiour to pittie thy plaints in the daies of thine affliction as in the day of Iosua And hereby the example of Iosua ye that are potentates of the world mightie men and Princes of the people spare me a little to prouoke your praier as more preuailing with God by priuiledge of your spirits then others of lower rancke Are the Amorites abroad are your states indangered is the Church grieued and are your soules afflicted for your selues for your people ye may be bolde with God for ye haue precedencie as Iosua here had euen by the power of your prayer to make him propitious Spare mee while I spare no Creature in Heauen Earth or Hell priuiledged froÌ„ the power of your prayer by which they are inforced to yeeld to the necessity of the Saints Moses prayed preuailed with God and had precedencie of the people when hee deuided the red Sea and put backe Iordane when he stroke the Rocke and inforced softe and sweete water to gush out In the height of his hands was the health of Israel for when they were lifted vp Amalek fell but when they shrunke Israe fainted when Eliah prayed the Heauens were as brasse and when he prayed againe the Clowdes dropped downe Fatnes Lyous mouthes were stopped at the prayer of Daniel and the childrens prayer beatte backe the Flame By the wrestling of prayer the Angell yeelded and at the commaund of prayer Diuels were daunted What should I say more By the power of prayer Sheol is shaken Hell is in horror sicknes ceaseth yeares are added winde and Seas obey Such priuiledge prayer hath especiallie in Men of might Princes Patriarches and Prophets which made the Israel of God when carefull of their king to pray that the Lord would be attent vnto his proper praier as more preuailing then theirs when they saide The Lorde heare thee in the day of Trouble the Name of the God of Iacob defende thee beeing well assured of this that the prayers of godly Princes are and euer haue bene powerful with God and profitable for his people Salomon prayed and the Temple was filled with the Clowde and the glorie of the Lord. Dauid prayed and doubly preuailed with God First that himselfe might fall into the handes of God rather then of men Secondly that the people might be spared and himselfe plagued Ezechia prayed and God restored him to health with increase of dayes euen fifteene yeare of the surplusage of his loue assured vnto him by the shadow of Ahaz his dyall vpon the wall brought backe ten degrees to make good the Lords promise vppon his prayer And why might not Iosuah a prince and Sauiour of his people by prayer to God commaund the creature euen the faire Fabricke of Sunne and Moone to none no more till Israel were auenged vpon their enemies Pardon me in your patience a while If to parallel these Princes praiers in their precedencie with God I leaue not out our owne Princes at home the perfume of whose praiers are yet sweete in this our English Eden and like the smell of a field which the Lord hath blessed that powerfull praier of Edward the sixt made at his death and in the houre of his dissolution shall neuer die while the state standeth but euer be blessed by it O my God defend this Realme from papistry and maintaine thy true religion that I and thy people may praise thy holy name and therewith all he said I am faint Lord haue mercy vpon me and take my spirit Let me neuer liue to pray more or pray to liue longer if I be not perswaded in my soule and from my God that euen yet the blessing of that prayer is vpon this people as a wall of brasse to beate backe poperie as Iosuas day lengthened til the Amorites were vanquished and as pure mirrhe dropping still vpon the barres and handles of our doores to sweeten England in the maintenance of true religion and pietie Againe at the birth and baptisme of his deare sister Queen Elizabeth our dread Soueraigne who now liueth and long may we say Liue liue the King of Herauldes when the christening and ceremonies were ended proclaimed this praier and with what effect iudge yee God of his infinite goodnes send prosperous life and long to the high and mightie Princesse of England Elizabeth
Surely surely a Prince so high in the fauour of God and so mightie with men so blessed with daies and prosperous in her raigne so beloued at home and so dread abroade so absolute for blessings and so admired for gouernment was neuer seene in England Herauld thy praier was powerfull and preuailed with God for thy proclamation hath wrought heaueÌ„ filled the earth with the cloude and glory of her happie raigne I might here speake to make good the doctrine I aime at of that disastrous disease of our nation the Kings euill cured by no hand but of the Lords annoynted vpon whose sacred touch and prayer thousands within the kingdome haue beene deliuered from that wofull maladie the humour being beaten backe the veines purged and the canker killed when neither surgions skill nor Physicions cunning could helpe theÌ„ had the Prince precedencie by praier Nullâ—s adhibitis pharmacis to relieue the patient it may be the cause is secret in nature but not in grace which vsually helpeth when all other succours faile And thus you see how Princes praiers pleadings with God haue much preuailed being graced with faith not a creature of God but it stands at their checke if they grieue the creatures groane after a deliuerance God in heauen and his Gods on earth doe sympathise they soare high who came from an high and their generous spirits beg much at the haÌ„ds of the Lord God of spirits there was neuer yet any truly noble or of an honorable descent but from an heaueÌ„ly asceÌ„t It s not your royall blood but the honour of your God that makes you noble your greatnes is in the breath of his being according to that Nemo vir magnus vnquaÌ„ extitit sine diuino aliquo afflatu numine there was neuer yet any great man moulded on earth but had his minde inspired with some diuine influence from heauen And now from the combate Iosua had with his God by praier come we to the command he had ouer the creature by the word wherein spare me a while to speake it shall be as I hope a seasonable instructioÌ„ lessoning vs how to demeane our selues toward God as the whole hoste of his creatures may stand either for vs if we doe wel or against vs if we doe euill the lesson is short and soone taken out For if we be at enmitie with God then all his creatures wil be at enmitie with vs The earth will swallow vs the water will drowne vs the aire will infect vs the fire will consume vs Yea the basest creatures vpon the earth will bandie our destruction wormes will eate our entrals Lice will consume our faire flesh flies will fright vs and frogges will leape into our Kings chambers monstrous visions will trouble vs and make vs swoone as though our owne soules should betray vs the darkenes of the night will be intollerable and the thoughts of the graue insupportable What should I say more the whistling of the windes chierping of birds amongst the thicke branches the water falls the skipping and roaring of wild beasts with the sound that answereth againe in the hollow mountaines these fearefull things as Salomon saith will make vs appalled for the lesse that the hope is whithin the more is our torment without Nay which is more then all I haue said and I yearne to speake it if we be at enmitie with God his word and Sacraments wil be our enemies the law will fright vs and the Gospell will flatter vs to our destruction the blessed Sacraments seales of our assurance wil rubbe off if vnreuereÌ„tly we rubbe vpon him Psalmes Hymnes and spirituall songs will turne to dolefull ditties and our melancholy will marre our melodie Songs of Sion to vs will be but songs of sorrow with a woe and welladaie that euer we were at enmitie with our God and Christ. But è regione altera if we be in amitie and friends with God as Iosua was then all his creatures will fawne vpon vs the earth will support vs and the aire will cheare vs the water will coole vs and the fire will comfort vs our meate will feede vs and our clothes will warme vs our houses will shroude vs and our beds will ease vs yea and God will make our greatest enemies either our friends or our footestoole What should I say more if God be thy friend the beast that beares thee will bid thee beware as he did Balaam and Ionathans arrow will bid thee be gone as he did Dauid thy weake sling and peeble stone shall quell a Giant and with the iawe bone of an asse thou shalt kill a thousand Starres shall fight for thee as they did for Deborah and the riuer Kison shall sweepe them away Rauens shall feede thee as they did the Prophet and the Cocke shall crowe thee to repentance as he did Peter Nay if thou be in amitie with God the night will be short and thy sleepe sweete the graue will be to thee as a bed of downe there to rest till the day of thy resurrection word Sacraments and Sabaothes will be thy solace till thou come to that Sabaoth of rest thy prayers will sent sweete as perfume and thy praises sound in thy soule like harmonie of the heauens In a word and so to conclude with my text and close with your religious eares and hearts ye may not maruell if Iosua hauing God his friend had also the coÌ„maund of his fairest creatures and bad them stand still who neuer stood before for the prayer of a righteous man auaileth much if it be feruent Elias was a man subiect to like passions as we are and hee praied earnestly that it might not raine it rained not on the earth for three yeares sixe monthes and he praied againe and the heauens gaue raine and the earth brought forth her fruite The vse is good and much to our comfort if we be feruent in praier for we haue a greater commaund then either Iosua or Elias had they commaunded but the creatures we commaund the creator euen the Lords Christ we bring him down we must make him ours with all the benefits of his passion euen remission of sinnes and euerlasting life to the which God bring vs. And let this suffice to satisfie you of Iosua his great puisance as preuailing with God by prayer and with his creatures by command All the Hoast of heauen earth and hell being as I haue told you mans Hostes from the Lord of Hoasts whilest we be friends with God and fetch them off by faith either to defend our selues or offend our enemies in the day of battel otherwise if we be at enmitie with God as likewise I haue said the basest of his creatures as lice flies and frogs are big enough to beate downe Pharao in his pride or the greatest monarke in this world in his presumption against the Lord. And now come we from the praier and word of Iosua to the arme and
vpon the earth he doth it himselfe and therefore I will goe forward in the strength of the Lord God and will make mention of thy righteousnesse euen of thine onely In this coÌ„fideÌ„ce he beat back the rage of rayling Rabsecha in the day of battel saying vnto his people bee strong and couragious feare not neither bee affraide for the King of Assur neither for all the multitude that is with him for there be more with vs with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels Surely it was an argument of a soueraigne faith in the day of his affliction to runne to GOD when most men runne from GOD some to the Diuel some to their Idols some to the creatures and some to their owne workes vnwisely wrought Dolefull was the song of Moses euen in that particular when hee saide of Israel the LORDS peculiar they offered vnto Diuels and not to God but to Gods whom they knewe not new Gods that came newly vp whom their fathers knewe not Ahaziah being sicke vppon his fall fell from his GOD whenheâ— sâ—nt to Baal-zebub the GOD of Ekron to enquire of his recouery whom the Prophet iustly taxed both of his diffidence and of his death when hee saide Is it for that there is not a GOD in Israel that yee goe to Baal-zebub the God of Ekron tell the Kings hee shall neuer come off his bed but dye the death Saule in his extremitie sought to the witch at Endor and left the LORD it made a rent in the Kingdome and brought a ruine to himselfe with an vtter subuersion to his house and familie while Israel trusted in their GOD they failed of no blessings but when they ioyned themselues vnto Baal Peor and did eate the offerings of the dead then they prouoked him vnto anger with their owne inuentions and the plague brake in vpon them Balaâ— sought to Balaam and was cast away by the deceite of Baalams wages and the Aramites shifted from the GODS of the hilles to the Gods of the valleys and because they left the true God they were relieued with no God Ahab and Asa ioyned with Benadaâ— a professed enemie of GOD and in the day of their distresse had they trusted in the LORD GOD of Israel Hanany the Seer had neuer so sharpely reproued the sinne with the iudgement because thou hast rested vppon the King of Aram and not rested in the Lord thy God therefore is the hoast of the King of Aram escaped out of thine handes and because thou hast let goe a man whom I appointed to dye thy life shall goe for his life and thy people for his people Good Iehosaphat is reproued by the same Prophet for leauing the Lord and loyning with Ahab in the seege at Ramath Gilead wouldest thou helpe the wicked and loue them that hate the Lord therefore for this thing the wrath of the Lord is vpon thee A good caution for Princes to beware with whom they enter league whom they helpe whom they loue that the wrath of GOD bee not vppon them What should I say more but conclude with this aduertisement cursed is the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord but blessed is the man with good Ezechia that maketh the Lord God of Israel his soules support with this no lesse Christian then Kingly confidence the Lord redeemeth the soules of his seruants and none that trust in him shall euer perish Againe it is of due regard in this good King to perfect his praise in the full affiance he euer had in his God that he did acknowledge him both God and Lord for so it is here saide hee trusted in the Lord God of Israel Lord of heauen and Lord of the earth Lord of life and Lord of death Lord of Israel where hee was King and Lord of the nations hee was to subdue yea and his Lord too though hee were a King as to whom he ought both faith and fealtie with a limited subiection of all his power to his blessed will and soueraigne command and therefore it was not without cause Dauid ended his Psalme with this beatitude Blessed are the people whose GOD is their LORD for Multi habent eum in Deum pauci in dominum Manie take GOD to be their creator but fewe make him their Lord and gouernour many will bee graced with his stampe as he is God but few will be guided by his rule as hee is Lord that hand thâ—â— made them must not direct them and euen in that they disclaime their subiectioÌ„ therfore they make him their God but not the Lord. Sound it in a true sense with a sanctified soule and you shall finde that lacke of consideration in this very point of pietie is and hath beene the breeder of all Atheisme mischiefe and wickednesse in this woful world the Angels had kept their first estate if they had made their God their Lord Adam and Eue his fairest creatures had neuer fallen so farre had they not failed in their obedience to that Lord that was their God Israel played the harlot vnder euery greene tree shee was disloyall to her Lord and therefore no maruell if they went into Captiuitie when their God was not their Lord. I might tell of Sodom and Gomer Shilo and Sion of Niniueh Carthage Babylon Corinthe and Thessalonica with all the Cities of Asia where once the Gospell flourished like a greene tree in the middest of the Paradise of GOD and what 's the reason of all their ruines no other cause of their wofull supplantation but that God was not their Lord they failed in fealtie to God both in matter of faith and fact they were misled through misbeliefe they burst the baÌ„ds of all obedience they rebelled against their God in that they did not vse him as their Lord. They would liue by him but they would not be led by him and so hee was their God of destruction but not their Lord of protection Finally I am prswaded that sin was neuer more sinfull and deserued Iudgemnts neuer more doubtfull and the breeder of both is nothing else but this euen our rebellion against the Lord wee dare not but say he is our God and yet wee denie him homage and how is hee then our Lord Our secret Idolatries and open stealth our gnawing vsuries and extrauagant lusts of the flesh our excessiue auarice and grieuous oppressions our contempt of the word Sacraments and Sabaoths our generall Apostasie from all good and godlines with our lewde liues led by no rule shew that wee are irregular dead to God and fallen from all obedience to our Lord wee doe not trust in the Lord God of Israel And so to conclude and close with your religious eares and hearts who heard mee this day place your confidence in the brest-plate of your
Lord God and when all other helps succours faile with this good K. Ezechia trust in the Lorde God of Israel Trust not in friendes for they will faile you Trust not in this world for it will forsake you trust not in pleasure for it will flatter you trust not in wealth for it will Ieaue you trust not in strength it will weaken like water trust not in beautie it will vade like a flower trust not in witte it s often wauering trust not in Learning it s alwayes doubting trust not in Honour it s still a sliding trust not in Princes fauour it s often fleeting trust in no societie in marr'd with factions trust in no earthlie ioyes they are but borrowed passions All these Trusts are but transitorie worne out with Time but that transcendent confidence of thy GOD and LORD neither vadeth nor vanisheth out abideth for euer It effecteth wonders where it worketh and it tyeth the prouidence of the Almightie to thy particular it hales on the Heauens to helpe the Earth and like a threefold Cable from the Kings heart to the Lords eare it pulled him downe to be propitious when tyed to the Sunne it drew it backe ten degrees tyed to Time it put it on fifteene yeares as an Addition to his dayes and tyed to the Angels it brought them downe to scatter and kill the Hoast of Assur And now tell mee yee Atheists of the world Artists and Polititians in whom Nature euer abridgeth Grace tell mee what starrie influence wit of man might or abilitie could euer haue effected so admirable wonders had they not beene haled on rather by tye of Religion then by touch of reason for Fides non habet meritum vbi humana ratio praebet experimentum Faith hath no prehemineÌ„ce where reason maketh experiment well may it here houer belowe but it can neuer reache the height of the Heauens well may it make men famous on earth but it can neuer make them glorious in heauen O Religion beautifull is thy band it chameth man to God in his obedience and God to man in his deliuerance but where it is not Princes powers are but cordes of sand their glory but a morning dewe their speares but Reeds to pearce their owne entrals and with all their wit they doe but weaue vnto themselues spiders webs vneth able to keepe out a flie much lesse the fire of Gods heauie wrath and indignation against delinquents Nay oftentimes it falleth out that where there is a trust and confidence in the creature more then in the creator that very creature turnes to their destruction who trust to it Sampson twice trusted in his strength and it was first cut off by the weake and feeble hand of Dalila againe hee trusted in his strength and it pulled downe the house aswell vpon himselfe as vpon the Philistines Absoâ—on trusted in his faire face feature and beautie and his golden locks tyed him to the tree till Abner had pierced his heart with a speare That very sword wherein Goliah trusted cut off his owne head and the speare he tossed at Dauid before the combâ—te aduanced his head in the sight of all Israel What should I say more of that multitude of men wherein Dauid so trusted thousands fell vppon his right hand and ten thousands vppon his left and this good King when hee shrunko but a litle from his God and in some princely ambition shewed his treasures wherein hee-trusted to Baladen King of Egypt it was the ruine of his house and cause of Israels captiuitie The vse is good and seasonable for the day on solemnize I shall neuer thinke so long as I haue a thought in my heart that euer Queene Elizabeth I could haue rained and ruled so happily to the honour of her God preseruation of her state safetie of her people and wonder of all the world but that shee onely trusted in the Lord God of Israel It was her faith and full affiance in her God that made her so glorious by deliuerance For was it reason or faith that put 〈◊〉 the stabbe of Parry and poysoned the Bill of Lopus was it reason or faith that scattered the great Armâ—â—â— of Spainee when the sturtes fought for England and the Riuer Kison swept them away sinke their ships wherein they trusted and cast the carkâ—sses welneere vpon euery coaste from Portesmouth in England to Dingle Cushe in Ireland Was it reason or religion when in the day of her afflictions shee went towards the tower Tanquam Ouis a poore persecuted prisoner that brought her backe againe not long after to her pallace of Westminster a free borne Prince and that I onely say no more but haste to the rest Is it reason or religion that with the linâ— of her sacred life still draweth on the mercies of our blessed God Sweete as perfume and like the smell of a field which the Lord hath blessed surely surely if I should ascribe these our blessings by her gratious gouernment rather to pollicie then pietie to reason then religion to the puisance of her power then to her trust and confidence in her God I should preiudice the right of faith and the Princely vertues of her heauenly minde And so to the second vertue wherewith the religious heart of this good King 〈◊〉 replenished which was his magnanimitie to wit a generous minde and spirit soaring high and seldome ayming at mediocrities neuer content to sit downe with the worst but euer striuing to contend with the best of his ranke and therefore it is said that after him was none like him amongst all the Kings of Iuda neither were there any such before him for hee did emulate the vertues of all the ancient Kings of Israel and Iudah that went before him and matched them he did animate the succeeding Kings of Iudah and made himselfe a patterne for them so walke saith the Apostle euen as you haue vs for an example so rule saith this good Prince euen as you haue vs for a president Like the sunne amongst the planets so are eminent Princes amiddest their peeres they lighten all aboue and all belowe precedent Kings are honoured succeeding Kings are bettered by them Yet so as this heroicall vertue of Magnanimitie euer springs out of the fountaine of faith her first and fairest in the ranke of all religious vertues for faith is euer operatiue it will worke it will striue wrastle and contend with the best by the best meanes and for the best blessing Out of this vertue it was that Sampsâ—â— contended with the Philistines and not in strength only but in wit had excelled them all if they had not plowed with his heiffer out of this vertue Iob conetnded for vprightnesse with all the land of Hus when the Lord saide of him that there was none like him in the earth for an vpright and iust man one that feared God and eschewed euill Out of this vertue
waste roaring wildernes to Canaan I say had they not seene this his familiaritie with God the God of his command would they trowe you euer haue beene kept in their obedience being a people so rebellious and mutinous I might say the same of Iosua Gedeon Dauid of all the Kings of Israel and Iudah their familiaritie with their God made them gracious with their people may the very Pagan Princes of tho world that they might the rather confirme their lawes and make their decrees of more acceptance with their people they fained a familiaritie with their Gods secret confereÌ„ce much coÌ„merce as Numa Pompilius with Aegeria the Nimphe Scipio Africanus with Iupiter Capitolinus Pisistratus with Minerua Lycurguâ— with Apollo and Mahomet when he first laide the fouÌ„datioÌ„s of Turcisme by a taught pigeon pidling in his eares as it had beene the holy ghost there whispering secret reuelations yea and all the Muncks from the hollow vaults of their derne Celles are bolde to make good their derne diuinitie by vaunt of more speciall reuelations The proiect is for religious Kings euen from the grace and familiaritie they haue with God to make them gratious with the people for if as you haue heard to credit the lawes of men with man as Tully saith Tâ—ntâ—legis vis est vt ea non homini sed deo Delphi contribueretur how much more to credit the diuine lawes of God by which Kings rule may we say Tantalegis viâ— est vt ea non homini sed deo Israelitico tribueretur Such is the power of that lawe by which we gouerne as wee dare not asoribe yetâ—â—â— â—y Delphick God but to the liuing God of Israel and say populus dei non acquiesâ—at in vlla doctrina priusquam audiat hanc vocem Sic dicit dominus We will that our people being the people of God rest and repose then saluation vpon no Oracle till they heare this voyce Thus saith the Lord Iehouah It may goe for a Lamentation to see how mightie men and Princes of the world estrange themselues from God cast off his yoke burst the bands of all obedience flie religion and are as it were affraide to be familiar with their Christ least happily they might sâ—eme to be strange to their earthly passions pleasures and Parasites who in force noâ—hing more then this that it stands not with the greatnes of man to be too familiar with God or with the Kings crowne to be cast downe at the feete of poore Christ Religion is for Regulars Princes are free and subiect to no rule Thus they measure their right by their might and frame their conscience to their greâ—â— commaund so they may close with this world they shake hands with the other and sue out that proud partition in their hearts Diuisum imperium cum Ioue Caesar habet so wee may raigne on earth let God rule in heauen The vse is good I feare it is with many both mightie and meane men in these worst and last daies of the world who think if they bee gratious with God they cannot be gratious with men and therefore doe often faine impietie for feare they should not seeme prophane It was Augustineâ— sinne before his conuersion when he saide â—ingebam me fecisse quae non fecoram ne viderâ—â— abiectior quo eram innocentior ne vilior haberer quo eram castior Oftentimes I fained my selfe to haue done the sinne I neuer did least I might seeme lesse honoured for being more honest or lesse prophane for being more pure Alas with what compariâ—ons did I walke saith he the streets of â—â—biloâ— and wallowed in the filâ—h there of as in a bed of Cynamon pure perfume for 〈◊〉 flesh and blood senteth sinne to be sweete but the sanctified soule deemes it perfumed poison Well it was not so with this good king Ezechiah when hee claue vnto the Lord and departed not from him nor is it so with our dread soueraigne whose right hath bin her might I meane her religion with God her might with men and her constancie in his faith hath made her more honorable then the hils of robbing Rome Semper eadem is her princely poesie a Constat to the worlde of a constant Prince and steddie rule And so to the last vertue and Diamond in the hand and heart of good Ezechiah to wit the heauenly patterne of all his pietie in these words he kept his coÌ„mandements which the Lord commanded Moses where you may first see that in the law of the Lord was his delight and by that holy booke hee directed in all his wayes whether Theoricke or Practicke it was the rule of his Faith it was the rule of his Life and not of his onelie as a priuate man but as a publike Magistrate hee layed that Line and Leuell of the Lawe to the soules of the Subiectes thereby to be guided in all their wayes hee did not deuise vnto himselfe any other gouernment then that of Moses which he had receiued from the holy mount hee did not with Ieroboam deuise a calfe at Dan a calfe at Bethel with an holie-day to the Lorde Hee did not forsake the fountaine of liuing-waters and digge vnto himselfe Cesternes euen broken Cesternes which could hold no water Finally in all the Seas of his tossed gouernment hee neuer lost the Pole I meane the worde of his God but euer had it in his eye and so directed the sterne of all his religious raigne to the honour of God good of his people with such a blessing to himselfe as neither Time nor eternitie shall euer blot out But wo is me to tell the lacke of this line leuell booke and starre as in the hearts of Princes so of their people hath bene is and will be the subuersion of States and destruction of soules in all Ages the missing of Moses hath bene the breeder of much mischief in the church of God it hath cost bloud and lost faith yee caÌ„not misse the good but yee shal hit the euill ye cannot faâ—le of faith but ye shall fall froÌ„ grace if ye be weâ—ry of the word of God ye shall be tyred with the traditioÌ„s of men the time was wheÌ„ Scriptum est did beat back diuels they haue Moses the Prophets did choke the damned the time was when Search the Scriptures was in the command of Christ and men thought that in them they had euerlasting life the time was when Angels were cursed if they preached any other Gospell then that which was deliuered by Moses and Christ. But now diuels damned men and Angels are let loose â—et at libertie free to Preach what they will so they misse the Scriptures Moses and the Prophets are beaten back with Romish Institutions decretals Apostaticall lying Oracles illusions and flattering diuinations with vnwritten vanities neuer sawe this sinne so soare a sight next to
no lacke her exactions are not grieuous Lastly and so an ende of her praise but neuer of our praier to GOD for her Ezechia was sicke vnto the death hee prayed vnto the Lord and hee heard his prayers and pitied his teares and the Lord spake comfortably vnto him and gaue him a signe of his recouerie by the going backe of the shadowe of Asa his diall tenne degrees vpon the wall A sure symboll or Sacrament of fifteene yeares moe to bee added vnto his daies Where note first I pray you that the promise from God was fifteene and the degrees were but tenne to teach vs as one hath truely obserued that the Lord euer giueth moe graces vnto his word then to his Sacraments that begettting these but confirming the faith which the word hath formerly be gotten But to the comparison in hand and proiect I ay me at wee knowe that Princes are GODS yet must they dye like men there 's no difference in the moulde from the rich Crowne of Kings to the poore beggars crutch all must grinde to greete and to determine of the life of Kings and period of Kingdomes is not the least of Gods secretes onely reserued to himselfe yet if when it shall please the Lord to touch our dread soueraigne with sicknesse the harbenger of death it would likewise please him to pull backe the diall of her dayes some fewe degrees and adde more yeares vnto her dayes it were and would be as great a blessing to vs of England as euer Hezechia his life was to Israels Iuda which and if it may not by reason our many sins then Lord take her to eternitie neuer to dye And in the meane time whilest wee may enioy her blessed raigne with her life let vs foster and cherish Elizabeth as chaste Abishagge with the worthies of Israel did their Dauid of whom it is written that when he was old stricken in yeares they couered him with clothes but no heate came vnto him The counsell was to finde out a fairer virgin to stand before the King to chearish him and lie in his bosome that the King might get beate so they found one Abyshag a Sunamite and brought her to the King the maide was exceeding faire and cherished the King and ministred vnto him but the King knew her not The vse is good for in the person of Dauid you may behold as in a mirrour the state and condition of Princes what it is Princes are old cold and chillery Princes must decay and weare away In the person of Dauids seruants and faire Abishage is to be seene the loue and loyaltie towards their Soueraignes what it ought to be they stretch their wits to aduise practise with all their power how to preserue the Lords annoynted subiects must be carefull of their King The publike and priuate praier of all the land who owe faith to God and fealtie to their Prince all praise and prophecie this day what is it but chaste and faire Abishage found out to foster their liege Lady the Queene to stand before her chearish and lie in her bosome to get her heate and lengthen her life but oh that our praiers were more powerfull yet to preuaile with the Lord of life that she might liue to his glory and our comfort sweete Sunamyte let thy virginall vigor pierce her vaines warme her blood refresh her spirits Lord let the powerfull praier of priest Peere and people preuaile with their God for the safetie of his annoynted Without which it is to small purpose what euer we can say doe or deuise for what 's pollicie without pietie except the Lord keepe the citie the watchman watcheth but in vaine and except the Lord be her guard great is her danger for all humane succours faile in their greatnes no gold of Ophir no Orient pearle of Peru or Mexico no arme of flesh no horse ship or shower of shot no watch guard or counsel no Physicke drink or diet no furs of spotted Ermynes or sweet Sables can preserue your Elizabeth giue her life or length of daies faire Abishage must giue her heate It is the perfume of our praier to God in heauen that must preserue our Prince on earth And so let vs pray O Lord God almightie c. FINIS Psal. 93. 2. Sam. 7. 2. Mat. 8. 20 Heb. 11. 38. Numb 3â— 1. Sam. 4. 5. 1. Sam. 6. 7. Heb. 8. 2. Lament 1 4. Gen. 8. 9. Gen. 31. 40. Acts 13. 22. Psal. 49. 9. 1 2 Claudian 2. Sam. 3. 2. Sam. 21 17. 2. Sam. 1. 21. Zachar. 12. 11. 12. Lament â—5 16. Rom. 13. Prou. 8. 15. 16. Psal. 77. 〈◊〉 12. 18 â—â—â—l 82. 1. â—en 12. 1. Exod. 3. 2. â—sal 78. â—1 Psal. 2. 6. Iob. 1. 21. Rom. 13 1. 2. Prou. 21. 30. Reuel 9. 3. Prouerb â—8 2. Psal. 45. 4. Augustinus in confession Eccles. 10. 20. Esay 32. 2. Ieremie 29. 7. Luk. 2. 1 Matt. 22 21. 1. Tim. â— 1. 2. 1. Pet. 2 13. 14 1. Pet. 2. 17. 2. Cor. 11. 28. Ester â— â— c. 〈◊〉 â— Verse 23. Psâ—â— Lament â— 19. Psal. 38. 2. Gen 5. 2. 2. 〈◊〉 5. 18. â—say 49. 23. Reuel 12 Dan. 12. Reuel 1â— 11. Psal. 137. 7. Psal. 105. 18. â—el 21. 22. â—uel 7. 9. Iohn 1â— Rom. 9. 3. Gen. 22. 9. 10. Gen. 7. 33. Psal. 10 18. Exod. 3â— 32. 1. Cor. 11. 29. Cant. 5. 2. Lum 112. 1. Chron. 22. 1. Chron. 22. 8. Deut. 34. Gal. â— 26. 2. Sam. 5. 2. Sam. 6. 1. Chron. 22 14. Phil. 3. 8. â—â—â—k 19. 8 Luk 23. 52. Lu. 14. 26 Luk. 7. 3â— Matt. 26. 8. Act. 1. 1â— Phil. 2. 2 Gal. 4. 26. Exod. 25. 1. c. 2. Cor. 9. 7 Ps. 54. 6. Exod. 35. â—1 c. Exod. 38 26. Exod. 38 24. 25. Exod. 38. 8 Exod. 35 26. Exod. 36. 4. 5. Mal. 3. 8. 1. Chroni â—2 17. 18. c. 1. Chron. 28. 2. 1. Chron. 29. 2. c. Iud. â— 1â— c. Deut. 1. Pope with prince hath neither pre â—edency nor parity â— Sam. 6. â—3 2. Thes. 2 4. Iohn 21. 15. 16. c Intertia parte summâ— maiorit lib. ter Dist. 19. Matth. 1. 1. â— Mach. â—6 2. c. Abacuck 2. 2. 1. Sam. 16 11. Psal. 129. Psal. 69. 8. 1. Sam. 17 28. 1. Sam. 18. 1. Sam. 20 1. 1. Sam. 22 9. 1. Sam. 24 4. Psa. 35. 11 12. 1. Sam. 18. 10. 11. 1. Sam. 27. 1. 1. Sam. 30 5. 6. 1. Sam. 22 9. 1. Sam. 25 3. 1. Sam. 20 11. c. Iudg. 5. â—â— â— Sam. 5. 17. 8. 1 Psal. 83. 6. 7. 2. Sam. 15 1. 2. Sam. 20 1. 2. Sam. 6. 16. 2. Sam. 16 5. 2. Sam. 16 21. 2. Sam. 3. 27. 39. 2. Sam. 6 16. Heb. 10. 29. Reuel 1. 4 Esay 9. 23 Esay 9. 47 Psal. 72. 6 Esay 8 â— 1. Sam. 17 45. c. Dan. 2. 45. 1. Sam â— 45. 4. 6. 2. Sam. â— 2. Sam. â— 10. 11. â—â— 2. Sam. 8. 14. â— King 2.