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
hands in the sanctuary And Phinees with his zeale 2. Chro. 20. And the people that praysed God for the wonderfull worke of their deliuerance vnder the godly king Iehoshaphat when the singers went before the hoast praysing God with the Psalme Psal 136. Praise the Lord for his mercie endureth for euer And after the recitall of the great workes of God in the end the Prophet saith Which remembred vs when we were in trouble And if the tender mercie of God had not remembred vs in the late daungers and troubles Psal 28 we had been like to them that goe down to the pit as Dauid speaketh Let vs now remember hartely to thanke and prayse him for his wonderfull workes of the late deliueries of Elizabeth our gracious soueraigne his Church our Countrie Let vs awake our dullspirits frayle affections as Dauid awaketh himselfe to prayse God Awake my glorie saith hee so hee calleth his soule as they note awake my Lute Harpe I my selfe will awake right early Psal 57. I wil giue thankes saith he to thee O Lord among the people I will sing to thee among the nations For the greatnesse of thy mercie reacheth to the heauens and thy truth to the cloudes Thus farre the Prophet Dauid Let vs thus awake our soules if we be the true Syon and sanctuarie of the Lorde sanctified to him by his blessed worde in Christ to extoll prayse and glorifie him for the wonderfull workes of his great mercies thus magnified and multiplied amongst vs. Let Moses bring his song of prayses and Miriam and all godly women their thanks Let Phinees shew his zeale and the Leuites lift vp their hearts and hands in thankfull praysing of God And al godly people true subiects follow the example of the godly and thankful people that vnder Moses and Iehoshaphat extolled and magnified the mercies of God for the wonderfull worke of their deliuerances We haue seen of late deliuerance vpon deliuerance and the wonderfull workes of God multiplied vpon vs. Our hearts are heauie our mettle dull our spirits slow to shew foorth our thankfulnesse and praysing of God Let vs stirre vp our spirites and soules as the Prophet Dauid calleth to his soule Psal 103. Prayse the Lord O my soule all my inward partes prayse his holye name Prayse the Lord O my soule and forget not all his benefites Which forgiueth all thy sinne and healeth all thy infirmities Which saueth thy life from destruction and crowneth thee with mercie and louing kindnesse God giue vs grace thus to call to our soules and to stir vppe our inward partes to prayse God for his great and manifold mercies and namely especially for the wonderful works of the late discoueries and deliueries of our gracious Soueraigne the poore Church of God and our Countrie Thus what matter of thanksgiuing and prayse the mercie of God hath ministred to vs. The third What thankfulnesse our gracious Soueraigne and good mother of our Countrie hath shewed to her faithful subiects and what compassion to her poore people what hearts her people should beare to her againe and praâ— that the mercie of God will long maintainâ— and magnifie her as he didde his seruant Moses Touching the thankfulnesse of so gracious a Soueraigne to her faithfull subiectes carefully trayueling for the preseruation and safetie of her sacred person long amongst vs I referre my selfe to her Maiesties aunsweares extant in publike memorie and vewe to the great comfort and encouragement of all true hearted subiectes to her Maiestie Touching her compassion to her poore people she hath heard their cry and her motherly heart hath melted with compassion ouer them She hath caused exhortation to bee published for fraining feastings and hath sent and appointed that good meanes and orders be taken and vsed for the releeuing of her poore people in this time of dearth She hath opened the bowels of motherly compassion vnto them as if shee would plucke them out of the mouth of famine and the gulph of death If euer any people opened their very heartes and tender bowels of nature to receiue their Prince into their very hearts and bowels of tender loue shee most iustly hath deserued it of vs. For she traueyleth in continuall daungers for vs. Her sacred person sweete life and royall estate is continually subiect to such imminent daungers and perils for vs. In her they seeke the spoyle and massacre of vs the rauen ruin of our Countrie to make it a pray and bootie for strangers and enemies Queene Elizabeth as a marke amoÌ„g Princes set vp of God She is the marke they shoote at But this is our comfort that God hath set her as a marke among Princes and in the world and by his diuine prouidence and power continuallie magnifieth and mainteyneth the marke that he set maugre all enemies of it And they that shoote at this marke to strike it downe shoote in a casting bowe which laide to the marke doth misse it and shooteth wide from it Psal 78. Traytors like to the casting bowe The Prophet Dauid compareth the Iewes to a casting or deceitful bowe for the worde Remiia signifieth deceitful And al traytors to the sacred person royall estate of our Prince may well be compared to the casting bowe which shoote at the marke but their bow wil deceiue theÌ„ Would God that all traytors rebels and seditious persons to her royall person and estate might not onely heare that I saye but take it to heart when they shoote at this marke which Gods prouidence hath set vp and thus magnified and which in the sight of God is precious by the continuall prayer of his Saints their bowe will deceiue them and their own string wil strangle them And it may be said of them as Dauid said of the Iewes they are like a casting or deceitfull bow Esay 77. Would to God they coulde effectuously remember the qualities and properties of this casting bow The qualities of the casting bow for whether they be likened themselues to it as Dauid likneth the disobedient Iewes to it or whether they shoote themselues in the casting bow when they ayme at the marke they misse and are wide or whether they are shot theÌ„selues out of that casting bow whose string doth strangle them and which first doth cast them and after setteth them vp in a contrary kind to be marks publike spectacles examples to warne al others either they may well bee called the casting bowe in respect of themselues either may bee compared to it in respect of their actions either in respect of the euent consequence may fitly be referred to it God graunt that all may be warned by the examples of such for they are set vp of Gods iustice as marks spectacles for the warning of al. God strengthen the princely hart of our gracious Soueraigne with heauenly comforts and with an heroicall principall and nâ—â—rincely spirit
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
saith and the childreÌ„ of men are deceitful vpon the weightes they are altogeather lighter then vanitie it selfe This is the glasse of true value for vs to see our selues in the right shape of our frail nature and in the right estate of worldly vanities Let vs make neuer so much of the painted sheath it is in the sight of God but as Bartimaeus his beggers cloak Iaco. 2. They that are rich in faith as Iames saith enriched with heauenlie gifts as Paul saith are ritch and honorable in his sight 1. Co. 1. When wee come to the throne of his grace as Paul calleth it to pray to him He. 4. wee must lay from vs worldly ports pompes as Bartimaeus did his cloke for they are no other in the sight of God and shewe our selues as right beggers to our Sauiour to beg giftes of grace and continuall helpe of him And we must plie him as Bartimaeus did the woman of Canaan not â—s giue him vp till he vouchsafe his mercy on vs As Augustin said that he plied him with begging praiers continuallie Augustinus Audaci to haue some portion of heauenly wisdome of him Ego saith he ex illo thesauro mendicabunda prece quotidianam stipem rogo Let vs come therefore in the right shape of Christians and beggers with godly importunacie to beg of the mercy of God the prosperous and long preseruation of our Prince against all traiterous practises and attemptes of enimies And that as Dauid prayeth Psal 22. hee will preuent her with bountifull blessinges and make her glad with the ioy of his countenance that her glory may bee great in his saluation Psal 20. and that dignity and honor he wil lay vpon her And as in the Psalm before he praieth that he wil help her out of his sanctuarie and strengthen her out of Sion that shee may reioice in his saluation triumph in the name of the Lord and that the Lord will performe all her petitions Thus vpon Dauid his praiers as vpon the wings of the spirite we may bee carried vp into heauen in our prayers for her The Struthio camel For as the Struthio-camel hath a heauy body and weake wings yet his weake wings are an helpe to his heauie bodie so by corrupt nature we haue heauie bodies in prayer and the winges of our soules are weake also but vppon Dauid praiers in his Psalmes as on wings of the spirite we are supported in our prayers to God for her Thus how we should make our prayers and supplications to God for her shewing our selues in the right shape of Christians as continuall crauers and beggers before the throne of the mercie of God for her The second branch of this part is that wee shoulde pray to God to set the watche of his prouidence about her and to send the garrison of his Angels to garde her that the euill spirites and the workers by them may haue no power against her The safetie of Princes Estates The watch of Gods prouidence and garrisons of Angels and countries is by the continual watch of Gods prouidence ouer them and the defence and garrison of his Angels about them As the watche and gard of Princes are ioyned togeather so where the watch of gods prouidence is there also is the garde of his Angels As they were about Elisha in Dothan 2. Reg. 6. wheÌ„ God opened the eyes of his seruaunt according to Elisha his prayer and he saw horses and chariots of fire round about Elisha The Angel of the Lorde encampeth round about them that feare God as Dauid saith and deliuereth them Psal 34. Psal 91. and in another Psalme hee hath giuen his Angels charge ouer thee to keep thee in all thy waies The watch of Gods prouidence and the gard of his Angels was about Abraham where euer he became Gen. 16. about those that belonged to him as Agar and Ismael her sonne Gen. 23. wheÌ„ they were like to haue perished in the wildernesse and when he sent his eldest seruaunt to take a wife for Isaak his sonne he saide The Lorde God of heauen he shall send his Angell before thee So Gods prouidence appointeth them to resort and attende about his seruauntes at home and abroade Reue. 19. And they call themselues felloweseruaunts to those that haue the witnesse of our Lorde Iesus in them and Paul calleth them ministring spirits for their sakes that shal be heires of saluation Seeing then in the wisedome of God reuealed by his word the right way for the safetie of the persons estates of princes on earth is by praier to god for them to commit them to the watch of Gods prouidence and to the guard of his Angels let vs heartilie pray that God wil set the watch of his prouidence and the garrison of his Angels to keepe the Royall person and estate of our Prince his Church our Countrie from all her and our enemies By Gods prouidence the Angels are appointed to speciall ministrations and seruices ouer Princes gouernments Da. 10. and countries as out of Daniel the Prophet is alleaged Epipha li. 2. cont haeres to 1. ex sententia Procli cont Origen Proclus against Origen saith Epiphanius rehearsing it that the Angels were made Ob prouidentiam eorum quae constructa sunt For prouidence by their ministrations of those things which of God wer made After he saithâ—y as god hath vniuersall and perfect prouidence so Angels haue perticuler to say their ministratioÌ„s and seruices particularly allotted to theÌ„ of God in Countries gouernment estates publike priuate persons Though Augustine doeth plainly confesse August ad Orosima coÌ„â— Priscillian that he knoweth not the difference betweene the Angels and what the thrones or dominations or principalities or powers are by which name their dignities are noted in Paul and that hee cannot distinguishe their dignities and ministrations to which they are assigned of God yet plainly he saieth that by their nature they are spirites and when they are imployed in their ministrations and workes of God they are called Angels For Angelus saith he nomen officij ect non naturae Agust super Psal 103. An Angell saith he is a name of office and not of nature Ex eo quod est saith he spiritus est ex eo quod agit Angelus est touching his being saith he he is a spirit in respect of his work and ministration he is an Angell Seeing then by Gods prouidence they are appointed their ministrations seruices ouer gouernmentes and countries ouer the Churche of God ouer the Fosterfathers and Nurses therof Esay 49. as Esay calleth them and publikely and priuately giue their attendance as is appointed them of God Let vs hartilie pray to God that for continuall safegarde of our Prince and Countrie will vouchsafe to appoint the watch of his prouidence and the ministration of his holy Angels against all her and our enemies
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