Queen Elizabeth, PARALLELED IN HER PRINCELY virtues, with David, josua, and Hezekia. 

1 With David in her afflictions, to build the Church  
2 With josua in her puissance, to protect the Church  
3 With Hezechia in her piety, to reform the Church.   IN THREE SERMONS, as they were preached three several Queen's days. By William Leigh, Bachelor of Divinity.  ISAYAH 49. 23. King's shall be thy nursing fathers, and Queens shall be thy Nurses, they shall worship thee with their faces toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. 
LONDON. Printed by T. C. for Arthur johnson, 1611.   

TO THE HIGH AND MIGHTY PRINCESS, ELIZABETH, Daughter to our Sovereign Lord the King, etc. Grace be multiplied in this life, and happiness in the World to come.  
MADAM,  
I Am bold to put into your Princely hands this Balm of Gilead, a Neweyeares gift, of an olde-yeares store, powered upon the head of Queen Elizabeth, in her life, and now again sh●●● upon her sacred hearse, after her death, the iniqui●●● of the time requiring a rescue of her 〈◊〉 soul, from the virulent tongue of Popi●● piety, than which I am verily persuaded, there was never malice upon the earth more implacable.  
Sanguine placactis ventos & virgine caesa: the boisterous winds (as poets fain) were stilled with virgin's blood, but here no virgins blood, no Princes blood, no martyrs blood, no saviours blood, can quench the fire and fury of popish indignation, or appease their God Apollyon, who pitieth neither sex, nor age, person, or presence, be they quick, or be they dead, all is one. Bucers' bones must he burned, and the sacred soul of Queen Elizabeth, her Manes, spirit, and ghost, may not pass to bliss, without a blast of Parson's poisoned pen, and breath, thinking it not sufficient to glut themselves with the blood of their Sovereigns, unless with their buried bones they might ransack their blessed souls.  
Witness the modern doctrine of these our days, divulged by Dolman, Benedetto Palmio, Hannibal, Codrotto, Guicknard, Ambrose Vyrard, Mariana, and others of that jesuited crew, who hold it not only lawful and meritorious to kill Kings (if they be not pleasing to their devotions) but ●ith all an heroical act, and a gift of the holy ghost, which Ravelacke their designed agent ●ately put in practice upon his li●ge Lord, the King of France, by no ●essesatall then mortal stab. This their damnable doctrine, bloody stroke, and poison breath, against the lives and souls of Princes have made me to revise my papers, and with james, to look back upon my former thoughts, how upon the view they might frame in opposition against these more than heathenish, and no less than hellish designs, whose thirst is never quenched but with the blood of their Sovereigns, nor gorge ever filled, but with the gross viands of popish bull, and indulgence, pardoning from time to time their damnable agents to subvert states, by two of the last and most dangerous stratagems that ever were devised against the Church of Christ, Parricide, and Perjury, thereby taking away all faith from God, fealty from Princes, and commerce with men. And what's that other, but the breeder of all wickedness, the mother of mischief, and Babel of all confusion.  
Time was when an Angel durst not reprove a devil, but said, The Lord rebuke thee. Now jesuited devils dare reprove Angels sent from God to be our Sovereigns, and say, Ravelacke may kill thee.  
Time was when none might touch the Lords anointed, or do his prophets any harm. Now popish powder may blow up, popish knife may kill, and popish brambles may tear the flesh of Kings.  
Time was when Rulers were regarded, and Kings had their Majesties, quick and dead, as the Royal Chapel of Westminster can witness, even from their Diadems, down to their dust. But now jesuited cruelty may crush all rule, burst the bands of all obedience, curse Kings, overawe authority, & are so far from honouring the shrines and majesty of Princes here on earth, as they have not spared to malign their souls in heaven. In a word trust them, who will, and they shall find their doom is still for death, their drum for destruction, and their march in the cry of Edome, Down with it, down with it, even to the ground.  
A man would have thought they might have spared her soul, whose body they could never still, with more than thousand intended treasons against her state, and person, by poison, stab, and shot: by foreign invasions, homerebellions, and domestical encumbrances, from all which the Lord still made her glorious by deliverance. And now her soul being tied in the bundle of the living, and she gathered unto her fathers in peace, they cannot spare to ban what God hath blessed.  
I shall not need to stand in defence either of her sacred life, or death, whose saved soul the heaven of heavens doth now possess. Neither shall I need to beat back his poisoned breath, who now is breathless, & knoweth by this what it is to have touched the Lords anointed, either in her life, or in her death, that hellish breath is beaten back by guste and gale of a more heavenly air: and fully answered by two reverend fathers of our Church: divines of worth, whom the pride of popery may envy, but shall never match otherwise then (as their manner is) with the ●ume, feathers, and froth of their own inventions, lighter than vanity itself. For were their pens as perilous as their powder, the shot were more dangerous, but (to God be the praise) truth hath discovered their pen of ignorance, and their powder of treason. My purpose is not to stir Elizabeth's sacred hearse, whose grave is full of Princely earth, and her obsequies are ended, my thoughts are higher even to match her Manes in bliss, with greatest of Sovereigns there (Sovereignty itself only excepted) I mean with David, josua, and Ezekia, guides, and Kings of Israel's judah.  
Pard●n me (gracious Lady) if I put this under the shelter of your highness protection, Semblance of sex, name and blood, together with your high place, person, and piety, craveth no less at your Princely hands, than protection of her shrine, and Ghost. She a King's daughter, so are you: she a maiden Queen, you a Virgin Prince: her name is yours, her blood is yours, her carriage is yours, her countenance yours, like piety towards God, like pity towards men: only the difference stands in this; that the fair flower of her youth is fallen; yours flourisheth like a Rose of Saram, and a Lily of the Valley. Her days are determined on earth, and begun in heaven; yours are a doing on earth: and blessed be the current till they be ended: ever may your happiness grow together, and make you blessed with that immortal crown, that withereth not.  
The Sermons I here present, were preached under the shadow of her blessed government▪ and in the three last years of her gracious reign. When (if God of the surplusage of his love towards this English nation had not ended one mercy with the beginning of another) I fear our mourning days had not been yet ended. But God almighty without whose providence nothing proceeds, and without whose mercy nothing is saved, hath ended one blessing with the beginning of another, even the blessed reign of Queen Elizabeth, with the thrice happy government of our Liege Lord, and King, your father, in whom the flowers flourish, and the Kingdoms are united, Religion prospereth, and superstition withereth, with a Royal issue ever to live, the only remain of our religious hope. One is easily overcome, and two will make resistance, but this threefold gable is not lightly broken, being beautiful as the bands of Zachary, wherewith the Church is honoured, the State is strengthened, the subject is comforted, and our sovereign Lord the King your father, no less blessed in his three children, then in his three Kingdoms. The Lord God of heaven, maker of Kings, and director of Crowns, give unto you all grace in this life, and glory in a better.  
Amen. Amen.  
Your Grace's most humble at command, WILLIAM LEIGH.   

THE FIRST Sermon.  PSALM 123. 
verse 1 Lord remember David with all his affliction.  
verse 2 Who swore unto the Lord and vowed unto the mighty God of jacob, saying,  
verse 3 I will not come within the Tabernacle of mine house, nor climb up into my bed.  
verse 4 I will not suffer mine eyes to sleep, nor mine eyelids to slumber, until I find out a place for the Lord, an habitation for the mighty God of jacob.  
THE people (as you may here see) are passionate for their King, and they pray for him Again, the King is careful over his people and he prepareth for them. The people pray that their King might ●e remembered of God in all his affliction 〈◊〉 King prepareth, that the people may have the Lord propitious in all their devotions.  
And such is, or aught to be, the intercourse of love & loyalty betwixt prince & people; happy Prince so prayed for, blessed people so provided for, and Israel's juda was blessed in both.  
Now the matter of their prayer was, that God would establish his promise made to David their King, concerning his church: that he might build a place for his abode in Zion, the mountain of his holiness. It 
Psal. 93.  was his care, it was his affliction. I say affliction much affecting his royal heart, that himself with the nobles of juda and Israel, should have their solace in seeled houses, whilst the Ark of God was covered with 
2. Sam. 7. 2.  skins, dwelled in tents, and had never a cottage to shroud in.  
Birds had their nests, foxes had their 
Mat. 8. 20  holes; but neither poor CHRIST, nor his afflicted Church, could ever find rest or repose in this miserable world, destitute, afflicted, and tormented, whom the world was not worthy of, they wandered 
Heb. 11. 38.  in wilderness, and mountains, and caves of the earth. Never pilgrim●lesse pitied, never ship more tossed, never Tabernacle oftener shifted, then that of the Ark, and presence of the Lord.  
Witness these two, and forty removeals 
Numb. 3●  in the wilderness ere Israel came to Canaan; besides the small rest it had at Shilo in Eli his house, at Ashdod with the 
1. Sam. 4. 5. 1. Sam. 6. 7.  Philistines, at Bethshemesh, Kiriath-i●arim, abinadab's house; Obed Edom's, and never at quiet till it came to Zion, nor that a Sanctuary for ever to dwell in, but a Sacrament of a better being and Tabernacle 
Heb. 8. 2.  in heaven, which the Lord hath pight, and not man.  
For even now the stones of Zion lie in the dust, and her ruins are unrepaired, 
Lament. 1 4.  the holy people are helpless, piety is a pilgrim upon the earth, & the little flock findeth poor pasture to feed upon, everin motion never at quiet till it come, & retire into the bosom of it best beloved, like the dove in the deluge who found no rest for the sole 
Gen. 8. 9  of her foot, till she returned again unto the Ark.  
This Ark thus tossed in the deluge, and tired in the wilderness, despised of the heathen, & much neglected of the true borne jew, together with Laban's much lowering at home, when in jacob it was consumed abroad 
Gen. 31. 40.  with heat in the day, and with frost in the night, weather beaten and weary, till David a Type of Christ gave it rest, who eaten 
Acts 13. 22. Psal. 49. 9  up with the zeal of God's house devoured all difficulties for the accomplishment, who thought upon nothing more than of a place, and habitation for his holiness to dwell in, his meat went from him, so did his sleep, and he charged his soul with an oath to God for the performance.  
These holy thoughts thus affecting his heart, & afflicting his soul, made the people sensible of his sorrows, and therefore pierced their hearts to provoke their prayer thus, Lord remember David in all his Afflictions.  
Wherein I do observe two things of 
1  special note, the first is, the people's passion for their King, they are afflicted with him▪ and therefore they pray for him, the second is David's preparation for the people, he is 
2  careful of them, and therefore he provides for them a place: an habitation for the Lord to dwell in. So as their feet might now wander no more, but stand in the great congregation they loved so well, and by the Altars of their God they held so dear.  
And for the first: I mean the people's passion for their King, ye know the saying of old, Componitur orbis Regis ad exemplum. And 
Claudian:  it hath it extent from Court to Country, for people's passions are framed to their Prince's affections, like Hypocrates twins they weep together, and they laugh together, they live together, and they die together, witness their joint sorrows after Abners' hearse; the King wept, and the people wept, & though the people would feast; yet when 
2. Sam. 3.  they saw the King would fast, it pleased them, for as the text saith, whatsoever the King did pleased the people. His passions were theirs, his afflictions were theirs, to teach us that people's actions do Sympathise with Prince's affections, the Court is dead if the King be not cheerful, and subjects sorrow, when their sovereigns are sad, Princes smiles, are people's joys like the lustre of the same, so are the countenance of Kings: with their shine they carry comforts, but never so little shadowed with clouds of grief, (good Lord) how the subject than mourneth, dear is the love of God in the souls of his Saints, but next to that is the sacred band of love and loyalty to Princes, fathers, friends and families are further off, sovereigns are the highest in the rank.  
If leisure would serve to turn over some few leaves of sorrow, and search into the records of grief, easily might I find that people's passions, for their Princes have been most piercing, great was their care over David, when they stayed him from the battle, lest the light of Israel should be extinguished. So was it over Saul when 
2. Sam. 21 17.  they mourned his funerals with this doleful ditty; Ye mountains of Gilboah, upon you be neither dew, nor rain, nor fields of offering for then the shield of the mighty is cast 
2. Sam. 1. 21.  down. The shield of Saul, as though he had not been anointed with oil.  
The mourning of Hadadrimmon in the 
Zachar. 12. 11. 12.  valley of Megiddo, where josias was slain, will never be forgotten, where every family mourned a part, etc. and uttered their passions with this pitiful plaint, the Crown of 
Lament. ●5. 16.  our head is fallen: woe unto us that ever we sinned.  
Lastly, that one may stand for all, I appeal to your own passions, who have at any time seen your own sovereign, whether your tears of joy have not expressed your fear of grief, mourning like the Turtle-dove, whose sweetest song is in her sorrow; lest having lost her mate she should not find him: and having found her mate, lest she might lose him, thousands within the kingdom do thus blend in their moist and mixed tears upon the sight and thoughts of their sovereign.  
And here leave we the people's passions, and come we to their prayer, the sweet perfume of their devotion in these words. LORD remember David in all his affliction.  
Wherein first I do observe, in that the people fly to GOD for their King with no less love, than loyalty they 
Rom. 13. Prou. 8. 15. 16. Psal. 77.  hold that the powers that are ordained of God, they hold that he looseth the collar of kings, & girdeth their loins with a girdle, they hold that he sitteth in the midst of magistrates, & demandeth an account of their government, I say they hold that it is he, and he alone that setteth up, and pulleth 
〈◊〉. 12. 18 ●●●l. 82. 1.  down; that leadeth his people along by the hands of Moses and Aaron.  
We say then with him who said well, Abrahamum non invenit dominus, sed fecit patrem multarum gentium, the Lord did not find Abraham, but he made him a father 
●en. 12. 1. Exod. 3. 2.  of many nations, he called him from Hur of the Chaldeans, Moses▪ from the sedges, & David from the Ewes great with lamb, to feed 
●sal. 78. ●1.  jacob his people, and Israel his inheritance.  
Nay, Christ jesus king of kings, and Lord of lords, not by intrusion, but by inauguration from his father, thus; I will set my king 
Psal. 2. 6.  upon my holy hill of Zion. Ask of me and I will give thee the heathen for thine inheritance, and the uttermost 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 up, or pull down Princes, discharge the subject of his obedience, put a knife in the hand of any to sheathe it in the bowels of their sovereigns. Antichristian was the practice of that proud Pope, who trod upon the neck of Kings & Emperors, & made them to hold his stirrup, & because they held not steadily, tripped the crowns from their heads. Ego et r●x meus argued neither faith nor frailty in Cardinal Wolfey, & I may fastly say, it was disloyalty in Warwick to give out, that he had rather make a King, then be a King, nay nay proud pear, it was never in thy power to make a King, for the making of a King, is the work of a God, and if it be true of all 
job. 1. 21.  things, much more of a Kings. The Lord giveth, and the Lord taketh away, as it pleaseth the Lord, so come things to pass.  
Then cease your malice you miscreants of states, for you can never prevail against the Lord, the powers that be, are ordained 
Rom. 13: 1. 2. Prou. 21. 30.  of God, & who resisteth them, resisteth the ordinance of God.  
Is it possible to back the Sun, Moon or Stars, in their speedy course; can ye hush the harmony of the heavens? or still the raging of the sea? can ye alter the course of the year of seed time, & harvest, of winter, & summer? of the day, & of the night, can ye either give ●ife, or deliver fro death? can ye create a new world with another government? then may ●ye resist the Lords ordinance in this. Alter states, & pluck away all power from a powerful God.  
But it is not in you, or your Roman God (o ye popish repiners) it's not your boisterous bull can push down a Prince, it's 
Revel. 9 3.  not the croaking of your frogs, and Locusts, your jesuited crew and Seminary brood, can blast our doctrine, blemish our state, or bereave us of our Sovereign, disquiet you may, destroy you may not: for 
Proverb. ●8. 2.  the offences of the people, there be many Princes, & if our sins sack us not, we shall never fall, if the Lord say prosper, how can our branch wither? and if he say from heaven ride on, because of the word of truth, of meekness, and of righteousness, who dare say from the earth, light off, ride, rule, and 
Psal. 45. 4.  reign no more, traitorous is the heart that thinks it, traitorous is the mouth that speaks it, traitorous is the hand that works it, traitorous is the pen that writes it.  
And yet woe is me to tell: this our age and climate is pestered with men of such poisoned breaths, who dare both think, say, do, and write that a mortal man may manage kingdoms, and authorize subjects to deprive their Princes, as if the powers that be, were not ordained of God: their faculties are of force, their bulls are divulged, their antichristian doctrine is traduced by Symancha, Costerus and Dolman, who have blackened the air with their darn divinity, whilst they aver that subjects may rise, rebel, & kill their kings, if they be not pleasing to their devotion.  
Augustine mourned much, for that he 
Augustinus in confession.  had ever read against the true God Tonantem iovem & adulterantem, of a thundering God, and of an adulterous God, for so deemed the Pagans of their jupiter Capitolinus: Much more may Papists grieve, that ever they either read or reverenced in the place of God their capital Pope, tonantem & adulterantem, a cursing God, and a carnal God, adulterating states, and cursing Kings, and yet to God be the praise, his Bul bolts are but birdboults, blunted by a better God, witness the flourishing & blessed estate both of our Church and kingdom, under the happy government of our dread Sovereign, by whom the Lord hath multiplied our nation, & increased our joy, and never with no blessings powered upon her from heaven, then since Impius Quintus cursed her from the earth, for she liveth a blessed Prince, and he is dead, a cursed Pope, and if any traitorous Bechry, the son of rebellious jemini have in his heart so bad a thought, or in his mouth so foul a word, (kindled with heat of that bull) as to say A precibus ad praelium, from prayers to your pikes and to your tents (o Israel) we have no part in Queen Elizabeth: let the judgement of Bechry fall upon him, and let all the people say, Amen.  
And let this suffice for the second observation, teaching us by the example of this religious, and passionate people, praying for their king, that who plead or practise the contrary, do violate the Lords holy ordinance, and lay violent hands upon his anointed, whom to obey by rule of reason, and all true religion, not our actions only are tied with our words, but our very thoughts must be chaste that way, according to that.  
Detract not from the king, no not in thy 
Eccles. 10. 20.  thought, for the fowls of the air shall carry the voice.  
Nay were our Prince as evil as she is good, & were she set over us in judgement to plague us, as she is in mercy to save us, I mean to shelter us as the shadow of a 
Esay. 32. 2.  great rock in a weary land, were she as bloody in persecuting, as she is careful in cherishing, finally were she as great a Pagan: as she is a christian, yet stands it with religion, piety and godliness not to touch her life, but to pray for her safety: so were the people of the Captivity enjoined to do by jeremy, Seek the prosperity of the City, 
jeremy. 29. 7.  whither I have caused you to be carried away captive, and pray unto the Lord for it, for in the peace thereof shall you have peace.  
And Baruck. 1. 11. saith, pray for the life of Nabuchadnezzar king of Babylon, and for the life of Baltasher his son, that their days may be upon earth as the days of heaven.  
What should I say more? Under Augustus 
Luk. 2. 1.  Caesar all the world was taxed, and under Tiberius Caesar the Lord was crucified, and yet said he of both, Give to 
Matt. 22▪ 21.  Caesar the things that are Caesar's, and to God the things that are Gods. Though Nero was cruel, and Domitian was bloody, yet Paul's divinity was, that every soul should be subject to the higher powers, for there is no power but of God, exhorting with all, that first of all prayers, intercessions, and 
1. Tim. ●▪ 1. 2. 1. Pet. 2▪ 13. 14.  giving of thanks should be made for all men, but especially for kings▪ from the same spirit spoke Peter, when he enjoined submission▪ to all public government for the Lords sake, whether unto the King as Supreme, or to others as subordinate.  
Where the Apostolic doctrine is, as you may see that Popes are inferior to Kings, whom they must obey, as their Superiors, so far from all primacy, as they may not challenge a parity, by the word of God, but must yield a precedency to their Kings, as to their Sovereigns, & next unto God supreme governors upon earth, whereunto both pope's & all papists, if they have souls must be subject. Nec attendat verus Obediens quale sit quod praecepit: hoc solum contentus quod praecipitur, sincere obedience never reasons with the means, but quiets itself with the command, & quits the conscience with the precept of his God, who presseth nothing 
1. Pet. 2. 17.  more than homage to himself, and honour to his anointed. Qua Obedientia unicimus daemons, Caeteris virtutibus oppugnamus, by which obedience to God, and the King, (as one saith well) we subdue devils, by other virtues we do but oppugn them. Satan and sinners are never seen more shrinking then in our obedience, it daunts men and dams devils.  
Now the subject of the people's prayer 〈…〉 passion for their King was that the Lord Would remember him with all his afflictions. Where first observe: that Kings, even Kings, have their trials, troubles, and crosses in this world, and may say in the height of all their honour, as Paul did, in his persecutions. Idy daily, for besides the things 
2. Cor. 11. 28.  that are outward I am cumbered daily, and have the care of all the Churches, wars without, treasons within, Councillors perfidious, subjects seditious, and are not these afflictions? O well said Alexander, Regum est benefacere & male audire, It's incident to Kings well to do, & evil to hear, & evilly to be entreated: & that Emblem is for Princes which one of that rank set upon his hearse, to wit a lamp burning with this Empress, aliis micans meipsum consumo, whiles I shine to others, I consume myself.  
It would be tedious to tell of Prince's thoughts even in the bed of their rest, as it was with Ahashuerus the King, when in the silence of th● night he could not sleep, but 
Ester. ●. ●. etc.  commanded to bring the book of the Records, and Chronicles, that he might solace his soul in seeking to succour them, who had saved him. Baltassers Emblem was fearful even in the height of the feast, & it may be a Motto to all the mighty; that they neither presume 〈◊〉 their 〈◊〉 nor boles, lest a fearful hand-writing upon the wall, warn them both of their sin▪ 
〈◊〉. ●.  and of their shame, that they have praised the Gods of gold, & of silver, of brass, and of Iron, of wood, and of stone, but the God in whose hands their breath is, and all their ways▪ him have they not glorified. Give 
Verse. 23.  ear therefore you that rule the multitudes, and glory in the multitudes of people, for the rule is given 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 kingdom have not judged aright, nor kept the law, nor walked after the will of God, horribly and suddenly will he appear unto you (saith the wise man) for an hard judgement shall they have that bear rule, he that is most low, is worthy mercy, but the mighty shall be mightily tormented. Wisd. 6. 6.  
But it may be to flatter Princes, sycophants will say: these trayals are for tyrants, they touch not the godly; good, and religious kings may keep and carry their crowns without cober, pass their time in pleasure, wallow upon their beds of delight, ●●t down their diade●nes without danger, ●●d bid all doubts adieu. I answer no: For if there were no care to get a Kingdom for that they have it, yet is there care to keep it, for that they may lose it; nor is the care of conscience least, or last of the three in a godly King, which laboureth to quit it, when the great judge of all the world shall demand an account of their Government. Psal. 58.  
The good Kings of Israel and judah, have ever carried this conscience with their Crowns, and have carefully studied they might be bossed with blessing from God, both upon themselves, and upon their people, never failing them in the field, to fight their battles, nor in their Oratories, to further their Devotions, with a care of their Levites to serve at the Altar, and abundance of sacrifice for the holy offering, yea and more than all this, so careful of their God, and good of his Church, as they never failed to honour it with their presence, and 
Ps●●  to sanctify it with their prayer; Now, h●● all this could pass them, without passion, trouble, and affliction, I leave it to the feeling consc●●●●● of faithful Kings, whose wrought Crowns of gold often are worn, with the wreathed crown of Christ, pricking in their hearts with like passionate speech, 
Lament. ●. 19  as when he said, Remember mine affliction and my mourning, the wormwood and the gall, he was a King that said it, you may believe it, 
Psal. 38. 2.  Lord thou hast made me a very butt for thine arrows, being tipped with gall and sorrow.  
But of these troubles and fiery trials of Kings, I have said sufficient, and it may be have dwelled upon the general too long, pardon me to come a little nearer home even to David's passions, and particular affliction, which more nearly grieved him, to wit the care he had together with the house of his God, to build up the hearts of his people, true religion, piety and godliness, the continual care whereof hath so troubled the 
Gen▪ 5. 2. 2.  thoughts of the godly from the days of Enoch, who then walked with God, to the days of Queen Elizabeth who ruleth for God, as they could never sway the Sceptres of their rule, but with rent of their hearts, to 
〈◊〉 5. 18.  see Sion desolate, & her stones lie in the dust.  
Kaine began the ruins, and Esau made the breach, nor can the rubbish be removed till time be no more: Kings may be nursing 
●say. 49. 23.  fathers, and Queens may be nursing mothers to foster, and cherish the Church, well may they provide, pray and fight for it, yet never prevail, but with the peril of their lives, nor ever to build but with blood according to that of old, Sanguine fundata est ecclesia sanguine caepit, sanguine succrevit 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 Abel began the broil, 
Revel. 12.  and the blood of the lamb ended the battle, and ever since Michaelis praelium adduxit 
Dan. 12.  periculum, the great Prince that standeth for the children of the people hath fought the field in a time of trouble, such as never was since there began to be a nation, yet 
Revel. 1●▪ 11.  with a glorious conquest, for they overcame by the blood of the lamb, and the word of their testimony, and they loved not their lives unto the death, the blood of the lamb: there is their sacrifice, the word of their testimony, there is their covenant, and they loved not their liue● unto death, there's their martyrdom. Therefore rejoice ye heavens: and ye that dwell in them but woe to the inhabitants of the earth, and of the Sea, for the devil is come down unto you: which hath great wrath, knowing that he hath but a short time, he persecuteth the woman which hath brought forth the manchild▪ drives her into the wilderness, casteth out of his mouth after her, floods of water, which when the earth hath swallowed up in her relief, than was the Dragon wroth with the woman, and went and made War with the remnant of her seed, which kept the commandments of God, and have the Testimony of jesus Christ.  
So as I may well say, It hath been ever, is, and will be, the woe of the Church in this world, to fight in blood, to have the stones of her building symonted with such mortar, Night by night to hear Alarm upon Alarm, and all in the Cry of Edome: 
Psal. 137. 7.  Down with it, Down with it, even to the ground.  
Inter flagella dat Filium; So the Father gave his Son. Caedebantur, urebantur, torquebantur, tamen multiplicabantur; They were beaten, they were burned, they were racked, yet ever they increased; So the Son sent his Saints into a senseless world, void of Faith, and without feeling, pity, 
Psal. 105. 18.  or compassion of Joseph's affliction, the Iron entered into his soul, and men were senseless.  
This David saw in the sorrow and silence of his soul, when upon the sight of the ruins, he thought upon a repair, how the tired Tabernacle might rest, and the Ark of GOD'S Presence tossed from place to place, in the waste and Roaring wilderness of this world, might once repose in the Bosom of it CHRIST, as in a retiring Camp after the day of battle; And yet (God wot,) with no world of continuance. For that very Temple he thought upon, vanished with his thoughts, and is now gone, both stick and stone; Ne Populus rediret in judaismum; Lest the People might return again to judaism.  
All to teach us, that Piety is but a Pilgrim upon Earth, Towers, Temples, Et▪ delubra Deorum, have their dismal days; The beautiful Gate of the Temple became a Stable for Pompey's horses, and where is now that fair Fabric? How is the Gold become so dim? The most fine Gold is changed, and the stones of the Sanctuary lie scattered in the corner of every street.  
To teach us again, that dust will devour dust, when Time shall be no more, and that all Saints with their Sanctuaries, shall Symbolize to a better state and being, even eternally to rest in a Tabernacle, not made with hands, but pight in the high 
●el. 21. 22.  Heavens. The LORD GOD Almighty, and the LAMB, are the Temple of it, and there shall be no more Affliction, no more curfe or grievance, but the Throne of God, and of the Lamb shall be in it, and his servants shall serve him, they shall see his face, and his Name shall be in their foreheads.  
Till which joyful Sabaoth, and Eternal rest, laid up in the bosom of our Christ, Princes must build in grace, that they may be blessed in glory: They must be religious on Earth, that they may reign in Heaven, they must carry care in their hearts for the Church of God, that they may wear crowns upon their heads in sign of victory: 
●uel. 7. 9  In a word, he that feels with David, will be afflicted with David, and seek ●y all means possible, in his Princely power, how to build up a people for his God, how to prepare a place for his Presence, how to perfect and polish the work, that it may be to the glory of God, to the discharge of his duty, and the salvation of that people, over which the Lord hath placed him.  
And here next in place seasonably, and from my Text, it is yet further to be considered, how David aggravateth his affliction, by the adjuncts of his grief, all signs of sorrow, and companions of care when the soul is troubled, he had no delight, either in his meat, drink, sleep, rest, Palate, Palace of pleasure; but bids them all be gone, till he had done his endeavour to find out a place, an Habitation for the mighty God of jacob.  
When CHRIST should redeem Lazarus from the Grave, and repair his ruins, 
john. 1●  it is said: Quod fremuit, Turbatus est; & Flevit, that his soul was sad, that his spirits were troubled, and that he sent out Tears from a pensive soul, for his dead Friend.  
Like Troubles afflicted David here, when he should raise a Temple out of the dust of Zion, it took away his sleep, his meat, and his mind, from all earthly solace: and tied him to the Temple he so thought upon. It followed him sleeping, and it left him not awaking, either in bed or at board. Where when he sat in solace, and saw his seeled Houses, with the Rich hangings of his Court, embroidered with gold, Lord how his blubbering tears did bedew his Trencher, to think how the Ark of his God lay in the open field, tired in Tents, weatherbeaten, and weary, without shelter to shroud it, other than those worn Curtains of skins and Canvas.  
The use is good, like affliction hath followed the godly of all Ages, in the care and conscience they have ever had to build up a Church, in the hearts and souls of God's Saints, & I am verily persuaded, that if all the cares in the world beside might blend in one, they could never be found so piercing, so bleeding, so dear, so desperate in designs, as is, and hath been the care and conscience of our souls, in tender whereof, good and godly men have neither cared for meat, drink, sleep, friends, life, death, nor the hazard of their own 
Rom. 9 3.  souls, if I may say so, And why may I not, when Paul wished himself to be separated from CHRIST, for his brethren's sake?  
This affliction cut the heart of Abraham 
Gen. 22. 9 10. Gen. 7. 33.  asunder, when he (the Father of all the Faithful) should at one blow cut off all hope in Sacrificing Isaac his son, his only son, whom he loved, this Affliction battered the heart of jacob, when he saw the bloody coat of joseph, and said with a sorrowful soul, Fera pessima devoravit eum; a cruel Beast hath devoured him. 
Psal. 10▪ 18.  This Affliction rend the heart of joseph, when the Iron entered into his soul, and none was sorry for his affliction.  
This was the affliction that moulded the heart of mild Moses, to such compassion over Israel, for their Idolatry, when the Lord 
Exod. 3● 32.  was angry with them, as he wished himself razed out of the book of Life, that Israel might be saved.  
This Affliction (like a sword,) pierced through the soul of MARIE, that the thoughts of many hearts might be opened.  
This Affliction, like a damp, struck the heart of Paul, when he said, I die daily, 
1. Cor. 11. 29.  who is weak, and I am not weak? who is offended, and I burn not?  
This, this was the Affliction that melted the heart of CHRIST, when as a suitor, he stood at the door, and knocked, saying. Open unto me, my Love, my Dove, mine undefiled: 
Cant. 5. 2.  for my Head is full of dew, and my Locks with the drops of the Night, and yet can have no entrance.  
Finally, that others might have a Fellow feeling of the Afflictions and miseries Christ suffered upon the Cross for us, his Church, he calleth upon the Passengers that go by; that they should look upon him, and pity him in this pains.  
Have ye no regard at all, ye that pass by this 
Lum. 112.  way? Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, and wherewith the Lord hath afflicted me in his fierce wrath. O remember mine Afflictions, and my mourning, the wormwood and the gail.  
Well, I say no more, because I see you passionate, these are gone before, and are all heirs, even heirs of God, and heirs annexed with JESUS CHRIST, and so shall you be, if you suffer with him, as they did, that ye may be glorified with him as they are.  
And so again to David, the Seas of whose Afflictions to sound, were to beat back a Iorden, to reckon up his cares with 
1. Chron. 22.  his cost, for the provision of that Work, which another should perfect, were an endless account, to express with pen, or speech, the passions he felt in following the business, were for a more powerful spirit than I feel in myself, I cannot come near the depth thereof.  
Yet this dare I say (as I have said) that all the joys he had in this world, either of pleasure or profit, he passed by them, with an Abrenuncio, leaving off all Princely sports, and Kingly delights, till he had done with the devotion of his GOD, his meat, drink, & sleep, his house, bed, and Palate, his Court, Crown, and Kingdom. These were least and last in his thoughts, he never deemed them dear, but in the denial, binding his soul to God by vow and oath, never to delight in earthly solace, till he had fulfilled his heavenly joys, and found out a place for the Lord, an habitation for the mighty God of jacob.  
The beauty of which house though he might not see, for that he was a man of 
1. Chron. 22. 8.  blood, & Solomon his Son must perfect the work, yet as Moses from Morijah, though he might not enter that earthly Canaan, 
Deut. 34.  joyed in the sight of Canaan, as a type of that heavenly being, he was to enjoy upon his death: so David though he might not finish the work he had in hand, yet exceedingly joyed that he might provide for the temple below, a pregnant type of that heavenly Jerusalem, which is above. 
Gal. ●. 26.   
Now the building of this house here on earth where his people might more safely rest, and render up their vows to God in heaven, was David's holy care, and greatest part of his affliction, with which if you mark well, you shall find he began his reign, continued his rule, and ended his princely life: for upon his entrance, it is 
2. Sam. 5.  said that David took first the fort of Zion, and with thirty thousand of the chosen men of Israel, rose and went from Baal of judah, which is Kiarathiearim to bring from thence the ark of God to abinadab's house that was in Gibeah. Thence to Nachans threshing Floor, and so to the house of Obed-Edom, the Gittyte, where after it had continued three months, with a blessing to himself, and all that he had, than David 
2. Sam. 6.  with gladness brought it into his own city, and set it in his place in the midst of the Tabernacle that David had pitched for it: where after he had offered burnt offerings, and peace offerings before the Lord, he blessed the people in the name of the Lord of hosts.  
How this care continued his rule, it may appear by the princely preparation he made, as of the place to build upon, so of things necessary for the building, of Algunum wood, fyrtrees, & Cedars from tire, Sidon and Lebanon, of gold from Ophir, of pearl from the Isles, of silver, brass, and Iron, from all about his kingdom, all totalled by David himself, when he bequeathed it to God as a legacy for Solomon his son, to bestow upon the Temple. In these words, Behold my son, according to 
1. Chron. 22▪ 14.  my poverty, have I prepared for the house of the Lord, an hundred thousand Talents of Gold, and a thousand Talents of Silver, and of Brass, and of Iron, passing weight, I have also prepared Timber and Stone, and thou mayest provide more thereunto; up therefore▪ and be doing, and the Lord be with thee.  
According to my poverty, that may be thought strange, I say strange, that there should seem to be penury in such plenty, want in so much wealth, and poverty in so great abundance: but what is Gold to Grace? I tell it from my God, and speak it from my soul, that who will be rich in Heaven, must be a beggar on earth, though not in reputation of this world, yet in estimation of a better, accounting all things but dung for that excellent Knowledge, which 
Phil. 3. 8.  is in jesus Christ: CHRIST is a costly guest, and to give him entertainment, will cost Kings their Crowns, Sceptres, & Diadems, all to be thrown down at the feet of Christ, Lands, lordships, & possessions to be sold, and distributed to every man as he hath need, the half we have to the poor, & restitution fourfold of all we have wrongfully taken, which done, the livelihood will be small in pede Computi, if thou bury him in thy heart, 
●●●k. 19 8.  it must be broken, and he will lie alone, and in such a Tomb (as never man lay in but 
Luk, 23. 52.  himself, what should I say more? Christ his Cross, and Crown, his Faith, & Religion, will cost you Father, Mother, Sister, Brother, Life, and all, according to that, 
Lu. 14. 26.  he that loves any of these better than me, is not worthy of me.  
Finally, Marry her Tears, Hairs, Perfume, Box and all must out, ere CHRIST come in, either to lodge in her house, or lie 
Luk. 7. 3●.  in her heart; Largiter demus Christo quae demus; Spare no cost, to spend it upon thy Christ. Ad quid perditio haec? what needs this waste? so said judas in his sin, that son of perdition, 
Matt. 26. 8.  who purchased a field with the teward of his iniquiitie. Rather say with David, God forbid I should build him an house of that which cost 
Act. 1. 1●  me nothing.  
Pardon me in your patience yet a while, if I further press this point of plentiful provision towards the Lord and his Religion, in these chilling and cold days of decayed 
Phil. 2. 2.  Devotion; wherein both Princes & people are prodigal to spend upon themselves, but too sparing (God wot) to maintain the religion of God, & of his Christ, & I fear one day▪ Moses will stand up in judgement against us, with a ready and a willing people, to condemn us in this, that they have been more careful of the type, than we of the truth; they to build a Tabernacle, than we a temple: they of the Sacrifice, than we of the Sacrament: they of the law, than we of the Gospel: they of Moses, than we of Christ: yea they of Agar of mount Sina, which gendereth 
Gal. 4. 26.  unto bondage, than we of jerusalem, which is above, and free, and the mother of us all. 
Exod. 25. 1. etc.   
It is memorable, and of due regard, what the Lord commanded Moses for the Fabric of the Tabernacle, how all such, whose hearts gave it freely, should offer towards the building, for forced obedience fashioneth not with God, he loveth the cheerful giver, and faithful receiver. A 
2. Cor. 9 7  free offering will I give unto the Lord, and praise thy name, because it is so comfortable, 
Ps. 54. 6.  so saith David to his saving God.  
Now in this their alacrity, cheerfulness, 
Exod. 35. ●1. etc.  and diligence, they set upon the work, 1. in their joint unity without distraction 2. in their great cost without grudging 3. in their much labour without weariness, 4. and 〈…〉  
The people were of one heart in one work, for one God, their number was 
Exod. 38 26.  great, even six hundred thousand, three thousand five hundred and fifty men that offered from twenty years old and above, every one at the least half a sickle of silver, the gold was much that was occupied in all the work, wrought for the holy place, and freely offered even twenty nine talents, seven hundred, and thirty sickles, 
Exod. 38▪ 24. 25.  according to the sickle of the sanctuary, the silver was above an hundred talents, the brass of the offering seventy talents, and every man which had blue silk, purple & scarlet, and fine linen, and goats hair, and rams skins, died red, and badgers skins, brought them; women brought their taches, and earrings, & rings, and bracelets, and jewels of gold, and offered a free will offering 
Exod. 38. 8.  unto the Lord, nay they spared not their looking glasses of brass, but cast them in for the laver, the Princes & rulers brought Onyx stones, and pearls of price to set in 
Exod. 35▪ 26.  the Ephod▪ & in the breastplate, as also spice, oil and sweet perfume.  
The use is good, they rob themselves to enrich their God. Now we rob▪ our God to enrich ourselves.  
Then Bezaliel and Aholiab left their work to tell Moses, that the people had 
Exod. 36. 4. 5.  brought too much, and more then enough.  
The Bezaliels' of these our days may leave their preaching, and tell Moses the people bring too little, and less than nothing. Will a man spoil his goods (saith God by the Prophet Malachi?) yet have 
Mal. 3. 8.  ye spoiled me, and if ye say wherein? I answer in Tithes and Offerings, ye are religiously wise, I will press it no further, but proceed with the rest.  
And now as David's care to build God an house did begin his reign, so did it end his life: He could not die till he had determined of that business with Solomon his Son to perfect the work, and with the Nobles of Israel & judah, to be his assistants.  
David commanded all the Princes of Israel to help Solomon his Son, saying:  
Is not the Lord your God with you? and hath given you rest on every side, for he hath given the 
1. Chroni. ●2. 17. 18. etc.  Land into my hands, and the Land is subdued before the Lord, and before his people, new-set your hearts and your souls to seek the Lord your God, and arise, and build the Sanctuary of the LORD GOD, to bring the Ark of the Covenant of the Lord, and the vessels of GOD, into the House built for the Name of the Lord.  
See the passage of his passions, and▪ how he aggravates his Afflictions, for the Church, with his Affections towards the Church, both in his life, and at his death: as if he should have said; Now must▪ I die, yet bury these my last words in your dearest Thoughts, and think upon them, when I am gone.  
I have lived to fight your battles, and have quieted the Land before your eyes, I have been your King in war, that peace might be within your borders, and by my hand the Lord hath given you rest on every side. Now therefore, see to his rest who hath thus repaired your ruins, build God an House, with an habitation to dwell in: Bring in the ARK of the COVENANT, and the Vessels, cover it with a vail: Turn your tossed Tents into a▪ steaddie Temple. Wander no more in the wilderness of Shinai, (which is shaken) but come to mount Zion, and there abide by his holiness.  
You may build, so may not I, for that I have been a man of blood, yet have I 
1. Chron. 28. 2.  thought it a duty well beseeming my place, to leave nothing undone that may further the work, and help my successor, look into my store when I am dead, and see my provision that I have made for the house of my God.  
I have prepared Cedars from Sidon, and Algunum wood from Tire, an hundred thousand talents of gold, and a thousand thousand talents of silver, of brass, and of 
1. Chron. 29. 2. etc.  Iron passing weight, I have prepared masons to hew, and polish the stones, carpenters to fashion, and frame the timber, & all men expert in every work.  
But what's all this wealth if it be not bestowed, and what is all this matter if it want form? and what of all this provision if it come to no perfection? when it falleth into the work, than it is fashionable; but lying upon an heap it hath no honour.  
In regard whereof the good King was careful even at his death to charge both surviving Prince, and Peer by a double bond of a double duty; one of faith to God, another of fealty towards their King, that they should be careful of the work: Solomon to build, and his Princes to be aiding.  
Whereby we are taught, if we list to learn, that as matter is nothing without form, and provision is less, if it fall into no work, so Princes (though potentates in themselves) yet are far unable to perform much: either for the good of the Church, or commonwealth, but as they are aided by Peer and people.  
In that honourable expedition against 
jud. ●. 1● etc.  jabin King of Canaan, the Princes of Isachar were with Deborah, and Isachar, and also Barach, he was set on his feet in the valley, it was in the day of battle, and they fought for Deborah: but the divisions of Reuben were great thoughts of heart, and Meros' with her inhabitants were cursed of GOD, for that they came not to help the LORD, against the mighty.  
I am not able to bear you myself alone, 
Deut. 1.  so said Moses in the day of his government, how can I alone bear your cumbrances, & your charge, & your strife, bring you men of wisdom & understanding, and known among your Tribes, and I will make them Rulers over you, if in the day of battle, government, and grievances, Prince and people were aiding unto their King? why not in the days of their Afflictions, while they build the Church, should not Peer and people help to further the work.  
Surely, surely, this mutual help twixt Prince, Peer, and People, is the main Buttress of States and Kingdoms. King's may commannd, Peer, and People must obey, and all must lay their hands to the work: if either they look to build anew, hold up that which is built, or repair the ruins of that which is decayed.  
What marvel then, if David for a Legacy of his love to build God an house, laid his command upon the Princes of Israel, that they should remember him in this, when he was gone, and look upon him in his loving Son, live to aid him in the work he had begun, and never leave him till he perfected the work, obliged thereunto by double band of a double debt, one to God, whose work it was, another to the King, whose Subjects they were: Not doubting but their Religious love to the King of Heaven, and like loyalty to their King on earth, would tie them by sacred vow and Oath to God, as it had done him, never to take good rest, or sweet repose till they had built God an house, an habitation to dwell in.  
And so for Conclusion to you, mighty Kings and Potentates of the world, search the sacred Register, and ye shall never rue the reading, how David, with the care of God's house, and Religion, he began his days, continued his Reign, and honoured his death. He fought for it, he prayed for it, he prepared for it, he cast for it all the days of his life, and he cared for it at the hour of his death, deeming it a dismal dissolution, for a King to pass out of this world without an holy resolution of a better, together, with pain and passion of the posterity, how to build God, his Christ, and Church in their dearest Thoughts.  
But it may be demanded, where is Abiathar, in all this business? Where are the Priests and Levites, and why do they neither build nor prepare for the work; Is the King afflicted, and are they without passion? doth the King take no rest, and are they at ease in Zion? surely it seemed expedient there should be neither mention, nor memory made of them in this place, least happily they might seem to take precedency from Princes in managing the affairs of the Church, practise they may in it, but neither may they prepare with David, build with Solomon, pray, sing, and sacrifice they may; order they may not, for the Corites must be ordered by David, preach they may, rule they may 
Pope with prince hath neither precedency nor parity.  not, but as they are subordinate, for government is for the King: convince they may, convent they may not, processes are for Princes. In a word, the day of Dedication is for Solomon, counsels, proclamations, punishment of delinquents all, (except the censure of excommunication) are for Kings, and except they be subordinate, and under them they have no power in government, well may they bear the ark, but they may not command it from abinadab's house, or transport it but 
●. Sam. 6. ●3.  as the King will.  
The doctrine is good to pull down the pride of popish primacy, advancing 
2. Thes. 2 4.  itself above that is called God, or that is worshipped, robbing GOD of his honour, and Kings of their homage, but I know you will say as the wicked did in the days of Malachy: wherein have we robbed thee, O GOD? wherein have we robbed you O Kings? I answer in taking from the LORD his own ordinance, and in taking from Kings their lawful authority, GOD hath ordained the King as supreme both in Church and commonwealth, ye have limited his power in civil obedience, ye have taken away his power in ecclesiastical jurisdiction, ye say crowns, and kingdoms are yours to dispose, and Church government is a part of Peter's patrimony, but I say no: Pasce, 
john 21. 15. 16. etc.  pasce, pasce, is his, and your portion, and whatsoever is more than this cometh of evil.  
It is evil to feed upon the flesh of Kings, and to tread upon the necks of Emperors, it is evil to demolish states, and to confound order, it is evil to take to yourselves upon a forged Donation, the Imperial City of Rome, the Palace of Lateran, the Kingdom of Sicily, Apulia, and Capua, the Dukedom of Ferraria, Canellam, and Commodam, with Matilda her portion.  
It is evil to take to yourselves, and tie to your girdle, all the keys of Heaven, Earth, and Hell.  
Was there ever Pride like this? was there ever Avarice like this? Was there ever Blasphemy like this? To take glory from God, homage from Princes, honour from Angels, as more excellent than they, in jurisdiction, administration, knowledge, and reward. For so saith Antonius. 
Intertia part summ● maiorit, lib. ter. Dist. 19   
In brief, was there ever Creature subject to no power? no, not to himself? As Biel saith, if he list to appeal from himself. O heavens be astonished, and thou earth tremble at this tyranny.  
So averse from God, and so opposite to the mildness of Christ, as he may well be called that Antichrist, and man of Rome, the ruin of all Religion. For Christ was poor, he is rich, Christ was Crowned with gold, and Diamonds. Christ was lowly, riding upon an Ass. He exalted upon the shoulders of men. Christ his Kingdom not of this world, his altogether of this world, both in power and pomp.  
In a word, Christ gave all, he taketh all, and giveth nothing, unless it be, in giving that, which is not his own: As Absolution from sins, Pardon from pain, Kingdoms from Princes, as he did this kingdom of England.  
But all the cunning is in catching, and in the mean time, we bless our God in heaven, and leave this earthly God, to sport himself, with his usurped power, in giving Pardon to those that need it not, Blessing to those that desire it not, Cursing to those that care not for it, and Crowns, to such as by the grace of God, shall never wear them.  
What should I say more, but make way to the rest? and assure you of this, That this mystery of iniquity, of Pope's power over Kings, was first revealed, and broken forth then, when Boniface the third obtained of Phocas, to be called universal Bishop, and since that time.  
Perijt virtus Imperatorum, & Pietas Pontificum. The Emperors waxed weak, and the Bishop's wicked, whereas before they were of a milder spirit, moulded to greater obedience, more subject to their Sovereign, and yielding to Princes that which was their due.  
You are religiously wise, and by this little which I have said you have seen enough, I will therefore say no more but rest myself, and I hope you upon this loyal resolution, that David is set before all in the Genealogy of Christ, for that the dignity of a 
Matth. 1. 1.  King is chief and greatest in power, so great in care, not as a private man, but as a public Magistrate to answer for the sins of many & the good of all, ordained of God to be their King, and as Cyrill saith, the knitting together or juncture of godliness in the prosperity of his people.  
Which to effect as you have heard, was David's care both in his life & at his death, leaving it as a legacy to Solomon his son, and success together with his Pears, and Princes that as Simon in the Maccabees 
●. Mach. ●6. 2. etc.  did for fight, so should they for building, when calling his sons judas and john he said with good courage now I am old and ye are of a sufficient age, be ye therefore in stead of me, and go forth and fight for your nation, and the help of the heavens be with you. So David, go forth and build for your God, and the help of heaven be with you.  
As and if he should say, yet further, I am wearied with wars abroad, and worn with mine afflictions at home, I am old, weak and withered, but ye are young, strong and flourishing, out of my poverty I have afforded you some store, let it be speedily bestowed upon the work, and build for your nation, be ye therefore in stead of me, and the help of heaven be with you.  
And now me thinks it is with me as it 
Abacuch. 2. 2.  was with the Prophet Abacuch when the Lord answered him, and said write the vision, and make it plain upon tables, that he may run that readeth it, for the vision is for an appointed time, and now is the time, at last it shall speak, and now it speaketh.  
Parallel the passions of Princes, Queen Elizabeth, with King David's in their grievances, for the maintenance of the religion of their God, and see whether our English judah have not as great cause to pray as ever Israel's judah had, Lord remember Elizabeth in all her afflictions.  
Afflictions, I say afflictions before her reign, & since her reign piercing her sacred breast, like a continual Archers shot, whose arrows are tipped with gall and sorrow, and now be strong my spirit, & fly out my voice to compare them in their afflictions.  
David was the least and last of his father's 
1. Sam. 16 11. Psal. 129. Psal. 69. 8. 1. Sam. 17 28. 1. Sam. 18. 1. Sam. 20 1. 1. Sam. 22▪ 9  house, so was Elizabeth of her father's family.  
David persecuted from his youth, so was Elizabeth.  
David contemned of his brethren, Elizabeth of her sister, Saul a King persecuted David, Marie a Queen was wroth with Elizabeth.  
David an exile in the holds of Engeddi, she close prisoner in the holds of Wodstocke.  
Doeg reviled David unto Saul, so did Gardiner Elizabeth unto Mary,  
David declared his innocency unto 
1. Sam. 24 4.  Saul, so did Elizabeth unto her sister, Much was suspected by David which they laid unto his charge, things which he never 
Psa. 35. 11 12.  thought, and they ever failed in the proof.  
So was it with Elizabeth, her hand yet witnesseth to the innocency of her soul, which she left as a constat of her loyal heart, in these lines, and letters never to be blotted out, Much suspected by me: nothing proved can be, quoth Elizabeth prisoner.  
Saul in his spirit of fury purposed to 
1. Sam. 18. 10. 11.  have killed David playing upon his harp.  
Winchester in his spirit of popery purposed to have murdered Elizabeth at her devotions by Paul Peny and james Basset.  
David relieved and pitied by Achish King 
1. Sam. 27. 1.  of Gath; a stranger to his person, and an enemy to his religion.  
Elizabeth pitied by Philip of Spain, a friend to her person, yet no friend to her profession, let the bed curtains, and arrasse witness, Philip's parlience with the Queen for Elizabeth's preservation.  
David was spoiled of his wives by the 
1. Sam. 30 5. 6.  Amalekites at Ziglack Lady Elizabeth robbed of her sworn servants at the Tower of London, when left alone, and forsaken of all, she went on wearily with a woeful heart, and said in the silence of her soul. Tanquam Ouis, as a sheep to the slaughter, so am I sent.  
David had many Doegs' in Court, and 
1. Sam. 22 9 1. Sam. 25 3. 1. Sam. 20 11. etc.  Nabals in the country, to wrong him with the King, and pinch him in his provision, and not a friend durst speak for him but jonathan, and he aloof with arrows, when he saw the King's wrath implacable, she poor Lady had many Stories in Court to wrong her with the Queen▪ & to persuade her to strike at the root, and the branches would wither, many Nabals in country, who pined at her provision, and not at jonathan to speak or shout for her safety, for that the Queen's heart was implacable.  
But see a wonderful providence of God in her preservation, Gardiner hoped to live to see her dead, but she hath lived to see him buried, his flesh turned into dust, and his bones to rottenness. Story repented that he had not stroke at the root: whilst he cut off the branches▪ ●u● God hath so ordained that the root should live, to hung up that blasted bow. The time was when a poor child four years old might not bring her a nosegay without suspicion, and churlish check of her cruel keeper, but now God hath so ordained, as both young and old, high and low, Rich and poor, do hang up a garland in her praise, with a prayer to his providence, for her preservation, ever to live, with this resounding Echo, live, live,  
The time was, when passing a prisoner from Windsor to Woodstock, the poor people joy full of her presence, rang the bells in a village or two, whereat her keeper raged, & railed upon them as Rebels, clapped the Ringers in the stocks, and so stayed the bells, but now Benefielde hath his passing peal, and to God be the praise, I hope there is not a bell in England that rings not, a tongue in England that prays not, an heart in England that joyeth not in, and for the life of their sovereign; if any Meroits there be, who will not do as we do, let the curse of 
judg. 5. ●●  Meros' light upon them, for that they come not to help the Lord, against the mighty, and let the Israel of God ●ay Amen.  
To pass by her afflictions, since her reign I may not, even since she came to the royal diadem of her crown, and dignity no sooner set upon her head, but the care of her people was in her heart pressing out this passionate speech. I care not for myself, my life is not dear unto me, they which might know what cares I bear with this burden, would never think I take no great joy in wearing the Crown.  
Balance them with David's afflictions, and if ye be not partial of her perils, you shall find them such as may pierce your hearts to provoke your speech, and pray, Lord remember Elizabeth in all her afflictions 
●. Sam. 5. 17. & 8. 1  upon David's entrance, the Philistines were against him, the Aramites against him, Edom and Ammon with the Moabites, and Hagarens, the Grecians, Sirogrecians, these are foreign foes, many in number, mighty in power, malicious in heart, bloody in hand and practices, how many and mighty were they who cast their heads 
Psal. 83. 6. 7.  together with one consent, and as it is in the Psalm, were confederate, these were enemies of state, foreign and abroad.  
And were they less dangerous at home. 
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  Absalon his own son, Absalon by name, the father's peace, became the father's bane, and sought his death, who gave him life. Seba the son of Bechry a man of Gemini with his wicked root, disclaimed that he had any part in the son of jesse, Michol mocked him, and despised his devotions. Shemey curseth, Achitophel plotteth, Abner dieth, and the sons of Zerniah are too hard for David.  
Foreign power were against our Elizabeth, and are confederate; Balaam, & Balack, Turk, & Pope, with all their united forces, and for our home treasons they are greater than they can be expressed with tears, they break the heart, ere they can bedew the cheeks; mighty Absalon's, and base borne seba's, many Achito●hels, I mean plotting jesuits, and Seminaries, with their whining Cardinal Allen, in their bloody designs, have disclaimed their Elizabeth, Shemey curseth, Pope Pius is become Impious, & the curse is turned upon himself, for Elizabeth liveth a blessed Prince, & he is dead a cursed Pope, Lord remember Elizabeth, etc.  
Nay more, to make full the measure of her afflictions, the Michols of this land are many, 
2. Sam. 6 16.  who disdain our David, dancing before the Ark, scorn her devotions, and mock her religion, trample under foot the blood of the covenant as an unholy thing, 
Heb. 10. 29.  and is not this an affliction? yes no doubt, and an afflicting affliction, & therefore we had need to pray, Lord remeber Elizab: etc.  
Lastly our sins, even our loud crying sins, hazard the life of our Prince, our unthankfulness to God for her, our cold devotion, and chilling zeal, being fallen 
Revel. 1. 4  from our first love, our neglect of the word, Sacraments, and Sabbaths, our general Apostasy from the Faith, our lack of love, our great oppression, and gnawing usury, our extravagant lusts of the flesh, our excessive Pride, and hellish heat of Ambition, (I say) any of these hazard a Prince, all these together, shake the State, and therefore we had need to pray, Lord remember Elizabeth, etc.  
In tender of whose deliverance, long life, and happy reign, there remaineth a duty to be performed, this day, on our behalf, even with our good God, to plead her cause, and pray for her person, Lux haec venerabilis Anglis. This day is dear to England, and of all the mercies of our GOD, registered in the Calendar of his Love, next to that of his Son CHRIST, Albo signanda lapillo, to be of blessed memory, wherein we have found to our unspeakable joy, and do feel to the gladness of our hearts, that the people that walked in darkness, have 
Esay. 9 23  seen a great Light, and we that erst dwelled in the Land of the shadow of death, I mean of popery, and gross Idolatry, upon us hath this Light shined, God in mercy, hath increased our joy in the life, light, and government of our dread sovereign, in whose fun-shine now we walk, and pray that her day may ever dawn.  
The allusion is good: from our Christ▪ to our Queen, for by him and her, the yoke of our burden, the staff of our shoulder, and the rod of our oppressor▪ hath been broken, as in the day of Midian, 
Esay. 9 47  and surely till these her Al●ion days, every battle of the warrior hath been with noise, 
Psal. 72. 6  and tumbling of garments in blood, but hers hath been in softness, and in silence like a shower of Rain upon a fleece of wool, 
Esay. 8▪ ●.  like unto Siloah, that runneth softly by Zion, like unto the battle of Salmos, hath fought our Salem Queen, Sine Sudore, & sanguine, without sweat or blood, and like her Christ, patiendo potius quam agendo auxit imperium, her conquest hath been without blood, or broil, rather by sufferance, and succouring of others at home, then by seasures abroad hath she enlarged the bonds of her Empire.  
And here seasonably, and for conclusion 
1. Sam. 17 45. etc.  of all, spare me in a word to Parallel the two Princes, as in their afflictions, so in success of blessings, to make the yoke of their heavy government more supportable.  
David killed Goliath in his weak strength, with prayer in his mouth, & a pebble stone in his hand; he struck him on the forehead, for that he did confront his God, Etibi percutitur ubi deerat Christus. There he felled him, where Christ was failing. Queen Elizabeth in her weak, and femimine sex, to give God the glory, hath subdued that great Giant at Gath, I mean that man of Rome, with the sweet perfume of prayer in her mouth, and the power of the word of God in her blessed hand, a stone hewn out of the mountain without hands, as Daniel saith, dashing in pieces 
Dan. 2. 45.  all the marbles of this world, in the spirit and speech of David hath been her royal march. Thou comest to me with a sword, with a spear, and with a shield, but I come to thee in the name of the Lord of Hosts, that God of the Host of Israel, whom thou hast railed upon, this day shall the Lord close thee in my hand, that all 
1. Sam▪ ● 45. 4. 6. 2. Sam. ●  the world may know that england hath a God  
David brought the Ark into his City by the hands of the Levites. So doth Queen Elizabeth the Religion of her Christ, into the bowels of all her kingdoms, by a beautiful 
2. Sam. ● 10. 11. ●●  ministry. David dedicated the vessels gotten of the Gentiles to the use of the temple, so doth she the spoils of the Papists to the maintenance of the Church, David put Garrisons in Edom, and made Syria tributary, and the Lord kept David whithersoever 
2. Sam. 8. 14.  he went.  
Ireland, France, and Flaunders have been guarded with her Garrisons, paid her tribute, and done her homage by land, and by▪ sea●, have her colours displayed in their defence to keep them from the spoil of Popery, David with these heavenly had the▪ success of earthly blessings, for he was rich and his kingdom was populous, he was needing to none, & yet most of his neighbour-nations had need of him.  
Queen Elizabeth is blessed of God in her bounty toward all her shipping, shot, men, and munition are a wall of defence to herself, a guard of comfort to her neighbour-bordering friends, and a terror to her frowning enemies.  
What should I say more, David is dilectus domini, the beloved of God, she is Elizabeth God's rest, whose quiet rule and peaceable government in and for her Christ is to all her loving and loyal subjects as it were a retiring camp after the day of battle. 
●. King. 2. ●1.   
Finally David's reign was with the longest, and near the highest of his rank, the days of our Elizabeth are fair, and full, and the Lord lengthen them as the days of josua, which had the fairest creatures at command, till the battle was ended, and the fight finished, and thou GOD of time and of all eternity so determine her days as may be most to thy glory, best for the poor Church, for England's good, and the salvation of her princely soul. Amen, Amen, 
Deut. 33. vers. 26.  and the help of heaven be with her.   

THE SECOND Sermon.  JOSVA 10. 12. Then spoke josua unto the Lord, in the day when the Lord gave the Amorites before the children of Israel, and said in the sight of Israel, Sun stand thou in Gibeon, and thou Moon, in the valley of Aialon. 
TWo mighty nations did 
〈…〉.  contend in the womb of Rebecca, the one in Esau, the other in jacob, but by the providence of God the younger prevailed against the elder, & gained the birthright with the blessing.  
Such woeful contentions have ever been in the womb of the Church, betwixt the Israel of God, and Esau his brood, and progeny, 
〈◊〉 29.  yet hath not the Lord failed in mercy to deliver his turtle-dove from the violence of the assaulter.  
As we here find in josua, and feel in our joyful experience this day: who maugre the spite of Esau, Ishmael, & all the Amorites of our State, Church, and Kingdom hath graced our nation with a birthright, and a blessing, a birthright in our Christ, a blessing in our Prince, both such as Esau with 
Heb. 12. 17.  all his Romish Edomites shall never obtain at isaack's hands, though he beg & seek it with plaints and tears.  
For so good a God, so gracious a Prince, so happy and desired a peace, so great plenty, with such abundance of all things, and a time of continuance, so long and so bright, of all God's blessings, both heavenly and earthly is not for Moab, Ammon, or 
Heb. 12. 22. etc.  mount Seir, but for the hill of God's holiness, Israel, England, and mount Zion.  
Nor do I doubt, but this blessed day will yet dawn and lengthen like the day of josua, God's mercies will yet abound, his graces flow over, the enemies of our State be discomfited, and the help of heaven shall prosper our Prince▪ ●● it did josua: if we practise and pray for her preservation. Yea the Lord shall 
Esay 28. ●1.  stand for England, as he did for Israel in mount Perazim, he shall be wrath as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act, even to match the power of Elizabeth, with the might of josua, her prowess, with his puissance, a maiden Queen, with a manly king, to deliver his Church from the disastrous designs of Adoni-zedeck and all his Romish retinue.  
And first of josua, as I am guided by my text, whose puissance was such as  
First prevailed with God. 
1   
Secondly, with his fairest creatures. 
2   
And lastly, with his greatest enemies. 
3   
He prevailed with God in the highest heavens.  
He prevailed with his creatures, in the firmament of his power.  
He prevailed against his enemies in the vast valley of Aialon.  
Tendit ad ardua virtus. There was never King adventured upon greater dangers, the 
Heb. 12.  God with whom he dealt was a consuming fire.  
The creatures he encountered before that time were never backed, and the enemies be subdued, were five mighty Kings of the Amorites, with all their retinue, like grasshoppers upon the ground for multitude, and thus with his heroical spirit, as Siracides saith, he rushed in upon the nations in battle, and in going down of Betheron 
Eccles. 4● 6.  he destroyed the adversaries, that they might know his weapons, and that he fought in the sight of the Lord that gave him might, and in the shine of the Sun that gave him light, entreating the one, and commanding the other to be propitious.  
Now for the weapons of this his warfare 
2. Cor. ●● 4. 5. etc.  (as you here see) they were not carnal, but spiritual, and mighty in operation to cast down holds, for he sent to God the arrow of his deliverance which was his prayer when he said, Then spoke josua unto the Lord, he sacked both Sun and Moon with the word of his command, when he said. Sun, stay thou in Gibeon, and thou Moon in the valley of Aialon, and then he drew out his sword to take vengeance of his enemies that rose up against him, when he set Israel in their possessions.  
Thus honourable josua, managed the battle like renowned David, when he marshaled the field, & said. Let the praise of God 
Psal. 149. 6.  be in your mouths▪ and a sharp two edged sword in your hands to be avenged of the heathen, and to rebuke the people.  
jacob wept and prayed, & found God at 
Ose. 12. 4.  Bethel, josua fought and prayed, and found God at Gibeon, the Sun & Moon obeyed the word of josua, because the God of heaven heard the prayer of josua, O piercing word and powerful prayer, so to prevail, when all other succours failed, for the day was well-near spent, the battle was scarce begun, the passages were dangerous, dark night approached, Israel knew no way; the Amorites were acquainted with every winding, bogs, bushes, and shady groves, rocks, hills, and darn dales, might have broken the battle, and disordered the camp, in the darkness, & silence of the night, if God had not lengthened the day, and therefore josua his issue was but one, & it was a strange one, to dismiss the night and bid it be gone, to stay the passage of the Sun, to bid it stand, and spare no light, till the fight were finished, that God and Israel might have the honour of the day, by that most miraculous and heavenly station. Now tell me who was there before him, like to him that thus fought the battles of the Lord, for the 
josua 10. 14.  Sun stood still at his command, and one day was as long as two.  
Here to determine the certain hours of that day, and minutes of that heavenly station I dare not, for that the Scripture seems silent of that secret, although the authors of the Hebrew Homilies induced with sharp and subtle reasons have written of threescore and six hours standing, 
Midra● josua.  others of a natural day, which is four and twenty hours, others of an artificial, or diurnal day which is twelve hours, mentioned by our Saviour Christ, 
john. 11. 9.  when he said, are there not twelve hours in the day? if a man walk in the day he stumbleth not, etc.  
But in answer to all: it shall be sufficient for us to know that the Sun stirred not, till the battle was ended, and Israel had avenged himself upon the heathen, the Lord was merciful to give them light, that they might walk & fight in the day, & not stumble by night in the desert; one day was as long as two, and it is sufficient for us to know that such a day did never dawn, such a battle was never fought, that there was never day like that before it, nor after it▪ ●herein the Lord heard the voice of a man, and so fought for Israel.  
And here see the power of prayer, he heard the voice of a man, and fought for Israel, but the Lord fought not, while josua prayed not, nor was it the voice of an Angel, but the voice of a man that prevailed with God for Israel, nor was it any volley of shot, no spear or pike, no warlike stratagem, horse, or sword, could pierce the enemy, till the voice of josua had pierced the heavens, that shoot of prayer that shivered 
josua 6. 20.  the walls of jericho, amazed the hearts of the Amorites, weakened their hands, and subdued their power in the valley of Aialon, josua was never so puissant in his fight, as in his prayer, for in his fight he prevailed but with men, but in his prayer he prevailed with God, his faith, his prayer, and his love conquered him that commandeth all, according to that Solus amor triumphat à Deo, only love conquereth God.  
God by the Prophet shows us a Sentinel set upon the walls of jerusalem, a watchman in his tower, that wardeth and warneth only by his prayer, which all the day and all the night continually should not cease, keep silence, or give God any rest, till he 
Esay. 62. 6. 7.  should repair, and set up jerusalem, the praise of the world. It's true, It's true Orationes & Lachrimae sunt arma Ecclesiae, prayers and tears are church weapons, Oratio deum lenit, lachrima cogit; haec ungit, illa pungit, prayer softeneth tears in force, this melteth, that pierceth the sweet soul of thy Saviour to pity thy plaints, in the days of thine affliction as in the day of josua.  
And hereby the example of josua, ye that are potentates of the world, mighty men, and Princes of the people, spare me a little to provoke your prayer as more prevailing with God: by privilege of your spirits, than others of lower rank, Are the Amorites abroad? are your states endangered? is the Church grieved? and are your souls afflicted for yourselves, & for your people? ye may be bold with God for ye have precedency, as josua here had even by the power of your prayer, to make him propitious. Spare me while I spare no Creature, in Heaven, Earth, or Hell, privileged 
Exod. 14. 1, Num. 20. 1.  from the power of your prayer, by which they are enforced to yield to the necessity of the Saints. Moses prayed, prevailed with God, and had precedency of the people, when he divided the red Sea, and put back jordane, when he struck the Rock, and enforced soft, and sweet water to gush out.  
In the height of his hands was the health of Israel, for when they were lifted up, Amalek 
Exod. 17. 11. 12.  fell, but when they shrunk, Israe fainted, when Eliah prayed, the Heavens were as brass, and when he prayed again, the Clouds dropped down Fatness, Lyous 
jam. 5. 17  mouths were stopped at the prayer of Daniel, and the children's prayer beatte 
Dan. 6. 22  back the Flame.  
By the wrestling of prayer, the Angel 
Dan. 3. 23  yielded: and at the command of prayer, Devils were daunted. 
Luk. 10. 17.   
What should I say more? By the power of prayer, Sheol is shaken, Hell is in horror, sickness ceaseth, years are added, wind and Seas obey. 
Mark. 4. 41.   
Such privilege prayer hath, especially in Men of might, Princes, patriarchs, and Prophets, which made the Israel of God, when careful of their king, to pray that the Lord would be attended unto his proper prayer, as more prevailing than theirs, when they said, The Lord hear thee in the day of 
Psal. 21. ●  Trouble, the Name of the God of jacob defend thee; being well assured of this, that the prayers of godly Princes are, and ever have been powerful with God, and profitable for his people. Solomon prayed, and the Temple 
1. King. 8▪ 10. etc.  was filled with the Cloud, and the glory of the Lord. David prayed, and doubly prevailed with God: First, that himself 
2. Sam. ●▪ 17. 17.  might fall into the hands of God, rather than of men: Secondly, that the people might be spared, and himself plagued.  
Ezechia prayed, and God restored him 
2. Kings. 20. 2.  to health, with increase of days, even fifteen year of the surplusage of his love, assured unto him, by the shadow of Ahaz his dial, upon the wall, brought back ten degrees, 
Esai. 38. 1.  to make good the Lords promise upon his prayer. And why might not josuah, a prince and Saviour of his people, by prayer to God, command the creature, even the fair Fabric of Sun and Moon to none no more till Israel were avenged upon their enemies?  
Pardon me in your patience a while, If to parallel these Prince's prayers, in their precedency with God, I leave not out our own Princes at home, the perfume of whose prayers are yet sweet in this our English Eden, and like the smell of a field 
Gen. 27. 27.  which the Lord hath blessed, that powerful prayer of Edward the sixth made at his death and in the hour of his dissolution shall never die while the state standeth 
Holinshed in Chron.  but ever be blessed by it, O my God defend this Realm from papistry, and maintain thy true religion, that I and thy people may praise thy holy name: and therewith all he said, I am faint Lord have mercy upon me and take my spirit.  
Let me never live to pray more, or pray to live longer, if I be not persuaded in my soul, and from my God that even yet the blessing of that prayer is upon this people, as a wall of brass, to beat back popery as josua's day lengthened till the Amorites were vanquished, and as pure myrrh dropping still upon the bars and handles of our 
Cant. 5. 5.  doors to sweeten England in the maintenance of true religion and piety.  
Again at the birth and baptism of his 
Hollinshead in Chronic.  dear sister Queen Elizabeth: our dread Sovereign who now liveth, and long may we say Live, live, the King of Heralds, when the christening and ceremonies were ended, proclaimed this prayer, and with what effect judge ye.  
God of his infinite goodness send prosperous life, and long, to the high and mighty Princess of England Elizabeth.  
Surely, surely, a Prince so high in the favour of God, and so mighty with men, so blessed with days, and prosperous in her reign, so beloved at home, and so dread abroad, so absolute for blessings, and so admired for government was never seen in England. Herald thy prayer was powerful and prevailed with God, for thy proclamation hath wrought heaven & filled the earth with the cloud, and glory of her happy reign. I might here speak to make good the doctrine I aim at of that disastrous disease of our nation, the King's evil, cured by no hand, but of the Lords anointed, upon whose sacred touch and prayer, thousands within the kingdom have been delivered from that woeful malady the humour being beaten back, the veins purged, and the canker killed, when neither surgeons skill, nor Physicians cunning could help, them had the Prince precedency by prayer, Null●s adhibitis pharmacis to relieve the patient, it may be the cause is secret in nature but not in grace, which usually helpeth when all other succours fail.  
And thus you see: how Princes prayers, & plead with God have much prevailed, 
Rom. 8. 23  being graced with faith, not a creature of God but it stands at their check, if they grieve, the creatures groan after a deliverance, God in heaven, and his Gods on earth do sympathize, they soar high who 
Numb. 27. 16.  came from an high, and their generous spirits beg much at the hands of the Lord God of spirits, there was never yet any truly noble, or of an honourable descent, but from an heavenvly ascent. It's not your royal blood, but the honour of your God that makes you noble: your greatness is in the breath of his being according to that, Nemo vir magnus unquam extitit sine divino aliquo afflatu & numine, there was never yet any great man moulded on earth, but had his mind inspired with some divine influence from heaven.  
And now from the combat josua had with his God by prayer, come we to the command he had over the creature by the word, wherein spare me a while to speak, & it shall be as I hope a seasonable instruction lessoning us how to demean ourselves toward God, as the whole host of his creatures may stand either for us, if we do well, or against us, if we do evil, the lesson is short and soon taken out.  
For if we be at enmity with God, than all his creatures will be at enmity with us, The earth will swallow us, the water will drown us, the air will infect us, & the fire will consume us, Yea the basest creatures upon the earth will bandy our destruction, worms will eat our entrails, Lice will consume our fair flesh, flies will fright us, and frogs will leap into our King's chambers, monstrous visions will trouble us, and make us swoon, as though our own souls should 
Wisdom. 17. 9 10. etc.  betray us, the darkness of the night will be intolerable, and the thoughts of the grave insupportable, What should I say more? the whistling of the winds, chierping of birds, amongst the thick branches, the water falls, the skipping and roaring of wild beasts, with the sound that answereth again in the hollow mountains, these fearful things (as Solomon saith) will make us appalled for the less, that the hope is within, the more is our torment without.  
Nay which is more than all I have said, and I yearn to speak it, if we be at enmity with God, his word, and Sacraments, will be our enemies, the law will fright us, and the Gospel will flatter us to our destruction, the blessed Sacraments, seals of our assurance will rub off, if unreverently we rub upon him, Psalms, Hymns and spiritual songs will turn to doleful ditties, and our melancholy will mar our melody, Songs of Zion to us will be but songs of sorrow with a woe and welladaie, that ever we were at enmity with our God and Christ.  
But è regione altera, if we be in amity, and friends with God, as josua was, than all his creatures will fawn upon us, the earth will support us, and the air will cheer us, the water will cool us, and the fire will comfort us, our meat will feed us, and our clothes will warm us, our houses will shroud us, and our beds will ease us, yea and God will make our greatest enemies, either our friends or our footstool.  
What should I say more? if God be thy friend, the beast that bears thee, will bid thee beware as he did Balaam, and Jonathan's arrow will bid thee be gone as he did David, thy weak sling and pebble stone shall quell a Giant, and with the jaw bone of an ass thou shalt kill a thousand, Stars shall fight for thee as they did for Deborah, and the river Kison shall sweep them away. ravens shall feed thee as they did the Prophet, and the Cock shall crow thee to repentance as he did Peter.  
Nay if thou be in amity with God, the night will be short and thy sleep sweet, the grave will be to thee as a bed of down, 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 sweet as perfume, and thy praises sound in thy soul like harmony of the heavens.  
In a word, and so to conclude with my text, and close with your religious ears, and hearts, ye may not marvel if josua having God his friend, had also the command of his fairest creatures, and bade them stand still who never stood before, for the prayer of a righteous man availeth much, if it be fervent. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, & it reigned not on the earth for three years, & six months, and he prayed again, and the heavens gave rain, and the earth brought forth her fruit.  
The use is good and much to our comfort, if we be fervent in prayer, for we have a greater command then either josua or Elias had, they commanded but the creatures, we command the creator, even the Lords Christ, we bring him down, we must make him ours, with all the benefits of his passion even remission of sins, and everlasting life to the which God bring us.  
And let this suffice to satisfy you of josua his great puissance, as prevailing with God by prayer, and with his creatures by command. All the Host of heaven, earth and hell being (as I have told you) man's Hosts from the Lord of Hosts, whilst we be friends with God, and fetch them off by faith, either to defend ourselves, or offend our enemies in the day of battle, otherwise if we be at enmity with God, as likewise I have said the basest of his creatures, as louse, flies and frogs are big enough 
Exod. 8. 3. etc.  to beat down Pharaoh in his pride, or the greatest monarch in this world in his presumption against the Lord.  
And now come we from the prayer and word of josua, to the arm and sword of josua, which likewise prevailed against the 
josua. 10. 19 etc.  five Kings of the Amorites, and subdued them in the valley of Aialon.  
Where first observe, that he did not neglect the means because of the miracles, or left to fight on earth because the son stood still in heaven, but he whetted his 
Deut. 3●. 41.  sword upon the promise of his God, and used but the creature as a glorious light only to give him light, till the battle was ended, to teach us that though it please almighty God often whenthe fight is no less dangerous than desperate to relieve us by miracle, yet may we not cast off the means.  
For when David (that sweet singer of 
2. Sam. 23 1. Psal. 147. 12. etc.  Israel) would stir up Jerusalem to praise the Lord for the blessings of the land amongst many blessings there mentioned, first in the rank he marshal's this. He hath made the bars of thy gates strong, he doth not say, he hath made thee strong, but he hath made sure the bars of thy gates. We are his, but the bars are ours, nor may we so depend upon the help of our God, as we may cast away the means of our defence, for Non aufert portas divina providentia, sed corroborat, the lords providence takes away no gates, but makes them strong, the gates are ours, but the providence is his. He takes away no Kings, no garrisons, no gold, no ships, no shot, no men, or munition, all these are bars of our defence, and they are ours, but the providence is his: he takes away no laws, no liberties, no customs, no toll, or tribute, all these are bars, and all are ours, but the providence is his, he takes away no counsel of state, no nobility, no gentry or commons of the land, but he makes them all sure bars of thy gates O England, and these are ours, but the providence is his.  
In fine, and for conclusion of all, England hath her bars of iron, and gates of brass, and her wall is impregnable, environed with rocks, shelves & seas, and by them we are fortified Ad miraculum usque: yet what of all this, if we fall from God and fail of his providence?  
Surely all is nothing, and God by the 
Na●m. ● 8. 9 etc.  Prophet will correct our security as he did Niniveh, when he said, Art thou better than Alexandria the great, which was full of people; that lay in the rivers, and had the waters round about her, whose ditch was the sea, and had her walls from sea to sea, Aethiopia and Egypt were her strength, Put and Lubyn were her helpers, yet was she carried away, and went into Captivity, her young children were dashed in pieces at the head of all the streets, and they cast lots for her noble men, and all her mighty men were bound in chains.  
So then sin within, crieth vengeance 
Gen. 1● 20. etc.  without, and there is no providence of God either can or will prevent deserved judgements, If our bars be never so strong, wickedness will burst them. It's not our situation in the seas, nor association with Putskie and Lubin, the greatest of our neighbour kingdoms can keep us from captivity, if either we presume upon our might, or neglect the means of our salvation, by the word, or preservation by the sword. josua was a Saviour of his people, and by means of both, he wrought their deliverance, and in the right of both he held his inheritance.  
But it may be demanded what it was that put such spirit into josua, and made him to adventure upon all these so great difficulties, surely search & you shall find that the match that kindled the fire burned in the breast of josua, and inflamed his royal heart with courage to contend with God his fairest creatures, and cruel Kings, was the promise & assurance God gave him of the victory, as you may see in the precedent verses of my text, when the Lord said unto josua: fear them not, for I have given them into 
Verse. 44. ●●●se. 8.  thine hand. None of them shall stand against thee.  
Now in this promise was the might of his power, his prowess, and all his puissance, his thought of the promise so elevated his soul above, with assurance of deliverance, that he never doubted danger below, it may be he thought upon the promise that made the barren womb 
Gen. 17. 15. etc.  of Sarah fruitful, it may be he thought upon the promise God made to jacob in his dangerous peregrination to Bethel, Ero tecum. It may be he thought upon 
Gen. 28. 15.  the promise of Israel's deliverance out of Egypt: and how the Lord made it good with an high and mighty hand, he knew 
Exod. 3. 20.  that arm was not weakened, nor his hand shortened, nor his power limited to bind the heavens to obey his will, and make 
Esay. 59  good his promise of Israel's safety, and the Amorites confusion.  
Thus armed with the promise, he fell upon the enemy pell-mell, he feared neither might, nor multitude, he slew them with a great slaughter at Gideon, and chased them a long the way that goeth to Bethhoron, he smote then to Azecha and to Machedah, but see upon the sudden, how the spirits of the mighty were daunted, how the army was discomfited, and Israel endangered, their glorious day begun to be darkened with a gloomy night, and when the fight was at the fairest, they had lost the field if josua his prayer had not prevailed with his GOD, for a longer day, that the sun in Gibeon, and the Moon in Aialon might yield their shine; till their sword were sated with the blood of the heathen.  
And it is a secret in the lords promises, that for the most part they are in the general without mention of particular means, I have given them into thy hands, but by what means? It is not mentioned, to teach 
josua 10. 8.  us that the LORD is a free Agent, and is tied to no particular, all the creatures of GOD are his: to make good his glory, and protect his Church: where he will, when he will, and as he will, he that put into the hand of Samson the jaw bone of an ass to beat down the Philistines, 
judg. 15. ●5. etc.  he puts into the power of josua two glorious lights to vanquish the Amorites, who might say with greater majesty than Samson might, with the jawe-bone of an Ass, are heaps upon heaps, with the jawe-bone of an Ass have I killed a thousand: Nay rather, with the brightness of the Sun are heaps upon heaps, and with the body of the Sun have I killed a thousand, supported with the promise made unto me from the height of all sublimity.  
I have now power over the glorious creature, to command it light, and to double the day for our deliverance.  
It may be (my brethren,) that when josuah saw by the approach of the black night, that all other succours failed. It may be the promise had a check in his heart, and for a while his faith fought with frailty.  
Yet true it is, and made good, as ye may here see, by his experience, that th● righteous 
Ps. 3●. 25.  shall never finally fall, nor shall there ever be temptation laid upon them greater 
1. Cor. 10. 13.  than they are able to bear, but in the midst of the temptation, God will give a gracious issue: for if the earth will not, the heaves shal● & rather than dark night shall endanger the Camp, by the station of the Sun, the day shall be doubled, for Israel's deliverance.  
The use of this Doctrine, concerning 
Heb. 4. 1. etc.  the promise of our God, is good, as in temporal, so in spiritual deliverances: and therefore I say, with the blessed Apostle. Let us fear, least at any time, by forsaking the promise of entering into his rest, any of you should seem to be deprived.  
David said, my foot had well-near slipped, 
Psal. 73. 2 etc.  but he recovered himself, by laying hold upon the promise. All falls are fearful, 
Prou. 24. 16.  but yet recoverable, if we forsake not the promise. But so long as we leave the promise, we fail of grace, & that's a fearful fall, to fall from Moses, and to light upon Christ, is no danger; to fall from the Law and to hit the Gospel, is no peril. To fall 
Heb. 3. 12  through sin, and to hit a Saviour, is recoverable, but if we miss a Saviour & fall upon sin: if we forsake the Gospel and light upon the law, if we leave Christ, and follow 
Gal. 3, 24.  Moses, if we forsake the promise of his saving grace, we shall both feel, and find that our case is dangerous, deadly, and desperate. Besides; the peril of being deprived for ever entering into his Rest.  
The Angels fell, Cain fell, judas fell, Achitophel fell; Had any of these fallen upon their CHRIST, they had never fallen so far: but all mist the promise, and for that they are gone, their fall is irrecoverable.  
Howbeit, when any of the patriarchs fell, Kings, or Prophets; when Peter, Paul, fell, or the dearest Disciple of Christ fell, all recovered their Falls, by feeling the Promise, which was the hold of their inheritance, and so with speedy passage, they flew up in all their Afflictions, into the bosom of the Promise, as it were, even from 
Heb. 10. 22. 23.  the nethermost hell, to the highest heavens.  
What should we then do, but hold fast our profession, and rest upon his promise, as josuah did? and so go boldly to the Throne of Grace, that we may receive mercy, and find Grace, to help in time 
Heb. 4. 1●  of need, whereunto all the godly have had their recourse: as had the Dove to 
Gen. 8. 9  Noahes Ark, when elsewhere she could find no footing; or as the Rivers have to the great Ocean: and blood to the heart upon a sudden fear, for as 〈◊〉 care, when all other succours fail, the blood hath it current through all the veins, and runneth to the heart, to comfort it. So likewise in the manifold distresses of this life, and great 
Rom. 1. ●6.  fear of future falls by sin, death, and damnation, there's no comfort to the current of the word, which carrieth with it the promises of eternal life.  
So said David in the day of his Afflictions, It is my comfort in my Trouble, for 
Psal. 119. 50.  thy promise hath quickened me.  
And again, I have hid thy promises in my heart, that I might not sin against 
verse. 11.  thee. Say soul, say Saint, I will walk in confidence of my cause, and calling, guarded with the promise of my GOD and CHRIST, I will walk even to the gates of death and Hell, and say as Hester did to Ahashuerus, in the day of her distress. I will 
Hester. 4, 16.  go on, and if I die, I die. But how can I ever die, having my portion in that promised 
Ps. 27. 13. 1. Pet. 1. 18. 19  seed, who hath redeemed my soul? having the Gospel of promise to instruct my soul, his holy spirit of promise to apply 
Rom. 4. 11 Ro. 14. 16.  my soul, the Sacraments, seals of his promises to assure my soul, with that heavenly Canaan, and ●●nd of promise, to receive my soul.  
It cannot be that a soul thus blessed, should ever perish, and therefore say, with a godly Oration, as Deborah did, in her 
Iudg.▪ 5. 21. 13.  triumphant song, after her honourable expedition against jabin king of Canaan, O my soul thou hast marched valiantly, and the Lord hath given me dominion over the strong▪  
But to the rest, and now a while to solace ourselves in the garden of our delight▪ there to repose among the flowers of our Roses.  
Parallel the two Princes of Israel and England's judahes, compare them in their puissance, and Balance them alike, upon the scales of true Nobility, Religion, and▪ piety, and then tell me whether Queen Elizabeth may not help with josuah▪ to perfect the Register of the blessed.  
Blessed Kings, and blessed Queens, renowned for their power, and by whom the Lord hath gotten great glory.  
josuah was a Saviour unto his people of Israel: Queen Elizabeth is, and hath 
Eccl. 46. 1  been long, a sweet repose unto her people of England.  
josua and Caleb were appointed for the search of Chanaan, the place of God's behest 
Numb. 13 ●. 9 Numb. 14 6. etc.  where he would plant religion, and establish a Church, as a type of our heavenly being, and only they were found faithful in the search, whom the people would have stoned, for commending the land.  
Now of all the Kings and Queens of England, who have been more faithful in the search of true Religion, went to it with better courage, and have so well reported of it as her brother? that blossom of blessed memory, and she without fear of any of the sons of Anakim, Giants of Popery, with whom not only this our Hebron but all the world was pestered, Mose● 
josua 14. 15.  being dead, God magnified josua in the sight of Israel by a miraculous mercy in bringing the Ark of God through the swellings of jordan, where it stood both 
josua 3. 17  still, & dry even in the depth and channel of it, her sister's days were seas of persecution, and therefore are rightly called, and ever so will be, Mariana tempora, swelling above the height of Iorden, with fire, and faggot, against the Saints of God, and whose (I pray you) stopped the stream of that blood, and quenched the fire of that popish fury, but Queen Elizabeth, whom the Lord magnified in the sight of all England, to back that Iorden, and bring her people with the Ark of her God to this our rest, and sweet repose.  
josua having passed Iorden, he set up Circumcision 
josua 5. 2  again the second time, which for forty years space had been left off in the wilderness. Queen Elizabeth purged the Sacraments of her Christ, and reduced them to their right form, left off, if not well-near lost in the vast wilderness of popish impiety, for more than forty years ten times told.  
josua was directed in all his ways by 
josua 1. 8  the book of the Law, and what other star hath guided the heart of Queen Elizabeth, there was not a word of all that GOD commanded, which josua caused not to be read openly. So she the everlasting 
josua 8. 34. 35.  Gospel to be preached and published throughout all her Realms and Dominions.  
josuah maketh a Covenant, with a double vocuher, for himself and all his family, in these words, I and my house will serve the Lord. 
josuah, 24 ●4. 15. etc.   
Queen Elizabeth hath bound her people by statutes and laws, to the worship of God, herself not second to any, in rendering her vows.  
There was none able to withstand josuah all his life, for the Lord was with him, 
josua. 1. 5.  and he was famous throughout all the world.  
Queen Elizabeth hath beaten back all her enemies, and who hath resisted her power? for which her prayers is with God, and her fame with men.  
At the sound of the Trumpet, the 
josua. 6. 1.  walls of jericho fell, after josuah had compassed it about seven times, with the shower, and shout of his devotion.  
Not seven times, but seventy times seven times, hath Qu. Elizabeth by prayer to God, & prophesying with men, sacked that Romish jericho, whose walls (to God be the praise) by her princely power, and prayer, are well shivered at home, & shaken abroad, with josuah his curse, to all such as shall repair the ruins, cursed be the man before the Lord, that raiseth up, and builds up this Romish jericho.  
Let him lay the first stone thereof in his eldest son, and in his youngest son set up the gates, that is, let him build to the destruction 
1. King. 16. 24.  of all his stock, as Hiel did in Bethel  
Ai could not be won till the execrable thing was out: josuah could not sack it till 
josu. 7. 12  sin was punished, & the Host purged, and purified of Achan his stealth. achan's rebellion is discovered in Ireland, in the north of England, and in the south themselves, with their Babylonish garment. sickles of silver, and wedges of gold, execrable things in the Host, to steal away the hearts of subjects, from their allegiance, have been brought by our josuah, into the valley of Anchor, there to suffer condign punishment, some by execution, some by banishment, some by confiscation of goods, with this just sentence from josuah, of their death and doom.  
This place where ye die, shall be called 
josu. 7. 25. etc.  Anchor: which is trouble, for in as much as you have troubled us, the Lord shall trouble you, and turn his fierce wrath from our nation.  
The craft of the Gibeonites procured 
josua. 9 4. etc.  them peace with josuah, they beguiled their Prince, with the presence of an Embassage from far, and with an argument of their love to God, & loyalty to him, for they say, we came from far, we are thy servants, we seek the Lord thy God, and have heard his fame: Now therefore make a league with us, look upon us, we come from far, our sacks are patched, our shoes are clouted, our bottles are rend, & bound up, our bread is mouled, our drink is soured, and we are all of the old. Love is not suspicious, it believeth 
1. Cor. 13. 7.  all things, it hopeth all things. It endureth all things, it knoweth not it own. The Gibeonites of this Land have beguiled Queen Elizabeth with a fair presence of love to God, and loyalty to her person, and with their patched cloak of Antiquity, Clouted shoes, and Bottles, mouled bread, and baggage of popish trash, they would beguile, and still bear the world in hand, that they are all of the old, and so they are in rottenness, rotten hearts to God, rotten hearts to their Prince, as may appear upon the breach of covenant with our josuah: Even this day they should hew wood for the sacrifice, but their Axes are dull: they should draw water for the house of the Lord, but their buckets are broken: they should attend the Altar of the Lord, but they have digged it up: Our josuah hath given them life upon the contract, and put them near, and about the holy things, and is it not strange, upon forty years kind usage, they should have no greater familiarity with their God and Prince? no wood, no water, no Altar, no prayer to God, of all this long day of josuah, so continued, and so blessed for her preservation? what none? why then: He that is filthy? let him be filthy still: He that is Popish, let him be Popish still; and whiles ye would seem to beguile us 
Revel. 22. 11.  with your Antichristian Antiquity, we will rest upon our New-Religion, and say, Antiquitas nostra Christus; ours is not new, but renewed, like the book of God, for a long time lost, but found at last, by the good King josias, and we sing, as it were▪ 
2. Chron. 34. 15. etc. josua. 2▪ 25. etc.  a new song: Revelat. 14. 3. Aliud est novare, aliud est renovare.  
josuah not knowing his successor, recommended the people over to God at Sichem, and tied them by covenant to serve the Lord, and for an heir apparent erected a stone there to witness against them, if they should at any time deny their God.  
Albeit (saith Queen Elizabeth) it doth 
Holinshead in Chron. A pregnant prophecy of this our joyful day▪ blessed with no less happy than hopeful succession.  please almighty God to continue me still in this mind, to live out of the state of marriage, yet is it not to be feared, but he will so work in my heart, and your wisdoms, that as good provision may be made in convenient time, whereby the Realm shall not remain destitute of an heir, that may be a fit governor, and peradventure more beneficial to the Realm, than such of▪ spring as may come of me, for though I be never so careful of your well-doing, and mind ever so to be, yet may mine issue grow out of kind. And for me it shall be sufficient, that a Queen having reigned such a time lived and died a virgin. The Lord 
Numb. ●7. 16. 17.  God of Gods, the Lord God of Gods will provide you a Prince of wisdom, to go out before you, and to bring you in again.  
Lastly, and to make good my text, josua, as I have said, was thrice noble, in that he prevailed with God, to cammaund the creatures, till the field was fought, and their enemies were subdued. That Mirabilis annus of 88 will never be forgotten, so long as the sun, and moon endureth, When the stars fought for our Deborah, 
judg. 5. 20. etc.  as the sun and moon did then for josua. Nay more, the river Kison swept them away from Calais in France, to Dingle-Cushe in Ireland, Seas, Rocks, and shelves fought for England, she armed herself with prayers to God against that great Armado, and prevailed, that the enemies 
Esay. 31. 3. etc.  might know they were men, and not God: and their horse's flesh and not spirit; That the ships were but wood, the tackle but hemp; Their Oars but reeds, and their powder but dust, nay their top-gallant must stoop at the majesty of a greater God, and vail at the puissance of Queen Elizabeth.  
Let Tilberie Camp speak to the praise of her presence, and powerful prayer there, when with God in her heart, and a commanding staff in her hand, she uttered these, or the like words in her Princely march.  
Come on now my companions at arms, and fellow Soldiers, in the field, now for the Lord, for your Queen, and for the kingdom, for what are these proud Philistines, that they should revile the Host of the living God? I have been your Prince in peace, so will I be in war, neither will I bid you go and fight, but come and let us fight the battle of the Lord, the enemy perhaps may challenge my sex for that I am a woman, so may I likewise charge their mould for that they are but men, whose breath is in their nostrils, and if God do not charge England with the sins of England, little do I fear their force, we commend your prayers, for they will move the heavens, so do we your powerful preaching, for that will shake the earth of our earthly hearts, and call us to repentance, whereby our good God may relieve us, and root up in mercy his deserved judgements intended against us, only be faithful and fear not. Si deus nobiscum quis contra nos?  
And thus she went on in her holy march, with her Princely power, spirit, and prayer against that invincible Navy for preparation, might, and bloody designs, the greatest and most fearful that ever was intended any nation.  
For as Emanuel van Meteran reporteth, their ships were an hundred & fifty, furnished with eight thousand mariners, beside of slaves for the Galleys, two thousand, eighty eight, of Soldiers twenty thousand, besides noble men, and gentlemen, voluntaries, they had great cast pieces 2650. pieces of brazen ordinance 1600. of Iron 1000 bullets 120000. gunpowder 5600. quitals, of match 1200. quintals, Muskets and calivers ●000. Halbarts and Partisanes 100●0.  
This Navy, as Diego Pimentello afterward confessed, was esteemed by the King himself to contain two and thirty thousand persons, and to cost every day thirty thousand Ducats.  
Add to all this Parma his forces, in the Low Country thought to be forty thousand strong, Dukes, Princes, and Potentates, from Italy, Spain, Savoy, Hungary, Hesse, with many Turkish captains; all hasted▪ 
〈◊〉 luyt of the Spanish Armado.  thither to the service, and were had in Parma his court and camp. The Pope Sixtus Quintus placed his part, with six cinque, for all he published a Crusado, as against Turks and Infidels, with ample Indulgences, he bestowed the Realm of England upon the Conqueror, and proffered a million of gold towards the service: and if all reports be true, he dispatched out D. Allen the great Apostle of our English Catholics, to lie aloof, with a Fry of Seminaries and Jesuits, vermin of our Church, to poison within, & corrode the very bowels of their dearest country.  
But there's no counsel against the Lord, No might can march with his Majesty: 
Proverb. ● 1. 30.  Man's wisdom is but foolishness, his greatest strength but weakness, his life, but a breath, and all his honour but a blast, for the Lord had no sooner blown upon all this their pomp and pride, but their spirits were daunted, their Armies were discomfited, the great Armada was scattered, beaten, and broken, with it own burden, and as they say, only fifty three poor ships returned home, to carry tidings of all the test.  
Thus England had the honour of the day, day▪ like that of josuah, bright shining from heaven, wherein the black night of our throu●●●● destruction was beaten back by the puissance of our Prince praying, our Armies fight, and the creatures of God relieving, to make us glorious by deliverance.  
And now to close with your religious cares and hearts, which hear me this day, our care is for our Prince, to keep her in life, the crown of our head, the breath of 
Lament. 5. 16. Lament. ●● 20.  our nostrils, & the anointed of the Lord, under whose shadow we have been thus preserved alive amongst the heathen. Where must we then begin to beg that the line of her life may be lengthened, but at the Author 
Heb. 12. ●● Dan. 〈…〉  of life? that her days may be multiplied on earth, but at the ancient of days in heaven. josua could not stir a creature till he had moved the creator, nor stay the Sun till he had communed with his God, as it is here. Then spoke josua unto the Lord, etc.  
For it was as in the day of famine, when 
Hose. 2. ●● 22.  God by the Prophet promised plenty, saying, in that day I will hear (saith the Lord) I will even hear the heavens, and they shall hear the earth, and the earth shall heareth corn, and the wine, and the oil, and they shall hear Israel, yet all as it 〈…〉 this caution I will not hear the 〈…〉 till the heavens hear the earth, I will not hear the earth, till the earth hear the corn, the wine and the oil, nor will I hear the cry of these: till these hear the cry of Israel, so as Israel must be the Primum mobile, to move the Lord to mercy, No corn, wine or oil, no earth, sun or heaven, could prevail with the God of heaven, till the prayers, plaints and cries of Israel, there and josua here at Aialon were out, and piercing to make him propitious.  
Therefore you that stand this day for the Lords anointed, and keep it solemn 
●. Chron. ●. 13. 14.  like one of the feasts of judah, I exhort with the Apostle, that first of all supplications, prayers, intercessions, and giving 
1. Tim. 2. 1. etc.  of thanks be made for all, and especially for Queen Elizabeth, that we may lead a quiet and peaceable life under her, in all godliness and honesty, without which prayer to God, all other succours are but vain. For her counsel may advise, her officers may care, her guard may keep watch, her Soldiers may fight, her Ladies may love her, and her handmaids may attend her, her Physicians may apply her person, her Cooks her diet, yea and her Revels may solace, and refresh her wearied spirits, all these with all the subjects of the land may wish and work her good: yet all nothing without the Sovereign 
Psal. 127. 2.  good, for except the Lord build the house, they labour but in vain that build it.  
Come then ye Counsellors of state, and advise with your God, come ye officers in Court: resign your staves, and be instant with your God, come ye Soldiers out of the field, let fall your weapons, and yield to your God, Ye Ladies and maids of honour leave your closerts, and attend your God▪ Physicians lay by your Cordials, and apply your God. You reverent 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 dawn, a bright blessing to this English nation.  
josua prevailed, as I have told you, and was encouraged to command the creatures, because of the promise, we have a more precious promise from God, and a greater command even to still the heavens till our prayers be offered up, there was silence in heaven for the space of half 
Revel. 8. 1. 2. 3.  an hour, till the Saints prayers were offered up, and now tell me whether is the greater command to stay the Sun in Gibeon till the Amorites be vanquished? or to silence the heavens till the Saints prayers be answered?  
Again, the rather to embolden us to pray with confidence, we have as good a God to go to, as ever josua had, even the Lord jehova, we have as good a mean to go by, as ever josua had, even jesus Christ the righteous, we have had as good a cause in hand as ever josua had, even the life of our Queen, the safety of her state, and the preservation of God's Church, we have as stable and certain promises to assure us, as ever josua had. Ask and you shall have, seek, and ye shall find, knock and it shall be opened unto you, why then should we doubt of like success? but be well assured that the Lord will make this glorious day of her highness reign, like the day of josua still shining over this our English judah, as he did the Sun and Moon over Gibeon, and Aialon, which he grant for his sons sake, to whom be praise, and glory both now and ever.  
Amen. Amen.   

THE THIRD Sermon.  2. KINGS 18. 5. 6. verse 5 He trusted in the Lord God of Israel, so that after him was none like him among all the Kings of judah, neither were there any such before him. verse 6 For he clave to the Lord, and departed not from him▪ but kept his commandments, 
Standish Church twice ruinated, was built again in the happy reign of Queen Eliz: begun anno 8 and finished 31.  which the Lord commanded Moses. 
I If I should be silent and say nothing in honour of the day, we now solemnize surely these stones might speak to the praise of their sovereign, under whose happy government, they have been reared, and made beautiful (as you may see) like the polished corner stones of the Temple, and not these stones only: but the abundance of all your grass, corn and cattle, upon a thousand hills: together with the comforts of your wives, children and servants, yea and which is more than all the 
1. Pet. 1. 9  rest, the solace of our saved souls, filled with the fatness of all God's blessings, would 
Esay 32. ●  say of their Elizabeth: as did the Prophet of good Ezechias, she hath been to us as an hiding place from the wind, & as a refuge from the tempests, as rivers of waters in a dry place, and as the shadow of a great rock in a weary land. Nay more, if David upon 
2. Sam. 1. 24.  the death of Saul, might thus mourn his funerals▪ & say, ye daughters of Israel weep for Saul, who clothed you in scarlet, with 
1. Sam. 2. 24.  pleasures, and hanged ornaments of gold upon your apparel, how much rather may we joy in the day of the gladness of our hearts, for the life of our Queen, & say you daughters of England, joy for Elizabeth, who clothed you in scarlet, rich garments, and costly jewels, feedeth you with the finest flower of wheat, with honey out of the rock, and setteth peace in all your borders. Surely he hath not dealt so with every nation, and therefore O England, clap your hands, sing and say In nablio decachordo, Psallam 
Psal. 92. 2. 3.  tibi, I will praise the Lord upon an instrument of ten strings, yea as long as I have any being will I praise the Lord.  
For truly if we do not beat back the 
Esay 59 2  river of God's mercies with the seas of our ingratitude, if we do not check the Lord in the means of all his mercies toward us, with our impiety, if we do not prejudice the Crown and diadem of his anointed: we cannot but say by her as by a Conduit, all the waters of life is conveyed unto us, and not conveyed only but continued; not for a year, twain, or twenty, which is much in the reign of Princes, but for forty four fair years: now past and gone, the Lord of heaven, with the line of her life, hath drawn out the happiness of our days, in multiplying our nation, and increasing ourioies. Who maugre the rage of all rebels, the malice 
Esay 9 3.  of all wickedness, & the spite of all popery may say yet, God is good unto England, even to those that are pure in heart, yet are his blessings upon his anointed, yet he is her strength and her salvation therefore. We shall not much be moved▪ fremat orbis, & Orcus, illa erit secura. God spoke once or twice have I heard it saith David▪ That power belongeth unto God, & to thee o Lord mercy, for thou rewardest every one according to his works. 
Psal 62. 11.   
And now the rather to provoke the Lord that he would continue still the blessings we enjoy for England's safety, and his own glory, you have done well to honour this day with your presence, and to sanctify yet with your prayer the day, that it might still dawn, the Prince that she might still live, and yourselves be ever blessed under so happy a reign, and government.  
With whose bright beauty, that you 
Cant. 4. 9  might be enamoured the more, & as it were wounded in love with one of her eyes: and with a chain of her neck, I have thought good to match her in her princely piety, with good Ezechia, one of the best Kings of Israel's juda.  
His princely heart was replenished with four religious virtues, more precious than the Carbuncle, ●opas, or the ●risolyte, which like a collar of Esses, & a Chiane about his neck, so wounded his subjects with love, & 
Lam. 4 20.  loyalty, as when they called him the breath of their nostrils, they deemed their life lapped in his love.  
Now the chain of his government held by these four links, all religious virtues fit for a Prince, and as it were, sinews of a sanctified state.  
The first was his faith, and kingly 
1  confidence in his God, for so saith the text. He trusted in the LORD GOD of Israel.  
The second was his princely magnanimity, 
2  ever contending with the best of his rank, for after him there was none like him, neither were there any such before him.  
The third was his constancy, for he 
3  clave to the Lord, and departed not from him.  
The fourth and last was the pattern of 
4  all his piety, for he kept the commandments which the Lord God commanded Moses.  
And all these virtues flowed from him like the rivers of Eden out of the Paradise of God, to water and refresh the dying; and declining plants of judah, which Ahaz his father had shaken with a dangerous 
2. Kings 16. 2. 3. 4.  and Idolatrous rule.  
Now for his faith, here first in the rank and the fairest of all the rest, and as it were 
Levitic. ● 13.  the salt of the sacrifice: seasoning the soul of this religious King; ye fee it was right, for it pitched upon the soveragine good: even upon the Lord God of Israel, in whom he trusted.  
I say he trusted in one God, not in many 
judg. 6. 1.  Gods, in the God of Israel▪ not in the Gods of the nations, as it were speaking with Moses in the silence of his soul, our God is not 
Deut. 32 31.  like other Gods, our very enemies being judges, so sovereign a faith in a sovereign Prince, pitched upon so sovereign a God, is more precious than a diadem upon his head, or the diamond upon his right hand.  
For he knew with David, and found it true in his own experience, that no King is saved by the multitude of an host, neither is the mighty man delivered by his great strength, he knew tha● an horse was but a vain thing to save a man, howbeit 
Psal. 33. 16. 17.  he knew that the eye of the Lord is always upon them that fear him, and upon them that trust in his mercy, he knew 
Psal. 74. 12.  that God was his King of old, and the help that is done upon the earth he doth it himself, and therefore I will go forward 
Psal. 71. 16,  in the strength of the Lord God: and will make mention of thy righteousness, even of thine only.  
In this confidence, he beat back the rage of 
2. King. 18. 17.  railing Rabsecha in the day of battle, saying unto his people, be strong and courageous, fear not, neither be afraid, for the King of Assur, neither for all the multitude 
2. Chron. ●2. 7. 8.  that is with him, for there be more with us, with him is an arm of flesh, but with us is the Lord our God for to help us and to fight our battles.  
Surely it was an argument of a sovereign faith in the day of his affliction to run to GOD, when most men run from GOD, some to the Devil, some to their Idols, some to the creatures, and some to their own works, unwisely wrought. doleful was the song of Moses 
Deut. 32. ●7.  even in that particular; when he said of Israel the LORDS peculiar, they offered unto Devils, and not to God, but to Gods whom they knew not, new Gods that came newly up, whom their fathers knew not.  
Ahaziah being sick upon his fall, fell from his GOD, whenhe● s●nt to Beelzebub, the GOD of Ekron to inquire of his recovery, whom the Prophet justly taxed, both of his diffidence, and of his death, when he said. Is it for 
2. King's 1▪ 3. etc.  that there is not a GOD in Israel? that ye go to Beelzebub the God of Ekron? tell the Kings he shall never come off his bed, but die the death.  
Saul in his extremity sought to the 
1. Sam. 28 7. etc.  witch at Endor, and left the LORD, it made a rent in the Kingdom, and brought a ruin to himself, with an utter subversion to his house and family, while Israel trusted in their GOD, they failed of no blessings, but when they joined themselves 
Psal. 106. 28.  unto Baal Peor, and did eat the offerings of the dead: then they provoked him unto anger with their own inventions, and the plague broke in upon them, Bala● sought to Balaam, and was cast away 
Numb. 22 2. etc. jude. 11. 1. Kings▪ 20. 23.  by the deceit of Baalams' wages, and the Aramites shifted from the GOD'S of the hills, to the Gods of the valleys, and because they left the true God, they were relieved with no God.  
Ahab and Asa joined with Benada●, a professed enemy of GOD, and in the day of their distress▪ had they trusted in the LORD GOD of Israel: Hanany the 
2. Chron. ● 6. 7.  Seer had never so sharply reproved the sin with the judgement, because thou hast rested upon the King of Aram, and not rested in the Lord thy God, therefore is the host of the King of Aram escaped out of thine hands, and because thou hast let go a man whom I appointed to die, thy life shall go for his life; and thy people for his people.  
Good jehosaphat is reproved by the same Prophet, for leaving the Lord, and loyning with Ahab in the siege at Ramath Gilead: wouldst thou help the wicked, 
●. Chron. 19 2.  and love them that hate the Lord, therefore for this thing the wrath of the Lord is upon thee. A good caution for Princes to beware with whom they enter league, whom they help, whom they love: that the wrath of GOD be not upon them.  
What should I say more? but conclude with this advertisement, cursed is the man 
jer. 175.  that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord, but blessed is the man (with good 
Psal. 34. 22.  Ezechia) that maketh the Lord God of Israel his soul's support, with this no less Christian then Kingly confidence, the Lord redeemeth the souls of his servants, and none that trust in him shall ever perish.  
Again, it is of due regard in this good King to perfect his praise in the full affiance he ever had in his God, that he did acknowledge him both God, and Lord, for so it is here said, he trusted in the Lord God 
Io. 20. 28.  of Israel, Lord of heaven, and Lord of the earth, Lord of life, and Lord of death, Lord of Israel, where he was King and Lord of the nations, he was to subdue; yea and his Lord too (though he were a King) as to whom he ought both faith and fealty, with a limited subjection of all his power, to his blessed will, and sovereign command, and therefore it was not without cause David ended his Psalm with this beatitude. Blessed are the people, whose GOD is their 
Psal. 144. 15.  LORD, for Multi habent eum in Deum, pauci in dominum. Many take GOD to be their creator, but few make him their Lord, and governor, many will be graced with his stamp as he is God: but few will be guided by his rule, as he is Lord, that hand th●● made them must not direct them, and even in that they disclaim their subjection, therefore they make him their God, but not the Lord.  
Sound it in a true sense, & with a sanctified soul, and you shall find that lack of consideration in this very point of piety, is, and hath been, the breeder of all Atheism, mischief, and wickedness in this woeful world, the Angels had kept their 
jud. 6.  first estate, if they had made their God their Lord, Adam and Eve his fairest creatures had never fallen so far, had they not failed in their obedience to that Lord, that was their God, Israel played the harlot under 
Esay 5. 7. 15.  every green tree, she was disloyal to her Lord, and therefore no marvel if they went into Captivity, when their God was not their Lord.  
I might tell of Sodom, and Gomer, Shilo, and Zion, of Niniveh, Carthage, Babylon. Corinthe, and Thessalonica, with all the Cities of Asia, where once the Gospel flourished, like a green tree in the midst of the Paradise of GOD, and what's the reason of all their ruins? & no other cause of their woeful supplantation? but that God was not their Lord? they failed in fealty to God both in matter of 
jerem. 5.  faith, and fact, they were misled through misbelief, they burst the bands of all obedience, they rebelled against their God, in that they did not use him as their Lord.  
They would live by him, but they would not be led by him, and so he was their God of destruction, but not their Lord of protection.  
Finally I am prswaded that sin was never more sinful, and deserved judgemnts never more doubtful, and the breeder of both is nothing else but this: even our rebellion against the Lord, we dare not but say he is our God, and yet we deny him, homage, and how is he then our Lord? Our secret Idolatries, and open stealth, our gnawing usuries, and extravagant lusts of the flesh, our excessive avarice, and grievous oppressions, our contempt of the word, Sacraments, and Sabbaths, our general Apostasy from all good, and godliness, with our lewd lives led by no rule, show that we are irregular, dead to God, and fallen from all obedience to our Lord, we do not trust in the Lord God of Israel  
And so to conclude, and close with your religious ears and hearts, who heard me this day, place your confidence in the breastplate of your Lord God, and when all other helps & succours fail, with this good K. Ezechia, trust in the Lord God of Israel.  
Trust not in friends, for they will fail you: Trust not in this world, for it will forsake 
Micha. 7. 5. 6. etc.  you: trust not in pleasure, for it will flatter you; trust not in wealth, for it will jeave you, trust not in strength, it will weaken like water; trust not in beauty, it will vade like a flower; trust not in wit, it's often wavering; trust not in Learning, it's always doubting; trust not in Honour, it's still a sliding: trust not in Prince's favour, it's often fleeting; trust in no society, in marred with factions; trust in no earthly 
1. joh. ●. 4.  joys, they are but borrowed passions; All these Trusts are but transitory: worn out with Time, but that transcendent confidence, of thy GOD, and LORD, neither vadeth nor vanisheth, out abideth for ever.  
It effecteth wonders where it worketh, and it tieth the providence of the Almighty to thy particular; it hales on the Heavens to help the Earth, and like a 
Hos. 2. 21▪ 22.  threefold Cable from the King's heart, to the Lords ear; it pulled him down to be propitious: when tied to the Sun, it drew 
Esai. 38. ●  it back ten degrees; tied to Time, it put it on fifteen years, as an Addition to his 
2. Chron. 32. 20. 2●  days, and tied to the Angels, it brought them down to scatter and kill the Host of Assur.  
And now tell me (ye Atheists of the world) Artists and Politicians, in whom Nature ever abridgeth Grace? tell me, what starry influence, wit of man, might, or ability, could ever have effected so admirable wonders? had they not been haled on rather by tie of Religion, then by touch of reason? for Fides non habet meritum, ubi humana ratio praebet experimentum: Faith hath no pre-eminence, where reason maketh experiment; well may it here hover below, but it can never reach the height of the Heavens; well may it make men famous on earth, but it can never make them glorious in heaven.  
O Religion, beautiful is thy band, it chameth man to God in his obedience, and God to man in his deliverance, but where it is not: Princes powers are but cords of 
●ofe. 6. 4.  sand, their glory but a morning dew, their spears but Reeds to pierce their own entrails, and with all their wit they do but weave unto themselves spiders webs, uneath able to keep out a fly: much less the fire of God's heavy wrath 
Esay. 59 5. 6.  and indignation against delinquents.  
Nay oftentimes it falleth out, that where there is a trust and confidence in the creature, more than in the creator, that very creature turns to their destruction, who trust to it, Sampson twice trusted 
judg. 6. 16 18.  in his strength: and it was first cut off by the weak and feeble hand of Dalila▪ again he trusted in his strength, and it pulled down the house, aswell upon himself: as upon the Philistines, Abso●on trusted in his fair face, feature, and 
2. Sam. 18 9  beauty, and his golden locks tied him to the tree, till Abner had pierced his heart with a spear.  
That very sword wherein Goliath trusted, 
●. Sam. 17. ●0. 51.  cut off his own head, and the spear he tossed at David before the combat, advanced his head in the sight of all Israel What should I say more of that multitude of men wherein David so trusted? thousands 
Psal 9 7.  fell upon his right hand, and ten thousands upon his left, and this good King when he shrunko but a little from his God, and in some princely ambition showed his treasures, wherein hee-trusted▪ 
2. Kings. 20. 12. 13.  to Baladen King of Egypt, it was the ruin of his house and cause of Israel's captivity.  
The use is good, and seasonable for the day on solemnize, I shall never think so long as I have a thought in my heart, that ever Queen Elizabeth I could have reigned, and ruled so happily▪ to the honour of her God, preservation of her state safety of her people; and wonder of all the world, but that she only trusted in the Lord God of Israel. It was her faith, and full affiance in her God, that made her so glorious by deliverance.  
For was it reason or faith that put 〈◊〉 the stab of Parry, and poisoned the Bill of Lopus? was it reason or faith that scattered the great Arm●●● of Spainee? when the sturtes fought for England, and the River Kison swept them away, sink their 
judg. 5. 2.  ships, wherein they trusted, and cast the cark●sses well-near upon every coast from Portesmouth in England, to Dingle Cushe in Ireland.  
Was it reason or religion, when in the day of her afflictions she went towards the tower Tanquam Ouis, a poor persecuted prisoner, that brought her back again not long after, to her palace of Westminster? a free borne Prince, and that I only say no more, but haste to the rest, Is it reason or religion, that with the lin● of her sacred life still draweth on the mercies of our blessed God? Sweet as perfume, 
Gen. 27. 27.  and like the smell of a field which the Lord hath blessed: surely, surely if I should ascribe these our blessings by her gracious government rather to policy, than piety, to reason, than religion, to the puissance of her power, then to her trust and confidence in her God, I should prejudice the right of faith, and the Princely virtues of her heavenly mind.  
And so to the second virtue wherewith the religious heart of this good King 〈◊〉 replenished, which was his magnanimity, to wit a generous mind, and spirit, soaring high, and seldom aiming at mediocrities, never content to sit down with the worst, but ever striving to contend with the best of his rank, and therefore it is said, that after him was none like him, amongst all the Kings of juda, neither were there any such before him, for he did emulate the virtues of all the ancient Kings of Israel and judah, that went before him, and matched them, he did animate the succeeding Kings of judah, and made himself a pattern 
Phillip. 3▪ 17.  for them, so walk (saith the Apostle) even as you have us for an example, so rule (saith this good Prince) even as you have us, for a precedent.  
Like the sun amongst the planets, so are eminent Princes amidst their peers, they lighten all above and all below, precedent Kings are honoured, succeeding Kings are bettered by them.  
Yet so as this heroical virtue of Magnanimity ever springs out of the fountain of faith, her first and fairest in the rank of all religious virtues, for faith is ever operative: it will work, it will strive, wrestle, and contend with the best by the best means, and for the best blessing.  
Out of this virtue it was, that Samps●● 
judg. 14. 12.  contended with the Philistines, and not in strength only, but in wit had excelled them all, if they had not ploughed with his heifer, out of this virtue job conetnded for uprightness with all the land of Hus, when 
job. 1. 8.  the Lord said of him, that there was none like him in the earth, for an upright and just man, one that feared God, and eschewed evil. Out of this virtue David played with Lions, as with Kids, and with Bears, as with Lambs. Out of this virtue Solomon contended, when for wisdom he excelled all the children of the East, and all the wisdom of Egypt, for so saith the text, he was wiser than any man, yea then 
●. King 4. ●0. 31.  were Etham the Ezrahite then Heman, then Calcal. then Darda, the sons of Mahol: nay he was famous throughout all nations round about.  
What should I say more? out of this virtue 
Gen. 32. 28.  jacob contended with God for a blessing at Peniel, his generous spirit failed him not, till he had won the prize, and was styled with that most renowned name of Israel: as prevailing with God.  
Lastly, thus animated, Paul challenged 
Rom. 8. 38 39  all the creatures of God to combat for the honour of his CHRIST, I say all above, and all below, either fiery, earthy devils, and damned, when he said, what shall separate us from the love of Christ● shall tribulation, or anguish? shall persecution, or famine, shall nakedness, on cold, shall peril, or sword, shall death, or life, shall Angels, principalities, or powers, shall things present, or things to come, shall height, or depth, shall any creature be able to separate us from the love of God, which is in Christ jesus our Lord?  
I may say then, as of all these, so of good Ezechia, Nihil habuit vulgar, he had no base mind, he contended for no trifles, but for the honour of his God, and good of his Church, his generous spirit carried him above the pitch of vulgar conceit, which hovereth below, and ay●eth at mediocrities, and therefore Hesiodus speaking of such high hearts, calleth them not without cause Kéra epam●●●i. Whom minds soar on high, without commerce of earth, or earthly things.  
I may be sparing of this Parallel, for that her Maj. hath put me from it, as she did herself, when from that Climate of her much modesty, she did recommend unto her Council the care of her people, that they might be ruled with like justice and temperance, she ever affected in her Princely heart, and contended with the best that they might ever enjoy that blessing.  
A Prince (saith she) is scant well furnished, if either he lack justice, Temperance, Magnanimity, or judgement: As for the two latter, I will not boast, my Sex doth not permit it, but for the two first, this dare I say:  

1 Amongst more Subjects, I never knew a difference of person, where right was one.  
2 Nor ever to my knowledge preferred 
Holinshed Chron.  for favour, whom I thought not fit for worth.  
3 I never lent mine ears to credit a tale, that was first told me.  
4 Nor was so rash to corrupt my judgement with my censure, before I heard the cause.  
5 If others whom I put in trust to hear the cause▪ marred it with partiality, it was not my fault.  
6 This dare, I boldly affirm, my verdict went ever with the truth of my knowledge.  
7 And I never used over sudden resolutions in matters that have touched me full near.  
8 I ever have, and do contend for the truth with all good conscience.  
9 And let me live no longer, than I may live to dare the enemies of my God, with an undaunted spirit, warrant d●●re▪ Lord all this with thy command.   
These were the Poesies of her rule, these are the perfumes of her life, such is her government, graced with no less magnanimity and judgement, (which in her Princely modesty she would put off) then of justice and temperance, wherein she may contend with the highest of her rank, and so to the rest.  
A third virtue, replenishing the heart of Ezechiah, was his constancy in the Faith, where it is said, he clave unto the Lord, & departed not from him, implying a threefold passage in piety, fit both for prince & people, (1) a seeking of God, (2) a finding of God, (3) with an abiding by him, for we cannot 
Esay, ●1.  cleave unto him, till we have found him, nor can we find him, till we have sought 
Esay 5 5▪ 6. 7. 8.  him, and when we have sought, and found, then to abide by him, & not to depart from him, is no less Christian then Kingly constancy▪  
In our seeking the soul is exercised, in our finding the soul is satisfied▪ and in ou● abiding by him, our soul is incorporated into our God.  
And thus are we not only enfranchised into that heavenly inheritance, made free 
〈◊〉. 8. 32. ●●.  and familiar with God, but as it were glued unto him, by an inseparable ●nion, and so the original in this place will bear i●, for like as with glue two table● th●y be ioy●ned and bound together, as and if they were both one. So by a true and lively faith, may God and man be 〈◊〉 together Quasi unum quiddam fiant. For he that sanctifieth, 
Heb. 2. 11.  and they that are sanctified, are both one. And again, Amor non sinis ●ma●tem esse ●uispsius, sed ama●i.  
It is northern our seeking of God, but it is our finding of God, nor ●● is our finding of God, but it is our abiding by God, that makes ●● blessed. It we●e better we never felt God, then to fall off after we have ●●lt his sweetness, the backsliding Israelite is the 
Heb. 6. 4▪ 5. etc. Psal. 78. 9▪ 2. Tim. ●▪ 10. Acts 1. 16.  worst Israelite, and to slide from piety, is as the sin of Apostasy, it was the greatest dishonour that ever Ephraim had, to start back in day of battle, nor will never be forgotten in Demas, or forgiven in judas, their falling off by a woeful separation, the one from Paul, & the other from Christ, etc.  
And even in this hold of a constant faith, religion, rule and government did Ezechia excel Solomon, ●ohas, Valerian, Commodus, and other Princes of the world, who at the first were religious, but in the end went back, and fell away, some to this God, & some to that, all from the God of heaven, whose deserved judgement was for that they left off their familiarity with their God 
1. Kings 11. 4. 5. 6. 1. Kings ●1. 30. 3●.  and Lord, and had no recourse to the holy Oracles, sacrifice, and Sabbathes, the Lord made a rent in their kingdoms, and estranged the hearts of their people from their due obedience.  
For surely this is true, Princes shall never strike an impression of majesty from themselves in the hearts of their subjects, but by an impression of majesty from their God, with whom if there were no piety, yet it stands with policy they should be familiar, of much commerce, conference, and counsel.  
Had it not been known to all the people, 
Exod. 24. ●18.  that the Lord did commune with Moses by the space of forty days, and forty nights upon the holy mountain, in great 
Exod. 34. 28. Exod. 33. 11. Exod. 34. 29. 1. Thess. 2. 13. Exod. 31. 18. Exod. 19 16. Deutro. 32. ●0.  familiarity? Had they not seen the brightness of God's glory shining in his face▪ which they could not behold without a vail, had they not heard his word, not as the word of man, but as it was indeed the word of God? Had they not read the tables he brought written with the finger of God, had they not heard the thunder, seen the fire, and lightning with an astonishment of the majesty of God in his minister Moses, their guide, and governor through that waste & roaring wilderness to Canaan, I say, had they not seen this his familiarity with God: the God of his command, would they (trow you) ever have been kept in their obedience, being a people so 
Deutro. 9 24.  rebellious and mutinous?  
I might say the same of josua, Gedeon, David, & of all the Kings of Israel, and judah, 
2. Sam. 3. 36.  their familiarity with their God made them gracious with their people, may the very Pagan Princes of the world, that they might the rather confirm their laws, and make their decrees of more acceptance with their people, they feigned a familiarity with their Gods, secret conference, & much commerce, as Numa Pompilius with Aegeria the Nymph, Scipio Africanus with jupiter Capitolinus, Pisistratus with Minerva, Lycurgu● with Apollo, and Mahomet when he first laid the foundations of turcism by a taught pigeon, piddling in his ears, as it had been the holy ghost, there whispering secret revelations, yea and all the Muncks from the hollow vaults of their darn Cells are bold to make good their darn divinity by vaunt of more special revelations.  
The project is for religious Kings even from the grace and familiarity they have with God, to make them gracious with the people, for if as you have heard to credit the laws of men with man, as Tully saith, T●nt●legis vis est, ut ea non homini, sed deo Delphi contribueretur, how much more to 
Proverb. 8. 15. 16.  credit the divine laws of God, by which Kings rule may we say, Tantalegis vi● est, ut ea non homini, sed deo Israelitico tribueretur.  
Such is the power of that law by which we govern, as we dare not asoribe yet●●●▪ 
josua. 3. 10.  ●y Delphic God, but to the living God of Israel, and say, populus dei non acquies●at in ulla doctrina: priusquam audiat hanc vocem. Sic dicit dominus. We will that our people being the people of God, rest and repose 
Psal. 3. 8. Esay. 56. 1.  then salvation upon no Oracle, till they hear this voice Thus saith the Lord jehovah.  
It may go for a Lamentation to see how mighty men and Princes of the world estrange themselves from God, cast off his yoke, burst the bands of all obedience, 
●er. 5. 5.  fly religion, and are as it were afraid to be familiar with their Christ, least happily they might sleme to be strange to their earthly passions, pleasures and Parasites, who in force nothing more than this, that it stands not with the greatness of man to be too familiar with God, or with the King's crown, to be cast down at the feet of poor Christ, Religion is for Regulars, Princes are free and subject to no rule.  
Thus they measure their right by their 
2. Esdras 15. 16.  might, and frame their conscience to their gre●● command, so they may close with this world, they shake hands with the other, and sue out that proud partition in their hearts, Divisum imperium cum jove Caesar habet; so we may reign on earth, let God rule in heaven.  
The use is good: I fear it is with many both mighty and mean men in these worst and last days of the world, who think if they be gracious with God, they cannot be gracious with men, and therefore do often feign impiety for fear they should not seem profane. It was Augustine● sin 
2. Confess cap. 3.  before his conversion, when he said ●ingebam me fecisse, quae non fecoram, ne vider●● abiectior quo eram innocentior, & ne vilior haberer, quo eram castior. Oftentimes I feigned myself to have done the sin I never did▪ lest I might seem less honoured, for being more honest, or less profane▪ for being more pure. Alas with what comparisons did I walk (saith he) the streets of babylon and wallowed in the fil●h there of as in a bed of Cinnamon & pure perfume, for 〈◊〉 flesh and blood scenteth sin to be sweet, but the sanctified soul deems it perfumed poison.  
Well, it was not so with this good king Ezechiah, when he clave unto the Lord, and 
●. King. 8. 6.  departed not from him, nor is it so with our dread sovereign, whose right hath been her might, I mean her religion with God, her 
Eccles. 8. 23.  might with men, and her constancy in his faith, hath made her more honourable than the hills of robbing Rome, Semper eadem, is 
Psalm. 6. 4.  her princely poesy, a Constat to the world, of a constant Prince, and steady rule.  
And so to the last virtue and Diamond, in the hand, and heart of good Ezechiah, to 
2. Kin. 18. 6.  wit, the heavenly pattern of all his piety, in these words, he kept his commandments, which the Lord commanded Moses, where you may first see, that in the law of the Lord was his delight, and by that holy book, he 
Psalm. 1. 2  directed in all his ways, whether Theoric or practic, it was the rule of his Faith, it was the rule of his Life; and not of his only, 
Phil. 3. 16  as a private man, but as a public Magistrate, he laid that Line and Level of 
1. Chroni. 30. 2 Chron. 34. 23. 1. King. 12. 25.  the Law, to the souls of the Subjects, thereby to be guided in all their ways, he did not devise unto himself any other government then that of Moses, which he had received from the holy mount, he did not with jeroboam, devise a calf at Dan, & a calf at Bethel, with an holie-day to the Lord.  
He did not forsake the fountain of living-waters, and dig unto himself cisterns, 
jer. 2. 3  even broken Cisterns, which could hold no water.  
Finally, in all the Seas of his tossed government, he never lost the Pole, I mean the word of his God, but ever had it in his 
Exo. 32.  eye, and so directed the stern of all his religious reign, to the honour of God, & good of his people, with such a blessing to himself, as neither Time nor eternity shall ever blot out.  
But woe is me to tell: the lack of this line, level, book, and star, as in the hearts of Princes, so of their people, hath been, is, and will be, the subversion of States, and destruction of souls in all Ages, the missing of Moses, hath been the breeder of much mischief in the church of God, it hath cost blood and lost faith, ye cannot miss the good, but ye shall hit the evil, ye cannot fa●le of faith, but ye shall fall from grace, & if ye be we●ry of 
H●b. 3. 1● 2. Thess. 2. 〈…〉 4. 4  the word of God, ye shall be tired with the traditions of men, the time was, when Scriptum est, did beat back devils, & they have Moses & the Prophets did choke the damned, the 
●●k. 16.  time was when Search the Scriptures was in the command of Christ, and men thought 
〈◊〉. 5. 39  that in them they had everlasting life, the time was when Angels were cursed, if they 
●●l. 1. 8. 9  preached any other Gospel then that which was delivered by Moses, and Christ. But now devils, damned men, and Angels are let loose, ●et at liberty, & free to Preach what they will; so they miss the Scriptures.  
Moses and the Prophets are beaten back with Romish Institutions, decretals Apostatical, lying Oracles, illusions, and flattering divinations, with unwritten vanities, never saw this sin, so soar a sight next to the sorrows of a Saviour, as the razing of Scripture in the hearts of Kings, and souls of subjects, which hath brought upon a great part of Christendom, seas of error, heresies, and Idolatry.  
Nor are our adversaries the Papists, lest in this conspiracy against Moses, and the Prophets, whose books with their bones 
2. Chr. 13 ●1.  they have both buried, & burned, shut the doors of the Temple, quenched the holy lamps, overthrown the Altars, killed the Prophets, disordered the bread upon the pure table, subverted all, as Ierobo●m did, and yet say: we are the true Church, away from us. I am holier than thou, under which fair pretence of holiness and humbleness 
Col. 18  of mind, (as the Apostle saith) they beguile the souls of the simple: and at their pleasure bear rule over the consciences of men, advancing themselves in those things which they never saw, rashly pu●t up with their fleshly minds, and hold not the head, whereof all the body furnished and knit together by iounts', and bands, increaseth with the increasing of God.  
Now to dim the brightness of this Sun, and to dearne the Doctrine of Christ, sealed with his precious blood, they have cast a mist in our eyes, & would cover their wickedness with a cloud of fair pretence: 
Matt. 15. 9  urging for doctrines men's traditions, and saying of the Scriptures and word of God as judas said of Mary when she powered out 
Mat. 26. ●  her ointment upon Christ his head, Ad quid perditio haec? what needs this waist, ye have Fathers, Counsels, Popes, Cardinals, Doctors, Angelical, and Seraphical, ye have Sorbonists, Canonists, Friars, Muncks, and Jesuits, these are yours to conquer the field, ye need none other forces, the Scripture is but a dull, dead, & a dumb letter, it hath no life in it, but these have both light, and life.  
When I think upon this their bare brag, without blows, they seem to me much like that vaunting Ambassador full of foolish babble, sent from the Aetolians to F. Quintius then chieftain in Achaia: who (as Livy reporteth the story) after he had bragged much of the Aetolian forces both by sea and by land, & their point blanck-shot, fierce horses, & puissant infantry, at last he came to terrify with naming a sort of strange Nations, their assistance that scarcely had beeno heard of before, to wit, the Dakes▪ the Medians, the Cadusians, the Aelimenans.  
Whereunto Quintius answered, now in good sooth (saith he) this is mine Host of Chalcis up and down, who when we wondered upon a time how he met with that plenty of Venison, we had and such variety withal, the man nothing so glorious as these fellows here: smiled pleasantly upon us, and said, we were very welcome to a feast of good tame swine, and no better, but welfare a good Cook, my masters, (quoth he) who by his cunning hand, what with seasoning it, and what with serving it up with divers sauces, hath made all this fair show of wild flesh, and the same of sundry sorts. Even so saith Quintius, this great boast of little roast, these divers kinds of Armies, these many names of Nations, never heard of before, to wit, the Dakes, the Medes, the Cadusians, the Aelimeians, they are but Syrians, when all is done.  
Quidrides papista, de te narratur fabula. Why smilest thou O Papist, the tale is true of thee, your popish provision is cooked with a curious hand, like the feast of Chalcis, and yet it is no Venison, but plain pork and no better, and for your glorious titles of Romaneforces, as Popes, Cardinals, Canonists, Friars, Monks, jesuits, & Sorbonistes never had before; they are but Syrians when all is done, Sectaries, Schismatics and Symonistes, which if you please to balance with the gold of the sanctuary, and lay them with the body and soul of all your religion upon the scales: with the scriptures of God, ye shall find them lighter than vanity itself, for as the Prophet 
●eremie. ●3. 28.  saith, Let him speak my words faithfully, for what is chaff to wheat?  
I know it will be opposed that they are learned, wise and witty, I never denied it, and so were the Scribes and pharisees in the days of Christ, as also julian, Porphiry, and Arius, with all the heretics that have been sithence, as Gangrenes in the Church of God, and therefore I may well apply to our learned papists, that which of old Tully said of the Grecians. Tribus 
Proflacco.  illis literas, do multarum artium disciplinam, non adimo sermonis iepôrem, ingeniorum d●umon, dicendi copiam, & ●. We yield them to be learned, we grant that they are skilful in many arts, we take from them no elegancy of speech, no sharpness of wit, no copy of words, to be brief, if they assume any thing more, we envy it not. At religionem illi nunquam hab●erunt: they were never religious saith Tully, and he gives the reason, Quip quibus insiurandum iocus est, testimoniam Ladus, they never cared either for an Oath, or for the holy Oracles, but made a l●ll● of the one, and a sport of the other. Now of what esteem, Oaths, and Scriptures are with Papists, I leave it to a further search and examination, only this for the time being far spent: religion and faith they never had it, as unto whom Oaths are but lests, and the sacred Scriptures sports and plays, nay rather their prayer is with the Pagan Poet, Da fallere, da justum, sanctumque videri. Give me the gift to decoive, and yet give me to seem both just, and holy.  
Well I say no more, but leave them to God's mercy, further to enlighten their hearts, when his good pleasure shall be.  
And so pass to parallel▪ the Princes, I have in hand in the success of their government, and how God blessed them alike in their religious endeavours, Fzekia 
2. Kings. 18. 6. Matth. 2. 2. Luk. 16. 29.  kept the commandments which the Lord had commanded Moses. And what other star hath guided the heart of Queen Elizabeth? but Moses, and the Prophets, with this book of life here in my hand which upon her entrance she laid in her lap, & ever sithence she hath kept in her 〈…〉 London witness who gave it, with how joyful an affection she received it, and let the applause of all the people as then so still marshal her Princely progress in the silence of their souls, and say Prosper with thy glory, ride on, because of 
Psal. 45. 4.  the word of truth, of meekness, & righteousness, and thy right hand shall teach thee terrible things.  
Ezekia succeeded Ahaz, a good son 
2. King. ●8. 1.  to a bad father, So did Queen Elizabeth Mary, a Religious Prince, a superstitious sister.  
Ezekia began to reign when he was 
Verse. 2.  five and twenty years old. Calculate her majesties years when she began her blessed reign, and ye shall find her thereabouts and not much under.  
Ezekia opened the doors of the house of the Lord, which Ahaz his father had 
2. Chron. 29. 3. 2. Chro. 28. 24.  shut up, he opened them in the first year, and in the first month of his reign, and repaired them. Queen Elizabeth deferred no time, to establish Religion, but opened the doors of the Lords house, even in the first year, first month, and first day of her reign, procuring the Lord to be honoured aright with the pure Religion of her God, and a parliament Royal to establish the same.  
Ezekiah brought in the Priests and the 
2. Chron. 29. 5.  Levites, and gathered them into the east street to sanctify the house of the Lord God, and to carry forth the filthiness out of the sanctuary, Queen Elizabeth called home her exiled ministers, & Levites from Geneva, Frankfurt, Zuricke, and most parts of Germany, to purge the sanctuary of it pollutions: and to cast forth the filthiness thereof. Ezekia at the very first took away 
2. Kings. 18. 4.  the high places, and defaced the Images, and cut down the groaves, he broke in pieces the brazen serpent, that Moses had made (for unto those days the children of Israel did burn incense to it) and called it in contempt of that their Idolatry no more a Serpent, but Nehushtan, a piece of brass. What were your Altars of stone but high places? And what were your Rood lofts, Cells, and shrines of Saints, but groaves of superstition? what was all your Imagetie, with lights, lamps, Pax, and palms, but gross Idolatry? & whereunto England burned incense to the Queen of heaven till Elizabeth came, but then even at the first down they went: and broke they were by her princely power, and warranty, the carcases whereof lie at this day, monuments of popissi Idolatry, and of her majesties blessed reformation with this disdain, what are they now but stick and stone, and worse than Nehushtan, bruised brass?  
The Temple being purged, and Imagery 
2. Chron. 2●. 28.  defaced: the King with his Princes prepared for the sacrifice, even a sin offering for the Kingdom, and for the sanctuary, and for juda, with a burnt sacrifice and an offering of praise unto the Lord, in the words of David and Asaph the Seer, they sung Psalms, they blewe the Trumpets, and so they praised the Lord with joy, bowed themselves, and worshipped, whereat Ezechia rejoiced, and 
Vers. 36.  all the people that GOD had made them so ready, for the thing was done suddenly.  
Queen Elizabeth having purged the Church of England of that pregnant Idol, the Mass▪ what hath she less done, then prepared for the holy Sacrament of▪ the blessed death, and passion of our Lord and Saviour jesus Christ? a sin offering in deed for the Kingdom, for the sanctuary, and for this our English juda. And how often sithence hath she sanctified it with her prayer, & honoured it with her presence? her Virgins, Peers, and people bearing her company, with Trumpet, Organ, Voice and V●all, that GOD had made here her people so religious, for the thing was done suddenly, and I pray God 
Revel. 2. 4 Numb. 11 6.  we have not lost a part of that our first love, that our Manna grow not loathsome, that we be not colder now, than we were then, and that the first ten years do not blemish the last twenty of her gracious reign, what ever it is? me thinks, there is a want both of faith to God, and fealty towards the Prince. 
Revel. 3. 19  Grant Lord we may be zealous and amend.  
Ezechia came to his reign in desperate times, when Ahaz his father had perverted the state both of Church and commonweal, fetched Altars from Damascus, and sacrificed his sons to the fire, 
1. Kings 6. 34.  became tributary unto Assur, exiled the godly of judah, and had brought in the abominations of Babel, and subscribed to Tiglath Pilesar, King of Assur, saying, I am thy servant and thy Son.  
Even so, Queen Elizabeth began her reign in desperate times, when her Sister had shaken the State, with no less fearful than fiery designs, fetched Altars from Rome, and sacrificed her chiefest subjects to the fire, exiled the godly of the land, brought in Strangers, because a vassal to the Pope, and subscribed to his power, saying: I am thy Servant, I am thy Handmaid.  
Ezechiah withstood Assur, paid him 
2. Kings▪ 18. & 89.  no tribute, yielded him no homage, resisted Rabsechah, and endured his railing, with a Princely patience, committting the success to God, who made him glorious by deliverance.  
And did not our gracious sovereign withstand the Pope, & all his vassal Kings? Did she not discharge herself and people of all Tribute, Toll, and Tax, that way?  
Hath she not endured the railings of many Romish Rabsecahes, with a Princely patience? and having committed the success of all her affairs to God, is she 
Ps. 149. 4.  not made glorious by deliverance, whiles they are a dead, accursed, and cursing crew, and yet she liveth a blessed Queen, long may we say to our solace, and their sorrow, 
Dan. 6. 21  live, live.  
It is said of Ezechia, that the Lord saved 
2. Chron. 32. 22.  him, and the inhabitants of Jerusalem, from the hand of Zenacharib, King of Assur: and from the hands of all other, and maintained them on every side, good LORD how have the Leaguers cast their hands together with one consent, & confederate against thine anointed, thy Church 
Psal. 83. 3  and people in England, Gebal, and Ammon, and Amalecke, the Philistimes, with them that dwell at tire, I mean the Tabernacles of Romish Edomites, whose cry was down 
Ps. 137. 7.  with it, down with it, even to the ground, let us take to ourselves the house of God in possession. But (good Lord) how often 
Ps. 83. 12.  have we been saved, both Prince and people, from this ill kind of men, how hast thou maintained us on every side, thine Angel fought for Ezechia, thy Stars 
Psal. 12. 7 2. Kings, 19 35.  have fought for Deborah, and the river Kison hath swept them away, O my God make them still like unto a wheel. And as the 
judge 5. 20 21.  stubble before the wind.  
In the days of Hezechia it is said, that many brought offerings unto the LORD ●● Jerusalem, and presents to Hezechia, 
2. Chron. 32. 23.  King of juda, so that he was magnified in the sight of all nations from thenceforth, they persecuted Churches of other Kingdoms, and poor exiled Christians, let them speak to the comfort of their souls, with how great joy and gladness, their offerings here in England have been tendered by them, and received by us, let them speak to the honour of our Queen and country, how liberally they have been maintained, when they had nothing to feed upon, but wind and air, yea and what nation is there, in whose sight Queen Elizabeth is not magnified, & either dread for her puissance, loved for her virtue, or admired for her government?  
To be brief, Ezechia had exceeding 
2. Chron. 32. 27. 28  much riches, & honour, treasures, of silver and gold, of precious stones, of sweet odours, and of shields, & of all pleasant vessels, storehouses for the increase of wheat, wine, and oil, stalls for all beasts, and ranges for the stables.  
The Lord hath blessed our Queen with his hidden treasures here on earth, and her honour is great in her abundance, her Garrisons are full in Ireland, Flaunders, and Barwick, and yet her treasures are not exh●●●sted, and for her store of shields, shot, and munition, wheat, wine, and oil, stalls for beasts, and ranges for stables, let her officers speak both in Court and Country, sure I am we feel no lack, her exactions are not grievous.  
Lastly, and so an end of her praise, but never of our prayer to GOD for her. Ezechia 
Esay 38. 1  was sick unto the death, he prayed unto the Lord, and he heard his prayers, and pitied his tears, and the Lord spoke comfortably unto him, and gave him a sign of his recovery, by the going back of the shadow of Asa his dial ten degrees upon the wall. A sure symbol or Sacrament of fifteen years more to be added unto his days.  
Where note first I pray you, that the promise from God was fifteen: and the degrees were but ten, to teach us (as one hath truly observed) that the Lord ever giveth more graces unto 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 project I ay me at, we know that Princes 
Ps. 82. 6. 7  are GOD'S: yet must they die like men, there's no difference in the mould: from the rich Crown of Kings, to the poor beggar's crutch, all must grind to greet, and to determine of the life of Kings, and period of Kingdoms, is not the least of God's secrets only reserved to himself, yet if when it shall please the Lord to touch our dread sovereign with sickness, the harbinger of death, it would likewise please him to pull back the dial of her days some few degrees, and add more years unto her days, it were, and would be as great a blessing to us of England, as ever Hezechia his life was to Israel's juda: which and if it may not by reason our many 
Prou. 28. 2.  sins, than Lord take her to eternity never to die.  
And in the mean time, whilst we may enjoy her blessed reign, with her life, let us foster and cherish Elizabeth: as chaste Abishagge, with the worthies of Israel, did their David, of whom it is written 
1. Kings. 1. 1.  that when he was old & stricken in years, they covered him with clothes, but no heat came unto him, The counsel was to find out a fairer virgin to stand before the King, to cherish him, and lie in his bosom, that the King might get beat, so they found one Abyshag a Sunamite, and brought her to the King, the maid was exceeding fair, and cherished the King and ministered unto him, but the King knew her not.  
The use is good, for in the person of David, you may behold (as in a mirror) the state and condition of Princes, what it is: Princes are old, cold and chillery, Princes 
Psal. 82. 6. 7.  must decay, and wear away.  
In the person of David's servants, and fair Abishage, is to be seen the love and loyalty towards their Sovereigns, what it ought to be, they stretch their wits to advise & practise with all their power, how to preserve the Lords anointed, subjects must be careful of their King.  
The public and private prayer of all the land, who owe faith to God, and fealty to their Prince, all praise, and prophecy this day, what is it but chaste and fair Abishage, found out to foster their liege Lady, the Queen, to stand before her, cherish, and lie in her bosom, to get her heat, and lengthen her life, but oh that our prayers were more powerful, yet to prevail with the Lord of life, that she might live to his glory, and our comfort, sweet Sunamyte let thy virginal vigour pierce her veins, warm her blood, refresh her spirits, Lord let the powerful prayer of priest, Peer and people prevail with their God, for the safety of his anointed.  
Without which it is to small purpose what ever we can say, do, or devise, for what's policy without piety, except the 
Psal. 127. 12.  Lord keep the city, the watchman watcheth but in vain, and except the Lord be her guard great is her danger, for all human succours fail in their greatness, no gold of Ophir, no Orient pearl of Peru, or 
jer. 17. 5.  Mexico, no arm of flesh, no horse, ship or shower of shot, no watch, guard, or counsel, no Physic, drink, or diet, no furs of spotted ermines, or sweet Sables, can preserve your Elizabeth, give her life or length of days, fair Abishage must give her heat. It is the perfume of our prayer to God in heaven: that must preserve our Prince on earth. And so let us pray, O Lord God almighty, etc.  
FINIS.