will plant the vinyard with the best plants Isa. 5. 2. But a more excellent gift can there not be then to haue the word the statutes and ordinaÌ„ces of Gods as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this lawe which I set before you this day Deut. 4. 8. 5. First then where are they whether papists or other whatsoeuer that say there is no Church in England haue we not the word of God and the Sacraments these are sufficient testimonies and euidences of Gods presence To say that these are not sufficient notes of Gods church as the Papists affirme is to speake ignorantly falsely for whereby was the auntient Church of Israel discerned but by the law and statutes of God and the true seruice of his name and to denie that the Church of England hath either word or sacrameÌ„ts as some schismatickes doe is to speake absurdly and contrarie to their owne knowledge for if that be Gods word which is contained in the olde and new testaments and these the sacraments which Christ hath instituted then hath the Church of England both professing the first and celebrating the second We teach no doctrine but concluded out of the Scriptures we receiue no sacraments but those instituted by our Sauiour Concerning discipline neither is the Church of England destitute of it altogether for where the word of God and the sacraments are it is not possible that all discipline should be exiled I graunt that the discipline of the English Church may be much amended and I trust in time shall many defects and wants are amongst vs. We doe not conceale our imperfections nor iustifie what is amisse as is extant in the booke of common praier in these wordes vntill the said discipline may be restored which thing is much to be wished But it followeth not that where discipline is wanting the Church is fading and that the infirmitie of the one maketh a nullity of the other The Church of the Iewes thus saith of the Church of the Gentiles If shee be a wall we will build vpon her a siluer pallace if shee be a doore we will keepe her in with bonds of cedar Can. 8. 9. Shee calleth her sister because shee had a wall though not of siluer and a doore though not of cedar And England thankes be to God is a famous and beutifull sister to all reformed Churches though shee may haue some spots in externall matters But our trust is that if it yet be not her wall shall be made more costly and siluerlike and her doore of Cedar when God will In the meane time what great thanks should we giue vnto God that hath not remooued the arke of his testimonie from vs as he did from Israel when it was taken of the Philistims 1. Sam. 4. nor taken away the candlesticke from vs as from Ephesus Reuel 2. 5. Yet by our sinnes we had deserued it as much as either but hath in his mercy raised vp a Dauid vnto his church to keepe and defend the arke in IerusaleÌ„ still Lastly as these are testimonies and euidences to the whole Church the word Sacraments so ought they to be to euery true meÌ„ber of the Church that euery one also by his faithfull hearing of the word and fruitfull receiuing of the Sacraments may iudge himselfe a liuely member of Christs bodie and grow vp thereby to the assurance of his calling for as our Sauiour saith My sheepe heare my voice Ioh. 10. 16. He that heareth and beleeueth the voice of Christ our great sheapheard is certainely one of his sheepe By the fruite and effect of the word a man may discerne of himselfe whether he be good or badde ground for if the word fructifie in him he is of the good kinde but if he bring forth thornes and briars he is a reprooued ground neere vnto cursing whose ende is to be burned as the Apostle saith Heb. 6. 8. So Augustine to the same purpose Quicquid loquimur in nomine Domini Dei imber est videte qualis terrae sitis qui peior est factus ignem speres pluviam non accuset qui melior factus â—orreum speret pluuiam laudes Whatsoeuer we say vnto you in the name of the Lord is the Lords raine see you what manner of ground yee be if thereby ye become worse and bring forth thornes and brambles feare the flames blame not the showers If ye are made better and bring forth good fruit hope for the â—arne and praise the raine The 13. meditation To praise the name of the Lord. The Prophet sheweth what is the chiefe ende of going vp to the Lords house namely to praise God and call vpon his name 1. So the Lord saith by his prophet My house shall be called an house of praier to all nations Isa. 56. 7. And Ieremie saith prophecying of the Church of God They shall come and reioyce in the height of Sion chap. 31. 12. 2. Thus Anna praied in the temple when shee asked a sonne of God Shee was troubled in her mind and praied to the Lord and wept sore 1. Sam. 1. 10. And after shee had obtained her desire shee in the same place gaue thanks vnto God And Anna praied and said My heart reioyceth in the Lord 1. Sam. 2. 1. To this spirituall vse of praier Salomon consecrated the Temple Heare thou the supplication of thy seruant and of thy people Israel which pray in this place and heare thou in the place of thine habitation euen in heauen and when thou hearest haue mercie 1. king 8. 30. 3. The prophet compareth the thaÌ„ks of the heart giuen vnto God vnto fresh springs all my springs are in thee Psal. 87. 7. And the prophet Ieremie speaking of those that reioyce before the Lord saith their soule is as a watered garden chap. 31. 12. He theÌ„ which giueth not thanks vnto God in his temple is as a barren ground without springs but he which praiseth the name of God is as a well watered ground refreshed with sweete springs What becommeth the temple better then incense and where should it be rather offered then there now the odours and incense of the Saints are their praiers Revel 8. 3. and their fatte calues are the fruit of their lippes as the prophet saith We will render the calues of our lippes Hosh. 14. 3. 4. For we should present the Lord with our best gifts if any thing be better then another that should be the Lords part but the sacrifice of contrition of praise thanksgiuing are the most principall as the Prophet saith Thou desirest not sacrifice c. the sacrifice of God is a contrite heart Psal. 51. 16 17. And the Apostle saith Let vs by him offer the sacrifice of praise alwaies vnto God that is the fruit of our lippes c. with such sacrifice God is pleased Heb. 13. 15 16. 5. First then if the house of God be principally ordained
tit 4. leg 28. Cant. 1. 3. Isa. 22. 21. Isa. 58. â—1 1. Sam. 1. Luk. 2. 36. Foâ— p. 507. col 1. Foâ—â— 10 â— Prefacâ— to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 14. 2. Sam. 20. 2. King 4. Prov. 31. 29. vers â—â— The particular blessings in Israel vnder Dauid in England like to be vnder his Maiestie The vniting of two kingdomes Continuance oâ— religion A iudicial and learned prince Epist. 25. ad Gratian. Free accesse to Gods house Mutuall confeâ—â—â—e The example of the Prince Religion sâ—â—led Meditat. vpon the 20. of the Reuelat p. 3. art 8. Encrease of wealth The generall coÌ„sent and desire of all Vniformitie in religion Religion sincere without mixture Meditat vpon â—5 of the 1. of Chron in the applicaâ— Meditat vpon 20. of the reuelat 3. p. art 1. Reformation of things amisse Preface to the Reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising of God Psal. 12â— v. 2. Seates of iustice â—4 benefit p. 9â— 92. A prince no straÌ„ger 15. Benefit pag. 55. Consent in doctrine Pag. 10. l. 1. Externall peace p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. benefit domesticall peace and plentie A louing prince p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Gods Church Meditat. in 15. 1. Chro. part 2. p. 43. p. 20. Psal. 40. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medita in Chro. applicat The prince keeper of both tables 1. Cor. 6. 20. Ambrose epist. 2â— Euery mans duty prescribed in the kings booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. in 20. Reuelat 3. par â—â—rt 7. Eccles. 12. 9. The comfort contentment of all sorts in his Maiesties godly resolution Lib. 1. de Virgini Prefation ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiuing the incense of Christians The vniting of these two kingdomes 1. Benefit Lanquet 2. Benefit Continuance of religion Psal. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Benefit when God sendeth a learned and verâ—uous prince Thus seeme the Septuagint to thinke translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees or ascending places Why they are called psalmes of degrees The scriptureâ— whereunto profitable How one scripture is said to be more excellent then another August epist. 3. ad 〈◊〉 The particular application of Scripture De Ecclesiast dogmatio c. 56. The ioy of christian assembliâ—â— 4. Benefit freâ— accesie to Godâ— house Euseb. l. 8. c. 6. Fox p. 952. col â— Hiero ad Gerontiaâ— in Psal. 66. Serm. 14. in Cantic 〈◊〉 Psal. 49. Fox p. 818. anno 1511. Fox p. 897. Fox p. 904. The 5. benefit godly confereÌ„câ— Epist. 70. Holines not 〈◊〉 be ascribed to the place it sâ—lfe De dâ—dicat eccles serm 1. Houses of praier not to be profaned Arelatens sub Carol. c. 22. Laodican 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. benefit the example of a godly king 1. Sam. 5. v. 1. 8. 10. 1. Sam. 6. 14. 1. Sam 7. 1. 2. Sam. 6 10. and 12. The fiâ—th of Châ—ist not flitting or changeable 1. King 19. The 7. benefit the setling of religion Lib 1. de spirit cap. 2â— Ruine of cities for sinne Epist. 91. Of the wars for recouering the holy land so superstitiously called Deterr promisâ— Ad Paulin. Româ— neuer had such promises as Hierusalem Hier. ad Eustach Ad Paulinum Epist. 92. Cambden de comit Heâ—tford ad Gerontiam Hieron ibid. Cant. 8. 9. The 8. benefit enlarging of citties buildings Calamities vpon citties by winds and earthquakes Socrat. l. 1. 7. Zozomen lib. â— cap. 15. Euagr. l. 2. c. 1â— Senec. epist. 91. Stowe â—â—â—esto be obserued in building of houses The danger of discord The 9. benefit the generall consent and desire of all in receiuing his Maiestie Fox p. 101. p. 135. Fox p. 3â—5 Stowe Lanquet The 10. benefit the wonderfull conioyning of both kingdomes The 11. benefit sinceritie in religion An admonitioâ— to recusants 1. Sam. 4 4. Aduise giuen to schismatikes Epist. 82. The testimonie and cognizance of the old church of Israel Rom. 9. 4. The word and sacraments essentiall notes of the Church Of the discipline oâ— the Church In the commination The 12. benefit reformation of things amisse In Psal. 98. in fine Churches appointed for praier Bâ—llar lib. â—â— de â—uk sanct c. 4. Churches not ordained nâ—w for sacrifice Abuses in popish seruice Decr. par 1. dist 42. c. 7. Synod Mogâ—â— c. 40. The 13. benefit publike and priuate entercourse of religion Lib. confess 10. c. 33. 〈…〉 No man must come emptie into Gods house Augustin in Psal. 65. The 14. benefit â—â—â—â—tion of iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repliâ— fol. 52. pag. 1. Manifestat fol. 52. pag. 1. Manifestat fol. 98. pag. 1. Deliuerance froÌ„ forraine dangers in Psal. 85. The Princes power in causes Ecclesiasticall The negligence and slouthfulnes of priests in the returne from captiuitie The 15. benefit a prince no stranger or forrainer Ambr. lib. 2. offic cap. 7. Against selfe-loue in praier Selfe-loue New doctrine a disturbing of the Church Strange and vnsound positions maintained by some in the Church of England The 16. benefit consent of doctrine Ambrose prolog de fid orthodox The vnhappie ende of the haters of Christs Church The 17. benefit prosperitie The desire and loue of vertue a good steppe to obtaine it Homil. 15. Ceasing of waâ—â— Iustice and truth the causes of pâ—ace The 18 benefit externall peace ann 132â— ann 1168. Lanquet ann 1383. Lanquet Contentions vsâ—all betweene nations professing poperie Bernard epist. 1â—7 Religion taketh â—ot away natural affection Loue to our coâ—trey naturall Heathen louers of their countrey Plutarch Faâ—all â—8 Against enclosures and monopolies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—9 benefit a 〈…〉 Lib. 2. de offic c. 7. Ioy for the welfâ—re of Christs Church Revel 21. 2. Ministers who carelesse of Christs church Who be the dumbe gâ—eâ— sâ—eepie dogg â—0 Benefit care of the Church of Christ. August Hierâ—â—
exhorteth the Church of God to pray for the continuance of these so great benefits before rehearsed Christians then are taught in all their praiers to remember to remēber the prosperous state of Christs church that their eie should not onely be set vpon their own priuate necessities but to commend vnto God that vniuersal bodie whereof they are members 1. Thus the Prophet saith If I forget thee O Ierusalem let my right hand forget to play if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheife ioy Psal. 137. 5. 6. So the prophet Isay encourageth Gods people to giue thankes for the Church of God Reioyce with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her Isay 66. 10. 2. Thus did the prophet Dauid remēber the whole state of Israel in his praiers Deliuer Israel O God out all his troubles Psal. 25. 26. Thus the faithfull vsed to pray O Lord I pray thee saue now I pray thee now giue prosperitie Psal. 118. 25. 3. Like as then when Moses by Gods commandement made the tabernacle euery one brought according to his ability some iewels of gold some purple some fine linnen some rammes skins and badgers skins c. Exod. 35. 23. 24. So should euery one helpe forward the peace and prosperitie of the Church princes by their authoritie ministers by encouraging and exhorting all men by their heartie praiers and desires If such be the loue of the saints to the Church that they delight in the stones thereof and haue pittie on the dust thereof Psal. 102. 14. that is forgot her not in her greatest affliction humilitie how much greater cause is there to beare affection to her in her beautie and prosperitie 4. For in praying for the peace of the Church we doe also pray for our selues to whome that benefit of peace redoundeth as it is in the Psalme All nations shall blesse him and be blessed in him Psal. 72. 17. They which blessed the Prince in their praiers did also in so doing procure a blessing to themselues By the same reason the prophet mooueth the people to pray for the prosperitie of Babel Seeke the prosperitie of the citie whether I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall you haue peace Ier. 29. 7. 5. First then their securitie is here reprooued that in their praiers thinke to appropriate Gods fauour to themselues onely making mention of their owne wants not regarding the necessities of the Church Such was the Pharisies praier that onely boasted of his owne gifts and gaue thanks for himselfe he despised the poore Publican whome he saw not farre off smiting and knocking vpon his breast charitie might haue mooued him by his praiers to haue helped whome he saw so to be perplexed Luk. 18. This vaine-glorious seruice and selfe loue of this Pharisie was nothing pleasing or acceptable vnto God no more is their praier that onely seeke their owne things and are not touched with compassion toward the afflicted members of Christ neither reioice in the welfare of Gods Church but are tickled onely with the ioy of their owne prosperitie Secondly if they be worthie of reproofe that are negligent in procuring the peace of their Church by their praiers they are much more to be blamed that are too diligent to disturbe the same by their vncharitable practises What els can be thought of those who haue stepped forth and by their straunge nouelties and paradoxes corrupted the doctrine of the Church and whereas Protestants were before of one iudgement and consent in religion they haue distracted many and perswaded some to like and affect their singular conceits This haue they aduentured to doe not sowing their homely seede onely in sermons but dispersing the same in their writings to the great offence of the Church of Christ. From this fountaine haue sprung forth these and such other whirlepit points and bubbles of new doctrine that Christ is not originally God that the Scriptures are not the onely meanes concerning God of all that profitably we know that they are not alone compleat to euerlasting felicitie that the word of God cannot possibly assure vs that it is the word of God that mans will is apt naturally without grace to take or refuse any particular obiect whatsoeuer presented vnto it and so consequently to beleeue that mens naturall workes or to do◠that which nature telleth vs without grace must needes be acceptable to God that there are workes of supererrogation that a man can doe now and God approoue more then he cōmandeth that to be preserued from all sinne in this life is not vnpossible that the Church of Rome as it now standeth is the familie of Christ that idolatours wicked heretikes are members of the visible Church that there is in orders giuen an indeleble character that they haue power to make Christ bodie c. that sacraments doe giue and conferre grace and are instruments of iustification that they are as necessarie in their place and no lesse required then beleefe it selfe that the soules of infants dying without baptisme are damned which must be the meaning of these words the Church as much as in her lieth by denying the meanes doth cast away their soules All which positions with others are both contrarie to the Scriptures to the iudgement of protestant writers and the most of them opposite to the articles of religion in the church of England established and to the faith of the Church of Scotland and of the kings Maiesties preface to the answer of the Apologicall epistle as shall hereafter if God will elswhere be more at large declared and hath beene alreadie by some English protestants sufficiently prooued Yet thus haue some men beene bolde to teach and write who as some schismatikes and headstrong sectaries haue disturbed the peace of the Church one way in externall matters which concerned the discipline of the Church they haue troubled the Church another way in opposing themselues by new quirkes and deuises to the soundnes of doctrine among Protestants alwaies professed It is high time that our Elisha should cast salt into the springs to heale the bitter waters and that our princely shepheard driue vs altogether to greene pastures that none be suffered to straggle by themselues and seeke their meate apart from the rest of the flocke that as the Apostle saith we may proceede by one rule that we may minde one thing Philip. 3. 17. Ambrose very well toucheth this point Vinci illi facilè possunt vel facilè vitari quorum prima propositione omne consilium pectoris proditur at vero hi quibus multa nobiscum paria sunt facilè possunt innoxias mentes fraudulenta societate percutere dum malorum suorum virus per bona nostra defendunt c. They may
ECCLESIA TRIVMPHANS that is THE IOY OF THE ENGLISH CHVRCH FOR THE happie Coronation of the most vertuous and pious Prince IAMES by the grace of God King of England Scotland France and Ireland defendour of the faith c. and for the ioyfull continuance of religigion and peace by the same With a briefe Exposition of the 122. Psalme and fit application to the time wherein are declared the manifold benefits like to grow by these good beginnings to the Church and Common-wealth of England Dedicated to the most gratious Ladie and vertuous Princesse Ioland Anna by the grace of God Queene of England Scotland France c. Prov. 28. 2. When the righteous are in authoritie the people reioyce Psal. 118. 23. This was the Lords doing and it is maruelous in our eyes v. 24. This is the day which the Lord hath made let vs reioyce and be glad in it PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1603. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson To the most noble and vertuous Princesse the Ladie ANNA by the grace of God Queene of England Scotland France and Ireland A. W. wisheth all spirituall comforts and encrease of honour in this life and euerlasting ioy in the next MOst gracious Ladie and noble Princesse wheÌ„ Zerubbabel that faithfull prince of Iuda beganne to build the temple with the stone of tinne in his hand the people reioyced but when he had finished the worke and brought forth the head and chiefe stone thereof then shoutings vvere heard of those that cried grace grace vnto it If then the people of God in this kingdome had great cause to reioyce when religion began first to be planted and the spirituall building of the Church to be reared much greater ought our ioy now to be when we see religion continued and hope if any thing yet be wanting that the same in good time may be perfited Others will striue diuersly to expresse the ioy of this happie day and to solemnize the entrance and initiation of so religious and much desired raigne of your Highnes louing lord and our gracious Soueraigne some by pleasant pageants and shewes some by valiant and martiall feates of armes and iustings some by rich and costly presents and gifts but we among the rest the Ministers of the Gospell of Christ both by preaching and setting forth the great mercies of God towards vs and by writing to conserue a perpetuall memorie thereof will consecrate our tongues and pennes to this seruice that we may say with the kingly prophet Dauid My tongue is the penne of a readie writer I will entreat in my works of the king Your Grace hath great reason to be glad of this day whose honour able estate is thereby enlarged according to the rule of the law Mulier marito concrescit the ladie encreaseth with her lord your royall issue and princely heire reioyceth whose noble title of inheritance is augmented your Highnesse faithfull seruants and domesticalls haue not the least part in this common ioy whose true and diligent seruice is like to be highly recompenced But all these ioyes which particularly in any of these may be singled in the Church and commonwealth of England doe all concurre and are not onely dubbled but multiplied God hath giuen in his mercie to vs both a comfortable husband to his Church a carefull parent to the Commonwealth an honourable Master to all honest and louing subiects The first shall haue we trust ioyfull experience of his Christian pietie the second of his fatherly benignitie the third of his princely equitie that both Church may say with the spouse in the Canticles We will remember thy loue more then wine and the Commonwealth as the Prophet of Eliakim he shall be a father to the inhabitants of IerusaleÌ„ and be whole realme as the same prophet saith he shall be called a repairer of the breach and a restorer of the decaied pathes And now most noble Queene seeing God hath aduanced your H. to this great honour honour him againe that hath honoured you Forget not him that hath remembred you and serue him faithfully that hath preuented you with blessings liberally Two Annaes are famous in scripture Anna of Elkanah for her godly posteritie in Samuel Anna of Phanuel for her deuout pietie in praying in the temple Elkaâ—ab whose wife the first Anna was signifieth the possession of God Phanuel whose daughter the second was is as much to say the sight of God Anna also is interpreted gratious or mercifull Answerable vnto these names were the effects the first had a vertuous sonne Samuel a possession of God in deede the second saw Christ in the temple and confessed him and both of them were vertuous women God graunt vnto your Highnes the possession of Elkanah encrease of spirituall sight and knowledge with Phanâ—els daughter and to be a right Anna both to finâ— grace with God and to shew mercie and compassion to men Two other of this honourable and Christian name Anna I finde in the Chronicles of this nation both vertuous Queenes your Highnes worthie prâ—decessours one wife to Richard the 2. sister to Wincelaus king of Bohemie the other ladie Anna Bullen wife to king Henrie the 8. and mother to our late gratious Soueraigne Q. Elizabeth The first is honoured for her studie in the Scriptures who had in those blind daies the 4. Euangelists in English and the doctors of the Church vpon the same The other is commended for her excellent vertues as her sinceritiâ— in true religion her Christian charitie and princely liberalitie toward the poore whose almes giuen that way in three quarters of a yeare are summed to be 13. or 14. thousand pound And now God hath sent vs a third Queene Anna which we trust in all these princely vertues as shee continueth the Christian name so will reviue the honourable fame of these vertuous matrones That innocent ladie Queene Anna Bullen though by the malice of her aduersaries traduced yet both by her godly death and Gods blessing vpon her posteritie is sufficiently cleared At her coronation these verses were exhibited Regina Anna paris regis de semine nata Et paries populis aurea saecla tuis As Anna Queene of princely race doth equally descend So to her people golden daies her offspring shall extend These propheticall verses if I may so call theÌ„ had their due accomplishment afterward in the happie issue of this Ladie then vnborne Queene Elizabeth by whome indeede this Church of England enioyed a golden time such as the like as his Maiestie saith hath not been read nor heard of since the daies of the Romane Emperour Augustus And it is the comfortable hope of this nation of England thaâ— God hath raised your Highnes vp another fruitfull Anna by whose royall offspring this lanà may long haue fruition of like golden and happie daies which God
in his mercie graunt The Lord make your grace vnto his Maiestie 〈◊〉 Dâ—borah to Baruch as Huldah to Iosâ—â—â— as Esther to 〈◊〉 Aâ—ashuerâ—sh Christ Iesus graunt you the pietie of Rebecca that consulted with God the zeale of Mâ—riam that praised God the knowledge of the Tekoâ—â—â— that perswaded Dauid the wisdome of the matronâ— of Abel that deliuered the citie the charitie of the Shunamite that prouided for the Prophet that the Church of Godâ— beholding your zeale toward God your 〈◊〉 to his Churâ—â— desire to the truth obedience 〈◊〉 his word humilitie in your high estate mercie and pietie toward the poâ—re members of the Church constancie in vertue and all goodnes may blesse you with the saying of the wise man of the godly matrone many daughters haue done vertuously but your surmount them all and that you may be eternally blessed in heauen that in that day it may be pronounced to your comfort Giue her of the fruit of her hands c. Your Highnes readie to be commanded in the Lord Andrew Willet Minister of the Gospel of Christ. The Preface to the Reader THe Iewes returning from captiuitie did so wonder at their strange deliuerance that they seemed to be as men that dreame Psal. 126 1. As strange a worke hath God wrought for the Church of EnglaÌ„d for though we are not come from thraldome to libertie or from captiuitie to our owne countrie hauing many yeares vnder our late Soueraigne enioyed both true religion and therewith as the handmaid waiting vpon her mistresse all flourishing peace yet in respect of our deliuerance from that danger to the state which many feared the change of religioÌ„ in the church which some doubted others desired we can no lesse wonder at the Lords strange worke and say with the Church of God The Lord hath done great things for vs whereof we reioyce Psal. 126. 3. In this common ioy who shall forbidde any to reioyce and where Gods mercies are so manifest and euident to all the world who can hold his peace But as benefits are not acknowledged where first they are not well considered nor due thankes performed where the grace receiued is not worthely esteemed for this cause haue I addressed this short treatise that Gods goodnesse to Israel might be proclaimed and that no man be ignorant what God hath done for vs that we again be not negligent to doe to him that which becommeth vs to giue vnto him thankes and praise Samuel to disswade the people from al their wanton desires to haue a king wheras God was yet their king telleth them what the properties of their king shall be and how hardly he should vse them and how little pleasing vnto them his gouernment was like to be 1. Sam. 8. As he would disswade from their vnthankefulnesse to God in that headstrong request by propounding vnto them the hard conditions of their king so mine intent is to perswade to thankefulnesse to God by setting forth the princely and Christian endowements of our gratious Soueraigne and the manifold benefits which both Church and coÌ„mon wealth are sure by Gods grace to enioy vnder his Maiesties godly vpright regiment For this cause haue I sorted out this 122. Psalme as seruing most fitly for this present occasion which I haue deuided into 20. seuerall meditations shewing so many blessings vpon this Church and common-wealth answerable to those which Israel enioyed vnder Dauid 1. As Dauid appeased the strife betweene him and the house of Saul and brought all Israel to one gouernment which was before deuided so these two kingdomes of England and Scotland hauing beene long at variance and exercised in time past with long and bloodie battels are now vnited in one His Maiestie is the corner stone that hath conioyned these two walles togither 2. Vnder Dauid true religion was coÌ„tinued and by our Soueraigne the faith of the gospell by his Maiestie truely professed and in his princely bookes protested shall still be maintained 3. Dauid was a learned prince an inditer of heauenly songs and sonnets And God hath giuen vnto vs a wise and iudiciall king whose princely writings do giue him the preheminence before all his predecessors another Salomon a king and yet an Ecclesiastes a learned writer such an one as Gratian the Emperour was of whome Ambrose saith Scripsisti tua totam epistolam manu vt ipsi apices fidem tuam piâ—â—atemque loquerentur You haue written not an epistle onely but whole bookes with your hand that the very points and letters doe vtter your faith and pietie 4. In Dauids time there was free accesse to Gods house I reioyced when they said let vs goe vp c And nowe the doores of Protestants Churches shall be as wide set open as euer 5. Then the faithfull one exhorted an other saying Let vs goe vp to the house of the Lord And now may Christians goe hand in hand conferring freely and edifying one another 6. Dauid in bringing home the Arke went before himselfe and was an example of godly zeale to his people So it is our Dauids godly precept to his princely sonne Teach your people by your example p. 24. And such is the practise in his owne royall person giuing light by his Christian life to all his subiects 7. Before Dauids time religion was vnsetled the Arke was flitting from place to place but he brought it to Hierusalem where it staied and therefore he saith Our feete shall stand in thy gates O Jerusalem and nowe whereas many feared an alteration of religion at the next change we verely hope that the Gospell hath set sure footing in the Church of England which both by his Maiestie while he liueth whose happie raigne God in his mercie many yeares prolong and by his roiall posteritie walking in his steppes we trust shall be continued to the end of the world wherein his highnesse also hath deliuered his sound iudgement and constant resolutioÌ„ That in the last estate when the church is deliuered from the thraldome of Antichrist without any more generall mutations the world shall remaine to the consummation and end of the same 8. Vnder Dauid the cittie flourished beeing enlarged with goodly and beautifull buildings Ierusalem was a cittie well compact and built togither And nowe also we hope by Gods mercie that men shall plant vineyards and eate the fruit thereof build houses and dwell in them 9. Dauid was brought vp to Ierusalem with the ioynt consent of all Israel who said we are thy bones and thy flesh 2. Sam. 5. 1. And it is admirable to consider the generall resolution of all English people and the coniunction of their hearts affections both of high and lowe in receiuing their Soueraigne 10. Then the tribes of Israel were not onely vnited in one kingdome but were reconciled among themselues vnited also in one religion thither the tribes went vp c. So not
onely externall warres are like for euer to cease betweene these two nations but one vniforme religion shall hereafter containe them in perfect loue and vnitie that neither the Church of Scotland shall be iealous of the English Church as inclining in some things to poperie nor the English suspect the other as affecting a popular paritie but as louing sisters fellow tribes shall hold one worshippe of God and go vp to Ierusalem togither 11. Dauid expelled the Iebusites not admitting contrarie religion in Hierusalem And it is no doubt but that God will so direct our Dauids heart that religion shall be sincerely professed among vs without any mixture or toleration as his Maiestie most godly professeth thus Is there not nowe a sincere profession of the truth among vs in this Isle oppugned by the nations about haters of the holy word and doe we not also as Israel professe one onely God ruled by his pure word onel yon the other part are they not as Philistims adorers of legions of gods and ruled by the foolish traditions of men And again in another place We must feare to fall from the trueth reuealed and professed by vs that we may be free from the like punishment c. 12. Dauid reformed many things that were amisse in Israel he appointed the Leuites their courses and seruices that were farre out of order Our zealous Dauid hath giuen vs great hope of the like who in his princely treatise Queene Elizabeth then liuing thus writeth I doubt nothing yea in her name I dare promise by the by-past experience of her happie gouernment that no good subiect shall be more carefull to enforme her of any corruptions stollen into her state then shee shall be zealous for the discharge of her conscience and honour to see the same purged and restored to the auntient integritie and further during her time becomes me least of any to meddle in it c That which his Maiestie promised in behalfe of our late Soueraigne God shall direct his wisdome to performe by himselfe the dealing wherin before as it pleased his princely modestie to call medling so nowe the whole managing thereof of right appertaineth vnto him 13. In Dauids time there was both publikely and priuately a free entercourse of religion the praises of God were in euery mans mouth The tribes went vp to praise the name of the Lord. Their seruice was not mute and dumbe but the temple did ring and sound againe of Gods praises And thankes be to God that the Church of England is not forced to hang their instruments of praise vpon the willowes with the Israelites in Babylon and to intermit the comfortable exercise of thankesgiuing as it hath happened in some changes but that we haue as great cause as much libertie as euer to sound out Gods praises that we may say with the prophet thē was our mouth filled with laughter and our tongue with ioy 14. Then were the thrones set for iudgment and it is Gods mercie that hath not giuen vs ouer to the cruell desire of our enemies that the course of iustice is not interrupted but the lawe and seates of iudgment open for euery man whose heart do not his Maiesties princely speeches reuiue thus writing to his noble sonne Preasse to drawe all your lawes and processes to be as short and as plaine as you can c. wearie not to heare the complaints of the oppressed aut ne rex sis 15. Euen the thrones of Dauid God gaue Israel no stranger to raigne ouer them but one of their owne kinred And the Lord hath raised vnto vs a Soueraigne descended of Dauids stocke of the royall blood of the kings of this land a prince of the same language of the Island of the English royall blood yea of the same religion who as he is no forrainer so giueth counsell to his princely heire To haue ordinarie councels and iustice seates in euery kingdome of their owne countrimen 16. Dauid would haue euery one pray for the peace of Ierusalem and not to disturb it So whereas the peace of our Church hath beene hindred by the opposition of strange and newe doctrines our hope is that our Dauid will restore the peace of the Church and bring vs to one vniforme doctrine whose princely aduice is That if any doe vrge to imbrace their owne fantasies in the place of Gods word c. acknowledge them for vaine men c grauely and with authoritie redact them into order againe 17. Peace be within thy walls The people vnder Dauid were freed from the feare of the enemie they needed not to set watchmen vpon their towers and garrisons vpon their walls So we trust to haue peace abroad with other nations who if they will be wonne with kindnesse we haue a prince that will vse all other princes as brethren honestly and kindly and will striue with euery one of them in curtesie and thankefulnesse But if they be readie to offend our nation we haue a couragious defender that will reuenge and free his subiects from al forraine iniuries done vnto them 18. In Dauids time plentie and peace was within their pallaces and houses and now we trust that euen our children shall haue cause to blesse this day wherby they may obtaine godly education not distracted from their parents by iniquitie of the times which was feared and might haue iustly befallen vs that we may say as it is in the Psalme Our sonnes shall grow vp as plāts and our daughters as the polished corners of the temple Psal. 144. 12. 19. Dauid wisheth all good to Israel because they were his brethren and neigbours God hath sent vs a louing prince Who as our naturall father and kinde master thinketh his greatest contentment standeth in his subiects prosperitie and his greatest suretie in hauing their hearts 20. Dauid cheifly because of Gods house procureth the peace of Hierusalem Such is the zeale and affection of our Dauid to Gods house who holdeth that the cheife vertue which should be in a Christian prince namely feruencie and constant zeale to promoote the glorie of God that hath honoured him And concerning the Ministers of the Church his Maiestie saith Loue no mā more then a good pastor reuerence and obey them as the heralds of the most high God These singular mercies extented to the Church of England I haue dispersedly handled in this treatise that the consideration thereof may prouoke vs to thankefulnesse And in trueth not only these but many other blessings with a full horne the Lord at this present some in possession some in expectation some in acte some in hope hath powred vpon vs so that the Church may say with Dauid O Lord my God thou hast made thy wonderfull workes so many that none can count in order thy thoughts towards vs I would declare and speake of them but they
crowne gaue me this minde to maintaine and augment the same in me and my posteritie And God giue vs the people of England the like grace that we may continue obedient to God loyall and dutifull to our prince that he may haue comfort of vs and we ioy of him that he may many yeares raigne ouer vs in godlinesse and peace and his posteritie after him that God may aboundantly blesse both prince and people in this life and afterward grant vs both a ioyfull entrance into his euerlasting kingdome through Iesus Christ to whome be praise for euer Amen Certaine fruitfull meditations vpon the 122. Psalme by the example of the people of God reioycing vnder the raigne of King David for Godâ— manifold benefits moouing the Church and nation of England to the like thankefulnes to God for his vnspeakable mercies shewed aboundantly toward vs. Psal. 122. A song of degrees of Dauid v. 1. I reioyced when they said to me Let vs goe vp to the house of the Lord 2. Our foote shall stand in thy gates O Ierusalem 3. Ierusalem is builded as a citie that is compact together in it selfe 4. Whether the tribes goe vp the tribes of the Lord to the testimonie of Israel to praise the name of the Lord. 5. For there are thrones for iudgement the thrones of the house of Dauid 6. Pray for the peace of Ierusalem let them prosper that loue thee 7. Peace be within thy walles and prosperitie within thy palaces 8. For my brethren and companions sake I will wish thee now prosperitie 9. Because of the house of the Lord our God I will procure thy wealth THis Psalme wherein the kingly Prophet Dauid expresseth his great ioy for Gods singular mercies to his Church consisteth of two parts the first containeth a congratulation with the Church of God and a ioyfull declaration of his gladsome heart v. 1. with the causes thereof first generally propounded v. 2. then particularly prooued which are 1. the great vnitie and concord of the citie the Iebusites beeing now expulsed v. 3. as we read in the storie 2. Sam. 5. 6. 2. The restauration of Gods worship the arke beeing now brought to Ierusalem v. 4. see the whole narration thereof 2. Sam. 6. 3. The administration of iustice established v. 5. which had beene much hindred by the diuision betweene the house of Dauid and Saul 2. Sam. 4. 1. The second part of the Psalme is an exhortation to all Gods people to pray for the continuance of these benefits vers 6. which is inforced by setting downe the forme of their godly praiers and desires v. 7. and propounding his owne example in the performance of that dutie in his owne person and the reasons moouing him thereto the law of his countrie v. 8. his affection to Gods Church v. 9. A song of degrees of Dauid Before I enter to treat of this Psalme three things are out of this inscription of the psalme to be considered 1. the occasion of making and enditing this psalme 2. the author thereof which is Dauid 3. the title it selfe why it is called a psalme of degrees The 1. meditation First the occasion as is partly touched before was threefold 1. the vniting of the citie of Ierusalem before infested with the idolatrous Iebusites 2. The restoring of religion maimed before by the absence of the Arke which was twentie yeares in the house of Abinadab 1. Sam. 7. 2. 3. The reconciling of the kingdome before diuided betweene the house of Dauid Saul for these so great blessings the Prophet reioyceth before the Lord and exhorteth the whole church of God to reioyce with him We learne hereby that like blessings require like thanks that we also should for all Gods mercies to his Church remeÌ„ber to be thankfull 1. Thus elswhere the prophet Dauid saith My soule praise thou the Lord and forget not any of his benefits Psal. 103. 2. Yea this is an euident marke of Gods Church to shew themselues thankfull The voice of ioy and health is in the tabernacles of the righteous Psal. 118. 15. 2 This hath beene the practise of the Church of God from time to time Thus Moses and the children of Israel as soone as they came foorth of the red sea sung a song of thanksgiuing vnto God Exod. 15. 1. Dauid daunced and sprang for ioy for the bringing home of the Arke 2. Sam. 6. 14. Iehosaphat and his people praised God for the victorie ouer the Moabites and Ammonites in the valley of Berachah which was so called because there they blessed God 2. Chro. 20. 27. 3 Our thanksgiuing vnto God is as incense Psal. 141. 2. that as they vsed to lay oyle and incense vpon their sacrifices Levit 2. 15. the one maketh a cheerefull countenance the other is gratefull to the smell â—o should all our actions be perfumed with thanksgiuing vnto God This dutie of praise is compared by the people to a young bullocke that hath hornes and hoofes Psal. 66. 31. He then that remembreth not to giue thankes vnto God is as though he offered an olde and leane bullocke beeing faint and slouthfull to praise God without hornes and hoofes such an one shall neither haue strength to withstand and push the spirituall aduersarie neither is shodde with hoofes and prepared to beare all things patiently 4 If the superstitious heathen doe encourage themselues to praise the gods of gold and of siluer Dan. 5. 4. to whome no praise is due much more are we bound to render praise to God to whome it of duty belongeth it is all the recompence which we pay vnto the Lord. Quid repeÌ„dam Iehouae What shall I pay vnto the Lord for all his benefits towards me I will take the cuppe of sauing health and call vpon the name of the Lord Psal. 116. 12. Giuing of thanks then vnto God for his benefits is as our Landlords rent vnworthie are we to hold our farmes if we refuse to pay so easie a rent-charge our great Landlord of whome kings and princes hold their kingdomes raiseth not his rent but onely expecteth the old seruice of thanksgiuing which is the freest rent that can be 5 So then as here the Prophet Dauid made this song or hymne for his people to shewe their thankefulnesse to God for those great blessings we ought also vpon the like occasion now offered to expresse our ioy before the Lord Dauid vnited the kingdome before deuided and now God hath raised vp vnto vs a prince in whome both the regiments of England and Scotland are conioyned great was the rent which in time past was between these two nations though for these 40. yeares the gospell the onely bond of peace hath maintained loue and amitie amongest vs yet pitifull is the remembrance of former calamities how continually these nations did one offend another with bloudie and grieuous battells Sometime the English preuailed as in the 21. yeare of Edward the first there were 40. thousand of the
waies haue of late in the Church of England set a foot some popish doctrines mingling the sweete lumpe of the gospel with sowre leauen of their owne Such teachers I trust will hereafter be better aduised and fill their hands with better seede that no more cockle and darnell be scattered in good ground God graunt a generall consent in iudgement and concord in heart both in teachers and hearers that we may goe vp together to Gods house and that our feete may stand stedfastly in Ierusalem that as Ambrose well alludeth Sicut rotam intra rotam vidit propheta currentem ita teres vita sanctorum est ita sibi concinens vt superioribus posteriora respondeant as the Prophet saw one wheele runne within another so the life of the Saints should be round and currant and so consorted together as one part may answer to another The 8. meditation In thy gates O Ierusalem This citie God made especiall choise of as it is in the pslame God loueth the gates of Sion aboue all the habitations of Iacob psal 87. 2. It was called the citie of God v. 3. the citie of the great king math 5. 35. the holy citie mat 4. 5. there Abraham was bid to sacrifice his sonne Gen. 22. of this citie was Melchisedeck founder and king Gen. 14. yet notwithstanding all these priuiledges this citie was often for their sinnes besieged by Pharao Necho 2. king 22. 23. by Nabuchadnezzer 2. king 24. 11. destroied by the king of Babylon 2. king 25. and at the last vtterly ruinated and made desolate by the Romanes Whereby we learne that there is no citie or countrie though indued with neuer so great priuiledges but if they continue in sinne may be in Gods iustice cast off 1. The Prophet saith He turneth a fruitfull land into barrennes for the wickednes of the people that dwel therein Psal. 107. 34. God is able both to change cities and countries to bring them to perpetuall ruine and desolation because of the sinnes of the inhabitants 2. Thus the Lord dealt with Samaria 2. king 21. 13. and with Shiloh where three hundred yeares the arke of God rested Goe vnto my place which was at Shiloh where I set my name at the beginning and behold what I did vnto it for the wickednes of my people Israel Ier. 7. 12. What is become now of Babylon the chiefe citie of the Chaldeans of Niniue of the Assyrians of Reuatane the great citie of the Medes Susis of the Persians there is no monument of them left but as Seneca saith Ipsa fundamenta consumpta sunt nec quicquam extat quo appareat illas saltem fuisse the very foundations are worne out and it doth not appeare that there were any such cities 3. As God hath dealt with these citties so he can offer the same occasion to others I will stretch ouer Ierusalem the line of Samaria and the plummet of the house of Achab and I will wipe Ierusalem as a man wipeth a dish which he wipeth and turneth it vpside downe 2. King 21. 13. It is no whitte harder for God to bring destruction vpon citties then for the mason to lift vp his line and plummet ouer his worke or then it is to wipe a dish when it is foule 4. The cause why the Lord iudgeth countries and citties is expressed in the case of Israel because they sinned against the Lord their God c. and walked according to the fashion of the heathen c. and had made them images c. therefore the Lord was exceeding wroth with Israel and put them out of his sight 2. King 7. 8 10 18. The like sinnes in any cittie neuer so famous or honourable in the world must needs procure the same iudgements 5. First in that Ierusalem that famous citie is now forsaken of her inhabitants made an habitation of deuils of pagans infidels we learne that Gods church and the true religion is not limited to any certaine place and seeing God hath shewed such indignation toward that countrie nation which put Christ to death what reason had the Romane bishops in time past to incite Christian Princes to mooue such deadly warres for the recouerie of the holy land as they called it After God had polluted his owne cittie and temple and Christ neglected the very place of his birth for the sinnes of the people what cause had Christians so superstitiously to be addicted to that place which was reiected of God Their ouersight herein well appeared by the euent for we shall not read of any warres that continued longer with greater bloodshed and lesse happie successe then these maintained by Christians against the Saracens for the possession of the holy land Hereupon Princes lead with a superstitious conceite take vpon them the crosse to goe fight for Hierusalem as Henrie the 2. Richard the 1. king Iohn with diuerse other who thought simply as Naaman that no earth was so holy as that about Iordan 2. King 5. 17. But our Sauiour hath giuen vs a rule for this The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Iohn 4. 23. The true worship of God is not tied to Ierusalem as Hierome wel expoundeth those words of the Psalme God loueth the gates of Sion more then all the habitations of Iacob Nunquid istas portas diligit Deus quas videmus in cineres favillas conuersas c. Doe you thinke that God loued these gates which are turned to dust and ashes no man is so foolish to thinke so c. And againe he saith Ne quicquam fidei tuae deesse putes quia Hierosolymam non vidisti c. Thinke not any thing therefore wanting to your faith because you haue not seene Ierusalem nor vs therefore better because we haue there our habitation Secondly the like fantasie the Papists haue of Rome which the Iewes had of Ierusalem they imagine that Gods Church cannot possibly faile there as though they euer had the like promise for Rome as the Iewes had for Sion That God would dwell there for euer Psal. 132. 14. Howe would the Papists triumph if they could finde any such text for Rome This is my rest for euer yet if they did such promises are but conditionall for God no longer bindeth himselfe not to forsake a nation then while they doe not forsake him Let proud Rome therefore know that seeing shee is fallen away from the faith of Christ by most grosse idolatrie and other apostasies that shee cannot long escape vnpunished Ierusalem was deerer in gods sight then euer Rome was it was longer protected by him greater miracles had God wrought for them more holy men and Prophets there preached then euer Rome had And Hierome speaking of poore Bethlem saith Puto sanctior locus est rupe Tarpeia quae de caelo saepius fulminata ostendit quod deo displiceat I take it to be a more holy
of England and Scotland and by Gods mercie is like to flourish still that we may say with the Prophet God is knowne in Iudah his name is great in Israel Psal. 76. 1. No other God is worshipped in the Church of England but the Lord no other religion acknowledged but the gospel of Iesus Christ and our Prince and his people doe say with one ioint voice vnto God Thou art my Lord c the sorrowes of them that offer to another God shall be multiplied their offerings of blood will I not offer neither make mention of their names within my lippes Psal. 16. 54. Secondly if all the tribes of the Lord goe vp to Hierusalem to the Tabernacle then certes they which refuse to goe vp are not the tribes of the Lord here then is an admonition to all Recusants popish others that they would now at the length lay aside their froward spirits and humble themselues to come vp to Ierusalem with the rest of Gods people They are not of the tribes of the Lord that wil not goe vp to the place of his worship Let not the Romist deceiue himselfe and expect a toleration of his superstitious I would it were not also an idolatrous profession Certainely where Gods arke is Dagon cannot stande but shall also loose in the ende both his head and hands their Dagon of Rome was cast downe to to the ground when first the papall authoritie and cells of superstition were destroied in England he lost his head and his hands when afterward papall religion was expelled if yet any stumpe of his bodie remaine we doubt not but by Gods grace it shall sooner be cast out then his former wounds be recouered Let them not thinke that Hezekiah will suffer the high places and images to stand 2. king 18. 4. or Iosias the Chemarims to continue 2. king 23. 4. Wherefore stand not out wilfully as the Ephramites that refused to ioyne with Iephtah against Ammon Iud. 12. 4. neither despise with the tribe of Manasses the message of Hezekiah that called them vp to the Passeouer 2. Chron. 30. 10. Now as for them which stand apart and separate themselues from vs swelling with an opinion of their owne greater holines if they will be counted among the tribes of the Lord let them also come vp to Ierusalem if any thing hath grieued them in our Church let them not feare if their offering be iust but God will put it into the heart of Hezekiah in good time to remooue euen Moses brasen serpent if any such abuse were 2. king 8. 4. I wish therefore and exhort them to assemble themselues with the hoast of Israel and to gather Manna with the rest of Gods people least if they goe out to gather it alone as some of the Israelites did vpon the seauenth day they loose their labour and finde none Exod. 16. 26. And as much haue these brethren of the separation found since they first went out from vs. I say vnto them with Ambrose vpon these wordes of the Lord to Moses The place where thou standest is holy ground Ecclesia locus sanctus est sta ergo in Ecclesia sta vbi tibi apparui ibi ego tecum sum c. The Church is the holy place stand therefore in the Church stand where I appeared vnto thee for there I am with thee If euer God appeared then vnto them when they heard the word and made their praiers in our Church assemblies why doe they forsake that place where God hath manifested himselfe The 12. meditation To the testimonie of Israel That is at Ierusalem was the arke which was called the testimonie of God because in them were kept the two tables of stone which were testimonies of Gods presence Exod. 25. 16. 22. Beside before the Arke was placed the pot of Manna Exod. 16. 34. and some good while after Aarons rodde that budded was also put before the testimonie Num. 17. 10. So then these three monuments of Gods presence were with the Arke the tabernacle of the testament the golden potte of Manna and Aarons rodde that budded Hebr. 9. 4. The Arke thus furnished is called the testimonie whereby God did testifie his presence to his Church The same also are the sure signes and markes of the Church of God now the word of God represented by the tables of the law the sacraments signified by the potte of Manna and discipline by Aarons rodde But all these are not of the like necessitie for as the tables onely were within the arke the other before it Exod. 25. 16. but the pot of Manna was there first placed and last of all Aarons rodde so the most essentiall note of the Church is the word of God the next the sacraments the third is discipline which so much concerneth not the beeing as the well beeing not the essence but the magnificence not the making but the beautifying of the Church Now that these are testimonies to the Church the word and sacraments as the arke was to Israel it thus appeareth 1. Saint Paul sheweth that this was the preferment of the Iewes to them were committed the oracles or words of God rom 3. 2. hereby were they knowne to be the people of God Likewise els where he thus describeth the Church Christ doth clense it by the washing of water through the word Eph. 5. 26. These two thē the word and the sacraments are the onely meanes whereby the Church is cleansed and so made a fit habitation for God 2. Thus S. Paul reasoneth for his coūtrimen proouing them to be the Israelites that is the church of God because to thē belonged the couenants and the giuing of the lawe and the seruice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comprehendeth the ceremonies and sacraments of religion Thus the Apostle prooueth himselfe a member of the Church because he was circumcised c. and as touching righteousnesse which was by the lawe he was vnreprooueable Philip. 3. 6. He was both imitated by the sacraments and instituted in the doctrine of the lawe 3. Like as the Lord threatneth to remooue his candlesticke from the Church of Ephesus Reuel 2. 5. that is the ministerie of the word for as when the candle candlesticke are taken away there is nothing but darkenesse in the house so is it when any place is depriued of the light of Gods word These two then the word of God rightly preached and the sacraments duly administred are as the breasts of the Church and where these are not there are not breasts as the Church speaketh of the Gentiles not yet called We haue a little sister and shee hath no breasts Cant. 8. 8. But the Church saith of her selfe my breasts are like towers v. 10. that is where the word of God and sacraments are found in integritie that Church hath goodly breasts indeede 4. The reason is because it is most like that God will bestow his best gifts vpon his beloued Church he
for praier preaching and praising of God as Moses was read and preached in the synagogue Act. 15. 21. and the prophet saith In his temple doth euery man speake of his glorie Psal. 29. 9. Then is that a superstitious opinion and erroneous doctrine of the Papists who hold that the Churches of Christians are chiefely ordained for the sacrifice of the Masse not onely or chiefely for praier or preaching and administration of the sacraments And as they teach so they practise for there is no true praier at all in popish Churches all beeing in an vnknowne tongue and so is the reading of scripture beeing both without edifying and vnderstanding there is no singing of psalmes but the bellowing of the voice and rumbling of organes onely to delight the eare In stead of praying and preaching there is creeping to the crosse kneeling to images kissing of the pax knocking of beads and whereas all should be done to the praise of God they sing psalmes endited to the praise and honour of Saints whereas the Lord saith in the scripture Mine honour will I not giue to another Isa. 42. 8. So the popish assemblies offend two waies that worship which they in their Church celebrate they doe not ascribe onely to God neither is it their principall intendement to come together to praise God But the ancient Church thought otherwise Augustine thus saith as he is by themselues alleadged In oratorio praeter orandi psallendi cultum nihil agatur c. Let nothing be done in the oratorie or place of praier beside praying and praising God And a certaine Councell calleth Churches Orationis divini cultus sacramentorum officinas the shoppes of praier diuine worship and the sacraments Secondly let it be remembred how much the people of England are bound vnto God that this holy entercourse of religion is not interrupted but that they may both publikely in their Churches and priuately in their houses sing psalmes to the praise of God O how happie are we and blessed be the name of God that hath wrought vs this happinesse that the voice of ioy and deliuerance is still heard in the habitation of the righteous Psal. 118. 15. Many may yet remember how vncomfortable those times were when poperie was for a while reuiued in this land their Church seruice was dumbe their comming thither fruitlesse their staying there idle their returne from thence as they first came beside gazing with the eyes tickling with the eares warbling of the fingers smacking with their lippes vpon the pax sweeping the ground with their creeping scraping with their feete stretching out their neckes at the eleuation time there was nothing els beside these outward vaine and superstitious gestures that was done or saide to the edifying of the vnderstanding and sanctifying of the affections as wee haue cause to praise God for the first happie change vnder Queene ELIZABETH so also for the continuance vnder our kings Maiestie of our comfortable and Christian Church assemblies where the minister praieth and the people pray with him he preacheth and they vnderstand him they sing vnto themselues also in hymnes and spirituall songes blessed be the name of God which hath performed that ioyfull prophecie of Ieremy Thus saith the Lord againe there shall be heard in this place c. the voice of them which shall say praise the Lord of hostes because the Lord is good because his mercie endureth for euer and of theÌ„ that offer the sacrifice of praise in the house of the Lord Ierem. 33. 10. Haue we not iust cause to say with the Prophet Dauid for the sweete comforts that we finde by the preaching praying and praising of God in our Churches O Lord of Hostes howe amiable are thy tabernacles psal 84. 1. When sometime by the sweete Saints of the Church as Augustine saith animi nostri in flammam pietatis mouentur Our mindes are inflamed with godly pietie and zeale Sometime teares fall from our eies as he againe saith Cum reminiscor lachrymas meas quas fudi ad cantus Ecclesiae c. When I remember my teares which I shedde in the Church songs sometime the minde is instructed edified as the same father also saith Gratias deo meo pulsatori aurium mearum illustratori cordis mei Praise be to God that beateth vpon mine yeares and bendeth my heart Thirdly seeing Churches are appointed for praier and the praise of God no man should come thither as in the lawe emptie handed so nowe vnder the Gospel emptie hearted as the Prophet saith bring an offering and enter into his courts Psal. 96. 8. If thy offering be not readie presse not into Gods presence and what kind of offering it must be the Prophet also sheweth Come before him with praise Psal. 100. 2. Wherefore their comming vnto the Church is in vaine that prepare not themselues to offer vnto God some spirituall gift as the Apostle saith What is to be done then brethren when ye come togither as euery one of you hath a psalme or doctrine or a tongue or reuelation or interpretation let all things be done to edifying 1. Cor. 14. 26. Some must come with doctrine to teach others some with reuelation that God may reueale his wil vnto theÌ„ others with a psalme to praise God let no man be dumbe or silent or be as a cypher in the Church but all things must be done to edifying he that praieth or praiseth God let him not doe it as many onely with lip-labour but from the heart This is the praise which waiteth for God in Sion Psal. 65. 1. Vpon which wordes Augustine thus well inferreth Non enim carne canto sed corde carnem enim sonantem audiunt ciues Babylon câ—rdis autem sonum audit conditor Ierusalem I sing not with my flesh but with my heart the sounding flesh delighteth the citizens of Babylon for they said sing vs one of the songs of Sion Psal. 137. 3. but the sounding spirit the sounder of Ierusalem The 14. meditation V. 5. There are thrones set for iudgement That whereas all things before were confused there was no order no iustice no redresse of errors no correction of offenders now Dauid had constituted an exact politie and gouernment he appointed thrones of iustice where euery mans complaint might be heard We see then what an excellent benefit it is when the Lord giueth vnto a nation a fetled established gouernment 1. As the Lord promiseth by his prophet that if they did sanctifie the Sabbath c. then shall the Kings and the Princes enter in at the gates of this citie and shall sitte vpon the throne of Dauid Ier. 17. 25. The contrarie the taking away of order and gouernment is threatned as a curse The nobles shall call to the king and there shall be none all the princes thereof shall be as nothing Isa. 34. 12. 2. Thus God gaue vnto his people Moses his faithful seruant that sat to
me Ier. 30. 21. The same Zorobabel when as strangers the aduersaries of Iuda and Beniamin offered their seruice to build the temple he refused their helpe saying It is not for you but for vs to build an house vnto our God Ezra 4. 3. This was a double blessing that both God gaue them a ruler of their owne kinred and such an one as was zealous to build the Lords house 3. Such gouernours the prophet compareth to nailes whereupon hang the vessels and other instruments Isa. 22. 23. and they are as pillars that beare vp the kingdome Psal. 75. 3. and as the staffe whereupon a man leaneth Ier. 48. 17. So is a mercifull and righteous prince vpon whome the glorie and safetie of the kingdome dependeth 4. And great cause the people haue to ioy in a good Prince because the whole realme receiueth a blessing because of him as the wise man saith By a man of vnderstanding and wisdome a land endureth long Prou. 28. 2. And a Prince borne of the kings seede and of the royall blood must needes be more kind and naturall to his people then a stranger Such an one was Eliakim as a father of the inhabitants of Ierusalem Isa. 22. 21. 5. First then if the thrones of Dauid must be set for iudgement and all causes there tried then it followeth that Dauid must not be excluded from the cognizance and iudgement of causes Ecclesiasticall and so was it practised in his raigne For Dauid distributed vnto the Leuites their offices and appointed the courses of the priests the sonnes of Aaron 1. Chron. 23. 24. The chiefe gouernment both in Ecclesiasticall and Ciuill cause belonged vnto Dauids throne From whence it is necessarily inferred that euery king ought to be chiefe in all causes within his kingdome and that what forraine potentate soeuer entermedleth he is to be held an vsurper so that by the word of God the Pope is no more to meddle with the managing of Ecclesiasticall causes within the realme then the king of Spaine is to deale with temporall The prince then is both to prescribe lawes according to the word of God euen in matters Ecclesiasticall and to see them executed though not in his owne person and to punish transgressions for as the Apostle saith He beareth not the sword for naught for he is the minister of God to take vengeance on him that doth euill Rom. 13. 4. It belongeth then to the Prince to correct all sorts of offendours whether Ciuill or Ecclesiasticall persons for the Apostles words are generall none that doth euill is exempted frō the Princes sword And that it is gods ordinance to stirre vp the hearts of princes to reforme religion and Ecclesiasticall abuses and not to leaue it wholly to the disposition of the cleargie it is euident by the experience of al ages wherein the greatest reformations haue beene wrought by kings not by priests As in Iuda the godly kings Asa Iehosaphat Hezekiah Iosias were the greatest purgers and reformers of the Church most zealous for Gods house so were Zerubbabel and Nehemiah after the returne from captiuitie the one for the building of the temple the other for repairing the cittie most forward Whereas the Priests were often found vnfaithfull and very backeward in the Lords worke such was Vriah the high Priest in the daies of Ahaz that consented to his idolatrie 2. King 16. 16. When Ezra returned from Babel the priests were the hindmost for whome he staied three daies Ezra 8. 15. They more forward then any to marrie strange wiues contrarie to the law Ezra 10. 18. One of the high priests sonnes was confederate with Samballat an enemie to Ierusalem Nehem. 13. 29. And diuerse there were beside of the priests that hindred reformation against whome Nehemiah praieth Remember them O lord that defile the priesthood The whole burthē of redressing the corruptiōs of the church as concerning the keeping of the sabboth the putting away of strange wiues such like lay vpon Nehemiah cap. 13. 19. 23. Likewise in our Sauiour Christ time none were greater adversaries to the gospel then the high priests Annas and Caiphas and Ananias to S. Paul Act. 23. 1. And of late times who more hindred reformation in the Church of England then the Pope and his papal brood When had England receiued the gospel if God had not stirred vp the heart of the Prince to embrace the trueth Is it like that the pope and his papall Hierarchie would euer set their mindes to reforme the Church abroad when they suffer such abomination at home Paulus the third made some semblance and shew of reformation when he set certaine Cardinals aworke as Contarenus Sadoletus Polus with others to certifie him of the abuses of the Church which they did accordingly but no reredresse or amendment followed But God would haue this worke to be vndertaken by his annointed to whome it belongeth receiuing their direction from the word of God as thereto he stirred vp the heart of king Henrie the 8. that beganne king Edward followed Queene Elizabeth happely proceeded and what is yet wanting either in Church or common-wealth we trust that by the hands of our dread Soueraigne that nowe is it may in good time be perfected accomplished that as the Prophet saith of Zorobabel he shall bring forth the head stone thereof that is finish Gods worke that the whole Church of God with ioyfull acclamations and shoutings shall crie Grace grace vnto it Zach. 4. 7. Secondly here is the great ioy comfort of the English nation that there wanteth not a man of the house of Dauid to sit vpon the throne that God hath giuen vs a king of our own kindred and nation of the familie of Dauid of the noble race of the kings of this land not a stranger or forrainer borne of English blood and parentage brought vp in the same Island neither by sea nor moūtains discrimined eiusdem labii of the same speech and language and which is the cheifest of all of the same faith and religion God graunt vnto his Maiestie Dauids spirit that he may be after Gods own heart and as the Scripture saith of Iehosophat that he may walke in the first wayes of his father Dauid 2. Chron. 17. 3. And we trust that God hath sent vnto vs a Dauid indeede to whome these princely qualities of Dauid doe agree as Ambrose well describeth humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio c. meritò ergo expetitus est ab vniuerso populo vt omnes ad eum venirent dicentes ecce nos ossa tua c. Hūble in spirit diligent in heart affable in speech valiant in battell mercifull in gouernment therefore he was worthely desired of all that came vnto him saying We are thy bones c. The 16. meditation Ver. 6. Pray for the peace of Hierusalem Now beginneth the second part of this Psalme wherein the prophet
because of your bodies as your soules are holy because of the spirit that dwelleth in you your bodies holy because of your soules so this house is holy because of your bodies Secondly all profanation of Gods house is forbidden or turning of it to any secular vses Our Sauiour would not suffer them to carrie a vessell through the Temple nor to buie and sell but ouerthrew the tables of the money changers Math. 11. 15 16. Hereof it is that diuerse abuses of places consecrate to religious vses haue beene by diuers wholesome Canons restrained that law-daies should not be kept in Churches Concil Aretalens sub Carol. c. 22. that feasts be not made there Trullan c. 74. that no man bring in beasts or cattell ibid. c. 88. that no dancing there be vsed songs or enterludes Bracarens 3. c. 2. All which and such like corrupt vsages are great profanations of Gods house which is appointed for praier and other holy exercises Thirdly if the Church be Gods house it ought euen in respect of outward comelines and decencie to be reuerently kept Men should not be curious in adorning their owne houses and dissolute in maintaining the house of God This was the reproofe of the Israelites in Haggai his time because they themselues dwelled in sieled houses and suffered the temple to lie wast Hagg. 1. 4. And verily where people are slouthfull in this busines to beautifie and repaire the publike places of religion it sheweth that they much regard not the exercises of that holy habitation Lastly as it is Gods house so we should come reuerently to it as into Gods presence as Iacob resolueth himselfe How fâ—arefull is this place this is none other but Gods house Gen. 28. 17. Gods palace is much vnlike Ahashuerosh court Mordecai could not enter there because he was cloathed with sackcloath a mourning garment Esth. 4. 2. but he is soonest admitted into Gods court that commeth with true sorrow and contrition Men vse to come trembling vnto the princes Maiestie and with reuerence enter into the court Gods house in like manner is his pallace and therfore in time past we shall finde that the Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a basilike or princes house It is the mansion of the great King and therefore we should not come with secure hearts and profane affections as the manner of some is but with reuerence and feare as into the presence of the highest Maiestie And herein we haue the exaÌ„ple of our princely Ecclesiastes that both in practise and precept goeth before vs in this dutie of reuerence toward God thus moouing aduising his princely sonne But in your praier to God speake with all reuerence for if a subiect will not speake but reuerently to a king much lesse should any flesh presume to talke with God as a companion Howe much are we bound vnto God that in his mercy hath sent vs a king truely touched with the deuout sense of religion who what he prescribeth to others doeth first practise in his royall person and as the Prophet saith is as an he-goate before the flocke Iere. 50. 8. that is most forward of the rest To conclude this place Bernard well saith Terribilis plane locus quem fideles viri inhabitant quem angeli sancti frequentant quem sua quoque praesentia dominus ipse dignatur worthie of all reuerence which faithfull men inhabite angels frequent where God himselfe is present The presence of Christs Church requireth reuerence but of angels more of God himselfe most of all The 7. meditation v. 2. Our feete shall stand in thy gates That is whereas the Arke before was flitting from one place to another not onely in the wildernes vnder Moses where the Arke was remooued as the campe pitched their tents but afterwarde also it often changed place from Shiloh to Ebenezer from Ebenezer to Ashdod from thence to Gath from Gath to Ekron froÌ„ thence to the house of Obedâ—Edom and so to Ierusalem now the Church of God reioyceth that the Arke was setled and brought to his resting place This then is the ioy of the Church when religion is setled and established and brought to perfection when the people are resolued in their conscience of the truth and stand confidently with their feete in Gods house 1. Thus the Lord promised concerning Sion The Lord hath chosen Sion and loued to dwell in it this is my rest for euer here will I dwell for I haue a delight therein Psal. 132. 13. Now in Dauids time and not before the place was elected and appointed where the solemne exercise of religion should be practised 2. Thus Salomon builded God an house whereas he dwelt in tents before that the Arke should be no more transported out of his place and herein Salomon was a figure of Christ in whome the promises of God are Yea and Amen 2. Cor. 1. 20. Who hath giuen vs an euerlasting testament a kingdome which cannot be shaken Hebr. 12. 28. who is the true Messiah neither are we to looke for any other Math. 11. 3. 3. Like as then when Samuel went to annoint Dauid first Eliab then Abinadab then Shammah and the rest of the brethren came in order before Samuel but none of them was chosen at the last Dauid was sent for and he was the man 1. Sam. 16. So after many prophets and many professions in the world at the length commeth Christ and he is annointed king for euer And as when Elias was in the caue a mightie winde was sent of God then an earthquake then a fire but God was in none of them but at the last he spake in a soft and still voice So Christ came not though many signes and wonders went before till he himselfe spake with a soft and still voice in the forme and shape of a man 4. For the Apostle saith Iesus Christ yesterday and to day and the same for euer Heb. 13. 8. therefore as Christ is alwaies the same so the faith and religion of Christ is constant and immutable And as the Apostle inferreth hereupon in the same place Be not carried about with diuers and strange doctrines v. 9. so should we be resolued and setled in religion 5. Wherefore euery man may consider how much bound we are to praise God which hath in his mercie raised vs vp a Dauid after Samuel to bring home the arke of God and to establish and settle religion which was feared of many and wished of some to be flitting at the next change The Pope and his adherents would draw the English people as Ieroboam called the Israelites to Dan and Bethel to the Romane religion but I trust our feete shall stand still at home in the gates of Ierusalem Let men therefore be constant in faith not be carried away with euery wind of doctrine as the Apostle saith Eph. 4. 14. nor halt betweene two opinions as some like Ianus bifrons looking both