bring the Lords annointed to Ierusalem as all the tribes of Israel came vnto Dauid and said we are thy bones and thy flesh with one consent annointed him king 2. Sam. 8. 1. And as Israel and Iuda did contend which should be most forward in restoring Dauid 2. Sam. 19. 43. So men of all sorts haue striued who might shewe most ioy and greatest dutie to our Soueraigne What troubles haue men feared at the next change who can be ignorant many wishing they might not liue to see those daies some looking as it were a squint two waies to be readie for all accidents some as it hath beene credibly reported disposing their lands to feoffes to the vse of their heires fearing the troubles of these daies But God hath put away all feare and turned all to good and wrought mens hearts as waxe to a loyall agreement that neuer any prince entred more quietly in this land then our nowe Soueraigne Lord whose happie yeares and godly raigne God in his mercie long continue This is the Lords doing as the Prophet saith and it is marueilous in our eies Psal. 128. 23. Secondly let vs acknowledge another great benefit that the Lord hath now bestowed vpon this famous Island of Brittannie neuer could it be said as at this time that we are now indeed this whole Island compact togither into one kingdome sometime England onely was deuided into an heptarchie that is into seauen kingdomes for the space of 300. yeares togither and more from ann 456. to the raigne of king Egbright ann 802. Then England beeing reduced to one Monarchie yet the countrie of Wales remained a seuerall kingdome vntill Edward the 1. ann 1279. who subdued Lewline king of Wales and made his eldest sonne Edward prince of that countrie But all this while England and Scotland remained two distinct kingdomes which a long time one offended another with most cruell and fierce warres now are they by Gods prouidence conioyned and made one kingdome This according of these two kingdomes was diuers times attempted before the which better to effect diuers kings of England gaue their daughters in marriage to the kings of Scots as King Iohn his daughter Elianor Edward the 2. Ioane his daughter Henrie the 7. Margaret his eldest daughter of whome is lawefully descended our dread Soueraigne king Iames the true and lawfull possessor of both kingdomes after this king Henrie intended a marriage betweene his sonne prince Edward and Marie queene of Scots But none of these deuises tooke place that this worke might not seeme by mans counsell to be compassed but by gods prouidence onely to be effected So that we may now say of this Isle as Dauid here of IerusaleÌ„ it is a kingdome compacted togither in it selfe Thirdly let vs all learne nowe to loue as brethren that neighbours should liue peaceably and louingly togither not one to be readie to offend and grieue another but as we see in great citties the houses to be one ioyned to another and to be compacted togither so that there might be as neere a coniunction in mens hearts and affections While men are in wrath and at variance their praiers are hindred their mind disquieted Gods worship neglected some are wronged others prouoked Howe should the child looke vpon his father wheÌ„ he hateth his brother how should we thinke to be forgiuen of God when we seeke reuenge one against another how can any man in wrath or enuie say the Lords praier as Hierome saith animo discrepante cum verbis oratione dissidente cum factis Our minde dissenting from our words and our words varying from our deeds The 11. meditation Whereunto the tribes euen the tribes of the Lord goe vp King Dauids especiall care was to reduce the people of God to one vniforme worship that euery man should not be permitted to deuise a religion to himselfe but that all should goe vp to Hierusalem to worship God there So this care doeth principally belong vnto Princes to see all false worshippes abolished and the true seruice of God established 1. This then is rendred as a reason how it came to passe that Micah set vp Seraphim in his house and consecrated a new kind of priesthood There was in those daies no king in Israel but euery man did that which was good in his owne eiâ—s Iudg. 17. 6. A vertuous king then is a most excellent meanes to drawe the people distracted in opinions and sectes to one true worship of God they that liue in one kingdome should haue one Christendome be all of one faith and religion as they obey one king in earth so they should adore one God in heauen and as they are subiect to one lawe for ciuill administration so they should walke after one rule concerning their Christian profession as Moses saith One law shall be to him that is borne in the land and to the stranger that dwelleth among you Exod. 12. 49. 2. As Dauid expelled the Iebusites which hindred the peace of Ierusalem hauing there inhabited aboue 300. yeares since the first conquest of Canaan Iud. 1. 21. and tooke away their blinde and lame idols 2. Sam. 5. 8. So Caleb had long before driuen the Anakims cruell and prophane gyants out of Hebron Iosua 14. 12 Ezra also caused the strange women to be put away which were married to diuers of Israel and corrupted both their faith language Ezra 10. 18. Nehem. 13. 24. Nehemiah likewise banished the irreligious merchants of Tyrus that would haue vttered their wares vpon the Lords day Nehem. 13. 21. 3. This may seeme to be the meaning of that lawe whereby the Israelites were forbidden to sow their vineyard with diuerse seedes or to plowe with an oxe and an asse togither Deut. 22. 9 10. So the mixture of diuers religions and the cohabiting of diuers worshippers cannot be good As Zerubbabel and Ioshua would not suffer the enemies of the people of God to build the temple with them who thereunto offered their sacrifice deceitfully it is not for you but for vs say they to build an house to the Lord. Ezra 4. 3. So it is not fit that a contrarie religion should be admitted 4. The Lord saith by his prophet my glory will I not giue to another Isay 42. 8. The Lord will not deuide stakes he will be God alone as Eliah saith If the Lord be God follow him but if Baal be he goe after him 1. King 18. 21. But where diuers different professions are admitted God must be dishonoured who can not by contrary sects be truely serued 5. First then we may acknowledge an other great mercie toward our nation that whereas in other countries diuers professions of religion are suffered some runne to Dan some to Bethel some to Shiloh some one way some another All the tribes of Israel with vs are called vp to Hierusalem the holy profession of the gospell of Christ hath these many yeares flourished in these two famous kingdomes
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
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
Scots slaine in one battell Sometime the Scottes had the vpper hand as in the 7. yeare of Edward the second in a battell fought at Retraueling in Scotland there were put to the sword and taken 10 thousand or after the Scottish historie 50. thousand English I will not make mention of Flodden and Musleborough fields other fierce battels between these nations By this ye may consider what a great blessing is like to ensue vpon this ioyfull coniunction of these kingdomes Dauid againe brought home the arke that a long time had soiourned abroad this is our greatest comfort that contrarie to the desire and expectation of the Papists God hath sent vs a Princely shepheard that shall still lead his people to the greene pastures and refresh them stil with the waters of the word of life Dauid also expelled the Iebusites out of Ierusalem and there are yet some Cananites in the land Iesuites they are called but more truely Iudasites and other of Baals priests with whome I trust such order shall be taken that they be no more as thornes in our eies and prickes in our sides Thus you see how iust cause we haue to celebrate a song of thanksgiuing with the Prophet Dauid for Gods great mercies which shall be a meanes when the Lord seeth our thankfull acceptance of these good beginnings that the proceedings shall be answerable for God by our thanksgiuing is not profited but we are altogether thereby benefited as it is said in Iob If thou be righteous what giuest thou vnto him thy righteousnesse may profit the sonne of man Augustine teacheth this point well Non laudibus nostris ille crescit sed nos deus nec melior fit si laudaâ—eris nec deterior si vituperaueris c. God increaseth not by our praise but we he is not the better for our praise nor worse for our dispraise but we are the better if we praise him and worse if we praise him not The 2. meditation A song of Dauid That Church and common-wealth is happie to whome god giueth a Prince such as Dauid was whose heart is set aright to seeke God In that Dauid was occupied in godly meditations and did exercise himselfe to endite holy songs and sonnets to the praise of God and comfort of his church Princes are taught to be deuoted to the worship of God and subiects doe learne to pray to God to send them Kings and gouernours such as Dauid was after Gods owne heart 1. Thus the prophet Esay speaking of the last times saith that kings shall be nourcing fathers and Queenes nourcing mothers of his Church Isay 49. 23. 2. Such was Salomon that praied himselfe in the audience of the people with his hands stretched out vnto God at the dedication of the temple 1. King 8. The same wise and vertuous Prince did write those heauenly bookes of the Prouerbes Ecclesiastes the Canticles giueth himselfe the name of a preacher Eccles. 1. 1. Such an one was Iosias that himselfe read in the eares of the people the bookes of gods couenant 2. King 23. 2. 3. For praiers should be as the he goates before the flocke Ierem. 5. 8. to goe before the rest by their good example whose godly lawes and wholesome precepts are as the raine that commeth vpon the mowen grasse Psal. 72. 6. So they make religion and vertue to increase and flourish 4. Hereunto Princes should be mooued considering whose place and office they beare in earth that as they are called Gods Psal. 82. 1. so they should seeke to set forth gods glorie for they are called gods as our Sauiour expoundeth it because to them the word of God is giuen Iohn 10. 35. The cheife charge and care of preseruing the worde of God is committed to them Philip an heathen king could say that a Prince must remember that he had obtained a diuine power that he should command diuine things Beside great is the reward of godly and vertuous Princes who by their good example drawe others vnto God They that turne many to righteousnesse shall shine as the starres for euer and euer Dan. 12. 3. 5. Wherefore as this consideration should stirre vs vp to giue great thankes vnto God that hath in his mercie sent vs a Prince not onely wise and learned but sound in religion and deuout in affection as appeareth by his Maiesties books such as we found not the like written by any king of this nation before So let vs not be slacke to commend his Maiestie in our continuall praiers vnto God that the lord would direct him by his spirit and guide him in his feare and strengthen him to holde out to the end that godly course which he is entred into And further the people of God are taught that where the Lord hath vouchsafed so great a blessing then the which in this world there can be no greater to send his Church a Nursing father and the CoÌ„monwealth a prudent and vertuous gouernour they should endeauour for their parts in pietie to God and obedience to their prince and in all Christian duties to be answerable It is a monstrous thing that there should be a good prince and a bad people a sound head and a diseased bodie The subiect should not by his vntowardnes grieue the heart of a good prince but shew himselfe so conformable to all acts of pietie that the vertuous gouernour may reioyce in the obedience and deuotion of his people that in the ende he may yeeld vp himselfe and his people with comfort vnto God and say with the prophet Behold here am I and the children which thou hast giuen me Isa. 8. 18. For as Ambrose saith of good children so it is true of good subiects Stipendia militiae suae sunt vernet in dei laudem terra quia colitur mundus quia agnoscitur ecclesia quia devotae plebis numerus aâ—getur They are as the hire or reward of the princes warfare let the earth sprout forth to Gods praise because it is tilled the world because it is inhabited the Church because it is with deuout children filled and replenished The 3. meditation Of degrees There are thus intituled 15. psalmes that are here set together which are next this so called as though the Leuits were appointed to sing them vpon the degrees and staires of the temple for as yet in Dauids time the temple was not built nor the plot thereof drawne or the forme and patterne set forth neither is it to be referred to the rising of the tune wherewith those psalmes were sung in the temple for other psalmes beside these were tuned sometime with the falling sometime with the rising of the voice some in an high tune were sounded forth which was called Atamoth 1. Chron. 15. 20. some in the eight or base tune as psal 6. and 12. which was called Sheminith 1. Chron. 15. 21. This title then if it depended of the tune could not be proper to these
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
one like the tents of Kedar which are mooueable and flitting as the Church is tossed too and fro with affliction yet for the other shee is beautifull and pretious as the curtaines of Salomon Cant. 1. 4. 5. First then vnto the naturall loue of our countrey this must be added as a more worthie affection that our hearts be towarde it because it is the Church of God that euery man should procure as much as in him lieth not onely the temporall welfare therof as it is the common-wealth but to wish the spirituall health and growth as it is Gods house As he is an enemie to his countrey which hindreth the externall state and condition so he is no friend to the Church that furthereth not the internall perfection Ministers are to informe and Magistrates to reforme the Church The one negligent to instruct the other remisse to correct are not well-wishers to Gods house This then may be an admonition to all slouthfull and idle pastours that are slacke in the Lords busines and as euill and vnfaithfull stewards giue not meate in due season to their Lords seruants Such are they which want abilitie and cannot teach or want will and are idle and doe it not or are couetous and heape many Churches and dignities and are carelesse to teach feeding themselues rather then the people of God how can these say because of the house of God I will procure thy wealth nay they esteeme not Gods house neither duly regard the price of soules taking vpon them some that which they cannot at all discharge some more then they can compasse some that whereunto they haue no desire The first are dumbâ— dogges that can not barke the second greedie dogges that can neuer haue enough the third sleepie dogges that he and delight in sleeping as the prophet compareth the watchmen and shepheards of Israel The first then should be supplied the second moderated the third awaked All of them are conuinced to beare small loue to the Church of Christ. Our Sauiour saith to Peter If thou louest me feede my sheepe he therefore that carefully feedeth not the flocke of Christ is found to be cold in his loue to Christ. The Pharisies refused no paines but compassed sea and land to make one Proselyte of their religion Math. 23. 15. in like manner the Pharisaicall brood of popish Iudasites and Seminaries in these daies doe trauell by sea and land to seduce simple soules and peruert them to their superstition Then what a shame is it that the Ministers of the Gospel should giue themselues to a drousie sleepe as though the spirit of slumber had ouertaken them and not to be as carefull to defend Christs sheepe as they are to offend them to reduce them vnto God whome they haue seduced and to keepe them in the way whome the other seeke to driue out of the way Further what a great treasure had Israel of Dauid that was thus affected to Gods house for whose sake he thus heartily praieth for peace and promiseth to procure it I trust that God hath raised vp another Dauid to his Israel of England whose princely heart nothing can more surely knit vnto his kingdom then because Gods house is amongst vs. He commeth not to a nation of a diuerse religion in substance though differing in some ceremonies with or without the which religion neither standeth nor falleth Which diuersitie of religion betweene Prince and people hath at other times and otherwhere caused great trouble sometime to the Prince where the kingdome could not be receiued vnlesse the religion professed were admitted as of late in France sometime to the people when a religion is by force imposed which is of fewe desired as well appeared in the change of religion in England at Queene Maries entraÌ„ce Now both these occasions of trouble and tumult are remooued neither the king required to chaunge his profession nor the people enforced to leaue their religion but as we wish vnto the one which we doubt not of princely constancie and perseuerance so to the other Christian loyaltie and obedience God hath sent vs a Prince that loueth Gods Church that wisheth no longer to liue then he may be a protectour of the faith who counteth it one of his fairest stiles to be called a louing nourish father to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. one that frequenteth the exercises of religion fostereth the faithfull Ministers thereof affecteth all the true professours of it who misliketh and condemneth enmitie in nobles prophanenes in Courtiers papall pride in Church gouernours negligence in Pastours loosenesse of life in Christians coldnes of religion in Protestants How much are we bound vnto the Lord that hath raised vp such a prince vnder whome religion is like to prosper and Christs Church to flourish who will heare the complaints of the poore and not despise the groanes of the heauie hearted nor deferre the desire of the godly according to the petition of the Church vnder Dauid Let the king heare vs when we call of whose princely loue and fauour euery honest and sincere heart may say as one saith in cuius charitatem facise me totum proijcio fatigatum scandalis saculi deuÌ„ quippe illie esse sentio in quem me sâ—curus proijcio in quo securus requiesco Vpon whose loue I doe repose my selfe beeing wearied with the offâ—nces of the world for God is there present vpon whome I wholly relie and in him securely rest God giue vs grace that as Samuel saith We may so feare the Lord and serue him and not disobey the word of the Lord that both we and the king that raigneth ouer vs may follow the Lord our God that is he may remaine with vs for euer that God may conduct vs in this life in all happines and prosperitie and we and our king may follow him to euerlasting felicitie Amen FINIS Errata Pag. 3. l. 9. for law read loue p. 5. l. 5. for people read prophet p. 6. l. 29. for Retraveling read Estraveling p. 10. l. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 18. for found read find p. 12. l. 4. next this read neither p. 12. l. 16. for Atamoth read Alamoth p. 16. l. 11. for whole read while p. 20. l. 16. for Gaxe read Gaye p. 29. l. 2. for that there read there p. 31. l. 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 27. for Revatane read Eâ—vatane p. 61. l. 2. for offring read offence p. 64. l. 4. for imitated read initiated p. 72. l. 18. for with the read of the. p. 78. l. 26. for reports read reporters p. 88. l. 1. read to remember once p. 92. read in the preface to the answer of the Apologicall epistle these wordes must be placed in the margin as it was not in the copie which by great ouersight were set in the booke p. 109. for to the read the. Zachar. 4. 10. Zachar. 4. 7. Psal. 45. 1. Iustiniâ—n cod lib. 3.
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—