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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15398	Ecclesia triumphans: that is, The ioy of the English church 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 religion 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 princess, Ioland Anne, by the grace of God, Queene of England, Scotland, France, &c.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25676; ESTC S114434	63,703	152

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

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

iudge the people from morning to night and by the aduise of Hobab his father in law he appointed other inferiour gouernonrs both to ease him of some burthen and for better expedition for the people Exod. 18. And at Ephesus what would haue beene the issue of that tumultuous vproare if it had not beene appeased by the authoritie and wisdome of the towneclarke who among other wise speaches said vnto them If Demetrius haue a matter against any man the law is open and there are deputies let them accuse one another Act. 19. 38. And what miserie is like to befall a commonwealth without gouernment it is euident by the historie of the Iudges where this is yeilded as a reason of the oppression of the children of Dan Iud. 18. 1. and of the horrible adulterie committed by the men of Gibeah with the Leuites wife Iud. 19. 1. In those daies there was no king in Israel 3. For men without a gouernour are as the fishes of the sea that deuoure one another Hab. 1. 14. But the protection of Magistrates and gouernours is like the shadow of a great tree where the beasts doe finde shelter and the birds build their nests Dan. 4. 18. And as we see the wall is a proppe to the small boughes or Ivie that runneth vpon it Gen. 49. 22. so was Ioseph to his brethren and euery good Magistrate to his people 4. Therefore Iudges in Scripture are called Gods Exod. 21. 6. as Moses was to Aaron as a God Exod. 4. 16. to giue him direction And for this cause the Lord endueth Magistrates with necessarie graces of discerning and directing of boldnesse and courage of protection and deliuerance that they might be guides and gouernours of his people and distribute vnto euery man his right as the Lord said to Iosua I wil neuer leaue thee nor forsake thee be strong and of a good courage for vnto this people shalt thou deuide the land for an inheritance Ios. 1. 5 6. 5. This doctrine then giueth vs occasion herein also to remember the louing kindnes of God towardes vs that as the thrones haue beene set for iudgement all the happie and peaceable raigne of Q. Elizabeth so they doe and are like to cōtinue still Many feared great confusion to fall vpon the land and some wickedly imagined and as treacherously desired that this famous countrie might haue bin a pray for the Spanyard then indeede the thrones of iudgement should haue beene cast downe and no other iustice should haue beene expected but by the sword such iustice as Lysander shewed when the Argives who seemed to haue better right contended with the Lacedemonians about their bounds he drew his sword and said He that vseth this can best determine of the bounds and titles of lands Much that like was the Duke of Medina his speach the king of Spaines factor and chiefe captaine for the pretended inuasion of England ann 88. that his sword knew not to make any difference betweene Papist and Protestant if he had preuailed The same reports also the secular masse priests affirme that Parsons should thus write concerning the king of Spaine that after the losse of his Armado he ranne to an altar and taking a siluer candle sticke swore a monstrous oath that he would wast not onely all Spaine but also all his Indies to that candlesticke but he would be auenged on England But thankes be to God these cruell lords that would haue raigned ouer vs haue lost their hope and as the Psalmist saith They haue slept their sleepe and all the men of strength haue not found their hands at thy rebuke O Lord both the chariot and the horse are cast asleepe Psal. 76. 5 6. Many of those which gaped for our destruction are asleepe as Pharao with his hoast in the bottome of the sea so that we may say againe with the prophet Thou hast saued vs from our aduersaries and put them to confusion that hate vs Psal. 44. 7. Blessed be God that hath not suffered such cruell lords to raigne ouer vs but hath raised vp the thrones of iustice from among our selues Long may these thrones set for iudgment cōtinue and be established in peace which we trust to see that as it is in the psalme we may sing Mercie and trueth shall meete iustice and peace shall kisse each other Psalm 85. 10. Truth vertue in religion bringeth forth mercie and equitie in the princely administration and the vpright sitting in these thrones of iustice is the way to establish peace as Augustine well saith vpon these wordes of the psalme Vultis pacem ama iusticiam quia duae amicae sunt iustitia pax ipsae se osculantur si amicam pacis non amaueris non te amabit pax nec veniet ad te c. If you will haue peace loue iustice because iustice peace are two friēds they one kisse another if you loue not the friēd of peace peace will not loue thee nor come at thee God graunt that both in the Ecclesiasticall and Ciuill state of this kingdome iustice and peace may so embrace the other with veritie and truth that if it be Gods blessed will they may neuer be parted nor pulled asunder The 15. meditation Euen the thrones of the house of Dauid That is God had giuen vnto his people a gouernour from among themselues as the Israelites say to Dauid We are thy bones thy flesh 2. Sam. 4. 1. as also an vpright wise and iust prince that did feed them according to the simplicitie of his heart and guided them by the discretion of his handes Psal. 78. 72. It is then an vnspeakable benefit when the Lord setteth vp the thrones of Dauid that is giueth vnto a people iust gouernours and the same not strangers but of their owne bone and flesh 1. For the first the wise man saith When the righteous are in authoritie the people reioyce Prou. 28. 2. Great ioy there is when God raiseth vp to his Church vertuous rulers and gouernours as the contrarie is a great iudgement When the wicked beareth rule the people sigh Prou. 28. 2. For the other the Lord by Moses gaue them this law From among thy brethren thou shalt make a king ouer thee thou shalt not set a stranger ouer thee which is not thy brother Deut. 17. 15. 2. Such an one was Salomon who both was the sonne of Dauid borne from among his brethren the Israelites as he himselfe saith Thou hast kept for Dauid this great mercie and hast giuen him a sonne to sit vpon his throne as appeareth this day as also he praied vnto God to giue him an vnderstanding heart that he might iudge the people righteously 1. king 3. 5. 9. Such an one was Zorobabel of whome the prophet Ieremie thus testifieth Their noble ruler shall be of themselues and their gouernor shall proceede from the middest of them and I will cause him to draw neere and approach vnto