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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	brethren_n	lord_n	54	3	3.9516	3	false

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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

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

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 lauda●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 Cōmonwealth 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 a●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

The people of God flocking togither to Gods house are resembled to doues that flie in at their windowes Isa. 60. 8. as birds that flicker to their nests Psal. 84. 3. So euen as the sparrowes and swallowes beeing chased doe resort vnto their nests so the house of God is a place of rest to a troubled soule And as in the poole of Bethesda the lame and diseased when the waters were stirred by the angel found remedie for their disease so in Gods house the waters of life doe issue forth to the health of all that thirst after them 4. Great cause then haue the people of God to frequent the Lords Sanctuarie because the Lord sitteth betweene the Cherubins Psal. 99. 1. Gods way is in the Sanctuarie Psal. 77. 13. Gods power and beautie are in his Sanctuarie Psal. 96. 6. who then would not desire to enioy God● presence to behold the beautie of his face to see the Lord in his word to tast him in the sacraments to feele him by the operation of his spirit to talke with him by praier 5. Wherefore we all this day are much bound to giue thankes to God that in his mercie still graunteth vs to haue free accesse to his temple This gratious entercourse of religion we had iust cause in respect of our sinnes to feare least it might haue beene stopped but God hath giuen vnto his gospel in this land an open doore againe which should haue beene for euer shut vp vnto vs if the Popes curses and Papists wishes and Iebusites practises could haue preuailed How good yet and louing is God to Israel in many countries to this day Gods house is desolate and his true worship abolished they which feare God are driuen to heare the word in corners in woodes and solitarie places O therefore let vs reioyce in England that we may safely goe vp to Gods house Some while they haue beene seruing God in his house haue beene robbed and spoiled at home some in the Church haue beene put to the sword the house hath beene fired ouer their heads their blood shed in the sanctuarie as the Galileans blood was mingled with their sacrifice Luk. 13. 1. Thus we read that 20. thousand Christians in Nicomedia were burnt beeing all assembled in the Church to celebrate the natiuitie of Christ vnder the cruel persecution of Dioclesian Thus cruell Miniers commaunded his captaine Iohn de Gaxe to put diuers of the Merindoliās to the sword which were gathered togither in the Church Hierome also maketh mention in his time how that at Ments in Germanie the cittie beeing taken diuers thousands were slaine in the Church Thankes be to God wee neither feele nor see any of these euils Wherefore my brethren let vs loue Gods house and make much of this blessing while we may let no man contemne or neglect the holy assemblies let not any worldly businesse drawe vs from the house of praier let not vaine pleasure hinder vs. How many are there that of purpose put off their iourneys to the Lords day thinking the time gained that is spared from the exercises of religion How many that sit quaffing and tipling trifling and toying when they should present themselues before God Let these things be nowe amended and let vs begin to reioyce that the Gospel hath yet a free passage among vs and lay we vp in our store-house plentie of spirituall instruction against the euill day The wise man sendeth vs to the Pismire Goe to the Ant thou sluggard behold her waies and be wise Prou. 6. 4. which similitude Augustine doeth very fitly thus explicate Vide formicam Dei surgit quotidie currit ad Ecclesiam Dei audit lectionem recondit intus grana electa de horreo Behold Gods Ant he riseth daily goeth to Church heareth the word laieth vp the cheifest cornes c. The time of winter commeth some euill or crosse befalleth him modo intus formica comedit labores aestat is now he doth within to himselfe enioy the gatherings of summer Let vs in like sort learne wisdome of the Ant nowe while we may to lay vp store of spirituall foode in the granaries of our hearts that we may be prouided against the time of dearth famine come The 5. meditation Let vs goe or we will goe into the house of the Lord. The people did encourage one another to goe vp to Gods house whereby we are taught that it is euery mans part to helpe forward his brother and to stirre him vp vnto the exercise of godlinesse 1. Thus Isay prophesied of the last times Many people shall say come and let vs goe vp to the mountaine of the Lord Isay 5. 3. Saint Paul also mooueth the brethren one to comfort another ● Thess. 4. 18. One to exhort and edifie another 1. Thess. 5. 11. Neither yet where Ieremie saith in those daies they shall teach no more euery man his neighbour and euery man his brother saying know the Lord Ierem. 31. 34. is this prophet contrarie to Esay but this saying must be vnderstood comparatiuely that in regard of the aboundance of knoweledge vnder Christ there shall not be such neede of mutuall instruction as was before vnder the lawe 2. Thus Iacob encouraged his seruāts and whole familie Clense your selues and change your garments we will rise vp and goe to Bethel and I will make an altar there vnto God Gen. 35. 2 3. The shepheards vnto whome the angels declared the glad tidings of the birth of Christ said one to another Let vs goe vnto Bethlem and see this thing that is come to passe Luk. 2. 15. Thus Andrew brought Peter and Philip Nathaniel vnto Christ Ioh. 1. 41. 45. 3. Like as then two are better then one as the Preacher saith if they fall one will lift vp the other c. If two sleepe togither they shall haue heate Eccles. 4. 10. 15. So by the fellowship of brethren and their mutuall exhortations zeale is increased and spirituall strength augmented And as in the bodie one member helpeth another and doe communicate their offices so should we beeing one bodie in Christ seeke and procure the good one of another 4. See we not the wicked howe they one prouoke another to mischeife and entise vnto euill Come we will lay waite for blood c. cast in thy lot among vs we will haue all one purse Prou. 1. 11 14. They do claspe togither as briers Mich. 7. 4. Much more should Christians one stirre vp and prouoke another to goodnesse For this is the propertie of charitie it seeketh not her owne things 1. Cor. 13. 1. it desireth to impart what gift soeuer it hath to the good of many as Bernard well noteth vpon the 134. Psalme It is like to the pretious ointment vpon the head that runneth downe vpon the beard euen vpon Aarōs beard which went downe vpon the border of his garments Non remaneat in barba Aaron tota vnctio salutaris capiat sane prima

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

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 thē 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 thē 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 c●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