Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	see_v	2,547	5	3.0771	3	true

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

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 lanÃ may long haue fruition of like golden and happie daies which God

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

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

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 froÌ„ 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 burtheÌ„ of redressing the corruptioÌ„s 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 mouÌ„tains 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. meritÃ² ergo expetitus est ab vniuerso populo vt omnes ad eum venirent dicentes ecce nos ossa tua c. HuÌ„ble 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

Selected quad for the lemma: cause_n

Text snippets containing the quad