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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

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 whē 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 Ierusalē 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 Elka●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 Phan●els daughter and to be a right Anna both to fin● 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 pr●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 sinceriti● 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 thē 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 tha● 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

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

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

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

tit 4. leg 28. Cant. 1. 3. Isa. 22. 21. Isa. 58. ●1 1. Sam. 1. Luk. 2. 36. Fo● p. 507. col 1. Fo●● 10 ● Prefac● to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 14. 2. Sam. 20. 2. King 4. Prov. 31. 29. vers ●● The particular blessings in Israel vnder Dauid in England like to be vnder his Maiestie The vniting of two kingdomes Continuance o● religion A iudicial and learned prince Epist. 25. ad Gratian. Free accesse to Gods house Mutuall confe●●●e The example of the Prince Religion s●●led Meditat. vpon the 20. of the Reuelat p. 3. art 8. Encrease of wealth The generall cōsent and desire of all Vniformitie in religion Religion sincere without mixture Meditat vpon ●5 of the 1. of Chron in the applica● Meditat vpon 20. of the reuelat 3. p. art 1. Reformation of things amisse Preface to the Reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising of God Psal. 12● v. 2. Seates of iustice ●4 benefit p. 9● 92. A prince no strāger 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. 2● Euery mans duty prescribed in the kings booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. in 20. Reuelat 3. par ●●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 ver●uous prince Thus seeme the Septuagint to thinke translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees or ascending places Why they are called psalmes of degrees The scripture● 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 assembli●● 4. Benefit fre● accesie to God● house Euseb. l. 8. c. 6. Fox p. 952. col ● Hiero ad Gerontia● in Psal. 66. Serm. 14. in Cantic 〈◊〉 Psal. 49. Fox p. 818. anno 1511. Fox p. 897. Fox p. 904. The 5. benefit godly conferēc● Epist. 70. Holines not 〈◊〉 be ascribed to the place it s●lfe De d●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 fi●th of Ch●ist not flitting or changeable 1. King 19. The 7. benefit the setling of religion Lib 1. de spirit cap. 2● Ruine of cities for sinne Epist. 91. Of the wars for recouering the holy land so superstitiously called Deterr promis● Ad Paulin. Rom● neuer had such promises as Hierusalem Hier. ad Eustach Ad Paulinum Epist. 92. Cambden de comit He●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. ● cap. 15. Euagr. l. 2. c. 1● Senec. epist. 91. Stowe ●●●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. 3●5 Stowe Lanquet The 10. benefit the wonderfull conioyning of both kingdomes The 11. benefit sinceritie in religion An admonitio● 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 o● the Church In the commination The 12. benefit reformation of things amisse In Psal. 98. in fine Churches appointed for praier B●llar lib. ●● de ●uk sanct c. 4. Churches not ordained n●w for sacrifice Abuses in popish seruice Decr. par 1. dist 42. c. 7. Synod Mog●● 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 ●●●●tion of iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repli● fol. 52. pag. 1. Manifestat fol. 52. pag. 1. Manifestat fol. 98. pag. 1. Deliuerance frō 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 wa●● Iustice and truth the causes of p●ace The 18 benefit externall peace ann 132● ann 1168. Lanquet ann 1383. Lanquet Contentions vs●all betweene nations professing poperie Bernard epist. 1●7 Religion taketh ●ot away natural affection Loue to our co●trey naturall Heathen louers of their countrey Plutarch Fa●all ●8 Against enclosures and monopolies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ●9 benefit a 〈…〉 Lib. 2. de offic c. 7. Ioy for the welf●re of Christs Church Revel 21. 2. Ministers who carelesse of Christs church Who be the dumbe g●e● s●eepie dogg ●0 Benefit care of the Church of Christ. August Hier●●