ECCLESIA TRIVMPHANS that is THE IOY OF THE ENGLISH CHVRCH FOR THE happie Coronation of the most vertuous and pious Prince IAMES by the grace of God King of England Scotland France and Ireland defendour of the faith c. and for the ioyfull continuance of religigion and peace by the same With a briefe Exposition of the 122. Psalme and fit application to the time wherein are declared the manifold benefits like to grow by these good beginnings to the Church and Common-wealth of England Dedicated to the most gratious Ladie and vertuous Princesse Ioland Anna by the grace of God Queene of England Scotland France c. Prov. 28. 2. When the righteous are in authoritie the people reioyce Psal. 118. 23. This was the Lords doing and it is maruelous in our eyes v. 24. This is the day which the Lord hath made let vs reioyce and be glad in it PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1603. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson To the most noble and vertuous Princesse the Ladie ANNA by the grace of God Queene of England Scotland France and Ireland A. W. wisheth all spirituall comforts and encrease of honour in this life and euerlasting ioy in the next MOst gracious Ladie and noble Princesse wheÌ„ Zerubbabel that faithfull prince of Iuda beganne to build the temple with the stone of tinne in his hand the people reioyced but when he had finished the worke and brought forth the head and chiefe stone thereof then shoutings vvere heard of those that cried grace grace vnto it If then the people of God in this kingdome had great cause to reioyce when religion began first to be planted and the spirituall building of the Church to be reared much greater ought our ioy now to be when we see religion continued and hope if any thing yet be wanting that the same in good time may be perfited Others will striue diuersly to expresse the ioy of this happie day and to solemnize the entrance and initiation of so religious and much desired raigne of your Highnes louing lord and our gracious Soueraigne some by pleasant pageants and shewes some by valiant and martiall feates of armes and iustings some by rich and costly presents and gifts but we among the rest the Ministers of the Gospell of Christ both by preaching and setting forth the great mercies of God towards vs and by writing to conserue a perpetuall memorie thereof will consecrate our tongues and pennes to this seruice that we may say with the kingly prophet Dauid My tongue is the penne of a readie writer I will entreat in my works of the king Your Grace hath great reason to be glad of this day whose honour able estate is thereby enlarged according to the rule of the law Mulier marito concrescit the ladie encreaseth with her lord your royall issue and princely heire reioyceth whose noble title of inheritance is augmented your Highnesse faithfull seruants and domesticalls haue not the least part in this common ioy whose true and diligent seruice is like to be highly recompenced But all these ioyes which particularly in any of these may be singled in the Church and commonwealth of England doe all concurre and are not onely dubbled but multiplied God hath giuen in his mercie to vs both a comfortable husband to his Church a carefull parent to the Commonwealth an honourable Master to all honest and louing subiects The first shall haue we trust ioyfull experience of his Christian pietie the second of his fatherly benignitie the third of his princely equitie that both Church may say with the spouse in the Canticles We will remember thy loue more then wine and the Commonwealth as the Prophet of Eliakim he shall be a father to the inhabitants of IerusaleÌ„ and be whole realme as the same prophet saith he shall be called a repairer of the breach and a restorer of the decaied pathes And now most noble Queene seeing God hath aduanced your H. to this great honour honour him againe that hath honoured you Forget not him that hath remembred you and serue him faithfully that hath preuented you with blessings liberally Two Annaes are famous in scripture Anna of Elkanah for her godly posteritie in Samuel Anna of Phanuel for her deuout pietie in praying in the temple Elkaâ—ab whose wife the first Anna was signifieth the possession of God Phanuel whose daughter the second was is as much to say the sight of God Anna also is interpreted gratious or mercifull Answerable vnto these names were the effects the first had a vertuous sonne Samuel a possession of God in deede the second saw Christ in the temple and confessed him and both of them were vertuous women God graunt vnto your Highnes the possession of Elkanah encrease of spirituall sight and knowledge with Phanâ—els daughter and to be a right Anna both to finâ— grace with God and to shew mercie and compassion to men Two other of this honourable and Christian name Anna I finde in the Chronicles of this nation both vertuous Queenes your Highnes worthie prâ—decessours one wife to Richard the 2. sister to Wincelaus king of Bohemie the other ladie Anna Bullen wife to king Henrie the 8. and mother to our late gratious Soueraigne Q. Elizabeth The first is honoured for her studie in the Scriptures who had in those blind daies the 4. Euangelists in English and the doctors of the Church vpon the same The other is commended for her excellent vertues as her sinceritiâ— in true religion her Christian charitie and princely liberalitie toward the poore whose almes giuen that way in three quarters of a yeare are summed to be 13. or 14. thousand pound And now God hath sent vs a third Queene Anna which we trust in all these princely vertues as shee continueth the Christian name so will reviue the honourable fame of these vertuous matrones That innocent ladie Queene Anna Bullen though by the malice of her aduersaries traduced yet both by her godly death and Gods blessing vpon her posteritie is sufficiently cleared At her coronation these verses were exhibited Regina Anna paris regis de semine nata Et paries populis aurea saecla tuis As Anna Queene of princely race doth equally descend So to her people golden daies her offspring shall extend These propheticall verses if I may so call theÌ„ had their due accomplishment afterward in the happie issue of this Ladie then vnborne Queene Elizabeth by whome indeede this Church of England enioyed a golden time such as the like as his Maiestie saith hath not been read nor heard of since the daies of the Romane Emperour Augustus And it is the comfortable hope of this nation of England thaâ— God hath raised your Highnes vp another fruitfull Anna by whose royall offspring this lanà may long haue fruition of like golden and happie daies which God
are moe then I am able to expresse Our princely Ecclesiastes declareth that a king should be custos vt riusque tabulae the Gardian of both the tables of the lawe full well hath his Maiestie testified the same in euery particular in his Christian and iudiciall treatises For the 1. lawe he professeth himselfe an enemie to all atheisme p. 25. for the 2. he condemneth the adorers of legions of Gods and such as are ruled by the foolish traditions of men for the 3. he saith beware to offend your conscience with swearing or lying p. 17. For the 4. alwaies let the Sabboth be kept holy and no vnlawfull pastime vsed p. 53. For the 5. Honour your parents for the lengthening of your owne daies as God in his lawe promiseth p. 96. For the 6. There are some horrible crimes saith his Maiestie to his princely heire that ye are bound in conscience neuer to forgiue Such as witchcraft wilfull murther p. 31. For the 7. God commanding by the mouth of Paul to abstaine from fornication declareth that fornicatours shall not inherit the kingdome of God p. 74. For the S. His Maiestie hath shewed his worthie resolution for the reformation of robberies and oppressions of the Borderours p. 36. For the 9. Our royall Ecclesiasâ—es saith Beware to offend your conscience with vse of swearing or lying c. Lying commeth much of a vile vse which banisheth shame pag. 17. 18. For the 10. His princely counsell is Abstaine from haunting before your marriage the idle companie of dames which are nothing else but irritamenta libidinis p. 127. Thus our Iosua well remembreth the wordes of the Lord vnto that valiant captaine let not this booke of the lawe depart out of thy mouth but meditate therein day and night that thou maiest obserue and doe according to all that is written therein of whome I trust we may truely say as Ambrose of Theodosius Licet in aliis laudabilis tamen apex tuorum operum pietaâ— semper fuit though in other things you are praise-worthie yet the cheifest of all your workes is humilitie Further our noble teacher prescribeth euery man his dutie from this lampe there is no calling but may fetch light and deriue water from this fountaine Euen here may the nobilitie learne not to thrall by oppression the meaner sort that doe dwell by them nor to maintaine their seruants and dependants in wrong p. 45. Merchants are taught not to buy the worst wares and sell them at the dearest prices p. 50. Iudges are admonished to take heed of briberie aduocates to decline the long somnesse of suites for the inriching of themselues with the spoile of the whole countrey p. 90. Church gouernours to preserue doctrine and discipline in puritie according to Gods word p. 43. Yea ministers preachers may receiue instruction for their calling how to handle the word 1. not to varie from their text 2. not to meddle with matters of state p. 89. 3. that their speech be not fairded with artifice c. but to eschewe all affected formes p. 115. 4. We are taught to vse onely Scripture saith our Ecclesiasticall Salomon for interpretation of scripture if we would be sure neuer swarue from the analogie of faith in expounding May we not now truely without flatterie pronounce that saying which the kingly preacher vttered of himselfe The more wise the preacher was the more he taught the people knowledge and caused them to heare And in this sense we find that saying true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery good prince is of a priestly order instructing his subiects both by wholesome lawes and precepts and a vertuous example Neither haue we onely from our christian Salomon the light of direction but the sweete influence also of comfort and consolation that there is no sort or degree that is not interessed in this common benefit The nobilitie shall be duly respected eschew the other extremitie in lightlying coÌ„temning your nobilitie p. 47. schooles and schollers maintained p. 43. Ministers reuerenced and sufficiently prouided for p. 44 souldiours and martiall men liberally rewarded p. 59. faithfull and diligent seruants recompenced p. 71. the worthiest still preferred let the measure of your loue to euery one be according to the measure of his vertue p. 152. all subiects relieued and their oppressions helped be diligent to trie and carefull to beate downe the hornes of proud oppressours embrace the quarrell of the poore and distressed as your owne particular c. p. 34. What degree then or calling is there in the land which hath not great cause to reioyce in the aduancement of so worthie a prince I speake not this God is my record to please by glozing speach for I should so rather displease his Maiesties mind herein is well knowne loue them best that are plainest with you p. 71. but I trust I may speake the truth without flatterie and all the world I thinke will witnesse with me that I haue not fabled It is fit that Gods graces vpon his Maiestie and mercies therein toward vs should be proclaimed and published that his highnesse may thereby be stirred vp to proceed and goe forward and the people prouoked to be thankefull As herein no nation hath greater cause to ioy then England to whome God hath giuen a prince respectiue to all sorts and degrees in their places and according to their necessities who herein may be compared with Eliakim to a sure naile wherevpon all vessels both small and great doe hang euen from the cuppes to the instruments of musicke Isay. 22. 13. 24. And as Ambrose applieth that saying in the Canticles Species eius sunt cedrus Lebani quae ramum nubib radicem in terris inserit in altis habitat humilia respicit His countenaÌ„ce is like the Cedar of Lebanus which stretcheth the branches to heauen and the roote to the earth so beeing in high estate he respecteth the lowly I trust of such a prince England may more truly pronounce then Rome of Scipio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Rome could not fall as long as Scipio stood But we assure our selues that this Church and common-wealth through Gods gratious fauour shall not miscarrie as long as his Maiestie liueth But because perseuerance is Gods gift and there is no mortall nature but is subiect to chaunge it is our part to pray vnto God to giue strength and grace to our Christian prince to hold out in this godly course and that his Maiestie be not snared or intangled with this great honour wealth and prosperitie to the which the Lord hath aduanced him but may take heed by the example of the fall of Dauid the backsliding of Salomon the declining of Asa that he forget not the lord his god that hath exalted him which by Gods grace we doubt not as his highnesse hath herein a firme trust thus professing of himselfe that it shall please God who with my being and
crowne gaue me this minde to maintaine and augment the same in me and my posteritie And God giue vs the people of England the like grace that we may continue obedient to God loyall and dutifull to our prince that he may haue comfort of vs and we ioy of him that he may many yeares raigne ouer vs in godlinesse and peace and his posteritie after him that God may aboundantly blesse both prince and people in this life and afterward grant vs both a ioyfull entrance into his euerlasting kingdome through Iesus Christ to whome be praise for euer Amen Certaine fruitfull meditations vpon the 122. Psalme by the example of the people of God reioycing vnder the raigne of King David for Godâ— manifold benefits moouing the Church and nation of England to the like thankefulnes to God for his vnspeakable mercies shewed aboundantly toward vs. Psal. 122. A song of degrees of Dauid v. 1. I reioyced when they said to me Let vs goe vp to the house of the Lord 2. Our foote shall stand in thy gates O Ierusalem 3. Ierusalem is builded as a citie that is compact together in it selfe 4. Whether the tribes goe vp the tribes of the Lord to the testimonie of Israel to praise the name of the Lord. 5. For there are thrones for iudgement the thrones of the house of Dauid 6. Pray for the peace of Ierusalem let them prosper that loue thee 7. Peace be within thy walles and prosperitie within thy palaces 8. For my brethren and companions sake I will wish thee now prosperitie 9. Because of the house of the Lord our God I will procure thy wealth THis Psalme wherein the kingly Prophet Dauid expresseth his great ioy for Gods singular mercies to his Church consisteth of two parts the first containeth a congratulation with the Church of God and a ioyfull declaration of his gladsome heart v. 1. with the causes thereof first generally propounded v. 2. then particularly prooued which are 1. the great vnitie and concord of the citie the Iebusites beeing now expulsed v. 3. as we read in the storie 2. Sam. 5. 6. 2. The restauration of Gods worship the arke beeing now brought to Ierusalem v. 4. see the whole narration thereof 2. Sam. 6. 3. The administration of iustice established v. 5. which had beene much hindred by the diuision betweene the house of Dauid and Saul 2. Sam. 4. 1. The second part of the Psalme is an exhortation to all Gods people to pray for the continuance of these benefits vers 6. which is inforced by setting downe the forme of their godly praiers and desires v. 7. and propounding his owne example in the performance of that dutie in his owne person and the reasons moouing him thereto the law of his countrie v. 8. his affection to Gods Church v. 9. A song of degrees of Dauid Before I enter to treat of this Psalme three things are out of this inscription of the psalme to be considered 1. the occasion of making and enditing this psalme 2. the author thereof which is Dauid 3. the title it selfe why it is called a psalme of degrees The 1. meditation First the occasion as is partly touched before was threefold 1. the vniting of the citie of Ierusalem before infested with the idolatrous Iebusites 2. The restoring of religion maimed before by the absence of the Arke which was twentie yeares in the house of Abinadab 1. Sam. 7. 2. 3. The reconciling of the kingdome before diuided betweene the house of Dauid Saul for these so great blessings the Prophet reioyceth before the Lord and exhorteth the whole church of God to reioyce with him We learne hereby that like blessings require like thanks that we also should for all Gods mercies to his Church remeÌ„ber to be thankfull 1. Thus elswhere the prophet Dauid saith My soule praise thou the Lord and forget not any of his benefits Psal. 103. 2. Yea this is an euident marke of Gods Church to shew themselues thankfull The voice of ioy and health is in the tabernacles of the righteous Psal. 118. 15. 2 This hath beene the practise of the Church of God from time to time Thus Moses and the children of Israel as soone as they came foorth of the red sea sung a song of thanksgiuing vnto God Exod. 15. 1. Dauid daunced and sprang for ioy for the bringing home of the Arke 2. Sam. 6. 14. Iehosaphat and his people praised God for the victorie ouer the Moabites and Ammonites in the valley of Berachah which was so called because there they blessed God 2. Chro. 20. 27. 3 Our thanksgiuing vnto God is as incense Psal. 141. 2. that as they vsed to lay oyle and incense vpon their sacrifices Levit 2. 15. the one maketh a cheerefull countenance the other is gratefull to the smell â—o should all our actions be perfumed with thanksgiuing vnto God This dutie of praise is compared by the people to a young bullocke that hath hornes and hoofes Psal. 66. 31. He then that remembreth not to giue thankes vnto God is as though he offered an olde and leane bullocke beeing faint and slouthfull to praise God without hornes and hoofes such an one shall neither haue strength to withstand and push the spirituall aduersarie neither is shodde with hoofes and prepared to beare all things patiently 4 If the superstitious heathen doe encourage themselues to praise the gods of gold and of siluer Dan. 5. 4. to whome no praise is due much more are we bound to render praise to God to whome it of duty belongeth it is all the recompence which we pay vnto the Lord. Quid repeÌ„dam Iehouae What shall I pay vnto the Lord for all his benefits towards me I will take the cuppe of sauing health and call vpon the name of the Lord Psal. 116. 12. Giuing of thanks then vnto God for his benefits is as our Landlords rent vnworthie are we to hold our farmes if we refuse to pay so easie a rent-charge our great Landlord of whome kings and princes hold their kingdomes raiseth not his rent but onely expecteth the old seruice of thanksgiuing which is the freest rent that can be 5 So then as here the Prophet Dauid made this song or hymne for his people to shewe their thankefulnesse to God for those great blessings we ought also vpon the like occasion now offered to expresse our ioy before the Lord Dauid vnited the kingdome before deuided and now God hath raised vp vnto vs a prince in whome both the regiments of England and Scotland are conioyned great was the rent which in time past was between these two nations though for these 40. yeares the gospell the onely bond of peace hath maintained loue and amitie amongest vs yet pitifull is the remembrance of former calamities how continually these nations did one offend another with bloudie and grieuous battells Sometime the English preuailed as in the 21. yeare of Edward the first there were 40. thousand of the
and bringeth forth such fruits Beside there are others which offend against this rule who though they shewe not themselues as enemies to their countrey as the former in seeking the hurt thereof yet they faile in their dutie toward their countrey because they procure not the good thereof Such are they which seeke to inrich themselues though it be to the vndoing of a whole countrey as inclosers of commons engrossers of commodities to raise them to a higher price purchassers of monopolies and priuiledged sales and aduantages all which doe tend to the priuate gaine of a few but the hinderance of many and losse to the common-wealth Such the wise man speaketh of He that withdraweth corne the people shall curse him c. Prou. 11. 26. which is true also of all other commodities that whosoeuer shall drawe any common profit from the people be it in corne merchandize commons or such like Gods curse and the peoples shall light vpon him And of this sort I feare me there are many in the world that respect more their own then the common-wealth nay looke but into the state of euery towne how few shall you finde that are deuoted to the good of the township but addicted wholly to themselues you shall see many that are readie to eate vp and deuoure their neighbours by vndermining and ouertaking them by hard and vncharitable bargaines like to the raine that sweepeth away their food Prou. 28. 3. for such sweep away a poore mans crops and corne as if it should be lost by raging and vnseasonable weather like as hastie raines doe wash and carrie away the tilth of the land so such cormorants ouerdripping their poore neighbours will not suffer them to thriue or grow by them It is a great infamie to Christians that these times wil not affoard such good common-weale men as were many among the Pagans It is written of Pompeius the great that while Rome suffered a great dearth he hauing prouided great store of corne abroad and shipped the same while the marriners were afraid to set forward because of the suddaine tempest he himselfe was the first that entered vsing these couragious wordes It is necessarie for vs to saile but not so necessarie to liue he preferred the releife of many before the saftie of one Lastly howe much are we bound to giue thankes vnto God who hath giuen vs a prince to gouerne vs who may and doeth say with the prophet here for my brethren and neighbours sake I will wish thee prosperitie Whose Maiestie though in his regall authoritie our Soueraigne lord and King yet in respect of his consanguinitie our brother borne of English parentage and we his louing neighbours before in countrey language religion and now his dutifull subiects Now England shall be to his Highnes as Scotland and Scotland as England Such a prince as vnto whome I am perswaded the Church and Commonwealth are as deare as his life who herein may be compared to Dauid who was readie as Ambrose rehearseth Seipsum pro populo offerre morti cum ferienti angelo occurrebat c. meritò ergo expetitus est ab vniuersis c. To offer himselfe for the people meeting the Angel in the way that stroke the people c. therefore he was worthely desired of all And as he againe saith Charitas nunquam cadit ideo Dauid nunquaÌ„ recidit quia charus fuit omnibus c. Loue neuer falleth away therefore Dauid could not fall who was beloued of and deare vnto all So I trust our vertuous Dauid shall neuer fall beeing beloued of his people and much more deare vnto God who graunt vnto his Maiestie an happie godly and peaceable raigne ouer vs. The 20. meditation v. 9. Because of the house of the Lord our God I will procure thy wealth This beeing the greatest motiue that drew from Dauid this great affection is reserued for the last place his naturall loue vnto Israel as his countrey and kinred was very great but his desire vnto it as Gods Church and because of the Lords presence amongst theÌ„ was much more spirituall loue then is to be preferred before naturall but where there is a concurrence and connexion of both the flame is encreased There can be then no greater bond then religion no greater loue then for Christs cause 1. Therefore the prophet Dauid saith els where He hath exalted the borne of his people which is a praise for all his Saints euen for the children of Israel a people neare vnto him Psal. 148. 14. The righteous doe reioyce and praise God when the Lord exalteth his Church and prospereth it and strengtheneth the horne thereof against their enemies And this is set downe as a sure marke to know a faithfull man by He honoureth them that feare the Lord Psa. 15. 4. According to this rule the Apostle saith While we haue time let vs doe good to all men but specially to them which are of the houshold of faith Gal. 6. 10. That like as God is the Sauiour of all meÌ„ specially of those which beleeue 1. Tim. 4. 10. so we should make the same difference preferring those in our loue which are most beloued of god 2. Thus the prophet Dauid professeth his loue to the people of God Mine eyes shall be to the faithfull of the land Psal. 101. 6. yea he saith that all his delight is in the Saints of the earth Psal. 16. 3. Such was his zeale to the house of God that he would choose rather to be a doore-keeper there then to dwell or to raigne as king among the wicked Psal. 84. 10. Thus also the people of God doe testifie their affection to the Church they well preferre Ierusalem before their chiefe ioy Psal. 137. 6. 3. For he that loueth God must needs also loue Gods house the place where he dwelleth he cannot but loue Gods image which most of all appeareth in the faithful and righteous For Christs cause therefore his Church is beloued Whatsoeuer is done vnto the members therof he doth acknowledge it as done to himselfe Mat. â—5 45. A man caÌ„not be the bridegroomes friend and hate the bride which is new Ierusalem the holy city and Church of god 4. The loue of Christ and his Church should be remembred more then wine Cant. 1. 3. that is to be preferred before all other pleasures of loue The faithfull say I am sicke of this loue Cant. 2. 5. This loue hath no measure it exceedeth all bounds this loue is as strong as death Cant. 8. 6. nay it is stronger then death for it remaineth after death loue neuer falleth away much water cannot quench this loue afflictionâ— cannot ouercome it thy seruants delight in the stones thereof and haue pitie on the dust thereof namely of Sion Psal. 102. 14. Euen Gods Church when it is in the greatest affliction is louely though shee be blacke because the funne of affliction hath looked vpon her yet is shee comely though for the
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
psalms Wherefore psalmes of degrees signifie nothing els but excellent songs of an higher degree and more principall vse for so the word magualah is sometime taken as 1. Chron. 17. 17. Dauid saith Thou hast regarded me according to the estate of a man of high degree O Lord. From hence then it may be gathered that although the word of God in it selfe is of the same excellencie as proceeding froÌ„ one and the same author yet in respect of our vse and mens seuerall necessities some part of the Scripture may be saide to be more excellent then an other 1. For whereas the scripture is profitable to fowre speciall vses to teach to improoue to correct and instruct in righteousnes as the Apostle sheweth 2. Tim. 3. 16. which fowre properties are answerable to those fowre set downe by the prophet Dauid to giue light to the eyes wisdome to the simple to conuert the soule and reioyce the heart psal 19. 7 8. The light is to know the truth wisdome to discouer and improoue errour conuersion to turne the heart and correct vice the reioycing is to take delight and to be instructed and goe forward in well doing Now euery man hath not neede alike of all these some man had more neede of knowledge to be instructed other of conscience to be conuerted one hath greater cause to be reformed of errour other to be reclaimed from vice Therefore in respect of mens diuerse and particular occasions the scriptures are diuersly to be applied and accordingly to be singled out 2. It was not then by chance that our Sauiour Christ opening the booke in the synagogue at Nazareth vpon the sabboth day did light vpon that place of the prophet Isai Luk. 4. 8. or that Eunuch was directed to read vpon that prophecie Act. 8. But this prophet as most directly foreshewing Christ was sorted out as fittest to instruct them that yet did not beleeue on Christ. The same reason mooued Ambrose to commend vnto Augustine as yet but a newe conuert the reading of this prophet 3. For like as though all meates be wholsom in their kind yet are they not fit for euery stomacke but a man of discretion will haue a care of his diet sitting at a great mans table where is varietie of dishes will consider diligently what is set before him Prou. 23. 1. The like iudgement should euery one bring to the reading of Scripture as in an Apothecaries shop though euery drug haue his vse yet are they not to be ministred for euery disease so the word of God must be applied according to the diuers maladies of the soule 4. The reason why the Lord hath thus tempered the Scriptures the Apostle sheweth That the man of God may be absolute beeing made perfect to euery good worke 2. Timoth. 3. 17. That from the rich treasure of Gods word we may draw for euery occasion as the wise Scribe taught vnto Gods kingdome is as a wise housholder that hath in his store-house both newe old Math. 13. 52. both old experience of Gods mercies to comfort him I remembred thy iudgements of olde and receiued coÌ„fort Psal. 119. 52. and newe examples of Gods iustice to humble him as the Prophet againe saith Feare is come vpon me for the wicked that forsake thy law Psal. 119. 53. In the scriptures there is milke for babes and strong meate for the riper age there is instruction for the simple meditation for the deeper wit Augustine saith well Pascimur apertis exercemur obscuris ibi fames hic fastidium tollitur We are nourished with the easier and exercised by the harder places of scripture there are we kept from famishing here from loathing 5. Let euery man then learne when he readeth or heareth the worde to sort out that which is most for his vse to lay vp places of comfort against the day of affliction if he feele his heart to be dull to quicken it with the sense of Gods iudgements Thus the Prophet Dauid teacheth vs to single out scripture where he giueth this note Selah in diuerse places of the psalmes as thrice in the 3. psalme v. 2. 4. 8. which is a marke of attention whereby he would haue those sentences so marked especially regarded And in the same sense are these called excellent psalmes because of their excellent matter and necessarie vse Whole men neglect this course not knowing their owne necessities neither set apart the spirituall food of the word but take it as in a whole lumpe they misse of the right vse of scripture and defraud their owne soules Ye shall haue some that had neede to be humbled and as yet know not themselues dwelling and delighting in their sinnes and yet forsooth these men cannot endure the law euery thing hath an harsh sound in their eare that rellisheth not of the sweete comâ—orts of the gospel Like as it is not good to eate too much honie Prou. 25. 16. so neither is it fit for such alwaies to tast of the sweetnes of Gods promises And as Augustine saith well of Iudas mustum sancti spiritus potare non potuiâ— quo accepto continuo crepuit he could not drinke the sweete liquour of the spirit but after he had receiued it he burst So impenitent persons and such as are hardened in their sinnes when they heare of nothing but peace peace are thereby made more incurable and their wounds are not purged but putrified It is fit therefore for euery man as his disease is so to applie the medecine The 4. meditation v. 1. I reioyced when they said vnto me Let vs goe vp into the house of the Lord. This princely prophet reioyceth in the publike and peaceable exercise of religion that the people of God had now free recourse vnto the house of God And indeede this is a benefit wherein all Christian people are much to ioy that they are not exiled from Gods house but may chearefully and quietly thither assemble 1. So saith the prophet Dauid Blessed are they that dwell in thy house they will euer praise thee Psal. 84. 4. Therefore our Sauiour noteth this as a fearefull signe of future miseries when they shall see the abomination of desolation standing in the holy place then let them that be in Iudea flie vnto the mountaines Math. 24. 15. When the holy place of Gods worship beginneth to be desolate and forsaken what comfort can elswhere be expected 2. Therefore Dauid desireth this as first and principall aboue all other that he might dwell in Gods tabernacle all the daies of his life Psal. 27. 4. And he professeth that he had rather be one day in Gods courts then a thousand els where Psal. 84. 10. And he powreth out his heart for griefe when he remembred how he had gone vp with the people to Gods house as a multitude keeping a feast Psal. 42. 4. but now was tossed from place to place and banished from that place of ioy and comfort 3.
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
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
exhorteth the Church of God to pray for the continuance of these so great benefits before rehearsed Christians then are taught in all their praiers to remember to remēber the prosperous state of Christs church that their eie should not onely be set vpon their own priuate necessities but to commend vnto God that vniuersal bodie whereof they are members 1. Thus the Prophet saith If I forget thee O Ierusalem let my right hand forget to play if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheife ioy Psal. 137. 5. 6. So the prophet Isay encourageth Gods people to giue thankes for the Church of God Reioyce with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her Isay 66. 10. 2. Thus did the prophet Dauid remēber the whole state of Israel in his praiers Deliuer Israel O God out all his troubles Psal. 25. 26. Thus the faithfull vsed to pray O Lord I pray thee saue now I pray thee now giue prosperitie Psal. 118. 25. 3. Like as then when Moses by Gods commandement made the tabernacle euery one brought according to his ability some iewels of gold some purple some fine linnen some rammes skins and badgers skins c. Exod. 35. 23. 24. So should euery one helpe forward the peace and prosperitie of the Church princes by their authoritie ministers by encouraging and exhorting all men by their heartie praiers and desires If such be the loue of the saints to the Church that they delight in the stones thereof and haue pittie on the dust thereof Psal. 102. 14. that is forgot her not in her greatest affliction humilitie how much greater cause is there to beare affection to her in her beautie and prosperitie 4. For in praying for the peace of the Church we doe also pray for our selues to whome that benefit of peace redoundeth as it is in the Psalme All nations shall blesse him and be blessed in him Psal. 72. 17. They which blessed the Prince in their praiers did also in so doing procure a blessing to themselues By the same reason the prophet mooueth the people to pray for the prosperitie of Babel Seeke the prosperitie of the citie whether I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall you haue peace Ier. 29. 7. 5. First then their securitie is here reprooued that in their praiers thinke to appropriate Gods fauour to themselues onely making mention of their owne wants not regarding the necessities of the Church Such was the Pharisies praier that onely boasted of his owne gifts and gaue thanks for himselfe he despised the poore Publican whome he saw not farre off smiting and knocking vpon his breast charitie might haue mooued him by his praiers to haue helped whome he saw so to be perplexed Luk. 18. This vaine-glorious seruice and selfe loue of this Pharisie was nothing pleasing or acceptable vnto God no more is their praier that onely seeke their owne things and are not touched with compassion toward the afflicted members of Christ neither reioice in the welfare of Gods Church but are tickled onely with the ioy of their owne prosperitie Secondly if they be worthie of reproofe that are negligent in procuring the peace of their Church by their praiers they are much more to be blamed that are too diligent to disturbe the same by their vncharitable practises What els can be thought of those who haue stepped forth and by their straunge nouelties and paradoxes corrupted the doctrine of the Church and whereas Protestants were before of one iudgement and consent in religion they haue distracted many and perswaded some to like and affect their singular conceits This haue they aduentured to doe not sowing their homely seede onely in sermons but dispersing the same in their writings to the great offence of the Church of Christ. From this fountaine haue sprung forth these and such other whirlepit points and bubbles of new doctrine that Christ is not originally God that the Scriptures are not the onely meanes concerning God of all that profitably we know that they are not alone compleat to euerlasting felicitie that the word of God cannot possibly assure vs that it is the word of God that mans will is apt naturally without grace to take or refuse any particular obiect whatsoeuer presented vnto it and so consequently to beleeue that mens naturall workes or to do◠that which nature telleth vs without grace must needes be acceptable to God that there are workes of supererrogation that a man can doe now and God approoue more then he cōmandeth that to be preserued from all sinne in this life is not vnpossible that the Church of Rome as it now standeth is the familie of Christ that idolatours wicked heretikes are members of the visible Church that there is in orders giuen an indeleble character that they haue power to make Christ bodie c. that sacraments doe giue and conferre grace and are instruments of iustification that they are as necessarie in their place and no lesse required then beleefe it selfe that the soules of infants dying without baptisme are damned which must be the meaning of these words the Church as much as in her lieth by denying the meanes doth cast away their soules All which positions with others are both contrarie to the Scriptures to the iudgement of protestant writers and the most of them opposite to the articles of religion in the church of England established and to the faith of the Church of Scotland and of the kings Maiesties preface to the answer of the Apologicall epistle as shall hereafter if God will elswhere be more at large declared and hath beene alreadie by some English protestants sufficiently prooued Yet thus haue some men beene bolde to teach and write who as some schismatikes and headstrong sectaries haue disturbed the peace of the Church one way in externall matters which concerned the discipline of the Church they haue troubled the Church another way in opposing themselues by new quirkes and deuises to the soundnes of doctrine among Protestants alwaies professed It is high time that our Elisha should cast salt into the springs to heale the bitter waters and that our princely shepheard driue vs altogether to greene pastures that none be suffered to straggle by themselues and seeke their meate apart from the rest of the flocke that as the Apostle saith we may proceede by one rule that we may minde one thing Philip. 3. 17. Ambrose very well toucheth this point Vinci illi facilè possunt vel facilè vitari quorum prima propositione omne consilium pectoris proditur at vero hi quibus multa nobiscum paria sunt facilè possunt innoxias mentes fraudulenta societate percutere dum malorum suorum virus per bona nostra defendunt c. They may