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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

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

in his mercie graunt The Lord make your grace vnto his Maiestie 〈◊〉 D●borah to Baruch as Huldah to Ios●●● as Esther to 〈◊〉 A●ashuer●sh Christ Iesus graunt you the pietie of Rebecca that consulted with God the zeale of M●riam that praised God the knowledge of the Teko●●● that perswaded Dauid the wisdome of the matron● of Abel that deliuered the citie the charitie of the Shunamite that prouided for the Prophet that the Church of God● beholding your zeale toward God your 〈◊〉 to his Chur●● desire to the truth obedience 〈◊〉 his word humilitie in your high estate mercie and pietie toward the po●re members of the Church constancie in vertue and all goodnes may blesse you with the saying of the wise man of the godly matrone many daughters haue done vertuously but your surmount them all and that you may be eternally blessed in heauen that in that day it may be pronounced to your comfort Giue her of the fruit of her hands c. Your Highnes readie to be commanded in the Lord Andrew Willet Minister of the Gospel of Christ. The Preface to the Reader THe Iewes returning from captiuitie did so wonder at their strange deliuerance that they seemed to be as men that dreame Psal. 126 1. As strange a worke hath God wrought for the Church of Englād for though we are not come from thraldome to libertie or from captiuitie to our owne countrie hauing many yeares vnder our late Soueraigne enioyed both true religion and therewith as the handmaid waiting vpon her mistresse all flourishing peace yet in respect of our deliuerance from that danger to the state which many feared the change of religiō in the church which some doubted others desired we can no lesse wonder at the Lords strange worke and say with the Church of God The Lord hath done great things for vs whereof we reioyce Psal. 126. 3. In this common ioy who shall forbidde any to reioyce and where Gods mercies are so manifest and euident to all the world who can hold his peace But as benefits are not acknowledged where first they are not well considered nor due thankes performed where the grace receiued is not worthely esteemed for this cause haue I addressed this short treatise that Gods goodnesse to Israel might be proclaimed and that no man be ignorant what God hath done for vs that we again be not negligent to doe to him that which becommeth vs to giue vnto him thankes and praise Samuel to disswade the people from al their wanton desires to haue a king wheras God was yet their king telleth them what the properties of their king shall be and how hardly he should vse them and how little pleasing vnto them his gouernment was like to be 1. Sam. 8. As he would disswade from their vnthankefulnesse to God in that headstrong request by propounding vnto them the hard conditions of their king so mine intent is to perswade to thankefulnesse to God by setting forth the princely and Christian endowements of our gratious Soueraigne and the manifold benefits which both Church and cōmon wealth are sure by Gods grace to enioy vnder his Maiesties godly vpright regiment For this cause haue I sorted out this 122. Psalme as seruing most fitly for this present occasion which I haue deuided into 20. seuerall meditations shewing so many blessings vpon this Church and common-wealth answerable to those which Israel enioyed vnder Dauid 1. As Dauid appeased the strife betweene him and the house of Saul and brought all Israel to one gouernment which was before deuided so these two kingdomes of England and Scotland hauing beene long at variance and exercised in time past with long and bloodie battels are now vnited in one His Maiestie is the corner stone that hath conioyned these two walles togither 2. Vnder Dauid true religion was cōtinued and by our Soueraigne the faith of the gospell by his Maiestie truely professed and in his princely bookes protested shall still be maintained 3. Dauid was a learned prince an inditer of heauenly songs and sonnets And God hath giuen vnto vs a wise and iudiciall king whose princely writings do giue him the preheminence before all his predecessors another Salomon a king and yet an Ecclesiastes a learned writer such an one as Gratian the Emperour was of whome Ambrose saith Scripsisti tua totam epistolam manu vt ipsi apices fidem tuam pi●●atemque loquerentur You haue written not an epistle onely but whole bookes with your hand that the very points and letters doe vtter your faith and pietie 4. In Dauids time there was free accesse to Gods house I reioyced when they said let vs goe vp c And nowe the doores of Protestants Churches shall be as wide set open as euer 5. Then the faithfull one exhorted an other saying Let vs goe vp to the house of the Lord And now may Christians goe hand in hand conferring freely and edifying one another 6. Dauid in bringing home the Arke went before himselfe and was an example of godly zeale to his people So it is our Dauids godly precept to his princely sonne Teach your people by your example p. 24. And such is the practise in his owne royall person giuing light by his Christian life to all his subiects 7. Before Dauids time religion was vnsetled the Arke was flitting from place to place but he brought it to Hierusalem where it staied and therefore he saith Our feete shall stand in thy gates O Jerusalem and nowe whereas many feared an alteration of religion at the next change we verely hope that the Gospell hath set sure footing in the Church of England which both by his Maiestie while he liueth whose happie raigne God in his mercie many yeares prolong and by his roiall posteritie walking in his steppes we trust shall be continued to the end of the world wherein his highnesse also hath deliuered his sound iudgement and constant resolutiō That in the last estate when the church is deliuered from the thraldome of Antichrist without any more generall mutations the world shall remaine to the consummation and end of the same 8. Vnder Dauid the cittie flourished beeing enlarged with goodly and beautifull buildings Ierusalem was a cittie well compact and built togither And nowe also we hope by Gods mercie that men shall plant vineyards and eate the fruit thereof build houses and dwell in them 9. Dauid was brought vp to Ierusalem with the ioynt consent of all Israel who said we are thy bones and thy flesh 2. Sam. 5. 1. And it is admirable to consider the generall resolution of all English people and the coniunction of their hearts affections both of high and lowe in receiuing their Soueraigne 10. Then the tribes of Israel were not onely vnited in one kingdome but were reconciled among themselues vnited also in one religion thither the tribes went vp c. So not

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

non sola refundat inferioribus membris quod accepit ipsa desuper Let not the wholesome annointing stay in Aarons beard let it receiue it first but not alone but shed forth to the mēbers belowe which it hath receiued from aboue 5. By this doctrine then the great negligence of people is reprooued which suffer euery one to walke his owne way no man exhorteth admonisheth one another but like as if thou shouldst see thy brother readie to fall into a pit which he was not ware of and forbearest to tell him thou art accessarie to his danger so saith Augustine Praecipitat se quis in vitia sua praedicat apud te malefacta sua tu nosti mala esse laudas c. Thou seest a man to run headlong vnto sinne he vaunteth of his wickednesse before thee thou knowest he doeth euill and yet doest not tell him thou art guiltie of his perishing The time was while Poperie raigned that Christians could not meete to conferre togither one to exhort and admonish another without danger of their liues as Iames Brewster for hearing one Sweeting to read māy good things out of a booke and because the said Sweeting when Iames had said The sonne of the liuing God helpe vs answered Now almightie God so doe were both condemned and burnt in Smithfield Ioannes de Cadurco for bringing forth this sentence at a feast Christ raigne in our hearts and prosecuting it by Scriptures was burned ann 1533. Thomas Saupaulinus because he rebuked one for swearing was suspected for a Lutherane and burned at Paris ann 1551. This was the miserable thrall of Christs Church in those blind sottish daies but now blessed be God these 45. yeares it hath beene lawefull for Christians to vse godly conference and mutuall exhortation and I trust this libertie shall contiuue still twice so many yeares and I hope to the worlds ende This benefit if it be not cheerefully vsed it shall be the peoples fault not want of Christian freedome and libertie therein But it is no great maruell that the common people neglect this mutuall dutie seeing they which haue charge ouer others as fathers ouer children masters ouer seruants do faile in this behalfe the most part of these leauing those whōe they are charged with to their owne election and sway of their simple wit Let these also knowe that God will require their blood which perish by their negligence at their hands Let them remember how seuerely Elie otherwise a good man was punished in himselfe and his posteritie for his remisnesse toward his children 1. Sam. 2. And so I conclude this place with that golden sentence of Augustine Adduc eos ad domum dei tecum qui sunt in domo tua t●cum mater ecclesia aliquos à te petit aliquos repetit petit eos quos apud te invenit repetit eos quos per te perdidit acquirat solers quos non habuit non plāgat quos habuit Bring those vnto Gods house with thee which thou hast in thine owne house with thee the mother Church doeth craue some of thee other shee doth challenge shee craueth those which shee findeth with thee shee challengeth those which shee hath lost by thee let her get what shee had not not grieue for that shee had Wherefore masters fathers and gouernours should rather seeke by their godly care to winne those vnto God that belong vnto them then pull them by their negligence from God for whome they are accomptable The 6. meditation The house of Iehovah This is a great honour which the Lord vouchsafeth vnto such places as are dedicated to his worship that they are the Lords houses and dwelling places that though heauen and earth cannot containe that infinite maiestie yet he is present among the faithfull assembled together in his house 1. Thus the Lord saith by his Prophet Heauen is my seate earth is my footestoole where is that house that ye will build for me To whome will I looke to him that is poore and of a contrite heart and trembleth at my words Isa. 66. 1 2. So our Sauiour Christ promiseth Wheresoeuer two or three are gathered together in my name there am I in the midst among them Math. 18. 20. 2. Iacob hereof had experience when in his dreame he saw that comfortable vision of the ladder and awaking called it Gods house and the gate of heauen Gen. 28. 17. Salomon by his holy praier at the dedication of the temple obtained that God would be there present and heare the supplications of the people that should pray in that place 2. King 8. 30. 3. Like as then the curtaines of the Temple was pictured with Cherubs faces Exod. 36. 8. so are the Angels of God present as ministring spirits for the Elect sake when the people of God are assembled in praier and as the tabernacle of Moses was shadowed with a cloud an euident signe of Gods presence Num. 9. 22. so the Lord doeth ouershadowe by the worke of his spirit the hearts of the faithfull assembled in his house to heare his word 4. God therefore is present in his house because of his promise for there the Lord will be seene as Abraham said In the mountaine will God be seene Gen. 22. 14. so will the Lord shew himselfe in his sanctuarie promising there to heare the praiers of his people And againe where els should the Lord be thought to be present then where he bestoweth his gifts as it is saide in the parable of the prodigall child In my fathers house is bread enough luk 15. Therefore because the store of this spirituall bread which is the word of God preached is dealt in the Church assemblies that there is surely our fathers house 5. First here all superstitious persons must be met withall which tie Gods presence to the walls stones of the church as though it were in it selfe a more holy place such were the Israelites that thought the very presence of the Arke would deliuer them from the Philistims when as God was not present whome they had chased away with their sinnes 1. Sam 4. And they had nothing in their mouth but the Temple of the Lord the Temple of the Lord Ierem. 7. 4. foolishly imagining that what sinnes so euer they had committed if they did but once come within the walls of the temple they were deliuered Ier. 7. 10. Such is the superstition which the Papists haue of their hallowed Churches ascribing great vertue to the place it selfe whereas the Lord for his worship maketh no difference of places but euery where he is accepted which worshippeth in spirit and truth Ioh. 4. 23 24. Churches indeede are holy places but not in respect of any inherent holines but because of the holy vse namely the holy praiers and exercises of holy assemblies which point is very well touched by Bernard Habent sanctitatem sed propter corpora vestra c. Your Churches are holy

for praier preaching and praising of God as Moses was read and preached in the synagogue Act. 15. 21. and the prophet saith In his temple doth euery man speake of his glorie Psal. 29. 9. Then is that a superstitious opinion and erroneous doctrine of the Papists who hold that the Churches of Christians are chiefely ordained for the sacrifice of the Masse not onely or chiefely for praier or preaching and administration of the sacraments And as they teach so they practise for there is no true praier at all in popish Churches all beeing in an vnknowne tongue and so is the reading of scripture beeing both without edifying and vnderstanding there is no singing of psalmes but the bellowing of the voice and rumbling of organes onely to delight the eare In stead of praying and preaching there is creeping to the crosse kneeling to images kissing of the pax knocking of beads and whereas all should be done to the praise of God they sing psalmes endited to the praise and honour of Saints whereas the Lord saith in the scripture Mine honour will I not giue to another Isa. 42. 8. So the popish assemblies offend two waies that worship which they in their Church celebrate they doe not ascribe onely to God neither is it their principall intendement to come together to praise God But the ancient Church thought otherwise Augustine thus saith as he is by themselues alleadged In oratorio praeter orandi psallendi cultum nihil agatur c. Let nothing be done in the oratorie or place of praier beside praying and praising God And a certaine Councell calleth Churches Orationis divini cultus sacramentorum officinas the shoppes of praier diuine worship and the sacraments Secondly let it be remembred how much the people of England are bound vnto God that this holy entercourse of religion is not interrupted but that they may both publikely in their Churches and priuately in their houses sing psalmes to the praise of God O how happie are we and blessed be the name of God that hath wrought vs this happinesse that the voice of ioy and deliuerance is still heard in the habitation of the righteous Psal. 118. 15. Many may yet remember how vncomfortable those times were when poperie was for a while reuiued in this land their Church seruice was dumbe their comming thither fruitlesse their staying there idle their returne from thence as they first came beside gazing with the eyes tickling with the eares warbling of the fingers smacking with their lippes vpon the pax sweeping the ground with their creeping scraping with their feete stretching out their neckes at the eleuation time there was nothing els beside these outward vaine and superstitious gestures that was done or saide to the edifying of the vnderstanding and sanctifying of the affections as wee haue cause to praise God for the first happie change vnder Queene ELIZABETH so also for the continuance vnder our kings Maiestie of our comfortable and Christian Church assemblies where the minister praieth and the people pray with him he preacheth and they vnderstand him they sing vnto themselues also in hymnes and spirituall songes blessed be the name of God which hath performed that ioyfull prophecie of Ieremy Thus saith the Lord againe there shall be heard in this place c. the voice of them which shall say praise the Lord of hostes because the Lord is good because his mercie endureth for euer and of thē that offer the sacrifice of praise in the house of the Lord Ierem. 33. 10. Haue we not iust cause to say with the Prophet Dauid for the sweete comforts that we finde by the preaching praying and praising of God in our Churches O Lord of Hostes howe amiable are thy tabernacles psal 84. 1. When sometime by the sweete Saints of the Church as Augustine saith animi nostri in flammam pietatis mouentur Our mindes are inflamed with godly pietie and zeale Sometime teares fall from our eies as he againe saith Cum reminiscor lachrymas meas quas fudi ad cantus Ecclesiae c. When I remember my teares which I shedde in the Church songs sometime the minde is instructed edified as the same father also saith Gratias deo meo pulsatori aurium mearum illustratori cordis mei Praise be to God that beateth vpon mine yeares and bendeth my heart Thirdly seeing Churches are appointed for praier and the praise of God no man should come thither as in the lawe emptie handed so nowe vnder the Gospel emptie hearted as the Prophet saith bring an offering and enter into his courts Psal. 96. 8. If thy offering be not readie presse not into Gods presence and what kind of offering it must be the Prophet also sheweth Come before him with praise Psal. 100. 2. Wherefore their comming vnto the Church is in vaine that prepare not themselues to offer vnto God some spirituall gift as the Apostle saith What is to be done then brethren when ye come togither as euery one of you hath a psalme or doctrine or a tongue or reuelation or interpretation let all things be done to edifying 1. Cor. 14. 26. Some must come with doctrine to teach others some with reuelation that God may reueale his wil vnto thē others with a psalme to praise God let no man be dumbe or silent or be as a cypher in the Church but all things must be done to edifying he that praieth or praiseth God let him not doe it as many onely with lip-labour but from the heart This is the praise which waiteth for God in Sion Psal. 65. 1. Vpon which wordes Augustine thus well inferreth Non enim carne canto sed corde carnem enim sonantem audiunt ciues Babylon c●rdis autem sonum audit conditor Ierusalem I sing not with my flesh but with my heart the sounding flesh delighteth the citizens of Babylon for they said sing vs one of the songs of Sion Psal. 137. 3. but the sounding spirit the sounder of Ierusalem The 14. meditation V. 5. There are thrones set for iudgement That whereas all things before were confused there was no order no iustice no redresse of errors no correction of offenders now Dauid had constituted an exact politie and gouernment he appointed thrones of iustice where euery mans complaint might be heard We see then what an excellent benefit it is when the Lord giueth vnto a nation a fetled established gouernment 1. As the Lord promiseth by his prophet that if they did sanctifie the Sabbath c. then shall the Kings and the Princes enter in at the gates of this citie and shall sitte vpon the throne of Dauid Ier. 17. 25. The contrarie the taking away of order and gouernment is threatned as a curse The nobles shall call to the king and there shall be none all the princes thereof shall be as nothing Isa. 34. 12. 2. Thus God gaue vnto his people Moses his faithful seruant that sat to

one like the tents of Kedar which are mooueable and flitting as the Church is tossed too and fro with affliction yet for the other shee is beautifull and pretious as the curtaines of Salomon Cant. 1. 4. 5. First then vnto the naturall loue of our countrey this must be added as a more worthie affection that our hearts be towarde it because it is the Church of God that euery man should procure as much as in him lieth not onely the temporall welfare therof as it is the common-wealth but to wish the spirituall health and growth as it is Gods house As he is an enemie to his countrey which hindreth the externall state and condition so he is no friend to the Church that furthereth not the internall perfection Ministers are to informe and Magistrates to reforme the Church The one negligent to instruct the other remisse to correct are not well-wishers to Gods house This then may be an admonition to all slouthfull and idle pastours that are slacke in the Lords busines and as euill and vnfaithfull stewards giue not meate in due season to their Lords seruants Such are they which want abilitie and cannot teach or want will and are idle and doe it not or are couetous and heape many Churches and dignities and are carelesse to teach feeding themselues rather then the people of God how can these say because of the house of God I will procure thy wealth nay they esteeme not Gods house neither duly regard the price of soules taking vpon them some that which they cannot at all discharge some more then they can compasse some that whereunto they haue no desire The first are dumb● dogges that can not barke the second greedie dogges that can neuer haue enough the third sleepie dogges that he and delight in sleeping as the prophet compareth the watchmen and shepheards of Israel The first then should be supplied the second moderated the third awaked All of them are conuinced to beare small loue to the Church of Christ. Our Sauiour saith to Peter If thou louest me feede my sheepe he therefore that carefully feedeth not the flocke of Christ is found to be cold in his loue to Christ. The Pharisies refused no paines but compassed sea and land to make one Proselyte of their religion Math. 23. 15. in like manner the Pharisaicall brood of popish Iudasites and Seminaries in these daies doe trauell by sea and land to seduce simple soules and peruert them to their superstition Then what a shame is it that the Ministers of the Gospel should giue themselues to a drousie sleepe as though the spirit of slumber had ouertaken them and not to be as carefull to defend Christs sheepe as they are to offend them to reduce them vnto God whome they haue seduced and to keepe them in the way whome the other seeke to driue out of the way Further what a great treasure had Israel of Dauid that was thus affected to Gods house for whose sake he thus heartily praieth for peace and promiseth to procure it I trust that God hath raised vp another Dauid to his Israel of England whose princely heart nothing can more surely knit vnto his kingdom then because Gods house is amongst vs. He commeth not to a nation of a diuerse religion in substance though differing in some ceremonies with or without the which religion neither standeth nor falleth Which diuersitie of religion betweene Prince and people hath at other times and otherwhere caused great trouble sometime to the Prince where the kingdome could not be receiued vnlesse the religion professed were admitted as of late in France sometime to the people when a religion is by force imposed which is of fewe desired as well appeared in the change of religion in England at Queene Maries entrāce Now both these occasions of trouble and tumult are remooued neither the king required to chaunge his profession nor the people enforced to leaue their religion but as we wish vnto the one which we doubt not of princely constancie and perseuerance so to the other Christian loyaltie and obedience God hath sent vs a Prince that loueth Gods Church that wisheth no longer to liue then he may be a protectour of the faith who counteth it one of his fairest stiles to be called a louing nourish father to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. one that frequenteth the exercises of religion fostereth the faithfull Ministers thereof affecteth all the true professours of it who misliketh and condemneth enmitie in nobles prophanenes in Courtiers papall pride in Church gouernours negligence in Pastours loosenesse of life in Christians coldnes of religion in Protestants How much are we bound vnto the Lord that hath raised vp such a prince vnder whome religion is like to prosper and Christs Church to flourish who will heare the complaints of the poore and not despise the groanes of the heauie hearted nor deferre the desire of the godly according to the petition of the Church vnder Dauid Let the king heare vs when we call of whose princely loue and fauour euery honest and sincere heart may say as one saith in cuius charitatem facise me totum proijcio fatigatum scandalis saculi deū quippe illie esse sentio in quem me s●curus proijcio in quo securus requiesco Vpon whose loue I doe repose my selfe beeing wearied with the off●nces of the world for God is there present vpon whome I wholly relie and in him securely rest God giue vs grace that as Samuel saith We may so feare the Lord and serue him and not disobey the word of the Lord that both we and the king that raigneth ouer vs may follow the Lord our God that is he may remaine with vs for euer that God may conduct vs in this life in all happines and prosperitie and we and our king may follow him to euerlasting felicitie Amen FINIS Errata Pag. 3. l. 9. for law read loue p. 5. l. 5. for people read prophet p. 6. l. 29. for Retraveling read Estraveling p. 10. l. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 18. for found read find p. 12. l. 4. next this read neither p. 12. l. 16. for Atamoth read Alamoth p. 16. l. 11. for whole read while p. 20. l. 16. for Gaxe read Gaye p. 29. l. 2. for that there read there p. 31. l. 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 27. for Revatane read E●vatane p. 61. l. 2. for offring read offence p. 64. l. 4. for imitated read initiated p. 72. l. 18. for with the read of the. p. 78. l. 26. for reports read reporters p. 88. l. 1. read to remember once p. 92. read in the preface to the answer of the Apologicall epistle these wordes must be placed in the margin as it was not in the copie which by great ouersight were set in the booke p. 109. for to the read the. Zachar. 4. 10. Zachar. 4. 7. Psal. 45. 1. Iustini●n cod lib. 3.

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