waies haue of late in the Church of England set a foot some popish doctrines mingling the sweete lumpe of the gospel with sowre leauen of their owne Such teachers I trust will hereafter be better aduised and fill their hands with better seede that no more cockle and darnell be scattered in good ground God graunt a generall consent in iudgement and concord in heart both in teachers and hearers that we may goe vp together to Gods house and that our feete may stand stedfastly in Ierusalem that as Ambrose well alludeth Sicut rotam intra rotam vidit propheta currentem ita teres vita sanctorum est ita sibi concinens vt superioribus posteriora respondeant as the Prophet saw one wheele runne within another so the life of the Saints should be round and currant and so consorted together as one part may answer to another The 8. meditation In thy gates O Ierusalem This citie God made especiall choise of as it is in the pslame God loueth the gates of Sion aboue all the habitations of Iacob psal 87. 2. It was called the citie of God v. 3. the citie of the great king math 5. 35. the holy citie mat 4. 5. there Abraham was bid to sacrifice his sonne Gen. 22. of this citie was Melchisedeck founder and king Gen. 14. yet notwithstanding all these priuiledges this citie was often for their sinnes besieged by Pharao Necho 2. king 22. 23. by Nabuchadnezzer 2. king 24. 11. destroied by the king of Babylon 2. king 25. and at the last vtterly ruinated and made desolate by the Romanes Whereby we learne that there is no citie or countrie though indued with neuer so great priuiledges but if they continue in sinne may be in Gods iustice cast off 1. The Prophet saith He turneth a fruitfull land into barrennes for the wickednes of the people that dwel therein Psal. 107. 34. God is able both to change cities and countries to bring them to perpetuall ruine and desolation because of the sinnes of the inhabitants 2. Thus the Lord dealt with Samaria 2. king 21. 13. and with Shiloh where three hundred yeares the arke of God rested Goe vnto my place which was at Shiloh where I set my name at the beginning and behold what I did vnto it for the wickednes of my people Israel Ier. 7. 12. What is become now of Babylon the chiefe citie of the Chaldeans of Niniue of the Assyrians of Reuatane the great citie of the Medes Susis of the Persians there is no monument of them left but as Seneca saith Ipsa fundamenta consumpta sunt nec quicquam extat quo appareat illas saltem fuisse the very foundations are worne out and it doth not appeare that there were any such cities 3. As God hath dealt with these citties so he can offer the same occasion to others I will stretch ouer Ierusalem the line of Samaria and the plummet of the house of Achab and I will wipe Ierusalem as a man wipeth a dish which he wipeth and turneth it vpside downe 2. King 21. 13. It is no whitte harder for God to bring destruction vpon citties then for the mason to lift vp his line and plummet ouer his worke or then it is to wipe a dish when it is foule 4. The cause why the Lord iudgeth countries and citties is expressed in the case of Israel because they sinned against the Lord their God c. and walked according to the fashion of the heathen c. and had made them images c. therefore the Lord was exceeding wroth with Israel and put them out of his sight 2. King 7. 8 10 18. The like sinnes in any cittie neuer so famous or honourable in the world must needs procure the same iudgements 5. First in that Ierusalem that famous citie is now forsaken of her inhabitants made an habitation of deuils of pagans infidels we learne that Gods church and the true religion is not limited to any certaine place and seeing God hath shewed such indignation toward that countrie nation which put Christ to death what reason had the Romane bishops in time past to incite Christian Princes to mooue such deadly warres for the recouerie of the holy land as they called it After God had polluted his owne cittie and temple and Christ neglected the very place of his birth for the sinnes of the people what cause had Christians so superstitiously to be addicted to that place which was reiected of God Their ouersight herein well appeared by the euent for we shall not read of any warres that continued longer with greater bloodshed and lesse happie successe then these maintained by Christians against the Saracens for the possession of the holy land Hereupon Princes lead with a superstitious conceite take vpon them the crosse to goe fight for Hierusalem as Henrie the 2. Richard the 1. king Iohn with diuerse other who thought simply as Naaman that no earth was so holy as that about Iordan 2. King 5. 17. But our Sauiour hath giuen vs a rule for this The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Iohn 4. 23. The true worship of God is not tied to Ierusalem as Hierome wel expoundeth those words of the Psalme God loueth the gates of Sion more then all the habitations of Iacob Nunquid istas portas diligit Deus quas videmus in cineres favillas conuersas c. Doe you thinke that God loued these gates which are turned to dust and ashes no man is so foolish to thinke so c. And againe he saith Ne quicquam fidei tuae deesse putes quia Hierosolymam non vidisti c. Thinke not any thing therefore wanting to your faith because you haue not seene Ierusalem nor vs therefore better because we haue there our habitation Secondly the like fantasie the Papists haue of Rome which the Iewes had of Ierusalem they imagine that Gods Church cannot possibly faile there as though they euer had the like promise for Rome as the Iewes had for Sion That God would dwell there for euer Psal. 132. 14. Howe would the Papists triumph if they could finde any such text for Rome This is my rest for euer yet if they did such promises are but conditionall for God no longer bindeth himselfe not to forsake a nation then while they doe not forsake him Let proud Rome therefore know that seeing shee is fallen away from the faith of Christ by most grosse idolatrie and other apostasies that shee cannot long escape vnpunished Ierusalem was deerer in gods sight then euer Rome was it was longer protected by him greater miracles had God wrought for them more holy men and Prophets there preached then euer Rome had And Hierome speaking of poore Bethlem saith Puto sanctior locus est rupe Tarpeia quae de caelo saepius fulminata ostendit quod deo displiceat I take it to be a more holy
place then the Tarpeian rocke at Rome which beeing so often smitten with lightening sheweth that God was angrie with it If Bethlem was not spared where Christ was borne much lesse Rome is priuiledged by whose authoritie Christ died If God spared not the naturall branches take heed least he spare not thee saith S. Paul to the Romans Rom. 11. 21. The Iewes then were the true naturall branches the Romans strange and adopted branches therfore if the first were plucked off for their rebellion the second must not thinke to stand in their superstition A foolish conceit therefore and imagination it is that Rome should be the mother Church and nurserie of all the world Hierome well saith Non audeo Dei omnipotentiam angusto fine concludere coarctare paruo terrae loco quem non capit câ—lum I dare not conclude Gods omnipotencie with a smal bounds and to thrust him into a small roome whome the heauens cannot hold Thirdly this example of IerusaleÌ„ doth admonish all cities not to presume of their temporall and externall happines but to learne thankefully to embrace the truth least for their vnthankfulnes they be depriued both of the vertue and the handmaid thereof prosperitie Let Ierusalem of England the citie of London be warned by her sister the Iewish Ierusalem that shee take heede of her sinnes that shee tast not of her sause Let the calamitie of other neighbour cities admonish her it is some while since Lyons in Fraunce was in one night consumed sticke and stone with fire whereof Seneca maketh this lamentable mention Vna tantùm nox interfuit inter civitatem maximam nullam denique diutius tibi illam perijsse quà m perijt narro There was but the distance of one night betweene a great citie and none at all and I haue beene longer in telling you of the destruction thereof then it was in destroying Verolamium here in England situate not farre from S. Albons was a famous and great citie now not so much as the name thereof remaineth What great calamities befell most famous cities in Hieroms time he himselfe reporteth how all France was wasted of the Barbarians the city of Ments taken and many thousands slaine in the Church Ipsa Hispania iam peritura contremiscit Spaine trembleth as if it were now readie to perish And what hath hapned in other countries and cities round about vs in our time who can be ignorant The massacre of Paris the desolation of Antwerpe the sacking of Calice surprising of many townes in the low countries All these examples should warne noble cities and corporations of England to beware of those sinnes for the which the other haue been chastised As Hierome wel saith Orbis terrarum ruit in nobis peccata non ruant vrbs inclyta Romani imperij caput vno hausta est incendio The famous citie and chiefe of the Romane citie at once consumed with fire the world falleth to ruine and yet within there is no ruine of our sinnes The 9. meditation Ierusalem is built as a citie Here is expressed one principal fruit of Dauids prosperous good peaceable gouernment that the city was beutified enlarged with many goodly houses and buildings which sheweth that it is not the least temporall blessing when a citie or nation enioyeth peace that they may build them houses and plant their grounds 1. Thus the Lord saith by his Prophet I will bring againe the captiuitie of lacobs tents and haue compassion on his dwelling places and the citie shall be builded vpon her owne heape and the palace shall remaine after the manner thereof Ierem. 30. 18. The Lord promiseth this as a singular blessing that Ierusalem which was before destroied and laide wast should be reedified againe and recouer the pristine beautie 2. Thus the Psalmist doth celebrate this as a great fauour of God to Ierusalem that when the citie was besieged as it should seeme of Senacherib in the daies of Hezekiah the Lord so protected it that no part thereof was defaced Compasse about Sion goe round about it and tell the towers thereof marke well the wall thereof behold the towers that you may tell your posteritie Psal. 48. 13. 14. There was not so much as one tower or any part of the wall defaced So Dauid when he had taken the sort of Sion he built round about it called it the cittie of Dauid to which building this verse hath speciall relation and the reason thereof is giuen Dauid prospered and grew for the Lord of hosts was with him 2. Sam. 5. 9 10. 3. Like as the nest is to the birds so is a mans house as Iob resembleth it I shall die in my nest 29. 18. Euen as when the sillie birds are suffered to build their nestes quietly where to lay their young so is it with citizens when they safely and securely dwel in their houses They are as mens bowers wherein they solace and refresh themselues from the heate and cold as Ionas reioyced in the gourd that shadowed him from the sunne Ion. 4. so a ioy it is when men may sit quietly vnder their owne bowers Vnto this outward flourishing in comely and decent buildings the Lord compareth the spirituall encreasing of his Church If shee be a wall we will build vpon her a siluer pallace if shee be a doore we will keepe her in with doores of cedar 4. The preacher sheweth what is the cause of this blessing that a man sitteth quietly in his owne house and inlargeth his dwelling place and prospereth in his affaires It is of the hand of God and Gods gift for a man to take pleasure in his labors Eccles. 2. 24. c. 5. 17. 5. Wherefore much is this nation of England and especially the goodly citties and townes thereof to reioyce and giue thankes to God and the cittie of London most of all for this long time of peace whereby men doe inioy the labours of their owne hands We haue not built houses for others to dwel in nor planted vineyards and others eate the fruit thereof as the Lord threatned the Israelites 2. Deut. 28. 30. And as other citties haue had wofull experience their houses haue beene beaten downe ouer their heads and the goodly sumptuous buildings made lowe with the ground Sometime cities and famous buildings haue beene ouerthrown with water as in Noahs deluge sometime consumed with fire as Sodome and Gomorrha sometime deuoured and swallowed vp of the earth as the tents houses of Cote Dathan and Abiram beaten downe with windes as Iobs house We read in forraine stories of great calamities which haue fallen vpon citties at Antioch there was an earthquake which continued a whole yeare together At Nicomedia many houses were shaken downe with an earthquake and diuers people slaine with the fall of the houses and among the rest Cecropius and Arsacius at Constantinople vnder Leo the Emperour such a raging fire tooke the cittie that it
continued foure daies and the houses were burnt the length of 14. furlongs The like calamities Seneca reporteth to haue beene in his time Quoties Asia quoties Achaia vobes vno tremore ceciderunt quot oppida in Syria quot in Macedonia diruta sunt Howe often haue the cities of Asia and Achaia fallen downe by earthquakes how many cities in Syria and Macedonia haue beene swallowed vp of the earth in Cyprus likewise and Paphus The cittie of London hath not beene free in time past from such losses ann 1091. in the 4. yeare of William Rufus 600 houses were blowen downe by tempest in London ann 1232. in the 16. of Henrie the third great hurt was done in the cittie by thunder and lightning Wherfore much are we all bound to thanke god that hath preserued vs our cities our houses from these fearefull calamities that we are not surprised in our houses and sitting at our tables of our enemies as Balthasar was in the middest of his feast Dan. 5. and as many haue beene in other places and how much are we to praise God that hath so wrought for this Church and common wealth prouiding a nourcing father for vs vnder whose shadow we trust to be defended still in peace and true religion that I hope we may say as Dauid here doeth of our cities and townes Ierusalem is a city well built c. Further because mention is here made of building it shall not be amisse briefly to obserue what rules are to be kept in the rearing of edifices among Christians which may briefly be reduced to these three that they be made without oppression or crueltie not with ostentation and vanitie nor yet without compassion charitie For the first the Prophet saith Woe vnto him that buildeth his chambers with vnrighteousnesse and his chambers without equitie Ierem. 22. 13. So doe they which oppresse the poore and ouer-reach vpon their grounds to enlarge their own dwellings as Ahab did vpon Naboth 1. King 21. For the next the prophet reprooueth those that build them houses c. and call their lands by their names Such was Nabuchadnezzar that said in the pride of his heart is not this Babel which I haue built for the maiestie of mine honour Dan. 4. 17. A vaine thing is it for men to set their heart vpon their gay houses and to swell in pride because of their sumptuous edifices seeing they must one day leaue their lightsome and glorious houses and lie in darknes Thirdly men must not set their minds so to build their houses of timber stone as that they forget to releeue the liuing stones the poore members of Christ whereof the spirituall building of the Church consisteth which Iob noteth as a fault in the rich men of his time that did build in solitarie places Iob. 3. 14. that they might dwell alone and not be troubled with the crie of the poore at their gate Such are those builders in these daies that delight to build faire to the eye but the poore there findeth nothing to fill his huÌ„grie bellie they make many chimneies but keepe fewe fires their chambers are lightsome with faire windowes and their staires loftie with high towres but their gates not adorned with troupes of the poore Their palaces are seene a farre off but not smelt neere hand their lodgings are hung with greene and grasse groweth at the doores Ambrose saith well of such Clamat ante domum tuam nudus negligis tu sollicitus es quibus marmoribus pavimenta vestias The poore naked crieth at thy doore not regarded and yet thou art carefull with what marble the floore should be paued Wherefore if any will build sure that their habitation may remaine and that Ierusalem may still be as a citie well built let them lay the foundation in equitie Houses built with vsurie extortion wrong iudgement briberie deceit as I am afraid the houses of many in the countrie are but more in the citie cannot long continue nor the owners long enioy them but as Ieremie saith â—o their posteritie shal soone say Habitacula nostra proiecerunt nos our habitations haue cast vs out Ier. 9. 19. The 10. meditation That is compact together in it selfe The word in the originall is chabar which signifieth to ioyne together The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth participate or communicate together Before the citie was deuided part thereof beeing possessed of the Iebusites which were of a contrarie religion This then was a singular benefit that the citie which was before disioyned in religion and ciuill dissention is now reduced to vnitie and conioyned in one A happie thing therefore it is when a nation citie or people doe consent and agree together and liue as brethren 1. Behold saith the Prophet Dauid how comely and good a thing it is brethren to dwell togither Psal. 134. 1. So the Prophet saith The hatred of Ephraim shal depart c. Ephraim shall not enuie Iudah nor Iudah vexe Ephraim Isa. 11. 23. that is they which before liued at variance shall be reconciled 2. Thus Abraham appeased the striâ—e that was betweene his seruants and Lots Gen. 13. Isaak made an atonement with Abimelech whose seruants before had contended with Isaaks seruants for certain wells of water Gen. 26. Moses would haue pacified the two Ebrewes that stroue together Exod. 2. 13. 3. For discord in a citie or among neighbours is like a raging fire as Iotham prophecied that a fire should come from Abimelech and consume Sechem and a fire likewise from Sechem to consume Abimelech Iud. 9. 20. Which fire was that ciuill dissention wherby they were one destroied of another And as Abimelech when he had destroied the citie did sowe it with salt to make it for euer vnfruitfull ibid. v. 45. so is dissension among neighbours and citizens like to the sowing of salt And contrariwise vnitie and concord is a comely and pleasant thing like to the sweete ointment of Aaron that gaue a pleasant perfume round about and like as they could not roll away the stone vpon the wells mouth to water the sheepe till all the shepheards came together and ioyned their strength to doe it Gen. 29. 8. so by concord and vnitie great matters are compassed which by diuision are hindred 4. Concord and peace is an euident signe of Gods presence who is the author of peace and not of confusion 1. Cor. 14. 33. And the Prophet Dauid hauing set forth the singular benefit of concord among brethren comparing it to the dewe that falleth vpon the hills he thus concludeth there the Lord appointed the life and blessing for euer Psal. 134. 3. shewing that all blessings are expected where brotherly loue is kept and nourished 5. First then herein appeareth a wonderfull worke of God at this present among vs in this realme of England who hath made this nation as a cittie well compact in it selfe that all as one man haue consented togither to
me Ier. 30. 21. The same Zorobabel when as strangers the aduersaries of Iuda and Beniamin offered their seruice to build the temple he refused their helpe saying It is not for you but for vs to build an house vnto our God Ezra 4. 3. This was a double blessing that both God gaue them a ruler of their owne kinred and such an one as was zealous to build the Lords house 3. Such gouernours the prophet compareth to nailes whereupon hang the vessels and other instruments Isa. 22. 23. and they are as pillars that beare vp the kingdome Psal. 75. 3. and as the staffe whereupon a man leaneth Ier. 48. 17. So is a mercifull and righteous prince vpon whome the glorie and safetie of the kingdome dependeth 4. And great cause the people haue to ioy in a good Prince because the whole realme receiueth a blessing because of him as the wise man saith By a man of vnderstanding and wisdome a land endureth long Prou. 28. 2. And a Prince borne of the kings seede and of the royall blood must needes be more kind and naturall to his people then a stranger Such an one was Eliakim as a father of the inhabitants of Ierusalem Isa. 22. 21. 5. First then if the thrones of Dauid must be set for iudgement and all causes there tried then it followeth that Dauid must not be excluded from the cognizance and iudgement of causes Ecclesiasticall and so was it practised in his raigne For Dauid distributed vnto the Leuites their offices and appointed the courses of the priests the sonnes of Aaron 1. Chron. 23. 24. The chiefe gouernment both in Ecclesiasticall and Ciuill cause belonged vnto Dauids throne From whence it is necessarily inferred that euery king ought to be chiefe in all causes within his kingdome and that what forraine potentate soeuer entermedleth he is to be held an vsurper so that by the word of God the Pope is no more to meddle with the managing of Ecclesiasticall causes within the realme then the king of Spaine is to deale with temporall The prince then is both to prescribe lawes according to the word of God euen in matters Ecclesiasticall and to see them executed though not in his owne person and to punish transgressions for as the Apostle saith He beareth not the sword for naught for he is the minister of God to take vengeance on him that doth euill Rom. 13. 4. It belongeth then to the Prince to correct all sorts of offendours whether Ciuill or Ecclesiasticall persons for the Apostles words are generall none that doth euill is exempted frō the Princes sword And that it is gods ordinance to stirre vp the hearts of princes to reforme religion and Ecclesiasticall abuses and not to leaue it wholly to the disposition of the cleargie it is euident by the experience of al ages wherein the greatest reformations haue beene wrought by kings not by priests As in Iuda the godly kings Asa Iehosaphat Hezekiah Iosias were the greatest purgers and reformers of the Church most zealous for Gods house so were Zerubbabel and Nehemiah after the returne from captiuitie the one for the building of the temple the other for repairing the cittie most forward Whereas the Priests were often found vnfaithfull and very backeward in the Lords worke such was Vriah the high Priest in the daies of Ahaz that consented to his idolatrie 2. King 16. 16. When Ezra returned from Babel the priests were the hindmost for whome he staied three daies Ezra 8. 15. They more forward then any to marrie strange wiues contrarie to the law Ezra 10. 18. One of the high priests sonnes was confederate with Samballat an enemie to Ierusalem Nehem. 13. 29. And diuerse there were beside of the priests that hindred reformation against whome Nehemiah praieth Remember them O lord that defile the priesthood The whole burthē of redressing the corruptiōs of the church as concerning the keeping of the sabboth the putting away of strange wiues such like lay vpon Nehemiah cap. 13. 19. 23. Likewise in our Sauiour Christ time none were greater adversaries to the gospel then the high priests Annas and Caiphas and Ananias to S. Paul Act. 23. 1. And of late times who more hindred reformation in the Church of England then the Pope and his papal brood When had England receiued the gospel if God had not stirred vp the heart of the Prince to embrace the trueth Is it like that the pope and his papall Hierarchie would euer set their mindes to reforme the Church abroad when they suffer such abomination at home Paulus the third made some semblance and shew of reformation when he set certaine Cardinals aworke as Contarenus Sadoletus Polus with others to certifie him of the abuses of the Church which they did accordingly but no reredresse or amendment followed But God would haue this worke to be vndertaken by his annointed to whome it belongeth receiuing their direction from the word of God as thereto he stirred vp the heart of king Henrie the 8. that beganne king Edward followed Queene Elizabeth happely proceeded and what is yet wanting either in Church or common-wealth we trust that by the hands of our dread Soueraigne that nowe is it may in good time be perfected accomplished that as the Prophet saith of Zorobabel he shall bring forth the head stone thereof that is finish Gods worke that the whole Church of God with ioyfull acclamations and shoutings shall crie Grace grace vnto it Zach. 4. 7. Secondly here is the great ioy comfort of the English nation that there wanteth not a man of the house of Dauid to sit vpon the throne that God hath giuen vs a king of our own kindred and nation of the familie of Dauid of the noble race of the kings of this land not a stranger or forrainer borne of English blood and parentage brought vp in the same Island neither by sea nor moūtains discrimined eiusdem labii of the same speech and language and which is the cheifest of all of the same faith and religion God graunt vnto his Maiestie Dauids spirit that he may be after Gods own heart and as the Scripture saith of Iehosophat that he may walke in the first wayes of his father Dauid 2. Chron. 17. 3. And we trust that God hath sent vnto vs a Dauid indeede to whome these princely qualities of Dauid doe agree as Ambrose well describeth humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio c. meritò ergo expetitus est ab vniuerso populo vt omnes ad eum venirent dicentes ecce nos ossa tua c. Hūble in spirit diligent in heart affable in speech valiant in battell mercifull in gouernment therefore he was worthely desired of all that came vnto him saying We are thy bones c. The 16. meditation Ver. 6. Pray for the peace of Hierusalem Now beginneth the second part of this Psalme wherein the prophet
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
bring the Lords annointed to Ierusalem as all the tribes of Israel came vnto Dauid and said we are thy bones and thy flesh with one consent annointed him king 2. Sam. 8. 1. And as Israel and Iuda did contend which should be most forward in restoring Dauid 2. Sam. 19. 43. So men of all sorts haue striued who might shewe most ioy and greatest dutie to our Soueraigne What troubles haue men feared at the next change who can be ignorant many wishing they might not liue to see those daies some looking as it were a squint two waies to be readie for all accidents some as it hath beene credibly reported disposing their lands to feoffes to the vse of their heires fearing the troubles of these daies But God hath put away all feare and turned all to good and wrought mens hearts as waxe to a loyall agreement that neuer any prince entred more quietly in this land then our nowe Soueraigne Lord whose happie yeares and godly raigne God in his mercie long continue This is the Lords doing as the Prophet saith and it is marueilous in our eies Psal. 128. 23. Secondly let vs acknowledge another great benefit that the Lord hath now bestowed vpon this famous Island of Brittannie neuer could it be said as at this time that we are now indeed this whole Island compact togither into one kingdome sometime England onely was deuided into an heptarchie that is into seauen kingdomes for the space of 300. yeares togither and more from ann 456. to the raigne of king Egbright ann 802. Then England beeing reduced to one Monarchie yet the countrie of Wales remained a seuerall kingdome vntill Edward the 1. ann 1279. who subdued Lewline king of Wales and made his eldest sonne Edward prince of that countrie But all this while England and Scotland remained two distinct kingdomes which a long time one offended another with most cruell and fierce warres now are they by Gods prouidence conioyned and made one kingdome This according of these two kingdomes was diuers times attempted before the which better to effect diuers kings of England gaue their daughters in marriage to the kings of Scots as King Iohn his daughter Elianor Edward the 2. Ioane his daughter Henrie the 7. Margaret his eldest daughter of whome is lawefully descended our dread Soueraigne king Iames the true and lawfull possessor of both kingdomes after this king Henrie intended a marriage betweene his sonne prince Edward and Marie queene of Scots But none of these deuises tooke place that this worke might not seeme by mans counsell to be compassed but by gods prouidence onely to be effected So that we may now say of this Isle as Dauid here of IerusaleÌ„ it is a kingdome compacted togither in it selfe Thirdly let vs all learne nowe to loue as brethren that neighbours should liue peaceably and louingly togither not one to be readie to offend and grieue another but as we see in great citties the houses to be one ioyned to another and to be compacted togither so that there might be as neere a coniunction in mens hearts and affections While men are in wrath and at variance their praiers are hindred their mind disquieted Gods worship neglected some are wronged others prouoked Howe should the child looke vpon his father wheÌ„ he hateth his brother how should we thinke to be forgiuen of God when we seeke reuenge one against another how can any man in wrath or enuie say the Lords praier as Hierome saith animo discrepante cum verbis oratione dissidente cum factis Our minde dissenting from our words and our words varying from our deeds The 11. meditation Whereunto the tribes euen the tribes of the Lord goe vp King Dauids especiall care was to reduce the people of God to one vniforme worship that euery man should not be permitted to deuise a religion to himselfe but that all should goe vp to Hierusalem to worship God there So this care doeth principally belong vnto Princes to see all false worshippes abolished and the true seruice of God established 1. This then is rendred as a reason how it came to passe that Micah set vp Seraphim in his house and consecrated a new kind of priesthood There was in those daies no king in Israel but euery man did that which was good in his owne eiâ—s Iudg. 17. 6. A vertuous king then is a most excellent meanes to drawe the people distracted in opinions and sectes to one true worship of God they that liue in one kingdome should haue one Christendome be all of one faith and religion as they obey one king in earth so they should adore one God in heauen and as they are subiect to one lawe for ciuill administration so they should walke after one rule concerning their Christian profession as Moses saith One law shall be to him that is borne in the land and to the stranger that dwelleth among you Exod. 12. 49. 2. As Dauid expelled the Iebusites which hindred the peace of Ierusalem hauing there inhabited aboue 300. yeares since the first conquest of Canaan Iud. 1. 21. and tooke away their blinde and lame idols 2. Sam. 5. 8. So Caleb had long before driuen the Anakims cruell and prophane gyants out of Hebron Iosua 14. 12 Ezra also caused the strange women to be put away which were married to diuers of Israel and corrupted both their faith language Ezra 10. 18. Nehem. 13. 24. Nehemiah likewise banished the irreligious merchants of Tyrus that would haue vttered their wares vpon the Lords day Nehem. 13. 21. 3. This may seeme to be the meaning of that lawe whereby the Israelites were forbidden to sow their vineyard with diuerse seedes or to plowe with an oxe and an asse togither Deut. 22. 9 10. So the mixture of diuers religions and the cohabiting of diuers worshippers cannot be good As Zerubbabel and Ioshua would not suffer the enemies of the people of God to build the temple with them who thereunto offered their sacrifice deceitfully it is not for you but for vs say they to build an house to the Lord. Ezra 4. 3. So it is not fit that a contrarie religion should be admitted 4. The Lord saith by his prophet my glory will I not giue to another Isay 42. 8. The Lord will not deuide stakes he will be God alone as Eliah saith If the Lord be God follow him but if Baal be he goe after him 1. King 18. 21. But where diuers different professions are admitted God must be dishonoured who can not by contrary sects be truely serued 5. First then we may acknowledge an other great mercie toward our nation that whereas in other countries diuers professions of religion are suffered some runne to Dan some to Bethel some to Shiloh some one way some another All the tribes of Israel with vs are called vp to Hierusalem the holy profession of the gospell of Christ hath these many yeares flourished in these two famous kingdomes
and fire shall breake forth into a flame The good desire of the heart shall be recompenced with the encrease of the thing desired and as it is saide of the mariners God bringeth them to the hauen where they would be Psal. 107. 30. so the Lord conducteth them to the hauen of spirituall comfort that long after it And so as Augustine well saith Habet proximus aliquam gratiam ama illum tua est tu habes aliam amet te sua est Thy neighbour hath a certaine grace loue him and it is thine thou hast an other grace let him loue thee and it is his also Thus shall we finde that saying of Wisdome in the Prouerbs to be most true I loue them that loue me and they that seeke me earely shall finde me Prou. 8. 17. Like as he that earnestly seeketh that which he misseth shall finde it so whosoeuer desireth the grace of God shall not be deceiued And like as amongst men he that is friendly shall find friends Prou. 18. 24. which agreeth to that vsuall saying Vt ameris amabilis esto shew thy selfe louely if thou wilt be loued againe So is it betweene vs and God he loueth those that loue him and yet it is most true that he first loued vs that we should loue him againe The 18. meditation Peace be within thy walls and plenteousnes within thy palaces Some doe read peace be in thy strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Hierome and the Septuagint The word cheel signifieth both an armie or a wall or fortresse and properly it signifieth the rampart defence before the wall which is antemurale as Arias translateth or as Tremellius praemunitio and so is it taken Lament 2. 8. he made the rampart and the wall to lament In the other part of this verse some read prosperitie or tranquillitie the Septuagint interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance which the originall Shalvah will well beare and so it is vsed Ezech. 16. 49. the aboundance of peace The faithful then are here taught to pray that warre trouble may cease that there neede no watching or warding vpon the walls but that the citizens within the wals and euery man in his house may be quiet at peace It appeareth then that this also is not the least blessing when God sendeth peace vnto a nation and intermission of warre 1. As the Lord promiseth by his prophet My people shall dwell in tabernacles of peace and in sure dwellings and in safe resting places Isay 32. 18. They shall breake their swords into mattocks and their speares into sythes nation shall not lift vp sword against nation neither shall they learne to fight any more Isay. 2. 4. 2. Thus God blessed the raigne of Dauid The Lord gaue him rest round about from all his enemies 2. Sam. 7. 1. He also prophecieth of his sonne Salomon that aboundance of peace should be as long as the moone endureth Psal. 72. 7. who had his name Salomon therefore giuen him from the Lord because he should haue rest froÌ„ all his enemies round about 1. Chro. 22. 9. And contrariwise as God blesseth righteous kings with peace so he iudgeth wicked gouernours and people with warres and troubles as the Prophet threatneth Israel Manasseh Ephraim Ephraim Manasseh and they both shall be against Iudah Isay 9. 20. Thus was it in the daies of Asa in the world There was no peace to him that did goe out and in but great troubles were to all the inhabitants of the earth for nation was destroyed of nation and cittie of cittie for God troubled them with all aduersitie 2. Chro. 15. 5 6. 3. The prophet speaking of the troubles that should befall the people for their sinnes saith They should be as meate to the fire Isay. 9. 19. Warre is as the fire and it feedeth vpon and destroyeth the people as the fire consumeth strawe or wood or like as an hungrie man snatcheth at the right hand and at the left and is not satisfied Isay 9. 20. such is the vnsatiable and hungrie desire of warre there is no measure of satietie of blood But like vnto a raging storme that falleth vpon the wood and forrest Isay 32. 19. which commeth with great violence terrible voice such is the tumult and violence of battell 4. Peace therefore and ceasing from warre is the fruite and effect of trueth and iustice as the prophet saith for the first I will reueale vnto them the aboundance of peace and truth Ier. 33. 6. and another prophet also testifieth for the second the work of iustice shall be peace Isa. 32. 17. Therefore vnder the kingdome of Christ peace and safetie is promised because his kingdome is a kingdome of righteousnes I will raise vnto Dauid a righteous braunch c. in his daies Iudah shall be saued and Israel shall dwell safely Ierem. 23. 6. which though it be specially referred to the spirituall peace yet we doe see also that outward tranquillitie doth waite vpon the Gospel as an handmaid 5. First then we are taught to acknowledge another singular fauour of God toward vs that hath heard the praiers of his seruants and graunted peace vnto his Church Domesticall peace and quietnes this land thanks be to God hath enioyed more then these 40. yeares vnder the conduct of our worthy Deborah our late Soueraigne Q. Elizabeth But much forren busines hath happened in this time in Ireland the low countries and in other places much piracie hath beene committed vpon the sea diuers assaults and inuasions haue beene intended against this realme and one furiously attempted by the Spanyards ann 88. But now we trust that the English nation may haue peace abroad and there is great hope that our peaceable Salomon and princely Ecclesiastes will bring vnto this land a generall peace and quietnes both at home and abroad that men may trauaile safely at home merchants traffique without daunger abroad that artificers may still sing in their shops husbandmen chearefully follow the plow students applie their bookes all which things by warre are interrupted For as Hierome saith Si iuxta inclytâ—m oratorem silent inter arma leges multo magis studia scripturarum quae librorum multitudine silentio otio indigâ—nt c. If as the famous Orator saith lawes are silent amidst warres how much more the studie of scriptures which require multitude of bookes silence and rest Further we see the contrarie disposition of the righteous seede and the wicked race for they are not so much given vnto peace as these are to be contentioâ—s as the prophet Dauid saith I seeke peace and when I speake vnto them thereof they bende themselues to warre Psal. â— 20. 7. Like as it is said of Ismael that his hand was against euery man and euery mans hand against him Gen. 16. 12. Such are nations with their gouernours that haue not the knowledge and true worship of God It is easie to gesâ—e who are the
Ismaelites of this age that are readie to offend all their neighbours both by sea and land thirsting after the monarchie of many nations and stretching out their line beyond their measure These are the fruits of the Popish separation and such is the spirit of that bodie breathing out continually contention and warre It is no rare thing for one countrey citie or state professing poperie to prouoke another witnesse hereof the great contentions betweene the Guelphs in Italie taking part with the Popes and the Gibelines of the Emperours part the strifes warres mooued among the Popes themselues that diuers times warred one vpon another for the triple crowne as Alexander the 3. against the Antipopes Octavian Guido Ioannes the Vrbanists against the Clementines and twentie times beside was that Sea deuided Such were the wars betweene the states of Italie as the Romanes and Tuscanes ann 1166. betweene Millane Florence and Mantua an 1398. betweene the Venetians and the citie of Pavie and Verone ann 1405. Thus France and Spaine haue beene at variaÌ„ce England and Scotland til the religion and faith of the Gospel vnited them Which vnitie we trust nowe shall for euer hold beeing knit together with three most sure bonds natural ciuil religious the first in that the same continent containeth them the second one kingdome and gouernment ruleth them the third one religion and worship of god instructeth them and therefore as the preacher saith a threefold cord cannot easily be brokeÌ„ Eccles. 4. 11. Long may this cord hold long may his princely Maiestie continue among vs that hath twisted this cord and God graunt that both prince and people may walke in his feare that as our Christian king is pious and faithfull toward God so we may be obedient to God and our king And let vs not onely pray for peace but practise it not wish it onely but worke it that we may desire so to please God that he may delight to dwell among vs That according to the angels song Glorie be to God on high and in earth peace c. Luk. 2. 14. We may in all things set forth the glorie of God that we may enioy peace that God hauing his due we may receiue our desire glorie beeing not giuen vnto God peace is denied to men where God by our sinnes is prouoked there peace in earth is like to be interrupted And therefore he saith well Quanam est causa tanti furoris non alia sane nisi quia displicet mortalibus angelica illa partitio c. What is the cause of so great rage none other but this because that partition of the angel disliketh men whereby glorie is giuen vnto God peace vnto men Quonam modo stabit pax hominum coram deo si deo apud homines non potest tuâ—a esse sua gloria Howe shall mans peace be ratified before God when Gods glory is violated with men The 19. meditation Vers. 8. For my brethren and neighbours sake I will wish thee now prosperitie First the prophet sheweth that the loue of his countrie and affection to his brethren mooued him to wish well vnto them and to desire the peace thereof So then religion taketh not away naturall affection to countrie friends and parents but it rather maintaineth and vpholdeth it 1. The Apostle reprooueth the Gentiles because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men void of naturall affection Rom. 1. 31. And the Prophet saith Hide not thy selfe from thine owne flesh Isay 58. 6. He which withdraweth his affection from his neighbours and countrimen is as though he had no pittie or compassion vpon his owne flesh 2. Thus nature wrought in faithfull Abraham when he armed himselfe and all his familie and rescued and recouered Lot his brothers sonne which was taken captiue Gen. 14. S. Pauls affection was very ardent toward his countrey when he wished himselfe to be separated from Christ for his brethreÌ„s sake which were his kinsmen according to the flesh But cursed is the memorie of cruell and vnnaturall Abimelech who destroied his owne citie of Sichem and sowed it with salt to make it vnfruitfull and desolate and slue the people whome before he saide were his bone and his flesh Iud. 9. 2. 45. 3. Like as the doue returned to the Arke from whence she came forth Gen. 8. as the oxe and asse know their masters cribbe where they are vsed to be fed Isa. 1. 3. and loue that place before any other as the riuers goe vnto the sea from whence they came Eccles. 1. 7. so should our loue and affection be vnto that place which hath bredde vs and where we had our beeing The lyons doe couch in their dennes where they are accustomed and the birds will hardly forsake the place where they were hatched and nature draweth affection to our countrie which first gaue vs breath and life 4. Nehemiah giueth this reason of his affection to Ierusalem because there was the cittie and the house of the sepulchers of his fathers Nehem. 2. 3. Therefore a man can not be forgetfull of his countrie vnlesse he will shewe himselfe vnnaturall and vnthankefull to his parents and progenitors which there remained while they liued and there lie buried nowe they are dead This made Iacob charge his children to burie him in the caue with his fathers There they buried Abraham and Sara his wife there they buried Isaack and Rebecca and there I buried Lea Gen. 49. 29. 31. 5. By this doctrine then we condemn vnnaturall and mostrous practises of all traiterous papists that haue heretofore most cruelly practised against their prince and countrey Such were Morton to the Popes bellowes to kindle the rebellion in the North Saunders in Ireland such were Ballard Babington Arden Sommerfield Parrie Campion Sherwin Yorke Standley Squire with the rest of that popish broad who by their treacherous attempts against the life of their Soueraigne intended nothing els but the hauocke spoile of their countrie and to make it a pray to the enemies teeth Herein they professing Christianitie were much inferiour to the heathen who preferred the safetie of their countrie before their owne liues so farre were they from attempting any thing preiudiciall to the state and welfare thereof So forraine stories make honourable meÌ„tion of Codrus king of Athens who warring vpon the Thracians which had promise of victorie by an Oracle so that Codrus were killed rushed into the middest of his enemies and by his death obtained the victorie to the Athenians The like did the Decij among the Romans the father in the warres against the Albanes the sonne against the French vowed theÌ„selues to die for the safetie of their countrey Therefore it may be a shame for such as would be counted Christians to seeke the spoile of their countrie for the preseruation whereof they ought to spend their life and blood Iudge then what manner of religion this is that nourisheth such disciples