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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

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 Ierusalē 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 whē 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 ei●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

ECCLESIA TRIVMPHANS that is THE IOY OF THE ENGLISH CHVRCH FOR THE happie Coronation of the most vertuous and pious Prince IAMES by the grace of God King of England Scotland France and Ireland defendour of the faith c. and for the ioyfull continuance of religigion and peace by the same With a briefe Exposition of the 122. Psalme and fit application to the time wherein are declared the manifold benefits like to grow by these good beginnings to the Church and Common-wealth of England Dedicated to the most gratious Ladie and vertuous Princesse Ioland Anna by the grace of God Queene of England Scotland France c. Prov. 28. 2. When the righteous are in authoritie the people reioyce Psal. 118. 23. This was the Lords doing and it is maruelous in our eyes v. 24. This is the day which the Lord hath made let vs reioyce and be glad in it PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1603. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson To the most noble and vertuous Princesse the Ladie ANNA by the grace of God Queene of England Scotland France and Ireland A. W. wisheth all spirituall comforts and encrease of honour in this life and euerlasting ioy in the next MOst gracious Ladie and noble Princesse whē Zerubbabel that faithfull prince of Iuda beganne to build the temple with the stone of tinne in his hand the people reioyced but when he had finished the worke and brought forth the head and chiefe stone thereof then shoutings vvere heard of those that cried grace grace vnto it If then the people of God in this kingdome had great cause to reioyce when religion began first to be planted and the spirituall building of the Church to be reared much greater ought our ioy now to be when we see religion continued and hope if any thing yet be wanting that the same in good time may be perfited Others will striue diuersly to expresse the ioy of this happie day and to solemnize the entrance and initiation of so religious and much desired raigne of your Highnes louing lord and our gracious Soueraigne some by pleasant pageants and shewes some by valiant and martiall feates of armes and iustings some by rich and costly presents and gifts but we among the rest the Ministers of the Gospell of Christ both by preaching and setting forth the great mercies of God towards vs and by writing to conserue a perpetuall memorie thereof will consecrate our tongues and pennes to this seruice that we may say with the kingly prophet Dauid My tongue is the penne of a readie writer I will entreat in my works of the king Your Grace hath great reason to be glad of this day whose honour able estate is thereby enlarged according to the rule of the law Mulier marito concrescit the ladie encreaseth with her lord your royall issue and princely heire reioyceth whose noble title of inheritance is augmented your Highnesse faithfull seruants and domesticalls haue not the least part in this common ioy whose true and diligent seruice is like to be highly recompenced But all these ioyes which particularly in any of these may be singled in the Church and commonwealth of England doe all concurre and are not onely dubbled but multiplied God hath giuen in his mercie to vs both a comfortable husband to his Church a carefull parent to the Commonwealth an honourable Master to all honest and louing subiects The first shall haue we trust ioyfull experience of his Christian pietie the second of his fatherly benignitie the third of his princely equitie that both Church may say with the spouse in the Canticles We will remember thy loue more then wine and the Commonwealth as the Prophet of Eliakim he shall be a father to the inhabitants of Ierusalē and be whole realme as the same prophet saith he shall be called a repairer of the breach and a restorer of the decaied pathes And now most noble Queene seeing God hath aduanced your H. to this great honour honour him againe that hath honoured you Forget not him that hath remembred you and serue him faithfully that hath preuented you with blessings liberally Two Annaes are famous in scripture Anna of Elkanah for her godly posteritie in Samuel Anna of Phanuel for her deuout pietie in praying in the temple Elka●ab whose wife the first Anna was signifieth the possession of God Phanuel whose daughter the second was is as much to say the sight of God Anna also is interpreted gratious or mercifull Answerable vnto these names were the effects the first had a vertuous sonne Samuel a possession of God in deede the second saw Christ in the temple and confessed him and both of them were vertuous women God graunt vnto your Highnes the possession of Elkanah encrease of spirituall sight and knowledge with Phan●els daughter and to be a right Anna both to fin● grace with God and to shew mercie and compassion to men Two other of this honourable and Christian name Anna I finde in the Chronicles of this nation both vertuous Queenes your Highnes worthie pr●decessours one wife to Richard the 2. sister to Wincelaus king of Bohemie the other ladie Anna Bullen wife to king Henrie the 8. and mother to our late gratious Soueraigne Q. Elizabeth The first is honoured for her studie in the Scriptures who had in those blind daies the 4. Euangelists in English and the doctors of the Church vpon the same The other is commended for her excellent vertues as her sinceriti● in true religion her Christian charitie and princely liberalitie toward the poore whose almes giuen that way in three quarters of a yeare are summed to be 13. or 14. thousand pound And now God hath sent vs a third Queene Anna which we trust in all these princely vertues as shee continueth the Christian name so will reviue the honourable fame of these vertuous matrones That innocent ladie Queene Anna Bullen though by the malice of her aduersaries traduced yet both by her godly death and Gods blessing vpon her posteritie is sufficiently cleared At her coronation these verses were exhibited Regina Anna paris regis de semine nata Et paries populis aurea saecla tuis As Anna Queene of princely race doth equally descend So to her people golden daies her offspring shall extend These propheticall verses if I may so call thē had their due accomplishment afterward in the happie issue of this Ladie then vnborne Queene Elizabeth by whome indeede this Church of England enioyed a golden time such as the like as his Maiestie saith hath not been read nor heard of since the daies of the Romane Emperour Augustus And it is the comfortable hope of this nation of England tha● God hath raised your Highnes vp another fruitfull Anna by whose royall offspring this lanà may long haue fruition of like golden and happie daies which God

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 God● 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 remēber 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 ●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 repēdam 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

iudge the people from morning to night and by the aduise of Hobab his father in law he appointed other inferiour gouernonrs both to ease him of some burthen and for better expedition for the people Exod. 18. And at Ephesus what would haue beene the issue of that tumultuous vproare if it had not beene appeased by the authoritie and wisdome of the towneclarke who among other wise speaches said vnto them If Demetrius haue a matter against any man the law is open and there are deputies let them accuse one another Act. 19. 38. And what miserie is like to befall a commonwealth without gouernment it is euident by the historie of the Iudges where this is yeilded as a reason of the oppression of the children of Dan Iud. 18. 1. and of the horrible adulterie committed by the men of Gibeah with the Leuites wife Iud. 19. 1. In those daies there was no king in Israel 3. For men without a gouernour are as the fishes of the sea that deuoure one another Hab. 1. 14. But the protection of Magistrates and gouernours is like the shadow of a great tree where the beasts doe finde shelter and the birds build their nests Dan. 4. 18. And as we see the wall is a proppe to the small boughes or Ivie that runneth vpon it Gen. 49. 22. so was Ioseph to his brethren and euery good Magistrate to his people 4. Therefore Iudges in Scripture are called Gods Exod. 21. 6. as Moses was to Aaron as a God Exod. 4. 16. to giue him direction And for this cause the Lord endueth Magistrates with necessarie graces of discerning and directing of boldnesse and courage of protection and deliuerance that they might be guides and gouernours of his people and distribute vnto euery man his right as the Lord said to Iosua I wil neuer leaue thee nor forsake thee be strong and of a good courage for vnto this people shalt thou deuide the land for an inheritance Ios. 1. 5 6. 5. This doctrine then giueth vs occasion herein also to remember the louing kindnes of God towardes vs that as the thrones haue beene set for iudgement all the happie and peaceable raigne of Q. Elizabeth so they doe and are like to cōtinue still Many feared great confusion to fall vpon the land and some wickedly imagined and as treacherously desired that this famous countrie might haue bin a pray for the Spanyard then indeede the thrones of iudgement should haue beene cast downe and no other iustice should haue beene expected but by the sword such iustice as Lysander shewed when the Argives who seemed to haue better right contended with the Lacedemonians about their bounds he drew his sword and said He that vseth this can best determine of the bounds and titles of lands Much that like was the Duke of Medina his speach the king of Spaines factor and chiefe captaine for the pretended inuasion of England ann 88. that his sword knew not to make any difference betweene Papist and Protestant if he had preuailed The same reports also the secular masse priests affirme that Parsons should thus write concerning the king of Spaine that after the losse of his Armado he ranne to an altar and taking a siluer candle sticke swore a monstrous oath that he would wast not onely all Spaine but also all his Indies to that candlesticke but he would be auenged on England But thankes be to God these cruell lords that would haue raigned ouer vs haue lost their hope and as the Psalmist saith They haue slept their sleepe and all the men of strength haue not found their hands at thy rebuke O Lord both the chariot and the horse are cast asleepe Psal. 76. 5 6. Many of those which gaped for our destruction are asleepe as Pharao with his hoast in the bottome of the sea so that we may say againe with the prophet Thou hast saued vs from our aduersaries and put them to confusion that hate vs Psal. 44. 7. Blessed be God that hath not suffered such cruell lords to raigne ouer vs but hath raised vp the thrones of iustice from among our selues Long may these thrones set for iudgment cōtinue and be established in peace which we trust to see that as it is in the psalme we may sing Mercie and trueth shall meete iustice and peace shall kisse each other Psalm 85. 10. Truth vertue in religion bringeth forth mercie and equitie in the princely administration and the vpright sitting in these thrones of iustice is the way to establish peace as Augustine well saith vpon these wordes of the psalme Vultis pacem ama iusticiam quia duae amicae sunt iustitia pax ipsae se osculantur si amicam pacis non amaueris non te amabit pax nec veniet ad te c. If you will haue peace loue iustice because iustice peace are two friēds they one kisse another if you loue not the friēd of peace peace will not loue thee nor come at thee God graunt that both in the Ecclesiasticall and Ciuill state of this kingdome iustice and peace may so embrace the other with veritie and truth that if it be Gods blessed will they may neuer be parted nor pulled asunder The 15. meditation Euen the thrones of the house of Dauid That is God had giuen vnto his people a gouernour from among themselues as the Israelites say to Dauid We are thy bones thy flesh 2. Sam. 4. 1. as also an vpright wise and iust prince that did feed them according to the simplicitie of his heart and guided them by the discretion of his handes Psal. 78. 72. It is then an vnspeakable benefit when the Lord setteth vp the thrones of Dauid that is giueth vnto a people iust gouernours and the same not strangers but of their owne bone and flesh 1. For the first the wise man saith When the righteous are in authoritie the people reioyce Prou. 28. 2. Great ioy there is when God raiseth vp to his Church vertuous rulers and gouernours as the contrarie is a great iudgement When the wicked beareth rule the people sigh Prou. 28. 2. For the other the Lord by Moses gaue them this law From among thy brethren thou shalt make a king ouer thee thou shalt not set a stranger ouer thee which is not thy brother Deut. 17. 15. 2. Such an one was Salomon who both was the sonne of Dauid borne from among his brethren the Israelites as he himselfe saith Thou hast kept for Dauid this great mercie and hast giuen him a sonne to sit vpon his throne as appeareth this day as also he praied vnto God to giue him an vnderstanding heart that he might iudge the people righteously 1. king 3. 5. 9. Such an one was Zorobabel of whome the prophet Ieremie thus testifieth Their noble ruler shall be of themselues and their gouernor shall proceede from the middest of them and I will cause him to draw neere and approach vnto

and bringeth forth such fruits Beside there are others which offend against this rule who though they shewe not themselues as enemies to their countrey as the former in seeking the hurt thereof yet they faile in their dutie toward their countrey because they procure not the good thereof Such are they which seeke to inrich themselues though it be to the vndoing of a whole countrey as inclosers of commons engrossers of commodities to raise them to a higher price purchassers of monopolies and priuiledged sales and aduantages all which doe tend to the priuate gaine of a few but the hinderance of many and losse to the common-wealth Such the wise man speaketh of He that withdraweth corne the people shall curse him c. Prou. 11. 26. which is true also of all other commodities that whosoeuer shall drawe any common profit from the people be it in corne merchandize commons or such like Gods curse and the peoples shall light vpon him And of this sort I feare me there are many in the world that respect more their own then the common-wealth nay looke but into the state of euery towne how few shall you finde that are deuoted to the good of the township but addicted wholly to themselues you shall see many that are readie to eate vp and deuoure their neighbours by vndermining and ouertaking them by hard and vncharitable bargaines like to the raine that sweepeth away their food Prou. 28. 3. for such sweep away a poore mans crops and corne as if it should be lost by raging and vnseasonable weather like as hastie raines doe wash and carrie away the tilth of the land so such cormorants ouerdripping their poore neighbours will not suffer them to thriue or grow by them It is a great infamie to Christians that these times wil not affoard such good common-weale men as were many among the Pagans It is written of Pompeius the great that while Rome suffered a great dearth he hauing prouided great store of corne abroad and shipped the same while the marriners were afraid to set forward because of the suddaine tempest he himselfe was the first that entered vsing these couragious wordes It is necessarie for vs to saile but not so necessarie to liue he preferred the releife of many before the saftie of one Lastly howe much are we bound to giue thankes vnto God who hath giuen vs a prince to gouerne vs who may and doeth say with the prophet here for my brethren and neighbours sake I will wish thee prosperitie Whose Maiestie though in his regall authoritie our Soueraigne lord and King yet in respect of his consanguinitie our brother borne of English parentage and we his louing neighbours before in countrey language religion and now his dutifull subiects Now England shall be to his Highnes as Scotland and Scotland as England Such a prince as vnto whome I am perswaded the Church and Commonwealth are as deare as his life who herein may be compared to Dauid who was readie as Ambrose rehearseth Seipsum pro populo offerre morti cum ferienti angelo occurrebat c. meritò ergo expetitus est ab vniuersis c. To offer himselfe for the people meeting the Angel in the way that stroke the people c. therefore he was worthely desired of all And as he againe saith Charitas nunquam cadit ideo Dauid nunquā recidit quia charus fuit omnibus c. Loue neuer falleth away therefore Dauid could not fall who was beloued of and deare vnto all So I trust our vertuous Dauid shall neuer fall beeing beloued of his people and much more deare vnto God who graunt vnto his Maiestie an happie godly and peaceable raigne ouer vs. The 20. meditation v. 9. Because of the house of the Lord our God I will procure thy wealth This beeing the greatest motiue that drew from Dauid this great affection is reserued for the last place his naturall loue vnto Israel as his countrey and kinred was very great but his desire vnto it as Gods Church and because of the Lords presence amongst thē was much more spirituall loue then is to be preferred before naturall but where there is a concurrence and connexion of both the flame is encreased There can be then no greater bond then religion no greater loue then for Christs cause 1. Therefore the prophet Dauid saith els where He hath exalted the borne of his people which is a praise for all his Saints euen for the children of Israel a people neare vnto him Psal. 148. 14. The righteous doe reioyce and praise God when the Lord exalteth his Church and prospereth it and strengtheneth the horne thereof against their enemies And this is set downe as a sure marke to know a faithfull man by He honoureth them that feare the Lord Psa. 15. 4. According to this rule the Apostle saith While we haue time let vs doe good to all men but specially to them which are of the houshold of faith Gal. 6. 10. That like as God is the Sauiour of all mē specially of those which beleeue 1. Tim. 4. 10. so we should make the same difference preferring those in our loue which are most beloued of god 2. Thus the prophet Dauid professeth his loue to the people of God Mine eyes shall be to the faithfull of the land Psal. 101. 6. yea he saith that all his delight is in the Saints of the earth Psal. 16. 3. Such was his zeale to the house of God that he would choose rather to be a doore-keeper there then to dwell or to raigne as king among the wicked Psal. 84. 10. Thus also the people of God doe testifie their affection to the Church they well preferre Ierusalem before their chiefe ioy Psal. 137. 6. 3. For he that loueth God must needs also loue Gods house the place where he dwelleth he cannot but loue Gods image which most of all appeareth in the faithful and righteous For Christs cause therefore his Church is beloued Whatsoeuer is done vnto the members therof he doth acknowledge it as done to himselfe Mat. ●5 45. A man cānot be the bridegroomes friend and hate the bride which is new Ierusalem the holy city and Church of god 4. The loue of Christ and his Church should be remembred more then wine Cant. 1. 3. that is to be preferred before all other pleasures of loue The faithfull say I am sicke of this loue Cant. 2. 5. This loue hath no measure it exceedeth all bounds this loue is as strong as death Cant. 8. 6. nay it is stronger then death for it remaineth after death loue neuer falleth away much water cannot quench this loue affliction● cannot ouercome it thy seruants delight in the stones thereof and haue pitie on the dust thereof namely of Sion Psal. 102. 14. Euen Gods Church when it is in the greatest affliction is louely though shee be blacke because the funne of affliction hath looked vpon her yet is shee comely though for the

tit 4. leg 28. Cant. 1. 3. Isa. 22. 21. Isa. 58. ●1 1. Sam. 1. Luk. 2. 36. Fo● p. 507. col 1. Fo●● 10 ● Prefac● to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 14. 2. Sam. 20. 2. King 4. Prov. 31. 29. vers ●● The particular blessings in Israel vnder Dauid in England like to be vnder his Maiestie The vniting of two kingdomes Continuance o● religion A iudicial and learned prince Epist. 25. ad Gratian. Free accesse to Gods house Mutuall confe●●●e The example of the Prince Religion s●●led Meditat. vpon the 20. of the Reuelat p. 3. art 8. Encrease of wealth The generall cōsent and desire of all Vniformitie in religion Religion sincere without mixture Meditat vpon ●5 of the 1. of Chron in the applica● Meditat vpon 20. of the reuelat 3. p. art 1. Reformation of things amisse Preface to the Reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising of God Psal. 12● v. 2. Seates of iustice ●4 benefit p. 9● 92. A prince no strāger 15. Benefit pag. 55. Consent in doctrine Pag. 10. l. 1. Externall peace p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. benefit domesticall peace and plentie A louing prince p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Gods Church Meditat. in 15. 1. Chro. part 2. p. 43. p. 20. Psal. 40. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medita in Chro. applicat The prince keeper of both tables 1. Cor. 6. 20. Ambrose epist. 2● Euery mans duty prescribed in the kings booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. in 20. Reuelat 3. par ●●rt 7. Eccles. 12. 9. The comfort contentment of all sorts in his Maiesties godly resolution Lib. 1. de Virgini Prefation ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiuing the incense of Christians The vniting of these two kingdomes 1. Benefit Lanquet 2. Benefit Continuance of religion Psal. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Benefit when God sendeth a learned and ver●uous prince Thus seeme the Septuagint to thinke translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees or ascending places Why they are called psalmes of degrees The scripture● whereunto profitable How one scripture is said to be more excellent then another August epist. 3. ad 〈◊〉 The particular application of Scripture De Ecclesiast dogmatio c. 56. The ioy of christian assembli●● 4. Benefit fre● accesie to God● house Euseb. l. 8. c. 6. Fox p. 952. col ● Hiero ad Gerontia● in Psal. 66. Serm. 14. in Cantic 〈◊〉 Psal. 49. Fox p. 818. anno 1511. Fox p. 897. Fox p. 904. The 5. benefit godly conferēc● Epist. 70. Holines not 〈◊〉 be ascribed to the place it s●lfe De d●dicat eccles serm 1. Houses of praier not to be profaned Arelatens sub Carol. c. 22. Laodican 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. benefit the example of a godly king 1. Sam. 5. v. 1. 8. 10. 1. Sam. 6. 14. 1. Sam 7. 1. 2. Sam. 6 10. and 12. The fi●th of Ch●ist not flitting or changeable 1. King 19. The 7. benefit the setling of religion Lib 1. de spirit cap. 2● Ruine of cities for sinne Epist. 91. Of the wars for recouering the holy land so superstitiously called Deterr promis● Ad Paulin. Rom● neuer had such promises as Hierusalem Hier. ad Eustach Ad Paulinum Epist. 92. Cambden de comit He●tford ad Gerontiam Hieron ibid. Cant. 8. 9. The 8. benefit enlarging of citties buildings Calamities vpon citties by winds and earthquakes Socrat. l. 1. 7. Zozomen lib. ● cap. 15. Euagr. l. 2. c. 1● Senec. epist. 91. Stowe ●●●esto be obserued in building of houses The danger of discord The 9. benefit the generall consent and desire of all in receiuing his Maiestie Fox p. 101. p. 135. Fox p. 3●5 Stowe Lanquet The 10. benefit the wonderfull conioyning of both kingdomes The 11. benefit sinceritie in religion An admonitio● to recusants 1. Sam. 4 4. Aduise giuen to schismatikes Epist. 82. The testimonie and cognizance of the old church of Israel Rom. 9. 4. The word and sacraments essentiall notes of the Church Of the discipline o● the Church In the commination The 12. benefit reformation of things amisse In Psal. 98. in fine Churches appointed for praier B●llar lib. ●● de ●uk sanct c. 4. Churches not ordained n●w for sacrifice Abuses in popish seruice Decr. par 1. dist 42. c. 7. Synod Mog●● c. 40. The 13. benefit publike and priuate entercourse of religion Lib. confess 10. c. 33. 〈…〉 No man must come emptie into Gods house Augustin in Psal. 65. The 14. benefit ●●●●tion of iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repli● fol. 52. pag. 1. Manifestat fol. 52. pag. 1. Manifestat fol. 98. pag. 1. Deliuerance frō forraine dangers in Psal. 85. The Princes power in causes Ecclesiasticall The negligence and slouthfulnes of priests in the returne from captiuitie The 15. benefit a prince no stranger or forrainer Ambr. lib. 2. offic cap. 7. Against selfe-loue in praier Selfe-loue New doctrine a disturbing of the Church Strange and vnsound positions maintained by some in the Church of England The 16. benefit consent of doctrine Ambrose prolog de fid orthodox The vnhappie ende of the haters of Christs Church The 17. benefit prosperitie The desire and loue of vertue a good steppe to obtaine it Homil. 15. Ceasing of wa●● Iustice and truth the causes of p●ace The 18 benefit externall peace ann 132● ann 1168. Lanquet ann 1383. Lanquet Contentions vs●all betweene nations professing poperie Bernard epist. 1●7 Religion taketh ●ot away natural affection Loue to our co●trey naturall Heathen louers of their countrey Plutarch Fa●all ●8 Against enclosures and monopolies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ●9 benefit a 〈…〉 Lib. 2. de offic c. 7. Ioy for the welf●re of Christs Church Revel 21. 2. Ministers who carelesse of Christs church Who be the dumbe g●e● s●eepie dogg ●0 Benefit care of the Church of Christ. August Hier●●