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
for praier preaching and praising of God as Moses was read and preached in the synagogue Act. 15. 21. and the prophet saith In his temple doth euery man speake of his glorie Psal. 29. 9. Then is that a superstitious opinion and erroneous doctrine of the Papists who hold that the Churches of Christians are chiefely ordained for the sacrifice of the Masse not onely or chiefely for praier or preaching and administration of the sacraments And as they teach so they practise for there is no true praier at all in popish Churches all beeing in an vnknowne tongue and so is the reading of scripture beeing both without edifying and vnderstanding there is no singing of psalmes but the bellowing of the voice and rumbling of organes onely to delight the eare In stead of praying and preaching there is creeping to the crosse kneeling to images kissing of the pax knocking of beads and whereas all should be done to the praise of God they sing psalmes endited to the praise and honour of Saints whereas the Lord saith in the scripture Mine honour will I not giue to another Isa. 42. 8. So the popish assemblies offend two waies that worship which they in their Church celebrate they doe not ascribe onely to God neither is it their principall intendement to come together to praise God But the ancient Church thought otherwise Augustine thus saith as he is by themselues alleadged In oratorio praeter orandi psallendi cultum nihil agatur c. Let nothing be done in the oratorie or place of praier beside praying and praising God And a certaine Councell calleth Churches Orationis divini cultus sacramentorum officinas the shoppes of praier diuine worship and the sacraments Secondly let it be remembred how much the people of England are bound vnto God that this holy entercourse of religion is not interrupted but that they may both publikely in their Churches and priuately in their houses sing psalmes to the praise of God O how happie are we and blessed be the name of God that hath wrought vs this happinesse that the voice of ioy and deliuerance is still heard in the habitation of the righteous Psal. 118. 15. Many may yet remember how vncomfortable those times were when poperie was for a while reuiued in this land their Church seruice was dumbe their comming thither fruitlesse their staying there idle their returne from thence as they first came beside gazing with the eyes tickling with the eares warbling of the fingers smacking with their lippes vpon the pax sweeping the ground with their creeping scraping with their feete stretching out their neckes at the eleuation time there was nothing els beside these outward vaine and superstitious gestures that was done or saide to the edifying of the vnderstanding and sanctifying of the affections as wee haue cause to praise God for the first happie change vnder Queene ELIZABETH so also for the continuance vnder our kings Maiestie of our comfortable and Christian Church assemblies where the minister praieth and the people pray with him he preacheth and they vnderstand him they sing vnto themselues also in hymnes and spirituall songes blessed be the name of God which hath performed that ioyfull prophecie of Ieremy Thus saith the Lord againe there shall be heard in this place c. the voice of them which shall say praise the Lord of hostes because the Lord is good because his mercie endureth for euer and of theÌ„ that offer the sacrifice of praise in the house of the Lord Ierem. 33. 10. Haue we not iust cause to say with the Prophet Dauid for the sweete comforts that we finde by the preaching praying and praising of God in our Churches O Lord of Hostes howe amiable are thy tabernacles psal 84. 1. When sometime by the sweete Saints of the Church as Augustine saith animi nostri in flammam pietatis mouentur Our mindes are inflamed with godly pietie and zeale Sometime teares fall from our eies as he againe saith Cum reminiscor lachrymas meas quas fudi ad cantus Ecclesiae c. When I remember my teares which I shedde in the Church songs sometime the minde is instructed edified as the same father also saith Gratias deo meo pulsatori aurium mearum illustratori cordis mei Praise be to God that beateth vpon mine yeares and bendeth my heart Thirdly seeing Churches are appointed for praier and the praise of God no man should come thither as in the lawe emptie handed so nowe vnder the Gospel emptie hearted as the Prophet saith bring an offering and enter into his courts Psal. 96. 8. If thy offering be not readie presse not into Gods presence and what kind of offering it must be the Prophet also sheweth Come before him with praise Psal. 100. 2. Wherefore their comming vnto the Church is in vaine that prepare not themselues to offer vnto God some spirituall gift as the Apostle saith What is to be done then brethren when ye come togither as euery one of you hath a psalme or doctrine or a tongue or reuelation or interpretation let all things be done to edifying 1. Cor. 14. 26. Some must come with doctrine to teach others some with reuelation that God may reueale his wil vnto theÌ„ others with a psalme to praise God let no man be dumbe or silent or be as a cypher in the Church but all things must be done to edifying he that praieth or praiseth God let him not doe it as many onely with lip-labour but from the heart This is the praise which waiteth for God in Sion Psal. 65. 1. Vpon which wordes Augustine thus well inferreth Non enim carne canto sed corde carnem enim sonantem audiunt ciues Babylon câ—rdis autem sonum audit conditor Ierusalem I sing not with my flesh but with my heart the sounding flesh delighteth the citizens of Babylon for they said sing vs one of the songs of Sion Psal. 137. 3. but the sounding spirit the sounder of Ierusalem The 14. meditation V. 5. There are thrones set for iudgement That whereas all things before were confused there was no order no iustice no redresse of errors no correction of offenders now Dauid had constituted an exact politie and gouernment he appointed thrones of iustice where euery mans complaint might be heard We see then what an excellent benefit it is when the Lord giueth vnto a nation a fetled established gouernment 1. As the Lord promiseth by his prophet that if they did sanctifie the Sabbath c. then shall the Kings and the Princes enter in at the gates of this citie and shall sitte vpon the throne of Dauid Ier. 17. 25. The contrarie the taking away of order and gouernment is threatned as a curse The nobles shall call to the king and there shall be none all the princes thereof shall be as nothing Isa. 34. 12. 2. Thus God gaue vnto his people Moses his faithful seruant that sat to
and bringeth forth such fruits Beside there are others which offend against this rule who though they shewe not themselues as enemies to their countrey as the former in seeking the hurt thereof yet they faile in their dutie toward their countrey because they procure not the good thereof Such are they which seeke to inrich themselues though it be to the vndoing of a whole countrey as inclosers of commons engrossers of commodities to raise them to a higher price purchassers of monopolies and priuiledged sales and aduantages all which doe tend to the priuate gaine of a few but the hinderance of many and losse to the common-wealth Such the wise man speaketh of He that withdraweth corne the people shall curse him c. Prou. 11. 26. which is true also of all other commodities that whosoeuer shall drawe any common profit from the people be it in corne merchandize commons or such like Gods curse and the peoples shall light vpon him And of this sort I feare me there are many in the world that respect more their own then the common-wealth nay looke but into the state of euery towne how few shall you finde that are deuoted to the good of the township but addicted wholly to themselues you shall see many that are readie to eate vp and deuoure their neighbours by vndermining and ouertaking them by hard and vncharitable bargaines like to the raine that sweepeth away their food Prou. 28. 3. for such sweep away a poore mans crops and corne as if it should be lost by raging and vnseasonable weather like as hastie raines doe wash and carrie away the tilth of the land so such cormorants ouerdripping their poore neighbours will not suffer them to thriue or grow by them It is a great infamie to Christians that these times wil not affoard such good common-weale men as were many among the Pagans It is written of Pompeius the great that while Rome suffered a great dearth he hauing prouided great store of corne abroad and shipped the same while the marriners were afraid to set forward because of the suddaine tempest he himselfe was the first that entered vsing these couragious wordes It is necessarie for vs to saile but not so necessarie to liue he preferred the releife of many before the saftie of one Lastly howe much are we bound to giue thankes vnto God who hath giuen vs a prince to gouerne vs who may and doeth say with the prophet here for my brethren and neighbours sake I will wish thee prosperitie Whose Maiestie though in his regall authoritie our Soueraigne lord and King yet in respect of his consanguinitie our brother borne of English parentage and we his louing neighbours before in countrey language religion and now his dutifull subiects Now England shall be to his Highnes as Scotland and Scotland as England Such a prince as vnto whome I am perswaded the Church and Commonwealth are as deare as his life who herein may be compared to Dauid who was readie as Ambrose rehearseth Seipsum pro populo offerre morti cum ferienti angelo occurrebat c. meritò ergo expetitus est ab vniuersis c. To offer himselfe for the people meeting the Angel in the way that stroke the people c. therefore he was worthely desired of all And as he againe saith Charitas nunquam cadit ideo Dauid nunquaÌ„ recidit quia charus fuit omnibus c. Loue neuer falleth away therefore Dauid could not fall who was beloued of and deare vnto all So I trust our vertuous Dauid shall neuer fall beeing beloued of his people and much more deare vnto God who graunt vnto his Maiestie an happie godly and peaceable raigne ouer vs. The 20. meditation v. 9. Because of the house of the Lord our God I will procure thy wealth This beeing the greatest motiue that drew from Dauid this great affection is reserued for the last place his naturall loue vnto Israel as his countrey and kinred was very great but his desire vnto it as Gods Church and because of the Lords presence amongst theÌ„ was much more spirituall loue then is to be preferred before naturall but where there is a concurrence and connexion of both the flame is encreased There can be then no greater bond then religion no greater loue then for Christs cause 1. Therefore the prophet Dauid saith els where He hath exalted the borne of his people which is a praise for all his Saints euen for the children of Israel a people neare vnto him Psal. 148. 14. The righteous doe reioyce and praise God when the Lord exalteth his Church and prospereth it and strengtheneth the horne thereof against their enemies And this is set downe as a sure marke to know a faithfull man by He honoureth them that feare the Lord Psa. 15. 4. According to this rule the Apostle saith While we haue time let vs doe good to all men but specially to them which are of the houshold of faith Gal. 6. 10. That like as God is the Sauiour of all meÌ„ specially of those which beleeue 1. Tim. 4. 10. so we should make the same difference preferring those in our loue which are most beloued of god 2. Thus the prophet Dauid professeth his loue to the people of God Mine eyes shall be to the faithfull of the land Psal. 101. 6. yea he saith that all his delight is in the Saints of the earth Psal. 16. 3. Such was his zeale to the house of God that he would choose rather to be a doore-keeper there then to dwell or to raigne as king among the wicked Psal. 84. 10. Thus also the people of God doe testifie their affection to the Church they well preferre Ierusalem before their chiefe ioy Psal. 137. 6. 3. For he that loueth God must needs also loue Gods house the place where he dwelleth he cannot but loue Gods image which most of all appeareth in the faithful and righteous For Christs cause therefore his Church is beloued Whatsoeuer is done vnto the members therof he doth acknowledge it as done to himselfe Mat. â—5 45. A man caÌ„not be the bridegroomes friend and hate the bride which is new Ierusalem the holy city and Church of god 4. The loue of Christ and his Church should be remembred more then wine Cant. 1. 3. that is to be preferred before all other pleasures of loue The faithfull say I am sicke of this loue Cant. 2. 5. This loue hath no measure it exceedeth all bounds this loue is as strong as death Cant. 8. 6. nay it is stronger then death for it remaineth after death loue neuer falleth away much water cannot quench this loue afflictionâ— cannot ouercome it thy seruants delight in the stones thereof and haue pitie on the dust thereof namely of Sion Psal. 102. 14. Euen Gods Church when it is in the greatest affliction is louely though shee be blacke because the funne of affliction hath looked vpon her yet is shee comely though for the
onely externall warres are like for euer to cease betweene these two nations but one vniforme religion shall hereafter containe them in perfect loue and vnitie that neither the Church of Scotland shall be iealous of the English Church as inclining in some things to poperie nor the English suspect the other as affecting a popular paritie but as louing sisters fellow tribes shall hold one worshippe of God and go vp to Ierusalem togither 11. Dauid expelled the Iebusites not admitting contrarie religion in Hierusalem And it is no doubt but that God will so direct our Dauids heart that religion shall be sincerely professed among vs without any mixture or toleration as his Maiestie most godly professeth thus Is there not nowe a sincere profession of the truth among vs in this Isle oppugned by the nations about haters of the holy word and doe we not also as Israel professe one onely God ruled by his pure word onel yon the other part are they not as Philistims adorers of legions of gods and ruled by the foolish traditions of men And again in another place We must feare to fall from the trueth reuealed and professed by vs that we may be free from the like punishment c. 12. Dauid reformed many things that were amisse in Israel he appointed the Leuites their courses and seruices that were farre out of order Our zealous Dauid hath giuen vs great hope of the like who in his princely treatise Queene Elizabeth then liuing thus writeth I doubt nothing yea in her name I dare promise by the by-past experience of her happie gouernment that no good subiect shall be more carefull to enforme her of any corruptions stollen into her state then shee shall be zealous for the discharge of her conscience and honour to see the same purged and restored to the auntient integritie and further during her time becomes me least of any to meddle in it c That which his Maiestie promised in behalfe of our late Soueraigne God shall direct his wisdome to performe by himselfe the dealing wherin before as it pleased his princely modestie to call medling so nowe the whole managing thereof of right appertaineth vnto him 13. In Dauids time there was both publikely and priuately a free entercourse of religion the praises of God were in euery mans mouth The tribes went vp to praise the name of the Lord. Their seruice was not mute and dumbe but the temple did ring and sound againe of Gods praises And thankes be to God that the Church of England is not forced to hang their instruments of praise vpon the willowes with the Israelites in Babylon and to intermit the comfortable exercise of thankesgiuing as it hath happened in some changes but that we haue as great cause as much libertie as euer to sound out Gods praises that we may say with the prophet thē was our mouth filled with laughter and our tongue with ioy 14. Then were the thrones set for iudgment and it is Gods mercie that hath not giuen vs ouer to the cruell desire of our enemies that the course of iustice is not interrupted but the lawe and seates of iudgment open for euery man whose heart do not his Maiesties princely speeches reuiue thus writing to his noble sonne Preasse to drawe all your lawes and processes to be as short and as plaine as you can c. wearie not to heare the complaints of the oppressed aut ne rex sis 15. Euen the thrones of Dauid God gaue Israel no stranger to raigne ouer them but one of their owne kinred And the Lord hath raised vnto vs a Soueraigne descended of Dauids stocke of the royall blood of the kings of this land a prince of the same language of the Island of the English royall blood yea of the same religion who as he is no forrainer so giueth counsell to his princely heire To haue ordinarie councels and iustice seates in euery kingdome of their owne countrimen 16. Dauid would haue euery one pray for the peace of Ierusalem and not to disturb it So whereas the peace of our Church hath beene hindred by the opposition of strange and newe doctrines our hope is that our Dauid will restore the peace of the Church and bring vs to one vniforme doctrine whose princely aduice is That if any doe vrge to imbrace their owne fantasies in the place of Gods word c. acknowledge them for vaine men c grauely and with authoritie redact them into order againe 17. Peace be within thy walls The people vnder Dauid were freed from the feare of the enemie they needed not to set watchmen vpon their towers and garrisons vpon their walls So we trust to haue peace abroad with other nations who if they will be wonne with kindnesse we haue a prince that will vse all other princes as brethren honestly and kindly and will striue with euery one of them in curtesie and thankefulnesse But if they be readie to offend our nation we haue a couragious defender that will reuenge and free his subiects from al forraine iniuries done vnto them 18. In Dauids time plentie and peace was within their pallaces and houses and now we trust that euen our children shall haue cause to blesse this day wherby they may obtaine godly education not distracted from their parents by iniquitie of the times which was feared and might haue iustly befallen vs that we may say as it is in the Psalme Our sonnes shall grow vp as plāts and our daughters as the polished corners of the temple Psal. 144. 12. 19. Dauid wisheth all good to Israel because they were his brethren and neigbours God hath sent vs a louing prince Who as our naturall father and kinde master thinketh his greatest contentment standeth in his subiects prosperitie and his greatest suretie in hauing their hearts 20. Dauid cheifly because of Gods house procureth the peace of Hierusalem Such is the zeale and affection of our Dauid to Gods house who holdeth that the cheife vertue which should be in a Christian prince namely feruencie and constant zeale to promoote the glorie of God that hath honoured him And concerning the Ministers of the Church his Maiestie saith Loue no mā more then a good pastor reuerence and obey them as the heralds of the most high God These singular mercies extented to the Church of England I haue dispersedly handled in this treatise that the consideration thereof may prouoke vs to thankefulnesse And in trueth not only these but many other blessings with a full horne the Lord at this present some in possession some in expectation some in acte some in hope hath powred vpon vs so that the Church may say with Dauid O Lord my God thou hast made thy wonderfull workes so many that none can count in order thy thoughts towards vs I would declare and speake of them but they
are moe then I am able to expresse Our princely Ecclesiastes declareth that a king should be custos vt riusque tabulae the Gardian of both the tables of the lawe full well hath his Maiestie testified the same in euery particular in his Christian and iudiciall treatises For the 1. lawe he professeth himselfe an enemie to all atheisme p. 25. for the 2. he condemneth the adorers of legions of Gods and such as are ruled by the foolish traditions of men for the 3. he saith beware to offend your conscience with swearing or lying p. 17. For the 4. alwaies let the Sabboth be kept holy and no vnlawfull pastime vsed p. 53. For the 5. Honour your parents for the lengthening of your owne daies as God in his lawe promiseth p. 96. For the 6. There are some horrible crimes saith his Maiestie to his princely heire that ye are bound in conscience neuer to forgiue Such as witchcraft wilfull murther p. 31. For the 7. God commanding by the mouth of Paul to abstaine from fornication declareth that fornicatours shall not inherit the kingdome of God p. 74. For the S. His Maiestie hath shewed his worthie resolution for the reformation of robberies and oppressions of the Borderours p. 36. For the 9. Our royall Ecclesiasâ—es saith Beware to offend your conscience with vse of swearing or lying c. Lying commeth much of a vile vse which banisheth shame pag. 17. 18. For the 10. His princely counsell is Abstaine from haunting before your marriage the idle companie of dames which are nothing else but irritamenta libidinis p. 127. Thus our Iosua well remembreth the wordes of the Lord vnto that valiant captaine let not this booke of the lawe depart out of thy mouth but meditate therein day and night that thou maiest obserue and doe according to all that is written therein of whome I trust we may truely say as Ambrose of Theodosius Licet in aliis laudabilis tamen apex tuorum operum pietaâ— semper fuit though in other things you are praise-worthie yet the cheifest of all your workes is humilitie Further our noble teacher prescribeth euery man his dutie from this lampe there is no calling but may fetch light and deriue water from this fountaine Euen here may the nobilitie learne not to thrall by oppression the meaner sort that doe dwell by them nor to maintaine their seruants and dependants in wrong p. 45. Merchants are taught not to buy the worst wares and sell them at the dearest prices p. 50. Iudges are admonished to take heed of briberie aduocates to decline the long somnesse of suites for the inriching of themselues with the spoile of the whole countrey p. 90. Church gouernours to preserue doctrine and discipline in puritie according to Gods word p. 43. Yea ministers preachers may receiue instruction for their calling how to handle the word 1. not to varie from their text 2. not to meddle with matters of state p. 89. 3. that their speech be not fairded with artifice c. but to eschewe all affected formes p. 115. 4. We are taught to vse onely Scripture saith our Ecclesiasticall Salomon for interpretation of scripture if we would be sure neuer swarue from the analogie of faith in expounding May we not now truely without flatterie pronounce that saying which the kingly preacher vttered of himselfe The more wise the preacher was the more he taught the people knowledge and caused them to heare And in this sense we find that saying true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery good prince is of a priestly order instructing his subiects both by wholesome lawes and precepts and a vertuous example Neither haue we onely from our christian Salomon the light of direction but the sweete influence also of comfort and consolation that there is no sort or degree that is not interessed in this common benefit The nobilitie shall be duly respected eschew the other extremitie in lightlying coÌ„temning your nobilitie p. 47. schooles and schollers maintained p. 43. Ministers reuerenced and sufficiently prouided for p. 44 souldiours and martiall men liberally rewarded p. 59. faithfull and diligent seruants recompenced p. 71. the worthiest still preferred let the measure of your loue to euery one be according to the measure of his vertue p. 152. all subiects relieued and their oppressions helped be diligent to trie and carefull to beate downe the hornes of proud oppressours embrace the quarrell of the poore and distressed as your owne particular c. p. 34. What degree then or calling is there in the land which hath not great cause to reioyce in the aduancement of so worthie a prince I speake not this God is my record to please by glozing speach for I should so rather displease his Maiesties mind herein is well knowne loue them best that are plainest with you p. 71. but I trust I may speake the truth without flatterie and all the world I thinke will witnesse with me that I haue not fabled It is fit that Gods graces vpon his Maiestie and mercies therein toward vs should be proclaimed and published that his highnesse may thereby be stirred vp to proceed and goe forward and the people prouoked to be thankefull As herein no nation hath greater cause to ioy then England to whome God hath giuen a prince respectiue to all sorts and degrees in their places and according to their necessities who herein may be compared with Eliakim to a sure naile wherevpon all vessels both small and great doe hang euen from the cuppes to the instruments of musicke Isay. 22. 13. 24. And as Ambrose applieth that saying in the Canticles Species eius sunt cedrus Lebani quae ramum nubib radicem in terris inserit in altis habitat humilia respicit His countenaÌ„ce is like the Cedar of Lebanus which stretcheth the branches to heauen and the roote to the earth so beeing in high estate he respecteth the lowly I trust of such a prince England may more truly pronounce then Rome of Scipio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Rome could not fall as long as Scipio stood But we assure our selues that this Church and common-wealth through Gods gratious fauour shall not miscarrie as long as his Maiestie liueth But because perseuerance is Gods gift and there is no mortall nature but is subiect to chaunge it is our part to pray vnto God to giue strength and grace to our Christian prince to hold out in this godly course and that his Maiestie be not snared or intangled with this great honour wealth and prosperitie to the which the Lord hath aduanced him but may take heed by the example of the fall of Dauid the backsliding of Salomon the declining of Asa that he forget not the lord his god that hath exalted him which by Gods grace we doubt not as his highnesse hath herein a firme trust thus professing of himselfe that it shall please God who with my being and
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
easily be confuted or auoided which at the first dash bewray all their counsaile but they which agree with vs in many points may easily deceiue simple mindes by their subtile secrecie while they bolster out their poisonfull doctrine by some conformitie c. The 17. meditation They shall prosper that loue thee They which doe but beare good will vnto Sion shall prosper their louing affection to Gods house shall not be forgotten 1. So the Lord by Isaak saith to Iacob They shall be cursed that curse thee and blessed are they that blesse thee Gen. 27. 29. Likewise the Prophet Dauid saith The Lord is with them that vphold my soule Psal. 54. 4. Our Sauiour promiseth that he which giueth but a cuppe of cold water to any of his little ones in the name of a disciple should not loose his reward Math. 10. 42. 2. Thus Laban was prospered for Iacobs sake Gen. 30. 27. because he succoured and entertained him in his house The Lord blessed Obed-Edom and all his house because of the arke 2. Sam. 6. 11. he receiued it into his house and had a loue and respect vnto it therefore the Lord shewed him fauour againe Thus god deliuered Ebedmelech the Moore because he releeued and fauoured the prophet Ieremie cap. 39. 18. Ierem. And contrariwse they are accursed that doe hate the church of God What gained Ismael by mocking of Isaack he was cast out of his fathers house Gen. 21. 9. 10. Or what did it profit Abimelech to slaie his brethren the sonnes of noble Ierubball was he not himselfe slaine his braine pan broken with a peece of a milstone and after thrust thorough by his page Iudg. 9. 52. 53. And Saul had good experience what it is to persecute the innocents and to hate Gods seruants he put the priests to death and caused Doeg in one day to kill of them 85. persons he chased Dauid from place to place what was the issue hereof he himselfe was ouercome in battell and desperately died vpon his owne sword 1. Sam. 31. 4. 3. Like as then the Prophet saith in thy light shall we see light Psal. 36. 9. as a man by beholding the light is himselfe lightened so they which loue the light of Gods trueth shining in his Church shall themselues find light and comfort by it The Lord is said to turne the bed of the mercifull man in his sickenesse Psal. 41. 3. that as the turning and beating of the ficke mans couch doeth yeild more ease and pleasant rest to the sicke and weary bones so the Lord doth minister spirituall comfort and refreshing to the soule of that man that hath beene a comfort vnto others In this respect it is said in the Canticles Thy name is as an ointment poured out therefore the virgins loue thee Cant. 1. 2. that like as they which are neere vnto a precious ointment powred out though they were not annointed with it yet they are filled with the fauour of it So they which loue Christs Church where this oyntment is powred out shall haue the pleasant sauour and smell thereof in their welfare and prosperitie they shall prosper that loue thee 4. For the loue that is shewed to any of Christs members Christ accepteth as bestowed vpon himselfe In as much as he did it to one of the least of these ye did it vnto me Math. 25. 45. And therefore Christ wil recompence the loue of such they shall prosper themselues and be blessed in it 5. First according to this rule They shall prosper that loue thee it were good for vs to measure the current of many accidents in the world there shall we see the miserable ende and vnprosperous successe of such as were enemies to Gods Church and the happie estate and blessed progresse of such as were friends and louers of it What hath beene the ende of those treacherous practisers against the Lords annointed our late Soueraigne and of those haters of religion I meane Babington Ballard Arden Sommeruile Sherwin Parrie Lopez Squire with the rest they brought themselues to a shamefull but well deserued death and haue left behind them a perpetuall note of infamie howsoeuer the Pope hath canonized thē for martyrs of his Church Fit saints for such a chappell and worthie inhabitants of the Popes heauen But God shall prosper the faithfull endeauours of his seruants the teares which they shed in their praiers for Gods Church shall be put into the Lords bottles Psal. 56. 8. They shall eate the bread in the sweate of their browes they shall be partakers of the comfort and prosperitie of CHRISTS Church for the which they haue trauailed And now I trust is the time that it shall be saide to all that loue the Gospel They shall prosper that loue thee The Gospel hath by Gods goodnes prospered and flourished aboue these 40. yeares and now by Gods goodnes is like to prosper still God shall blesse both Prince and people as he hath done alreadie in great measure God hath brought a prosperous king to a prosperous nation His Maiestie the Lord hath aboundantly honoured in one day aduancing him to the princely regiment of an honourable nation to the loue heartie desire of his subiects to a countrey professing religion to the treasures of a rich prince God hath giuen him Salomons portion honour wealth wisdome God we trust shall giue his Maiestie grace and strength with al his power to honour him againe that we may say with the prophet Because the king trusted in the Lord and in the mercie of the most high he shall not slide thine hand shall find out all thine enemies and thy right hand them that hate thee Psal. 21. 7 8. But they that loue him shall be as the Sunne that riseth in his might Iud. 5. 31. Secondly seeing they prosper that loue and beare affection to Ierusalem let men learne to shewe good will vnto Christs Church though as yet they be no ripe schollers themselues in Christs schoole though they be not growne to perfection let them expresse a good affectiō A good will and inclination where strength yet faileth is accepted and a readie disposition is not reiected though thou be not yet of the Saints yet loue the Saints If thou likest and louest that thou wouldest be thou maist be that hereafter which yet thou art not The little birde before shee flieth flittereth with her wings in the nest the child creepeth before he goeth So religion beginneth with affection and deuotion proceedeth from desire A man must first loue that he would be before he cā be that which he loueth It is a good signe when a man affecteth that which he expecteth and doth fauour that which he would more fully sauour He that loueth Sion shall prosper he that loueth vertue shall encrease and prosper in it The day of small things shall not be despised Zachar. 4. 10. neither shall the smoking flaxe be quenched Math. 12. 20. but the smoake shall bring forth fire
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
Scots slaine in one battell Sometime the Scottes had the vpper hand as in the 7. yeare of Edward the second in a battell fought at Retraueling in Scotland there were put to the sword and taken 10 thousand or after the Scottish historie 50. thousand English I will not make mention of Flodden and Musleborough fields other fierce battels between these nations By this ye may consider what a great blessing is like to ensue vpon this ioyfull coniunction of these kingdomes Dauid againe brought home the arke that a long time had soiourned abroad this is our greatest comfort that contrarie to the desire and expectation of the Papists God hath sent vs a Princely shepheard that shall still lead his people to the greene pastures and refresh them stil with the waters of the word of life Dauid also expelled the Iebusites out of Ierusalem and there are yet some Cananites in the land Iesuites they are called but more truely Iudasites and other of Baals priests with whome I trust such order shall be taken that they be no more as thornes in our eies and prickes in our sides Thus you see how iust cause we haue to celebrate a song of thanksgiuing with the Prophet Dauid for Gods great mercies which shall be a meanes when the Lord seeth our thankfull acceptance of these good beginnings that the proceedings shall be answerable for God by our thanksgiuing is not profited but we are altogether thereby benefited as it is said in Iob If thou be righteous what giuest thou vnto him thy righteousnesse may profit the sonne of man Augustine teacheth this point well Non laudibus nostris ille crescit sed nos deus nec melior fit si laudaâ—eris nec deterior si vituperaueris c. God increaseth not by our praise but we he is not the better for our praise nor worse for our dispraise but we are the better if we praise him and worse if we praise him not The 2. meditation A song of Dauid That Church and common-wealth is happie to whome god giueth a Prince such as Dauid was whose heart is set aright to seeke God In that Dauid was occupied in godly meditations and did exercise himselfe to endite holy songs and sonnets to the praise of God and comfort of his church Princes are taught to be deuoted to the worship of God and subiects doe learne to pray to God to send them Kings and gouernours such as Dauid was after Gods owne heart 1. Thus the prophet Esay speaking of the last times saith that kings shall be nourcing fathers and Queenes nourcing mothers of his Church Isay 49. 23. 2. Such was Salomon that praied himselfe in the audience of the people with his hands stretched out vnto God at the dedication of the temple 1. King 8. The same wise and vertuous Prince did write those heauenly bookes of the Prouerbes Ecclesiastes the Canticles giueth himselfe the name of a preacher Eccles. 1. 1. Such an one was Iosias that himselfe read in the eares of the people the bookes of gods couenant 2. King 23. 2. 3. For praiers should be as the he goates before the flocke Ierem. 5. 8. to goe before the rest by their good example whose godly lawes and wholesome precepts are as the raine that commeth vpon the mowen grasse Psal. 72. 6. So they make religion and vertue to increase and flourish 4. Hereunto Princes should be mooued considering whose place and office they beare in earth that as they are called Gods Psal. 82. 1. so they should seeke to set forth gods glorie for they are called gods as our Sauiour expoundeth it because to them the word of God is giuen Iohn 10. 35. The cheife charge and care of preseruing the worde of God is committed to them Philip an heathen king could say that a Prince must remember that he had obtained a diuine power that he should command diuine things Beside great is the reward of godly and vertuous Princes who by their good example drawe others vnto God They that turne many to righteousnesse shall shine as the starres for euer and euer Dan. 12. 3. 5. Wherefore as this consideration should stirre vs vp to giue great thankes vnto God that hath in his mercie sent vs a Prince not onely wise and learned but sound in religion and deuout in affection as appeareth by his Maiesties books such as we found not the like written by any king of this nation before So let vs not be slacke to commend his Maiestie in our continuall praiers vnto God that the lord would direct him by his spirit and guide him in his feare and strengthen him to holde out to the end that godly course which he is entred into And further the people of God are taught that where the Lord hath vouchsafed so great a blessing then the which in this world there can be no greater to send his Church a Nursing father and the CoÌ„monwealth a prudent and vertuous gouernour they should endeauour for their parts in pietie to God and obedience to their prince and in all Christian duties to be answerable It is a monstrous thing that there should be a good prince and a bad people a sound head and a diseased bodie The subiect should not by his vntowardnes grieue the heart of a good prince but shew himselfe so conformable to all acts of pietie that the vertuous gouernour may reioyce in the obedience and deuotion of his people that in the ende he may yeeld vp himselfe and his people with comfort vnto God and say with the prophet Behold here am I and the children which thou hast giuen me Isa. 8. 18. For as Ambrose saith of good children so it is true of good subiects Stipendia militiae suae sunt vernet in dei laudem terra quia colitur mundus quia agnoscitur ecclesia quia devotae plebis numerus aâ—getur They are as the hire or reward of the princes warfare let the earth sprout forth to Gods praise because it is tilled the world because it is inhabited the Church because it is with deuout children filled and replenished The 3. meditation Of degrees There are thus intituled 15. psalmes that are here set together which are next this so called as though the Leuits were appointed to sing them vpon the degrees and staires of the temple for as yet in Dauids time the temple was not built nor the plot thereof drawne or the forme and patterne set forth neither is it to be referred to the rising of the tune wherewith those psalmes were sung in the temple for other psalmes beside these were tuned sometime with the falling sometime with the rising of the voice some in an high tune were sounded forth which was called Atamoth 1. Chron. 15. 20. some in the eight or base tune as psal 6. and 12. which was called Sheminith 1. Chron. 15. 21. This title then if it depended of the tune could not be proper to these
psalms Wherefore psalmes of degrees signifie nothing els but excellent songs of an higher degree and more principall vse for so the word magualah is sometime taken as 1. Chron. 17. 17. Dauid saith Thou hast regarded me according to the estate of a man of high degree O Lord. From hence then it may be gathered that although the word of God in it selfe is of the same excellencie as proceeding froÌ„ one and the same author yet in respect of our vse and mens seuerall necessities some part of the Scripture may be saide to be more excellent then an other 1. For whereas the scripture is profitable to fowre speciall vses to teach to improoue to correct and instruct in righteousnes as the Apostle sheweth 2. Tim. 3. 16. which fowre properties are answerable to those fowre set downe by the prophet Dauid to giue light to the eyes wisdome to the simple to conuert the soule and reioyce the heart psal 19. 7 8. The light is to know the truth wisdome to discouer and improoue errour conuersion to turne the heart and correct vice the reioycing is to take delight and to be instructed and goe forward in well doing Now euery man hath not neede alike of all these some man had more neede of knowledge to be instructed other of conscience to be conuerted one hath greater cause to be reformed of errour other to be reclaimed from vice Therefore in respect of mens diuerse and particular occasions the scriptures are diuersly to be applied and accordingly to be singled out 2. It was not then by chance that our Sauiour Christ opening the booke in the synagogue at Nazareth vpon the sabboth day did light vpon that place of the prophet Isai Luk. 4. 8. or that Eunuch was directed to read vpon that prophecie Act. 8. But this prophet as most directly foreshewing Christ was sorted out as fittest to instruct them that yet did not beleeue on Christ. The same reason mooued Ambrose to commend vnto Augustine as yet but a newe conuert the reading of this prophet 3. For like as though all meates be wholsom in their kind yet are they not fit for euery stomacke but a man of discretion will haue a care of his diet sitting at a great mans table where is varietie of dishes will consider diligently what is set before him Prou. 23. 1. The like iudgement should euery one bring to the reading of Scripture as in an Apothecaries shop though euery drug haue his vse yet are they not to be ministred for euery disease so the word of God must be applied according to the diuers maladies of the soule 4. The reason why the Lord hath thus tempered the Scriptures the Apostle sheweth That the man of God may be absolute beeing made perfect to euery good worke 2. Timoth. 3. 17. That from the rich treasure of Gods word we may draw for euery occasion as the wise Scribe taught vnto Gods kingdome is as a wise housholder that hath in his store-house both newe old Math. 13. 52. both old experience of Gods mercies to comfort him I remembred thy iudgements of olde and receiued coÌ„fort Psal. 119. 52. and newe examples of Gods iustice to humble him as the Prophet againe saith Feare is come vpon me for the wicked that forsake thy law Psal. 119. 53. In the scriptures there is milke for babes and strong meate for the riper age there is instruction for the simple meditation for the deeper wit Augustine saith well Pascimur apertis exercemur obscuris ibi fames hic fastidium tollitur We are nourished with the easier and exercised by the harder places of scripture there are we kept from famishing here from loathing 5. Let euery man then learne when he readeth or heareth the worde to sort out that which is most for his vse to lay vp places of comfort against the day of affliction if he feele his heart to be dull to quicken it with the sense of Gods iudgements Thus the Prophet Dauid teacheth vs to single out scripture where he giueth this note Selah in diuerse places of the psalmes as thrice in the 3. psalme v. 2. 4. 8. which is a marke of attention whereby he would haue those sentences so marked especially regarded And in the same sense are these called excellent psalmes because of their excellent matter and necessarie vse Whole men neglect this course not knowing their owne necessities neither set apart the spirituall food of the word but take it as in a whole lumpe they misse of the right vse of scripture and defraud their owne soules Ye shall haue some that had neede to be humbled and as yet know not themselues dwelling and delighting in their sinnes and yet forsooth these men cannot endure the law euery thing hath an harsh sound in their eare that rellisheth not of the sweete comâ—orts of the gospel Like as it is not good to eate too much honie Prou. 25. 16. so neither is it fit for such alwaies to tast of the sweetnes of Gods promises And as Augustine saith well of Iudas mustum sancti spiritus potare non potuiâ— quo accepto continuo crepuit he could not drinke the sweete liquour of the spirit but after he had receiued it he burst So impenitent persons and such as are hardened in their sinnes when they heare of nothing but peace peace are thereby made more incurable and their wounds are not purged but putrified It is fit therefore for euery man as his disease is so to applie the medecine The 4. meditation v. 1. I reioyced when they said vnto me Let vs goe vp into the house of the Lord. This princely prophet reioyceth in the publike and peaceable exercise of religion that the people of God had now free recourse vnto the house of God And indeede this is a benefit wherein all Christian people are much to ioy that they are not exiled from Gods house but may chearefully and quietly thither assemble 1. So saith the prophet Dauid Blessed are they that dwell in thy house they will euer praise thee Psal. 84. 4. Therefore our Sauiour noteth this as a fearefull signe of future miseries when they shall see the abomination of desolation standing in the holy place then let them that be in Iudea flie vnto the mountaines Math. 24. 15. When the holy place of Gods worship beginneth to be desolate and forsaken what comfort can elswhere be expected 2. Therefore Dauid desireth this as first and principall aboue all other that he might dwell in Gods tabernacle all the daies of his life Psal. 27. 4. And he professeth that he had rather be one day in Gods courts then a thousand els where Psal. 84. 10. And he powreth out his heart for griefe when he remembred how he had gone vp with the people to Gods house as a multitude keeping a feast Psal. 42. 4. but now was tossed from place to place and banished from that place of ioy and comfort 3.
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
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
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
of England and Scotland and by Gods mercie is like to flourish still that we may say with the Prophet God is knowne in Iudah his name is great in Israel Psal. 76. 1. No other God is worshipped in the Church of England but the Lord no other religion acknowledged but the gospel of Iesus Christ and our Prince and his people doe say with one ioint voice vnto God Thou art my Lord c the sorrowes of them that offer to another God shall be multiplied their offerings of blood will I not offer neither make mention of their names within my lippes Psal. 16. 54. Secondly if all the tribes of the Lord goe vp to Hierusalem to the Tabernacle then certes they which refuse to goe vp are not the tribes of the Lord here then is an admonition to all Recusants popish others that they would now at the length lay aside their froward spirits and humble themselues to come vp to Ierusalem with the rest of Gods people They are not of the tribes of the Lord that wil not goe vp to the place of his worship Let not the Romist deceiue himselfe and expect a toleration of his superstitious I would it were not also an idolatrous profession Certainely where Gods arke is Dagon cannot stande but shall also loose in the ende both his head and hands their Dagon of Rome was cast downe to to the ground when first the papall authoritie and cells of superstition were destroied in England he lost his head and his hands when afterward papall religion was expelled if yet any stumpe of his bodie remaine we doubt not but by Gods grace it shall sooner be cast out then his former wounds be recouered Let them not thinke that Hezekiah will suffer the high places and images to stand 2. king 18. 4. or Iosias the Chemarims to continue 2. king 23. 4. Wherefore stand not out wilfully as the Ephramites that refused to ioyne with Iephtah against Ammon Iud. 12. 4. neither despise with the tribe of Manasses the message of Hezekiah that called them vp to the Passeouer 2. Chron. 30. 10. Now as for them which stand apart and separate themselues from vs swelling with an opinion of their owne greater holines if they will be counted among the tribes of the Lord let them also come vp to Ierusalem if any thing hath grieued them in our Church let them not feare if their offering be iust but God will put it into the heart of Hezekiah in good time to remooue euen Moses brasen serpent if any such abuse were 2. king 8. 4. I wish therefore and exhort them to assemble themselues with the hoast of Israel and to gather Manna with the rest of Gods people least if they goe out to gather it alone as some of the Israelites did vpon the seauenth day they loose their labour and finde none Exod. 16. 26. And as much haue these brethren of the separation found since they first went out from vs. I say vnto them with Ambrose vpon these wordes of the Lord to Moses The place where thou standest is holy ground Ecclesia locus sanctus est sta ergo in Ecclesia sta vbi tibi apparui ibi ego tecum sum c. The Church is the holy place stand therefore in the Church stand where I appeared vnto thee for there I am with thee If euer God appeared then vnto them when they heard the word and made their praiers in our Church assemblies why doe they forsake that place where God hath manifested himselfe The 12. meditation To the testimonie of Israel That is at Ierusalem was the arke which was called the testimonie of God because in them were kept the two tables of stone which were testimonies of Gods presence Exod. 25. 16. 22. Beside before the Arke was placed the pot of Manna Exod. 16. 34. and some good while after Aarons rodde that budded was also put before the testimonie Num. 17. 10. So then these three monuments of Gods presence were with the Arke the tabernacle of the testament the golden potte of Manna and Aarons rodde that budded Hebr. 9. 4. The Arke thus furnished is called the testimonie whereby God did testifie his presence to his Church The same also are the sure signes and markes of the Church of God now the word of God represented by the tables of the law the sacraments signified by the potte of Manna and discipline by Aarons rodde But all these are not of the like necessitie for as the tables onely were within the arke the other before it Exod. 25. 16. but the pot of Manna was there first placed and last of all Aarons rodde so the most essentiall note of the Church is the word of God the next the sacraments the third is discipline which so much concerneth not the beeing as the well beeing not the essence but the magnificence not the making but the beautifying of the Church Now that these are testimonies to the Church the word and sacraments as the arke was to Israel it thus appeareth 1. Saint Paul sheweth that this was the preferment of the Iewes to them were committed the oracles or words of God rom 3. 2. hereby were they knowne to be the people of God Likewise els where he thus describeth the Church Christ doth clense it by the washing of water through the word Eph. 5. 26. These two thē the word and the sacraments are the onely meanes whereby the Church is cleansed and so made a fit habitation for God 2. Thus S. Paul reasoneth for his coūtrimen proouing them to be the Israelites that is the church of God because to thē belonged the couenants and the giuing of the lawe and the seruice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comprehendeth the ceremonies and sacraments of religion Thus the Apostle prooueth himselfe a member of the Church because he was circumcised c. and as touching righteousnesse which was by the lawe he was vnreprooueable Philip. 3. 6. He was both imitated by the sacraments and instituted in the doctrine of the lawe 3. Like as the Lord threatneth to remooue his candlesticke from the Church of Ephesus Reuel 2. 5. that is the ministerie of the word for as when the candle candlesticke are taken away there is nothing but darkenesse in the house so is it when any place is depriued of the light of Gods word These two then the word of God rightly preached and the sacraments duly administred are as the breasts of the Church and where these are not there are not breasts as the Church speaketh of the Gentiles not yet called We haue a little sister and shee hath no breasts Cant. 8. 8. But the Church saith of her selfe my breasts are like towers v. 10. that is where the word of God and sacraments are found in integritie that Church hath goodly breasts indeede 4. The reason is because it is most like that God will bestow his best gifts vpon his beloued Church he
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
me Ier. 30. 21. The same Zorobabel when as strangers the aduersaries of Iuda and Beniamin offered their seruice to build the temple he refused their helpe saying It is not for you but for vs to build an house vnto our God Ezra 4. 3. This was a double blessing that both God gaue them a ruler of their owne kinred and such an one as was zealous to build the Lords house 3. Such gouernours the prophet compareth to nailes whereupon hang the vessels and other instruments Isa. 22. 23. and they are as pillars that beare vp the kingdome Psal. 75. 3. and as the staffe whereupon a man leaneth Ier. 48. 17. So is a mercifull and righteous prince vpon whome the glorie and safetie of the kingdome dependeth 4. And great cause the people haue to ioy in a good Prince because the whole realme receiueth a blessing because of him as the wise man saith By a man of vnderstanding and wisdome a land endureth long Prou. 28. 2. And a Prince borne of the kings seede and of the royall blood must needes be more kind and naturall to his people then a stranger Such an one was Eliakim as a father of the inhabitants of Ierusalem Isa. 22. 21. 5. First then if the thrones of Dauid must be set for iudgement and all causes there tried then it followeth that Dauid must not be excluded from the cognizance and iudgement of causes Ecclesiasticall and so was it practised in his raigne For Dauid distributed vnto the Leuites their offices and appointed the courses of the priests the sonnes of Aaron 1. Chron. 23. 24. The chiefe gouernment both in Ecclesiasticall and Ciuill cause belonged vnto Dauids throne From whence it is necessarily inferred that euery king ought to be chiefe in all causes within his kingdome and that what forraine potentate soeuer entermedleth he is to be held an vsurper so that by the word of God the Pope is no more to meddle with the managing of Ecclesiasticall causes within the realme then the king of Spaine is to deale with temporall The prince then is both to prescribe lawes according to the word of God euen in matters Ecclesiasticall and to see them executed though not in his owne person and to punish transgressions for as the Apostle saith He beareth not the sword for naught for he is the minister of God to take vengeance on him that doth euill Rom. 13. 4. It belongeth then to the Prince to correct all sorts of offendours whether Ciuill or Ecclesiasticall persons for the Apostles words are generall none that doth euill is exempted frō the Princes sword And that it is gods ordinance to stirre vp the hearts of princes to reforme religion and Ecclesiasticall abuses and not to leaue it wholly to the disposition of the cleargie it is euident by the experience of al ages wherein the greatest reformations haue beene wrought by kings not by priests As in Iuda the godly kings Asa Iehosaphat Hezekiah Iosias were the greatest purgers and reformers of the Church most zealous for Gods house so were Zerubbabel and Nehemiah after the returne from captiuitie the one for the building of the temple the other for repairing the cittie most forward Whereas the Priests were often found vnfaithfull and very backeward in the Lords worke such was Vriah the high Priest in the daies of Ahaz that consented to his idolatrie 2. King 16. 16. When Ezra returned from Babel the priests were the hindmost for whome he staied three daies Ezra 8. 15. They more forward then any to marrie strange wiues contrarie to the law Ezra 10. 18. One of the high priests sonnes was confederate with Samballat an enemie to Ierusalem Nehem. 13. 29. And diuerse there were beside of the priests that hindred reformation against whome Nehemiah praieth Remember them O lord that defile the priesthood The whole burthē of redressing the corruptiōs of the church as concerning the keeping of the sabboth the putting away of strange wiues such like lay vpon Nehemiah cap. 13. 19. 23. Likewise in our Sauiour Christ time none were greater adversaries to the gospel then the high priests Annas and Caiphas and Ananias to S. Paul Act. 23. 1. And of late times who more hindred reformation in the Church of England then the Pope and his papal brood When had England receiued the gospel if God had not stirred vp the heart of the Prince to embrace the trueth Is it like that the pope and his papall Hierarchie would euer set their mindes to reforme the Church abroad when they suffer such abomination at home Paulus the third made some semblance and shew of reformation when he set certaine Cardinals aworke as Contarenus Sadoletus Polus with others to certifie him of the abuses of the Church which they did accordingly but no reredresse or amendment followed But God would haue this worke to be vndertaken by his annointed to whome it belongeth receiuing their direction from the word of God as thereto he stirred vp the heart of king Henrie the 8. that beganne king Edward followed Queene Elizabeth happely proceeded and what is yet wanting either in Church or common-wealth we trust that by the hands of our dread Soueraigne that nowe is it may in good time be perfected accomplished that as the Prophet saith of Zorobabel he shall bring forth the head stone thereof that is finish Gods worke that the whole Church of God with ioyfull acclamations and shoutings shall crie Grace grace vnto it Zach. 4. 7. Secondly here is the great ioy comfort of the English nation that there wanteth not a man of the house of Dauid to sit vpon the throne that God hath giuen vs a king of our own kindred and nation of the familie of Dauid of the noble race of the kings of this land not a stranger or forrainer borne of English blood and parentage brought vp in the same Island neither by sea nor moūtains discrimined eiusdem labii of the same speech and language and which is the cheifest of all of the same faith and religion God graunt vnto his Maiestie Dauids spirit that he may be after Gods own heart and as the Scripture saith of Iehosophat that he may walke in the first wayes of his father Dauid 2. Chron. 17. 3. And we trust that God hath sent vnto vs a Dauid indeede to whome these princely qualities of Dauid doe agree as Ambrose well describeth humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio c. meritò ergo expetitus est ab vniuerso populo vt omnes ad eum venirent dicentes ecce nos ossa tua c. Hūble in spirit diligent in heart affable in speech valiant in battell mercifull in gouernment therefore he was worthely desired of all that came vnto him saying We are thy bones c. The 16. meditation Ver. 6. Pray for the peace of Hierusalem Now beginneth the second part of this Psalme wherein the prophet
exhorteth the Church of God to pray for the continuance of these so great benefits before rehearsed Christians then are taught in all their praiers to remember to remēber the prosperous state of Christs church that their eie should not onely be set vpon their own priuate necessities but to commend vnto God that vniuersal bodie whereof they are members 1. Thus the Prophet saith If I forget thee O Ierusalem let my right hand forget to play if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheife ioy Psal. 137. 5. 6. So the prophet Isay encourageth Gods people to giue thankes for the Church of God Reioyce with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her Isay 66. 10. 2. Thus did the prophet Dauid remēber the whole state of Israel in his praiers Deliuer Israel O God out all his troubles Psal. 25. 26. Thus the faithfull vsed to pray O Lord I pray thee saue now I pray thee now giue prosperitie Psal. 118. 25. 3. Like as then when Moses by Gods commandement made the tabernacle euery one brought according to his ability some iewels of gold some purple some fine linnen some rammes skins and badgers skins c. Exod. 35. 23. 24. So should euery one helpe forward the peace and prosperitie of the Church princes by their authoritie ministers by encouraging and exhorting all men by their heartie praiers and desires If such be the loue of the saints to the Church that they delight in the stones thereof and haue pittie on the dust thereof Psal. 102. 14. that is forgot her not in her greatest affliction humilitie how much greater cause is there to beare affection to her in her beautie and prosperitie 4. For in praying for the peace of the Church we doe also pray for our selues to whome that benefit of peace redoundeth as it is in the Psalme All nations shall blesse him and be blessed in him Psal. 72. 17. They which blessed the Prince in their praiers did also in so doing procure a blessing to themselues By the same reason the prophet mooueth the people to pray for the prosperitie of Babel Seeke the prosperitie of the citie whether I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall you haue peace Ier. 29. 7. 5. First then their securitie is here reprooued that in their praiers thinke to appropriate Gods fauour to themselues onely making mention of their owne wants not regarding the necessities of the Church Such was the Pharisies praier that onely boasted of his owne gifts and gaue thanks for himselfe he despised the poore Publican whome he saw not farre off smiting and knocking vpon his breast charitie might haue mooued him by his praiers to haue helped whome he saw so to be perplexed Luk. 18. This vaine-glorious seruice and selfe loue of this Pharisie was nothing pleasing or acceptable vnto God no more is their praier that onely seeke their owne things and are not touched with compassion toward the afflicted members of Christ neither reioice in the welfare of Gods Church but are tickled onely with the ioy of their owne prosperitie Secondly if they be worthie of reproofe that are negligent in procuring the peace of their Church by their praiers they are much more to be blamed that are too diligent to disturbe the same by their vncharitable practises What els can be thought of those who haue stepped forth and by their straunge nouelties and paradoxes corrupted the doctrine of the Church and whereas Protestants were before of one iudgement and consent in religion they haue distracted many and perswaded some to like and affect their singular conceits This haue they aduentured to doe not sowing their homely seede onely in sermons but dispersing the same in their writings to the great offence of the Church of Christ. From this fountaine haue sprung forth these and such other whirlepit points and bubbles of new doctrine that Christ is not originally God that the Scriptures are not the onely meanes concerning God of all that profitably we know that they are not alone compleat to euerlasting felicitie that the word of God cannot possibly assure vs that it is the word of God that mans will is apt naturally without grace to take or refuse any particular obiect whatsoeuer presented vnto it and so consequently to beleeue that mens naturall workes or to do◠that which nature telleth vs without grace must needes be acceptable to God that there are workes of supererrogation that a man can doe now and God approoue more then he cōmandeth that to be preserued from all sinne in this life is not vnpossible that the Church of Rome as it now standeth is the familie of Christ that idolatours wicked heretikes are members of the visible Church that there is in orders giuen an indeleble character that they haue power to make Christ bodie c. that sacraments doe giue and conferre grace and are instruments of iustification that they are as necessarie in their place and no lesse required then beleefe it selfe that the soules of infants dying without baptisme are damned which must be the meaning of these words the Church as much as in her lieth by denying the meanes doth cast away their soules All which positions with others are both contrarie to the Scriptures to the iudgement of protestant writers and the most of them opposite to the articles of religion in the church of England established and to the faith of the Church of Scotland and of the kings Maiesties preface to the answer of the Apologicall epistle as shall hereafter if God will elswhere be more at large declared and hath beene alreadie by some English protestants sufficiently prooued Yet thus haue some men beene bolde to teach and write who as some schismatikes and headstrong sectaries haue disturbed the peace of the Church one way in externall matters which concerned the discipline of the Church they haue troubled the Church another way in opposing themselues by new quirkes and deuises to the soundnes of doctrine among Protestants alwaies professed It is high time that our Elisha should cast salt into the springs to heale the bitter waters and that our princely shepheard driue vs altogether to greene pastures that none be suffered to straggle by themselues and seeke their meate apart from the rest of the flocke that as the Apostle saith we may proceede by one rule that we may minde one thing Philip. 3. 17. Ambrose very well toucheth this point Vinci illi facilè possunt vel facilè vitari quorum prima propositione omne consilium pectoris proditur at vero hi quibus multa nobiscum paria sunt facilè possunt innoxias mentes fraudulenta societate percutere dum malorum suorum virus per bona nostra defendunt c. They may
one like the tents of Kedar which are mooueable and flitting as the Church is tossed too and fro with affliction yet for the other shee is beautifull and pretious as the curtaines of Salomon Cant. 1. 4. 5. First then vnto the naturall loue of our countrey this must be added as a more worthie affection that our hearts be towarde it because it is the Church of God that euery man should procure as much as in him lieth not onely the temporall welfare therof as it is the common-wealth but to wish the spirituall health and growth as it is Gods house As he is an enemie to his countrey which hindreth the externall state and condition so he is no friend to the Church that furthereth not the internall perfection Ministers are to informe and Magistrates to reforme the Church The one negligent to instruct the other remisse to correct are not well-wishers to Gods house This then may be an admonition to all slouthfull and idle pastours that are slacke in the Lords busines and as euill and vnfaithfull stewards giue not meate in due season to their Lords seruants Such are they which want abilitie and cannot teach or want will and are idle and doe it not or are couetous and heape many Churches and dignities and are carelesse to teach feeding themselues rather then the people of God how can these say because of the house of God I will procure thy wealth nay they esteeme not Gods house neither duly regard the price of soules taking vpon them some that which they cannot at all discharge some more then they can compasse some that whereunto they haue no desire The first are dumbâ— dogges that can not barke the second greedie dogges that can neuer haue enough the third sleepie dogges that he and delight in sleeping as the prophet compareth the watchmen and shepheards of Israel The first then should be supplied the second moderated the third awaked All of them are conuinced to beare small loue to the Church of Christ. Our Sauiour saith to Peter If thou louest me feede my sheepe he therefore that carefully feedeth not the flocke of Christ is found to be cold in his loue to Christ. The Pharisies refused no paines but compassed sea and land to make one Proselyte of their religion Math. 23. 15. in like manner the Pharisaicall brood of popish Iudasites and Seminaries in these daies doe trauell by sea and land to seduce simple soules and peruert them to their superstition Then what a shame is it that the Ministers of the Gospel should giue themselues to a drousie sleepe as though the spirit of slumber had ouertaken them and not to be as carefull to defend Christs sheepe as they are to offend them to reduce them vnto God whome they haue seduced and to keepe them in the way whome the other seeke to driue out of the way Further what a great treasure had Israel of Dauid that was thus affected to Gods house for whose sake he thus heartily praieth for peace and promiseth to procure it I trust that God hath raised vp another Dauid to his Israel of England whose princely heart nothing can more surely knit vnto his kingdom then because Gods house is amongst vs. He commeth not to a nation of a diuerse religion in substance though differing in some ceremonies with or without the which religion neither standeth nor falleth Which diuersitie of religion betweene Prince and people hath at other times and otherwhere caused great trouble sometime to the Prince where the kingdome could not be receiued vnlesse the religion professed were admitted as of late in France sometime to the people when a religion is by force imposed which is of fewe desired as well appeared in the change of religion in England at Queene Maries entraÌ„ce Now both these occasions of trouble and tumult are remooued neither the king required to chaunge his profession nor the people enforced to leaue their religion but as we wish vnto the one which we doubt not of princely constancie and perseuerance so to the other Christian loyaltie and obedience God hath sent vs a Prince that loueth Gods Church that wisheth no longer to liue then he may be a protectour of the faith who counteth it one of his fairest stiles to be called a louing nourish father to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. one that frequenteth the exercises of religion fostereth the faithfull Ministers thereof affecteth all the true professours of it who misliketh and condemneth enmitie in nobles prophanenes in Courtiers papall pride in Church gouernours negligence in Pastours loosenesse of life in Christians coldnes of religion in Protestants How much are we bound vnto the Lord that hath raised vp such a prince vnder whome religion is like to prosper and Christs Church to flourish who will heare the complaints of the poore and not despise the groanes of the heauie hearted nor deferre the desire of the godly according to the petition of the Church vnder Dauid Let the king heare vs when we call of whose princely loue and fauour euery honest and sincere heart may say as one saith in cuius charitatem facise me totum proijcio fatigatum scandalis saculi deuÌ„ quippe illie esse sentio in quem me sâ—curus proijcio in quo securus requiesco Vpon whose loue I doe repose my selfe beeing wearied with the offâ—nces of the world for God is there present vpon whome I wholly relie and in him securely rest God giue vs grace that as Samuel saith We may so feare the Lord and serue him and not disobey the word of the Lord that both we and the king that raigneth ouer vs may follow the Lord our God that is he may remaine with vs for euer that God may conduct vs in this life in all happines and prosperitie and we and our king may follow him to euerlasting felicitie Amen FINIS Errata Pag. 3. l. 9. for law read loue p. 5. l. 5. for people read prophet p. 6. l. 29. for Retraveling read Estraveling p. 10. l. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 18. for found read find p. 12. l. 4. next this read neither p. 12. l. 16. for Atamoth read Alamoth p. 16. l. 11. for whole read while p. 20. l. 16. for Gaxe read Gaye p. 29. l. 2. for that there read there p. 31. l. 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 27. for Revatane read Eâ—vatane p. 61. l. 2. for offring read offence p. 64. l. 4. for imitated read initiated p. 72. l. 18. for with the read of the. p. 78. l. 26. for reports read reporters p. 88. l. 1. read to remember once p. 92. read in the preface to the answer of the Apologicall epistle these wordes must be placed in the margin as it was not in the copie which by great ouersight were set in the booke p. 109. for to the read the. Zachar. 4. 10. Zachar. 4. 7. Psal. 45. 1. Iustiniâ—n cod lib. 3.