Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	jerusalem_n	pray_v	prosperity_n	2,298	5	9.5696	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15398	Ecclesia triumphans: that is, The ioy of the English church for the happie coronation of the most vertuous and pious prince, Iames by the grace of God, King of England, Scotland, France, and Ireland, defendour of the faith, &c. and for the ioyfull continuance of religion and peace by the same. With a briefe exposition of the 122. Psalme, and fit application to the time: wherein are declared the manifold benefits like to grow by these good beginnings to the church and common-wealth of England. Dedicated to the most gratious ladie and vertuous princess, Ioland Anne, by the grace of God, Queene of England, Scotland, France, &c.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25676; ESTC S114434	63,703	152

crowne gaue me this minde to maintaine and augment the same in me and my posteritie And God giue vs the people of England the like grace that we may continue obedient to God loyall and dutifull to our prince that he may haue comfort of vs and we ioy of him that he may many yeares raigne ouer vs in godlinesse and peace and his posteritie after him that God may aboundantly blesse both prince and people in this life and afterward grant vs both a ioyfull entrance into his euerlasting kingdome through Iesus Christ to whome be praise for euer Amen Certaine fruitfull meditations vpon the 122. Psalme by the example of the people of God reioycing vnder the raigne of King David for God● manifold benefits moouing the Church and nation of England to the like thankefulnes to God for his vnspeakable mercies shewed aboundantly toward vs. Psal. 122. A song of degrees of Dauid v. 1. I reioyced when they said to me Let vs goe vp to the house of the Lord 2. Our foote shall stand in thy gates O Ierusalem 3. Ierusalem is builded as a citie that is compact together in it selfe 4. Whether the tribes goe vp the tribes of the Lord to the testimonie of Israel to praise the name of the Lord. 5. For there are thrones for iudgement the thrones of the house of Dauid 6. Pray for the peace of Ierusalem let them prosper that loue thee 7. Peace be within thy walles and prosperitie within thy palaces 8. For my brethren and companions sake I will wish thee now prosperitie 9. Because of the house of the Lord our God I will procure thy wealth THis Psalme wherein the kingly Prophet Dauid expresseth his great ioy for Gods singular mercies to his Church consisteth of two parts the first containeth a congratulation with the Church of God and a ioyfull declaration of his gladsome heart v. 1. with the causes thereof first generally propounded v. 2. then particularly prooued which are 1. the great vnitie and concord of the citie the Iebusites beeing now expulsed v. 3. as we read in the storie 2. Sam. 5. 6. 2. The restauration of Gods worship the arke beeing now brought to Ierusalem v. 4. see the whole narration thereof 2. Sam. 6. 3. The administration of iustice established v. 5. which had beene much hindred by the diuision betweene the house of Dauid and Saul 2. Sam. 4. 1. The second part of the Psalme is an exhortation to all Gods people to pray for the continuance of these benefits vers 6. which is inforced by setting downe the forme of their godly praiers and desires v. 7. and propounding his owne example in the performance of that dutie in his owne person and the reasons moouing him thereto the law of his countrie v. 8. his affection to Gods Church v. 9. A song of degrees of Dauid Before I enter to treat of this Psalme three things are out of this inscription of the psalme to be considered 1. the occasion of making and enditing this psalme 2. the author thereof which is Dauid 3. the title it selfe why it is called a psalme of degrees The 1. meditation First the occasion as is partly touched before was threefold 1. the vniting of the citie of Ierusalem before infested with the idolatrous Iebusites 2. The restoring of religion maimed before by the absence of the Arke which was twentie yeares in the house of Abinadab 1. Sam. 7. 2. 3. The reconciling of the kingdome before diuided betweene the house of Dauid Saul for these so great blessings the Prophet reioyceth before the Lord and exhorteth the whole church of God to reioyce with him We learne hereby that like blessings require like thanks that we also should for all Gods mercies to his Church remēber to be thankfull 1. Thus elswhere the prophet Dauid saith My soule praise thou the Lord and forget not any of his benefits Psal. 103. 2. Yea this is an euident marke of Gods Church to shew themselues thankfull The voice of ioy and health is in the tabernacles of the righteous Psal. 118. 15. 2 This hath beene the practise of the Church of God from time to time Thus Moses and the children of Israel as soone as they came foorth of the red sea sung a song of thanksgiuing vnto God Exod. 15. 1. Dauid daunced and sprang for ioy for the bringing home of the Arke 2. Sam. 6. 14. Iehosaphat and his people praised God for the victorie ouer the Moabites and Ammonites in the valley of Berachah which was so called because there they blessed God 2. Chro. 20. 27. 3 Our thanksgiuing vnto God is as incense Psal. 141. 2. that as they vsed to lay oyle and incense vpon their sacrifices Levit 2. 15. the one maketh a cheerefull countenance the other is gratefull to the smell ●o should all our actions be perfumed with thanksgiuing vnto God This dutie of praise is compared by the people to a young bullocke that hath hornes and hoofes Psal. 66. 31. He then that remembreth not to giue thankes vnto God is as though he offered an olde and leane bullocke beeing faint and slouthfull to praise God without hornes and hoofes such an one shall neither haue strength to withstand and push the spirituall aduersarie neither is shodde with hoofes and prepared to beare all things patiently 4 If the superstitious heathen doe encourage themselues to praise the gods of gold and of siluer Dan. 5. 4. to whome no praise is due much more are we bound to render praise to God to whome it of duty belongeth it is all the recompence which we pay vnto the Lord. Quid repēdam Iehouae What shall I pay vnto the Lord for all his benefits towards me I will take the cuppe of sauing health and call vpon the name of the Lord Psal. 116. 12. Giuing of thanks then vnto God for his benefits is as our Landlords rent vnworthie are we to hold our farmes if we refuse to pay so easie a rent-charge our great Landlord of whome kings and princes hold their kingdomes raiseth not his rent but onely expecteth the old seruice of thanksgiuing which is the freest rent that can be 5 So then as here the Prophet Dauid made this song or hymne for his people to shewe their thankefulnesse to God for those great blessings we ought also vpon the like occasion now offered to expresse our ioy before the Lord Dauid vnited the kingdome before deuided and now God hath raised vp vnto vs a prince in whome both the regiments of England and Scotland are conioyned great was the rent which in time past was between these two nations though for these 40. yeares the gospell the onely bond of peace hath maintained loue and amitie amongest vs yet pitifull is the remembrance of former calamities how continually these nations did one offend another with bloudie and grieuous battells Sometime the English preuailed as in the 21. yeare of Edward the first there were 40. thousand of the

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

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 c●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 Ierusalē 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 quàm 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

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

Ismaelites of this age that are readie to offend all their neighbours both by sea and land thirsting after the monarchie of many nations and stretching out their line beyond their measure These are the fruits of the Popish separation and such is the spirit of that bodie breathing out continually contention and warre It is no rare thing for one countrey citie or state professing poperie to prouoke another witnesse hereof the great contentions betweene the Guelphs in Italie taking part with the Popes and the Gibelines of the Emperours part the strifes warres mooued among the Popes themselues that diuers times warred one vpon another for the triple crowne as Alexander the 3. against the Antipopes Octavian Guido Ioannes the Vrbanists against the Clementines and twentie times beside was that Sea deuided Such were the wars betweene the states of Italie as the Romanes and Tuscanes ann 1166. betweene Millane Florence and Mantua an 1398. betweene the Venetians and the citie of Pavie and Verone ann 1405. Thus France and Spaine haue beene at variāce England and Scotland til the religion and faith of the Gospel vnited them Which vnitie we trust nowe shall for euer hold beeing knit together with three most sure bonds natural ciuil religious the first in that the same continent containeth them the second one kingdome and gouernment ruleth them the third one religion and worship of god instructeth them and therefore as the preacher saith a threefold cord cannot easily be brokē Eccles. 4. 11. Long may this cord hold long may his princely Maiestie continue among vs that hath twisted this cord and God graunt that both prince and people may walke in his feare that as our Christian king is pious and faithfull toward God so we may be obedient to God and our king And let vs not onely pray for peace but practise it not wish it onely but worke it that we may desire so to please God that he may delight to dwell among vs That according to the angels song Glorie be to God on high and in earth peace c. Luk. 2. 14. We may in all things set forth the glorie of God that we may enioy peace that God hauing his due we may receiue our desire glorie beeing not giuen vnto God peace is denied to men where God by our sinnes is prouoked there peace in earth is like to be interrupted And therefore he saith well Quanam est causa tanti furoris non alia sane nisi quia displicet mortalibus angelica illa partitio c. What is the cause of so great rage none other but this because that partition of the angel disliketh men whereby glorie is giuen vnto God peace vnto men Quonam modo stabit pax hominum coram deo si deo apud homines non potest tu●a esse sua gloria Howe shall mans peace be ratified before God when Gods glory is violated with men The 19. meditation Vers. 8. For my brethren and neighbours sake I will wish thee now prosperitie First the prophet sheweth that the loue of his countrie and affection to his brethren mooued him to wish well vnto them and to desire the peace thereof So then religion taketh not away naturall affection to countrie friends and parents but it rather maintaineth and vpholdeth it 1. The Apostle reprooueth the Gentiles because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men void of naturall affection Rom. 1. 31. And the Prophet saith Hide not thy selfe from thine owne flesh Isay 58. 6. He which withdraweth his affection from his neighbours and countrimen is as though he had no pittie or compassion vpon his owne flesh 2. Thus nature wrought in faithfull Abraham when he armed himselfe and all his familie and rescued and recouered Lot his brothers sonne which was taken captiue Gen. 14. S. Pauls affection was very ardent toward his countrey when he wished himselfe to be separated from Christ for his brethrēs sake which were his kinsmen according to the flesh But cursed is the memorie of cruell and vnnaturall Abimelech who destroied his owne citie of Sichem and sowed it with salt to make it vnfruitfull and desolate and slue the people whome before he saide were his bone and his flesh Iud. 9. 2. 45. 3. Like as the doue returned to the Arke from whence she came forth Gen. 8. as the oxe and asse know their masters cribbe where they are vsed to be fed Isa. 1. 3. and loue that place before any other as the riuers goe vnto the sea from whence they came Eccles. 1. 7. so should our loue and affection be vnto that place which hath bredde vs and where we had our beeing The lyons doe couch in their dennes where they are accustomed and the birds will hardly forsake the place where they were hatched and nature draweth affection to our countrie which first gaue vs breath and life 4. Nehemiah giueth this reason of his affection to Ierusalem because there was the cittie and the house of the sepulchers of his fathers Nehem. 2. 3. Therefore a man can not be forgetfull of his countrie vnlesse he will shewe himselfe vnnaturall and vnthankefull to his parents and progenitors which there remained while they liued and there lie buried nowe they are dead This made Iacob charge his children to burie him in the caue with his fathers There they buried Abraham and Sara his wife there they buried Isaack and Rebecca and there I buried Lea Gen. 49. 29. 31. 5. By this doctrine then we condemn vnnaturall and mostrous practises of all traiterous papists that haue heretofore most cruelly practised against their prince and countrey Such were Morton to the Popes bellowes to kindle the rebellion in the North Saunders in Ireland such were Ballard Babington Arden Sommerfield Parrie Campion Sherwin Yorke Standley Squire with the rest of that popish broad who by their treacherous attempts against the life of their Soueraigne intended nothing els but the hauocke spoile of their countrie and to make it a pray to the enemies teeth Herein they professing Christianitie were much inferiour to the heathen who preferred the safetie of their countrie before their owne liues so farre were they from attempting any thing preiudiciall to the state and welfare thereof So forraine stories make honourable mētion of Codrus king of Athens who warring vpon the Thracians which had promise of victorie by an Oracle so that Codrus were killed rushed into the middest of his enemies and by his death obtained the victorie to the Athenians The like did the Decij among the Romans the father in the warres against the Albanes the sonne against the French vowed thēselues to die for the safetie of their countrey Therefore it may be a shame for such as would be counted Christians to seeke the spoile of their countrie for the preseruation whereof they ought to spend their life and blood Iudge then what manner of religion this is that nourisheth such disciples