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
ECCLESIA TRIVMPHANS that is THE IOY OF THE ENGLISH CHVRCH FOR THE happie Coronation of the most vertuous and pious Prince IAMES by the grace of God King of England Scotland France and Ireland defendour of the faith c. and for the ioyfull continuance of religigion and peace by the same With a briefe Exposition of the 122. Psalme and fit application to the time wherein are declared the manifold benefits like to grow by these good beginnings to the Church and Common-wealth of England Dedicated to the most gratious Ladie and vertuous Princesse Ioland Anna by the grace of God Queene of England Scotland France c. Prov. 28. 2. When the righteous are in authoritie the people reioyce Psal. 118. 23. This was the Lords doing and it is maruelous in our eyes v. 24. This is the day which the Lord hath made let vs reioyce and be glad in it PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1603. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson To the most noble and vertuous Princesse the Ladie ANNA by the grace of God Queene of England Scotland France and Ireland A. W. wisheth all spirituall comforts and encrease of honour in this life and euerlasting ioy in the next MOst gracious Ladie and noble Princesse wheÌ„ Zerubbabel that faithfull prince of Iuda beganne to build the temple with the stone of tinne in his hand the people reioyced but when he had finished the worke and brought forth the head and chiefe stone thereof then shoutings vvere heard of those that cried grace grace vnto it If then the people of God in this kingdome had great cause to reioyce when religion began first to be planted and the spirituall building of the Church to be reared much greater ought our ioy now to be when we see religion continued and hope if any thing yet be wanting that the same in good time may be perfited Others will striue diuersly to expresse the ioy of this happie day and to solemnize the entrance and initiation of so religious and much desired raigne of your Highnes louing lord and our gracious Soueraigne some by pleasant pageants and shewes some by valiant and martiall feates of armes and iustings some by rich and costly presents and gifts but we among the rest the Ministers of the Gospell of Christ both by preaching and setting forth the great mercies of God towards vs and by writing to conserue a perpetuall memorie thereof will consecrate our tongues and pennes to this seruice that we may say with the kingly prophet Dauid My tongue is the penne of a readie writer I will entreat in my works of the king Your Grace hath great reason to be glad of this day whose honour able estate is thereby enlarged according to the rule of the law Mulier marito concrescit the ladie encreaseth with her lord your royall issue and princely heire reioyceth whose noble title of inheritance is augmented your Highnesse faithfull seruants and domesticalls haue not the least part in this common ioy whose true and diligent seruice is like to be highly recompenced But all these ioyes which particularly in any of these may be singled in the Church and commonwealth of England doe all concurre and are not onely dubbled but multiplied God hath giuen in his mercie to vs both a comfortable husband to his Church a carefull parent to the Commonwealth an honourable Master to all honest and louing subiects The first shall haue we trust ioyfull experience of his Christian pietie the second of his fatherly benignitie the third of his princely equitie that both Church may say with the spouse in the Canticles We will remember thy loue more then wine and the Commonwealth as the Prophet of Eliakim he shall be a father to the inhabitants of IerusaleÌ„ and be whole realme as the same prophet saith he shall be called a repairer of the breach and a restorer of the decaied pathes And now most noble Queene seeing God hath aduanced your H. to this great honour honour him againe that hath honoured you Forget not him that hath remembred you and serue him faithfully that hath preuented you with blessings liberally Two Annaes are famous in scripture Anna of Elkanah for her godly posteritie in Samuel Anna of Phanuel for her deuout pietie in praying in the temple Elkaâ—ab whose wife the first Anna was signifieth the possession of God Phanuel whose daughter the second was is as much to say the sight of God Anna also is interpreted gratious or mercifull Answerable vnto these names were the effects the first had a vertuous sonne Samuel a possession of God in deede the second saw Christ in the temple and confessed him and both of them were vertuous women God graunt vnto your Highnes the possession of Elkanah encrease of spirituall sight and knowledge with Phanâ—els daughter and to be a right Anna both to finâ— grace with God and to shew mercie and compassion to men Two other of this honourable and Christian name Anna I finde in the Chronicles of this nation both vertuous Queenes your Highnes worthie prâ—decessours one wife to Richard the 2. sister to Wincelaus king of Bohemie the other ladie Anna Bullen wife to king Henrie the 8. and mother to our late gratious Soueraigne Q. Elizabeth The first is honoured for her studie in the Scriptures who had in those blind daies the 4. Euangelists in English and the doctors of the Church vpon the same The other is commended for her excellent vertues as her sinceritiâ— in true religion her Christian charitie and princely liberalitie toward the poore whose almes giuen that way in three quarters of a yeare are summed to be 13. or 14. thousand pound And now God hath sent vs a third Queene Anna which we trust in all these princely vertues as shee continueth the Christian name so will reviue the honourable fame of these vertuous matrones That innocent ladie Queene Anna Bullen though by the malice of her aduersaries traduced yet both by her godly death and Gods blessing vpon her posteritie is sufficiently cleared At her coronation these verses were exhibited Regina Anna paris regis de semine nata Et paries populis aurea saecla tuis As Anna Queene of princely race doth equally descend So to her people golden daies her offspring shall extend These propheticall verses if I may so call theÌ„ had their due accomplishment afterward in the happie issue of this Ladie then vnborne Queene Elizabeth by whome indeede this Church of England enioyed a golden time such as the like as his Maiestie saith hath not been read nor heard of since the daies of the Romane Emperour Augustus And it is the comfortable hope of this nation of England thaâ— God hath raised your Highnes vp another fruitfull Anna by whose royall offspring this lanà may long haue fruition of like golden and happie daies which God
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
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
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
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
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
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.
tit 4. leg 28. Cant. 1. 3. Isa. 22. 21. Isa. 58. â—1 1. Sam. 1. Luk. 2. 36. Foâ— p. 507. col 1. Foâ—â— 10 â— Prefacâ— to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 14. 2. Sam. 20. 2. King 4. Prov. 31. 29. vers â—â— The particular blessings in Israel vnder Dauid in England like to be vnder his Maiestie The vniting of two kingdomes Continuance oâ— religion A iudicial and learned prince Epist. 25. ad Gratian. Free accesse to Gods house Mutuall confeâ—â—â—e The example of the Prince Religion sâ—â—led Meditat. vpon the 20. of the Reuelat p. 3. art 8. Encrease of wealth The generall coÌ„sent and desire of all Vniformitie in religion Religion sincere without mixture Meditat vpon â—5 of the 1. of Chron in the applicaâ— Meditat vpon 20. of the reuelat 3. p. art 1. Reformation of things amisse Preface to the Reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising of God Psal. 12â— v. 2. Seates of iustice â—4 benefit p. 9â— 92. A prince no straÌ„ger 15. Benefit pag. 55. Consent in doctrine Pag. 10. l. 1. Externall peace p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. benefit domesticall peace and plentie A louing prince p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Gods Church Meditat. in 15. 1. Chro. part 2. p. 43. p. 20. Psal. 40. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medita in Chro. applicat The prince keeper of both tables 1. Cor. 6. 20. Ambrose epist. 2â— Euery mans duty prescribed in the kings booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. in 20. Reuelat 3. par â—â—rt 7. Eccles. 12. 9. The comfort contentment of all sorts in his Maiesties godly resolution Lib. 1. de Virgini Prefation ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiuing the incense of Christians The vniting of these two kingdomes 1. Benefit Lanquet 2. Benefit Continuance of religion Psal. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Benefit when God sendeth a learned and verâ—uous prince Thus seeme the Septuagint to thinke translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees or ascending places Why they are called psalmes of degrees The scriptureâ— whereunto profitable How one scripture is said to be more excellent then another August epist. 3. ad 〈◊〉 The particular application of Scripture De Ecclesiast dogmatio c. 56. The ioy of christian assembliâ—â— 4. Benefit freâ— accesie to Godâ— house Euseb. l. 8. c. 6. Fox p. 952. col â— Hiero ad Gerontiaâ— in Psal. 66. Serm. 14. in Cantic 〈◊〉 Psal. 49. Fox p. 818. anno 1511. Fox p. 897. Fox p. 904. The 5. benefit godly confereÌ„câ— Epist. 70. Holines not 〈◊〉 be ascribed to the place it sâ—lfe De dâ—dicat eccles serm 1. Houses of praier not to be profaned Arelatens sub Carol. c. 22. Laodican 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. benefit the example of a godly king 1. Sam. 5. v. 1. 8. 10. 1. Sam. 6. 14. 1. Sam 7. 1. 2. Sam. 6 10. and 12. The fiâ—th of Châ—ist not flitting or changeable 1. King 19. The 7. benefit the setling of religion Lib 1. de spirit cap. 2â— Ruine of cities for sinne Epist. 91. Of the wars for recouering the holy land so superstitiously called Deterr promisâ— Ad Paulin. Româ— neuer had such promises as Hierusalem Hier. ad Eustach Ad Paulinum Epist. 92. Cambden de comit Heâ—tford ad Gerontiam Hieron ibid. Cant. 8. 9. The 8. benefit enlarging of citties buildings Calamities vpon citties by winds and earthquakes Socrat. l. 1. 7. Zozomen lib. â— cap. 15. Euagr. l. 2. c. 1â— Senec. epist. 91. Stowe â—â—â—esto be obserued in building of houses The danger of discord The 9. benefit the generall consent and desire of all in receiuing his Maiestie Fox p. 101. p. 135. Fox p. 3â—5 Stowe Lanquet The 10. benefit the wonderfull conioyning of both kingdomes The 11. benefit sinceritie in religion An admonitioâ— to recusants 1. Sam. 4 4. Aduise giuen to schismatikes Epist. 82. The testimonie and cognizance of the old church of Israel Rom. 9. 4. The word and sacraments essentiall notes of the Church Of the discipline oâ— the Church In the commination The 12. benefit reformation of things amisse In Psal. 98. in fine Churches appointed for praier Bâ—llar lib. â—â— de â—uk sanct c. 4. Churches not ordained nâ—w for sacrifice Abuses in popish seruice Decr. par 1. dist 42. c. 7. Synod Mogâ—â— c. 40. The 13. benefit publike and priuate entercourse of religion Lib. confess 10. c. 33. 〈…〉 No man must come emptie into Gods house Augustin in Psal. 65. The 14. benefit â—â—â—â—tion of iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repliâ— fol. 52. pag. 1. Manifestat fol. 52. pag. 1. Manifestat fol. 98. pag. 1. Deliuerance froÌ„ forraine dangers in Psal. 85. The Princes power in causes Ecclesiasticall The negligence and slouthfulnes of priests in the returne from captiuitie The 15. benefit a prince no stranger or forrainer Ambr. lib. 2. offic cap. 7. Against selfe-loue in praier Selfe-loue New doctrine a disturbing of the Church Strange and vnsound positions maintained by some in the Church of England The 16. benefit consent of doctrine Ambrose prolog de fid orthodox The vnhappie ende of the haters of Christs Church The 17. benefit prosperitie The desire and loue of vertue a good steppe to obtaine it Homil. 15. Ceasing of waâ—â— Iustice and truth the causes of pâ—ace The 18 benefit externall peace ann 132â— ann 1168. Lanquet ann 1383. Lanquet Contentions vsâ—all betweene nations professing poperie Bernard epist. 1â—7 Religion taketh â—ot away natural affection Loue to our coâ—trey naturall Heathen louers of their countrey Plutarch Faâ—all â—8 Against enclosures and monopolies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—9 benefit a 〈…〉 Lib. 2. de offic c. 7. Ioy for the welfâ—re of Christs Church Revel 21. 2. Ministers who carelesse of Christs church Who be the dumbe gâ—eâ— sâ—eepie dogg â—0 Benefit care of the Church of Christ. August Hierâ—â—