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: [Page 4] 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 remē ­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, Thanksgiuing the incense of Christians. Psal. 141. 2. that as they vsed to lay oyle, and incense vpon their sacrifices. Le­vit. [Page 5] 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: [Page 6] 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 vniting of these two king­domes. the gospell, 1. Benefit. 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, Lanquet. there were 40. thousand of the Scots slaine in one battell: Sometime the Scottes had the vpper hand, as in the 7. yeare of Edward the second, in a battell fought at Retraueling in Scotland, there [Page 7] were put to the sword, and taken, 10 thou­sand, or after the Scottish historie, 50. thousand English▪ I will not make menti­on of Flodden and Musleborough fields, & other fierce battels between these nati­ons By this ye may consider, what a great blessing is like to ensue vpon this ioyfull coniunction of these kingdomes.

Dauid againe brought home the arke, that a long time had soiourned abroad: & this is our greatest comfort, 2. Benefit. that contrarie to the desire and expectation of the Pa­pists, Continuance of religion. God hath sent vs a Princely shep­heard, that shall still lead his people to the greene pastures, and refresh them stil with the waters of the word of life.

Dauid also expelled the Iebusites out of Ierusalem: and there are yet some Ca­nanites in the land; Iesuites they are called, but more truely Iudasites, and other of Baals priests, with whome I trust such or­der shall be taken, that they be no more as thornes in our eies, and prickes in our sides. Thus you see how iust cause we haue to celebrate a song of thanksgiuing, with the Prophet Dauid for Gods great mer­cies: which shall be a meanes, when the Lord seeth our thankfull acceptance of these good beginnings, that the procee­dings [Page 8] shall be answerable: for God by our thanksgiuing is not profited, but we are altogether thereby benefited: as it is said in Iob, If thou be righteous, what giuest thou vnto him? thy righteousnesse may profit the sonne of man. Augustine teacheth this point well: Non laudibus nostris ille crescit, sed nos, deus nec melior fit si lauda [...]eris, nec deterior, si vituperaueris, &c. God increaseth not by our praise, but we: he is not the better for our praise, Psal. 133. nor worse for our dispraise: but we are the better if we praise him, and worse if we praise him not.

The 2. meditation.

A song of Dauid:] That Church and common-wealth is happie to whome god giueth a Prince, such as Dauid was, whose heart is set aright to seeke God. In that Dauid was occupied in godly medi­tations, and did exercise himselfe to endite holy songs and sonnets, to the praise of God and comfort of his church; Princes are taught to be deuoted to the worship of God, and subiects doe learne to pray to God to send them▪ Kings and gouernours such as Dauid was, after Gods owne heart.

[Page 9] 1. Thus the prophet Esay, speaking of the last times, saith, that kings shall be nourcing fathers, and Queenes nourcing mothers of his Church, Isay, 49. 23.

2. Such was Salomon, that praied him­selfe in the audience of the people, with his hands stretched out vnto God at the dedication of the temple, 1. King, 8. The same wise and vertuous Prince did write those heauenly bookes of the Prouerbes, Ecclesiastes, the Canticles; & giueth him­selfe the name of a preacher, Eccles. 1. 1. Such an one was Iosias, that himselfe read in the eares of the people the bookes of gods couenant. 2. King. 23. 2.

3. For praiers should be as the he goates before the flocke. Ierem. 5. 8. to goe before the rest by their good example; whose godly lawes and wholesome pre­cepts are as the raine that commeth vpon the mowen grasse, Psal. 72. 6. So they make reli­gion and vertue to increase and flourish.

4. Hereunto Princes should be moo­ued, considering whose place and office they beare in earth: that as they are called Gods, Psal. 82. 1. so they should seeke to set forth gods glorie: for they are called gods, as our Sauiour expoundeth it, because to them the word of God is giuen: Iohn 10. 35. [Page 10] The cheife charge and care of preseruing the worde of God is committed to them. Philip an heathen king could say, that a Prince must remember, [...]. that he had obtai­ned a diuine power, that he should command diuine things.

Beside great is the reward of godly and vertuous Princes, who by their good ex­ample drawe others vnto God: They that turne many to righteousnesse, shall shine as the starres for euer and euer, Dan. 12. 3.

5. Wherefore, as this consideration should stirre vs vp to giue great thankes vnto God, 3. Benefit, when God sendeth a learned and ver­ [...]uous prince. that hath in his mercie sent vs a Prince, not onely wise and learned, but sound in religion, and deuout in affection, as appeareth by his Maiesties books, such as we found not the like written by any king of this nation before. So let vs not be slacke to commend his Maiestie in our continuall praiers vnto God, that the lord would direct him by his spirit, and guide him in his feare, and strengthen him to holde out to the end, that godly course which he is entred into.

And further the people of God are taught, that where the Lord hath vouch­safed so great a blessing, then the which in this world there can be no greater, to send [Page 11] his Church a Nursing father, and the Cō ­monwealth a prudent and vertuous go­uernour, they should endeauour for their parts, in pietie to God, and obedience to their prince, and in all Christian duties to be answerable. It is a monstrous thing, that there should be a good prince, and a bad people, a sound head, and a diseased bo­die. The subiect should not by his vnto­wardnes grieue the heart of a good prince; but shew himselfe so conformable to all acts of pietie, that the vertuous gouernour may reioyce in the obedience and deuoti­on of his people; that in the ende he may yeeld vp himselfe and his people with comfort vnto God, and say with the pro­phet, Behold here am I, and the children which thou hast giuen me. Isa. 8. 18. For as Ambrose saith of good children, so it is true of good subiects: Stipendia militiae suae sunt, vernet in dei laudem terra quia colitur, mundus, quia agnoscitur, ecclesia, quia devotae plebis numerus a [...]getur. They are as the hire or reward of the princes warfare: let the earth sprout forth to Gods praise, because it is tilled, the world, because it is inhabited, the Church because it is with deuout children filled and replenished.

The 3. meditation.

Of degrees] There are thus intituled 15. psalmes, that are here set together: which are next this so called, as though the Leuits were appointed to sing them vpon the degrees and staires of the temple, Thus seeme the Septuagint to thinke, transla­ting [...] degrees, or as­cending places. for as yet in Dauids time, the temple was not built, nor the plot thereof drawne, or the forme and patterne set forth: neither is it to be referred to the rising of the tune, where­with those psalmes were sung in the tem­ple: for other psalmes beside these were tuned sometime with the falling, sometime with the rising of the voice: Why they are called psalmes of degrees. some in an high tune were sounded forth, which was called Atamoth, 1. Chron. 15. 20. some in the eight or base tune, as psal. 6. and 12. which was called Sheminith, 1. Chron. 15. 21. This title then, if it depended of the tune, could not be proper to these psalms. Wherefore psalmes of degrees signifie no­thing els, but excellent songs, of an higher degree, and more principall vse: for so the word magualah is sometime taken; as, 1. Chron. 17. 17. Dauid saith, Thou hast re­garded me according to the estate of a man of high degree, O Lord.

From hence then it may be gathered, [Page 13] that although the word of God in it selfe is of the same excellencie, as proceeding frō one and the same author, yet in respect of our vse, and mens seuerall necessities, some part of the Scripture may be saide to be more excellent, then an other.

1. For whereas the scripture is profi­table to fowre speciall vses, The scripture [...] whereunto pro­fitable. to teach, to im­prooue, to correct, and instruct in righte­ousnes, as the Apostle sheweth, 2. Tim. 3. 16. which fowre properties are answera­ble to those fowre set downe by the pro­phet Dauid; to giue light to the eyes, wisdome to the simple, to conuert the soule, and reioyce the heart, psal. 19. 7, 8. The light is to know the truth, wisdome to discouer and im­prooue errour; conuersion, to turne the heart and correct vice; the reioycing is to take delight and to be instructed and goe forward in well doing. Now euery man hath not neede alike of all these: some man had more neede of knowledge to be in­structed, other of conscience to be con­uerted: one hath greater cause to be re­formed of errour, & other to be reclaimed from vice. How one scrip­ture is said to be more excellent then another. Therefore in respect of mens diuerse and particular occasions, the scrip­tures are diuersly to be applied, and accor­dingly to be singled out.

[Page 14] 2. It was not then by chance, that our Sauiour Christ opening the booke in the synagogue at Nazareth vpon the sabboth day, did light vpon that place of the pro­phet Isai, Luk. 4. 8. or that Eunuch was di­rected to read vpon that prophecie, Act. 8. But this prophet, as most directly fore­shewing Christ, was sorted out, as fittest to instruct them, that yet did not beleeue on Christ. The same reason mooued Am­brose to commend vnto Augustine, August. epist. 3. ad [...]. as yet but a newe conuert, the reading of this prophet.

3. For like as though all meates be wholsom in their kind, yet are they not fit for euery stomacke; but a man of discreti­on will haue a care of his diet: & sitting at a great mans table (where is varietie of di­shes) will consider diligently what is set before him, Prou. 23. 1. The like iudge­ment should euery one bring to the rea­ding of Scripture: as in an Apothecaries shop, though euery drug haue his vse, yet are they not to be ministred for euery dis­ease: so the word of God must be applied according to the diuers maladies of the soule.

4. The reason why the Lord hath thus tempered the Scriptures, the Apostle [Page 15] sheweth: That the man of God may be abso­lute, beeing made perfect to euery good worke, 2. Timoth. 3. 17. That from the rich trea­sure of Gods word we may draw for eue­ry occasion: as the wise Scribe taught vnto Gods kingdome, is as a wise housholder, that hath in his store-house both newe & old, Math. 13. 52. both old experience of Gods mercies to comfort him; I remem­bred thy iudgements of olde and receiued cō ­fort, Psal. 119. 52. and newe examples of Gods iustice to humble him, as the Pro­phet againe saith: Feare is come vpon me for the wicked that forsake thy law, Psal. 119. 53. In the scriptures, there is milke for babes, and strong meate for the riper age: there is instruction for the simple, & me­ditation for the deeper wit. Augustine saith well, Pascimur apertis, exercemur obscuris, ibi fames, hic fastidium tollitur: We are nou­rished with the easier, and exercised by the harder places of scripture: there are we kept from famishing, here from loathing.

5. Let euery man then learne, when he readeth or heareth the worde, to sort out that, which is most for his vse: to lay vp places of comfort against the day of affli­ction: if he feele his heart to be dull, to quicken it with the sense of Gods iudge­ments. [Page 16] Thus the Prophet Dauid teacheth vs to single out scripture, where he giueth this note (Selah) in diuerse places of the psalmes: as thrice in the 3. psalme, v. 2. 4. 8. which is a marke of attention, whereby he would haue those sentences so marked, e­specially regarded. And in the same sense are these called excellent psalmes, because of their excellent matter, and necessarie vse.

Whole men neglect this course, not knowing their owne necessities, neither set apart the spirituall food of the word, but take it as in a whole lumpe: The particular application of Scripture. they misse of the right vse of scripture, and defraud their owne soules. Ye shall haue some, that had neede to be humbled, and as yet know not themselues, dwelling and delighting in their sinnes, and yet forsooth, these men cannot endure the law, euery thing hath an harsh sound in their eare, that rellish­eth not of the sweete com [...]orts of the go­spel. Like as it is not good to eate too much honie. Prou. 25. 16. so neither is it fit for such alwaies to tast of the sweetnes of Gods promises. And as Augustine saith well of Iudas, De Ecclesiast. dogmatio. c. 56. mustum sancti spiritus potare non potui [...], quo accepto continuo crepuit: he could not drinke the sweete liquour of the spi­rit, [Page 17] but after he had receiued it, he burst: So impenitent persons, and such as are harde­ned in their sinnes, when they heare of no­thing but peace, peace, are thereby made more incurable: and their wounds are not purged, but putrified. It is fit therefore for euery man, as his disease is, so to applie the medecine.

The 4. meditation.

v. 1. I reioyced, when they said vnto me. Let vs goe vp into the house of the Lord.] This princely prophet reioyceth in the publike and peaceable exercise of religi­on, The ioy of chri­stian assembli [...]. that the people of God had now free recourse vnto the house of God. And in­deede, this is a benefit wherein all Christi­an people are much to ioy, that they are not exiled from Gods house, but may chearefully and quietly thither assemble.

1. So saith the prophet Dauid, Blessed are they, that dwell in thy house, they will euer praise thee, Psal. 84. 4. Therefore our Sa­uiour noteth this, as a fearefull signe of fu­ture miseries, when they shall see the abomi­nation of desolation standing in the holy place: then let them that be in Iudea flie vnto the mountaines, Math. 24. 15. When the holy [Page 18] place of Gods worship beginneth to be desolate and forsaken, what comfort can elswhere be expected?

2. Therefore Dauid desireth this as first and principall aboue all other, that he might dwell in Gods tabernacle all the daies of his life, Psal. 27. 4. And he profes­seth, that he had rather be one day in Gods courts, then a thousand els where, Psal. 84. 10. And he powreth out his heart for griefe, when he remembred how he had gone vp with the people to Gods house, as a multitude keeping a feast, Psal. 42. 4. but now was tossed from place to place, and banished from that place of ioy and com­fort.

3. The people of God flocking togi­ther to Gods house, are resembled to doues, that flie in at their windowes, Isa. 60. 8. & as birds, that flicker to their nests, Psal. 84. 3. So euen as the sparrowes and swallowes beeing chased, doe resort vnto their nests; so the house of God is a place of rest to a troubled soule. And as in the poole of Bethesda, the lame and diseased, when the waters were stirred by the angel, found remedie for their disease: so in Gods house the waters of life doe issue forth to the health of all, that thirst after them.

[Page 19] 4. Great cause then haue the people of God to frequent the Lords Sanctuarie: because the Lord sitteth betweene the Cherubins, Psal. 99. 1. Gods way is in the Sanctuarie, Psal. 77. 13. Gods power and beautie are in his Sanctuarie, Psal. 96. 6. who then would not desire to enioy God [...] presence; to behold the beautie of his face; to see the Lord in his word; to tast him in the sacraments, to feele him by the opera­tion of his spirit, to talke with him by praier?

5. Wherefore we all this day are much bound to giue thankes to God, that in his mercie still graunteth vs to haue free ac­cesse to his temple. 4. Benefit, fre [...] accesie to God [...] house. This gratious enter­course of religion, we had iust cause in re­spect of our sinnes to feare, least it might haue beene stopped: but God hath giuen vnto his gospel in this land an open doore againe, which should haue beene for euer shut vp vnto vs, if the Popes curses, and Papists wishes, and Iebusites practises could haue preuailed. How good yet and louing is God to Israel? in many countries to this day Gods house is desolate, and his true worship abolished: they which feare God are driuen to heare the word in cor­ners, in woodes and solitarie places: O [Page 20] therefore let vs reioyce in England, that we may safely goe vp to Gods house. Some, while they haue beene seruing God in his house, haue beene robbed and spoiled at home: some in the Church haue beene put to the sword, the house hath beene fired ouer their heads; their blood shed in the sanctuarie, as the Galileans blood was mingled with their sacrifice, Luk. 13. 1. Thus we read that 20. thousand Christians in Nicomedia were burnt, Euseb. l. 8. c. 6. bee­ing all assembled in the Church to cele­brate the natiuitie of Christ, vnder the cru­el persecution of Dioclesian: Thus cruell Miniers, Fox p. 952. col. [...]. commaunded his captaine Iohn de Gaxe, to put diuers of the Merindoliās to the sword, which were gathered togi­ther in the Church: Hierome also maketh mention in his time, Hiero ad Geron­tia [...]. how that at Ments in Germanie, the cittie beeing taken, diuers thousands were slaine in the Church. Thankes be to God wee neither feele, nor see any of these euils. Wherefore my bre­thren, let vs loue Gods house, and make much of this blessing, while we may: let no man contemne or neglect the holy assem­blies; let not any worldly businesse drawe vs from the house of praier, let not vaine pleasure hinder vs. How many are there, [Page 21] that of purpose put off their iourneys to the Lords day, thinking the time gained, that is spared from the exercises of religi­on? How many, that sit quaffing and tip­ling, trifling and toying, when they should present themselues before God? Let these things be nowe amended, and let vs begin to reioyce, that the Gospel hath yet a free passage among vs; and lay we vp in our store-house plentie of spirituall instructi­on against the euill day: The wise man sendeth vs to the Pismire, Goe to the Ant thou sluggard, behold her waies and be wise, Prou. 6. 4. which similitude Augustine doeth very fitly thus explicate: Vide for­micam Dei, surgit quotidie, currit ad Ecclesi­am Dei, audit lectionem, recondit intus grana electa de horreo. in Psal. 66. Behold Gods Ant, he riseth daily, goeth to Church, heareth the word, lai­eth vp the cheifest cornes, &c. The time of winter commeth, some euill or crosse befalleth him, modo intus formica comedit labores ae­stat is; now he doth within to himselfe enioy the gatherings of summer. Let vs in like sort learne wisdome of the Ant, nowe while we may, to lay vp store of spirituall foode in the granaries of our hearts, that we may be prouided against the time of dearth & famine come.

The 5. meditation.

Let vs goe, or, we will goe into the house of the Lord.] The people did encourage one another to goe vp to Gods house: where­by we are taught, that it is euery mans part, to helpe forward his brother, and to stirre him vp vnto the exercise of godli­nesse.

1. Thus Isay prophesied of the last times: Many people shall say, come, and let vs goe vp to the mountaine of the Lord, Isay, 5. 3. Saint Paul also mooueth the brethren one to comfort another, [...]. Thess. 4. 18. One to exhort and edifie another, 1. Thess. 5. 11. Neither yet, where Ieremie saith: in those daies, they shall teach no more euery man his neighbour, and euery man his brother, saying, know the Lord, Ierem. 31. 34. is this pro­phet contrarie to Esay: but this saying must be vnderstood comparatiuely; that in regard of the aboundance of knowe­ledge vnder Christ, there shall not be such neede of mutuall instruction, as was be­fore vnder the lawe.

2. Thus Iacob encouraged his seruāts and whole familie, Clense your selues and change your garments, we will rise vp and goe to Bethel, and I will make an altar there vn­to [Page 23] God, Gen. 35. 2, 3. The shepheards vnto whome the angels declared the glad ti­dings of the birth of Christ, said one to an­other: Let vs goe vnto Bethlem, and see this thing that is come to passe, Luk. 2. 15. Thus Andrew brought Peter, and Philip Na­thaniel vnto Christ, Ioh. 1. 41. 45.

3. Like as then, two are better then one, (as the Preacher saith) if they fall one will lift vp the other, &c. If two sleepe togither, they shall haue heate, Eccles. 4. 10. 15. So by the fellowship of brethren, and their mu­tuall exhortations, zeale is increased, and spirituall strength augmented. And as in the bodie one member helpeth another, and doe communicate their offices; so should we, beeing one bodie in Christ, seeke and procure the good one of ano­ther.

4. See we not the wicked howe they one prouoke another to mischeife, and entise vnto euill? Come, we will lay waite for blood, &c. cast in thy lot among vs, we will haue all one purse, Prou. 1. 11, 14. They do claspe togither as briers, Mich. 7. 4. Much more should Christians one stirre vp and prouoke another to goodnesse.

For this is the propertie of charitie, it seeketh not her owne things, 1. Cor. 13. 1. [Page 24] it desireth to impart, what gift soeuer it hath, to the good of many: as Bernard well noteth, vpon the 134. Psalme: It is like to the pretious ointment vpon the head, that run­neth downe vpon the beard, euen vpon Aarōs beard, which went downe vpon the border of his garments: Non remaneat in barba Aaron tota vnctio salutaris; Serm. 14. in Cantic. capiat sane prima, non sola, refundat & inferioribus membris, quod accepit ipsa desuper. Let not the wholesome annointing stay in Aarons beard, let it receiue it first, but not alone, but shed forth to the mē ­bers belowe, which it hath receiued from a­boue.

5. By this doctrine then, the great neg­ligence of people is reprooued, which suf­fer euery one to walke his owne way: no man exhorteth, admonisheth one another: but like as, if thou shouldst see thy brother readie to fall into a pit, which he was not ware of, and forbearest to tell him, thou art accessarie to his danger: so saith Augu­stine, Praecipitat se quis in vitia sua, praedicat apud te malefacta sua, tu nosti mala esse & laudas, &c. Thou seest a man to run headlong vnto sinne, [...] Psal. 49. he vaunteth of his wickednesse be­fore thee, thou knowest he doeth euill, and yet doest not tell him: thou art guiltie of his pe­rishing. The time was, while Poperie raig­ned, [Page 25] that Christians could not meete to conferre togither, one to exhort and ad­monish another without danger of their liues: as Iames Brewster, for hearing one Sweeting to read māy good things out of a booke: and because the said Sweeting, when Iames had said, The sonne of the li­uing God helpe vs, Fox p. 818. anno 1511. answered, Now al­mightie God so doe, were both condem­ned and burnt in Smithfield.

Ioannes de Cadurco, for bringing forth this sentence at a feast, Fox p. 897. Christ raigne in our hearts, and prosecuting it by Scriptures, was burned. ann. 1533.

Thomas Saupaulinus, because he re­buked one for swearing, Fox p. 904. was suspected for a Lutherane, and burned at Paris. ann. 1551.

This was the miserable thrall of Christs Church in those blind sottish daies; but now blessed be God, these 45. yeares it hath beene lawefull for Christians to vse godly conference, The 5. benefit, godly conferēc [...] and mutuall exhortati­on, and I trust this libertie shall contiuue still twice so many yeares, and I hope to the worlds ende. This benefit if it be not cheerefully vsed, it shall be the peoples fault, not want of Christian freedome and libertie therein. But it is no great maruell, [Page 26] that the common people neglect this mu­tuall dutie, seeing they which haue charge ouer others, as fathers ouer children, ma­sters ouer seruants, do faile in this behalfe; the most part of these, leauing those whōe they are charged with to their owne ele­ction, and sway of their simple wit: Let these also knowe, that God will require their blood, which perish by their negli­gence, at their hands. Let them remember how seuerely Elie, otherwise a good man, was punished in himselfe and his posteri­tie, for his remisnesse toward his children, 1. Sam. 2. And so I conclude this place, with that golden sentence of Augustine: Adduc eos ad domum dei tecum▪ Epist. 70. qui sunt in domo tua t [...]cum, mater ecclesia aliquos à te petit, aliquos repetit, petit eos, quos apud te in­venit, repetit eos, quos per te perdidit, acquirat solers quos non habuit, non plāgat, quos habu­it: Bring those vnto Gods house with thee, which thou hast in thine owne house with thee: the mother Church doeth craue some of thee, other shee doth challenge: shee craueth those which shee findeth with thee, shee chal­lengeth those which shee hath lost by thee: let her get what shee had not, not grieue for that shee had. Wherefore masters, fathers, and gouernours should rather seeke by their [Page 27] godly care to winne those vnto God, that belong vnto them, then pull them by their negligence from God, for whome they are accomptable.

The 6. meditation.

The house of Iehovah] This is a great honour, which the Lord vouchsafeth vnto such places, as are dedicated to his wor­ship, that they are the Lords houses and dwelling places: that though heauen and earth cannot containe that infinite maie­stie, yet he is present among the faithfull assembled together in his house.

1. Thus the Lord saith by his Prophet, Heauen is my seate, earth is my footestoole: where is that house that ye will build for me? To whome will I looke, to him that is poore and of a contrite heart, and trembleth at my words, Isa. 66. 1, 2. So our Sauiour Christ promiseth, Wheresoeuer two or three are gathered together in my name, there am I in the midst among them, Math. 18. 20.

2. Iacob hereof had experience, when in his dreame he saw that comfortable vi­sion of the ladder, and awaking called it Gods house, and the gate of heauen, Gen. 28. 17. Salomon by his holy praier at the [Page 28] dedication of the temple, obtained that God would be there present, and heare the supplications of the people that should pray in that place. 2. King. 8. 30.

3. Like as then the curtaines of the Temple was pictured with Cherubs fa­ces, Exod. 36. 8. so are the Angels of God present as ministring spirits for the Elect sake, when the people of God are assemb­led in praier: and as the tabernacle of Mo­ses was shadowed with a cloud, an eui­dent signe of Gods presence, Num. 9. 22. so the Lord doeth ouershadowe by the worke of his spirit the hearts of the faith­full assembled in his house to heare his word.

4. God therefore is present in his house because of his promise: for there the Lord will be seene, as Abraham said; In the mountaine will God be seene, Gen. 22. 14. so will the Lord shew himselfe in his sanctuarie, promising there to heare the praiers of his people. And againe, where els should the Lord be thought to be pre­sent, then where he bestoweth his gifts: as it is saide in the parable of the prodigall child; In my fathers house is bread enough, luk. 15. Therefore because the store of this spirituall bread, which is the word of God [Page 29] preached, is dealt in the Church assem­blies, that there is surely our fathers house.

5. First, here all superstitious persons must be met withall, Holines not [...] be ascribed to the place it s [...]lfe▪ which tie Gods pre­sence to the walls & stones of the church, as though it were in it selfe a more holy place: such were the Israelites, that thought the very presence of the Arke would deli­uer them from the Philistims, when as God was not present, whome they had chased away with their sinnes, 1. Sam 4. And they had nothing in their mouth, but the Temple of the Lord, the Temple of the Lord, Ierem. 7. 4. foolishly imagining, that what sinnes so euer they had committed, if they did but once come within the walls of the temple they were deliuered, Ier. 7. 10. Such is the superstition which the Pa­pists haue of their hallowed Churches, ascribing great vertue to the place it selfe: whereas the Lord for his worship maketh no difference of places, but euery where he is accepted, which worshippeth in spi­rit and truth, Ioh. 4. 23, 24. Churches in­deede are holy places, but not in respect of any inherent holines, but because of the holy vse, namely the holy praiers and ex­ercises of holy assemblies: which point is very well touched by Bernard, Habent [Page 30] sanctitatem, sed propter corpora vestra, &c. Your Churches are holy because of your bo­dies, De d [...]dicat. ec­cles. serm. 1. as your soules are holy because of the spi­rit that dwelleth in you, your bodies holy be­cause of your soules, so this house is holy be­cause of your bodies.

Secondly, all profanation of Gods house is forbidden, Houses of praier not to be profa­ned▪ or turning of it to any secular vses. Our Sauiour would not suf­fer them to carrie a vessell through the Temple, nor to buie and sell, but ouer­threw the tables of the money changers, Math. 11. 15, 16. Hereof it is that diuerse abuses of places consecrate to religious vses, haue beene by diuers wholesome Ca­nons restrained: that law-daies should not be kept in Churches, Concil. Aretalens. sub. Carol. c. 22. that feasts be not made there, Trullan. c. 74. that no man bring in beasts, or cattell, ibid. c. 88. that no dancing there be vsed, songs, or enterludes, Bracarens. 3. c. 2. All which, and such like corrupt vsa­ges, are great profanations of Gods house, which is appointed for praier, and other holy exercises.

Thirdly, if the Church be Gods house, it ought euen in respect of outward come­lines and decencie, to be reuerently kept. Men should not be curious in adorning [Page 31] their owne houses, and dissolute in main­taining the house of God. This was the reproofe of the Israelites in Haggai his time, because they themselues dwelled in sieled houses, and suffered the temple to lie wast, Hagg. 1. 4. And verily where peo­ple are slouthfull in this busines to beau­tifie and repaire the publike places of re­ligion, it sheweth that they much regard not the exercises of that holy habitation.

Lastly, as it is Gods house, so we should come reuerently to it, as into Gods pre­sence; as Iacob resolueth himselfe: How f [...]arefull is this place? this is none other but Gods house, Gen. 28. 17. Gods palace is much vnlike Ahashuerosh court: Mor­decai could not enter there, because he was cloathed with sackcloath, a mourning garment, Esth. 4. 2. but he is soonest ad­mitted into Gods court, that commeth with true sorrow and contrition. Men vse to come trembling vnto the princes Ma­iestie, and with reuerence enter into the court: Gods house in like manner is his pallace: Arelatens. sub Carol. c. 22. and therfore in time past we shall finde, that the Church was called [...], a basilike or princes house. Laodican. 28. It is the man­sion of the great King, and therefore we should not come with secure hearts, and [Page 32] profane affections, as the manner of some is, but with reuerence and feare, as into the presence of the highest Maiestie. And herein we haue the exāple of our princely Ecclesiastes, that both in practise and pre­cept goeth before vs in this dutie of reue­rence toward God, thus moouing & ad­uising his princely sonne: [...]. But in your prai­er to God speake with all reuerence: for if a subiect will not speake but reuerently to a king, much lesse should any flesh presume to talke with God as a companion. Howe much are we bound vnto God, that in his mercy hath sent vs a king truely touched with the deuout sense of religion? The 6. benefit, the example of a godly king. who, what he prescribeth to others, doeth first practise in his royall person, and as the Prophet saith, is as an he-goate before the flocke, Iere. 50. 8. that is, most forward of the rest. To conclude this place, Bernard well saith: Terribilis plane locus quem fideles viri inha­bitant, quem angeli sancti frequentant, quem sua quo (que) praesentia dominus ipse dignatur, worthie of all reuerence, which faithfull men inhabite, angels frequent, where God him­selfe is present. The presence of Christs Church requireth reuerence, but of angels more, of God himselfe most of all.

The 7. meditation.

v. 2. Our feete shall stand in thy gates.] That is, whereas the Arke before was flit­ting from one place to another, not onely in the wildernes vnder Moses, where the Arke was remooued, as the campe pitched their tents; but afterwarde also it often changed place: 1. Sam. 5. v. 1. 8. 10. from Shiloh to Ebenezer, from Ebenezer to Ashdod, 1. Sam. 6. 14. from thence to Gath, 1. Sam 7. 1. from Gath to Ekron, 2. Sam. 6▪ 10. and 12. frō thence to the house of Obed [...]Edom, and so to Ie­rusalem: now the Church of God reioy­ceth that the Arke was setled and brought to his resting place. This then is the ioy of the Church when religion is setled and e­stablished, and brought to perfection: when the people are resolued in their con­science of the truth, and stand confidently with their feete in Gods house.

1. Thus the Lord promised concerning Sion: The Lord hath chosen Sion, and loued to dwell in it: this is my rest for euer, here will I dwell, for I haue a delight therein, Psal. 132. 13. Now in Dauids time, and not be­fore, the place was elected and appointed, where the solemne exercise of religion should be practised.

2. Thus Salomon builded God an [Page 34] house, whereas he dwelt in tents before, that the Arke should be no more transpor­ted out of his place: and herein Salomon was a figure of Christ, in whome the pro­mises of God are Yea, and Amen, 2. Cor. 1. 20. Who hath giuen vs an euerlasting te­stament, a kingdome, which cannot be shaken. Hebr. 12. 28. who is the true Messiah, nei­ther are we to looke for any other. Math. 11. 3.

3. Like as then when Samuel went to annoint Dauid, The fi [...]th of Ch [...]ist not flit­ting or change­able. first Eliab, then Abina­dab, then Shammah, and the rest of the brethren came in order before Samuel, but none of them was chosen: at the last Dauid was sent for, and he was the man, 1. Sam. 16. So after many prophets, and many professions in the world, at the length commeth Christ, and he is annoin­ted king for euer. And as when Elias was in the caue, a mightie winde was sent of God, 1. King. 19. then an earthquake, then a fire, but God was in none of them: but at the last he spake in a soft and still voice: So Christ came not, though many signes and won­ders went before, till he himselfe spake with a soft and still voice in the forme and shape of a man.

4. For the Apostle saith, Iesus Christ [Page 35] yesterday and to day, and the same for euer, Heb. 13. 8. therefore as Christ is alwaies the same, so the faith and religion of Christ is constant and immutable. And as the Apostle inferreth hereupon in the same place, Be not carried about with diuers and strange doctrines, v. 9. so should we be resolued and setled in religion.

5. Wherefore, euery man may consi­der, how much bound we are to praise God, which hath in his mercie raised vs vp a Dauid after Samuel, to bring home the arke of God, and to establish and settle religion, The 7. benefit the setling of re­ligion. which was feared of many, and wished of some, to be flitting at the next change. The Pope and his adherents would draw the English people, as Iero­boam called the Israelites to Dan and Be­thel, to the Romane religion: but I trust our feete shall stand still at home in the gates of Ierusalem. Let men therefore be constant in faith, not be carried away with euery wind of doctrine, as the Apostle saith, Eph. 4. 14. nor halt betweene two opini­ons, as some, like Ianus bifrons, looking both waies, haue of late in the Church of England, set a foot some popish doctrines, mingling the sweete lumpe of the gospel, with sowre leauen of their owne. Such [Page 36] teachers I trust will hereafter be better ad­uised, and fill their hands with better seede, that no more cockle and darnell be scatte­red in good ground. God graunt a gene­rall consent in iudgement and concord in heart, both in teachers and hearers, that we may goe vp together to Gods house, and that our feete may stand stedfastly in Ierusalem: that as Ambrose well alludeth, Sicut rotam intra rotam vidit propheta cur­rentem; Lib 1. de spirit. cap. 2 [...]. ita teres vita sanctorum est, & ita sibi concinens, vt superioribus posteriora responde­ant: as the Prophet saw one wheele runne within another, so the life of the Saints should be round and currant, and so con­sorted together, as one part may answer to another.

The 8. meditation.

In thy gates O Ierusalem.] This citie God made especiall choise of: as it is in the pslame, God loueth the gates of Sion aboue all the habitations of Iacob, psal. 87. 2. It was called the citie of God, v. 3. the citie of the great king. math. 5. 35. the holy citie, mat. 4. 5. there Abraham was bid to sacrifice his sonne, Gen. 22. of this citie was Mel­chisedeck founder, and king. Gen. 14. yet notwithstanding all these priuiledges, this citie was often for their sinnes besieged, by [Page 37] Pharao Necho, 2. king. 22. 23. by Nabu­chadnezzer, 2. king. 24. 11. destroied by the king of Babylon, 2. king. 25. and at the last vtterly ruinated and made desolate by the Romanes. Whereby we learne, that there is no citie or countrie, though indu­ed with neuer so great priuiledges, but if they continue in sinne, may be in Gods iustice cast off.

1. The Prophet saith, He turneth a fruitfull land into barrennes for the wicked­nes of the people, Ruine of cities for sinne. that dwel therein, Psal. 107. 34. God is able both to change cities and countries, to bring them to perpetuall ru­ine and desolation, because of the sinnes of the inhabitants.

2. Thus the Lord dealt with Samaria, 2. king. 21. 13. and with Shiloh, where three hundred yeares the arke of God re­sted: Goe vnto my place, which was at Shiloh where I set my name at the beginning, and be­hold what I did vnto it, for the wickednes of my people Israel, Ier. 7. 12. What is become now of Babylon the chiefe citie of the Chaldeans, of Niniue of the Assyrians, of Reuatane the great citie of the Medes, Su­sis of the Persians? there is no monument of them left, Epist. 91. but as Seneca saith, Ipsa fun­damenta consumpta sunt, nec quicquam extat, [Page 38] quo appareat illas saltem fuisse: the very foun­dations are worne out, and it doth not appeare that there were any such cities.

3. As God hath dealt with these cit­ties, so he can offer the same occasion to others: I will stretch ouer Ierusalem the line of Samaria, and the plummet of the house of Achab, and I will wipe Ierusalem, as a man wipeth a dish, which he wipeth, and turneth it vpside downe, 2. King. 21. 13. It is no whitte harder for God to bring destruction vp­on citties, then for the mason to lift vp his line and plummet ouer his worke, or then it is to wipe a dish when it is foule.

4. The cause why the Lord iudgeth countries and citties is expressed in the case of Israel; because they sinned against the Lord their God, &c. and walked according to the fashion of the heathen, &c. and had made them images, &c. therefore the Lord, was ex­ceeding wroth with Israel, and put them out of his sight, 2. King. 7. 8, 10, 18. The like sinnes in any cittie neuer so famous or honourable in the world, must needs pro­cure the same iudgements.

5. First in that Ierusalem that famous citie is now forsaken of her inhabitants, & made an habitation of deuils, of pagans & infidels, we learne, that Gods church and [Page 39] the true religion is not limited to any cer­taine place: and seeing God hath shewed such indignation toward that countrie & nation, which put Christ to death, what reason had the Romane bishops in time past, to incite Christian Princes to mooue such deadly warres for the recouerie of the holy land, as they called it? After God had polluted his owne cittie and temple, and Christ neglected the very place of his birth for the sinnes of the people, Of the wars for recouering the holy land so su­perstitiously cal­led. what cause had Christians so superstitiously to be addicted to that place, which was reie­cted of God? Their ouersight herein well appeared by the euent, for we shall not read of any warres that continued longer, with greater bloodshed, and lesse happie successe, then these maintained by Chri­stians against the Saracens for the possessi­on of the holy land. Hereupon Princes lead with a superstitious conceite, take vp­on them the crosse, to goe fight for Hie­rusalem, as Henrie the 2. Richard the 1. king Iohn, with diuerse other, who thought simply as Naaman, that no earth was so holy as that about Iordan, 2. King. 5. 17. But our Sauiour hath giuen vs a rule for this: The houre commeth, when ye shall neither in this mountaine, nor at Ierusalem [Page 40] worship the father, Iohn. 4. 23. The true worship of God is not tied to Ierusalem, as Hierome wel expoundeth those words of the Psalme; God loueth the gates of Sion more then all the habitations of Iacob. Nun­quid istas portas diligit Deus, Deterr. promis [...]. quas videmus in cineres & favillas conuersas? &c. Doe you thinke that God loued these gates, which are turned to dust and ashes? no man is so foolish to thinke so, &c. And againe he saith, Ne quicquam fidei tuae deesse putes, Ad Paulin. quia Hieroso­lymam non vidisti, &c. Thinke not any thing therefore wanting to your faith, because you haue not seene Ierusalem, nor vs therefore better, because we haue there our habitation.

Secondly, the like fantasie the Papists haue of Rome, which the Iewes had of Ie­rusalem; they imagine that Gods Church cannot possibly faile there: as though they euer had the like promise for Rome, as the Iewes had for Sion▪ That God would dwell there for euer, Psal. 132. 14. Howe would the Papists triumph if they could finde any such text for Rome, This is my rest for euer? yet if they did, such promises are but conditionall; for God no longer bindeth himselfe not to forsake a nation, Rom [...] neuer had such promises as Hierusalem. then while they doe not forsake him. Let proud Rome therefore know, that seeing [Page 41] shee is fallen away from the faith of Christ by most grosse idolatrie, and other apo­stasies, that shee cannot long escape vnpu­nished: Ierusalem was deerer in gods sight then euer Rome was, it was longer prote­cted by him, greater miracles had God wrought for them, more holy men and Prophets there preached, then euer Rome had. And Hierome speaking of poore Bethlem saith, Puto sanctior locus est rupe Tarpeia, Hier. ad Eustach. quae de caelo saepius fulminata osten­dit, quod deo displiceat: I take it to be a more holy place, then the Tarpeian rocke at Rome, which beeing so often smitten with lightening, sheweth that God was angrie with it. If Beth­lem was not spared, where Christ was borne, much lesse Rome is priuiledged, by whose authoritie Christ died: If God spared not the naturall branches, take heed least he spare not thee, saith S. Paul to the Romans. Rom. 11. 21. The Iewes then were the true naturall branches, the Ro­mans strange and adopted branches: ther­fore if the first were plucked off for their rebellion, the second must not thinke to stand in their superstition. A foolish con­ceit therefore and imagination it is, that Rome should be the mother Church, and nurserie of all the world. Hierome well [Page 42] saith: Non audeo Dei omnipotentiam angu­sto fine concludere, Ad Paulinum. & 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, Epist. 92. 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 [Page 43] from S. Albons, Cambden de comit. He [...]tford. 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, ad Gerontiam. 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, Hieron ibid. 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 [Page 44] 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 [Page 45] 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, Cant. 8. 9. that a man sitteth quietly in his owne house, and inlargeth [Page 46] 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, The 8. benefit, enlarging of cit­ties & buildings. 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: Calamities vpon citties by winds and earthquakes Socrat. l. 1. 7. at Antioch there was an earthquake which continued [Page 47] a whole yeare together. At Nicomedia many houses were shaken downe with an earthquake, Zozomen, lib. [...]. cap. 15. 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, Euagr. l. 2. c. 1 [...]. that it continued foure daies, and the houses were burnt the length of 14. furlongs. The like calamities Seneca reporteth to haue beene in his time: Senec. epist. 91. Quoties Asia, quoties Achaia vobes v­no tremore ceciderunt? quot oppida in Syria, quot in Macedonia diruta sunt? Howe often haue the cities of Asia and Achaia fallen downe by earthquakes▪ how many cities in Sy­ria and Macedonia haue beene swallowed vp of the earth, in Cyprus likewise and Pa­phus? The cittie of London hath not beene free in time past from such losses: ann. 1091. Stowe. in the 4. yeare of William Rufus, 600 houses were blowen downe by tem­pest in London: ann. 1232. in the 16. of Henrie the third, great hurt was done in the cittie by thunder and lightning Wher­fore, much are we all bound to thanke god that hath preserued vs, our cities, our hou­ses, from these fearefull calamities: that we are not surprised in our houses, and sitting at our tables of our enemies, as Balthasar [Page 48] was in the middest of his feast. Dan. 5. and as many haue beene in other places: and how much are we to praise God, that hath so wrought for this Church and common wealth, prouiding a nourcing father for vs, vnder whose shadow we trust to be de­fended still in peace and true religion, that I hope we may say as Dauid here doeth, of our cities and townes: Ierusalem is a city well built, &c.

Further, because mention is here made of building, it shall not be amisse briefly to obserue, what rules are to be kept in the rearing of edifices among Christians, [...]esto be ob­serued in buil­ding of houses. which may briefly be reduced to these three, that they be made without oppressi­on or crueltie, not with ostentation and va­nitie, nor yet without compassion & cha­ritie.

For the first, the Prophet saith, Woe vn­to him that buildeth his chambers with vn­righteousnesse, and his chambers without e­quitie, Ierem. 22. 13. So doe they, which oppresse the poore, and ouer-reach vpon their grounds to enlarge their own dwel­lings, as Ahab did vpon Naboth, 1. King. 21. For the next, the prophet reprooueth those, that build them houses, &c. and call their lands by their names: Such was Nabu­chadnezzar, [Page 49] that said in the pride of his heart, is not this Babel, which I haue built for the maiestie of mine honour? Dan. 4. 17. A vaine thing is it for men to set their heart vpon their gay houses, and to swell in pride because of their sumptuous edifices, seeing they must one day leaue their light­some and glorious houses, and lie in dark­nes. Thirdly, men must not set their minds so to build their houses of timber & stone, as that they forget to releeue the liuing stones, the poore members of Christ, whereof the spirituall building of the Church consisteth: which Iob noteth as a fault in the rich men of his time, that did build in solitarie places, Iob. 3. 14. that they might dwell alone, and not be troub­led with the crie of the poore at their gate. Such are those builders in these daies, that delight to build faire to the eye, but the poore there findeth nothing to fill his hū ­grie bellie: they make many chimneies, but keepe fewe fires: their chambers are lightsome with faire windowes, and their staires loftie with high towres, but their gates not adorned with troupes of the poore. Their palaces are seene a farre off, but not smelt neere hand: their lodgings are hung with greene, and grasse groweth [Page 50] at the doores. Ambrose saith well of such, Clamat ante domum tuam nudus & negligis, & tu sollicitus es quibus marmoribus pavi­menta vestias: The poore naked crieth at thy doore not regarded, and yet thou art carefull with what marble the floore should be paued. Wherefore if any will build sure, that their habitation may remaine, and that Ierusa­lem may still be as a citie well built: let them lay the foundation in equitie. Hou­ses built with vsurie, extortion, wrong iudgement, briberie, deceit, as I am afraid the houses of many in the countrie are, but more in the citie, cannot long continue, nor the owners long enioy them, but as Ieremie saith, [...]o their posteritie shal soone say, Habitacula nostra proiecerunt nos, our habitations haue cast vs out. Ier. 9. 19.

The 10. meditation.

That is compact together in it selfe] The word in the originall is chabar, which sig­nifieth to ioyne together. The Septuagint translate, [...], which doth participate or communicate together. Before the citie was deuided, part thereof beeing possessed of the Iebusites, which were of a contrarie religion. This then was a singu­lar [Page 51] benefit, that the citie which was before disioyned in religion, and ciuill dissention, is now reduced to vnitie and conioyned in one. A happie thing therefore it is, when a nation, citie, or people doe consent and agree together and liue as brethren.

1. Behold (saith the Prophet Dauid) how comely and good a thing it is, brethren, to dwell togither, Psal. 134. 1. So the Prophet saith, The hatred of Ephraim shal depart, &c. Ephraim shall not enuie Iudah, nor Iudah vexe Ephraim, Isa. 11. 23. that is, they which before liued at variance, shall be reconci­led.

2. Thus Abraham appeased the stri [...]e that was betweene his seruants and Lots, Gen. 13. Isaak made an atonement with Abimelech, whose seruants before had contended with Isaaks seruants for certain wells of water. Gen. 26. Moses would haue pacified the two Ebrewes that stroue together. Exod. 2. 13.

3. For discord in a citie, or among neighbours is like a raging fire: as Iotham prophecied, that a fire should come from A­bimelech, and consume Sechem, and a fire likewise from Sechem to consume Abime­lech, The danger of discord. Iud. 9. 20. Which fire was that ciuill dissention, wherby they were one destroi­ed [Page 52] of another. And as Abimelech when he had destroied the citie, did sowe it with salt, to make it for euer vnfruitfull, ibid. v. 45. so is dissension among neighbours and citizens, like to the sowing of salt. And contrariwise, vnitie and concord is a comely and pleasant thing, like to the sweete ointment of Aaron, that gaue a pleasant perfume round about: and like as they could not roll away the stone vp­on the wells mouth to water the sheepe, till all the shepheards came together, and ioyned their strength to doe it, Gen. 29. 8. so by concord and vnitie, great matters are compassed which by diuision are hin­dred.

4. Concord and peace is an euident signe of Gods presence, who is the author of peace, and not of confusion, 1. Cor. 14. 33. And the Prophet Dauid hauing set forth the singular benefit of concord a­mong brethren, comparing it to the dewe that falleth vpon the hills: he thus con­cludeth, there the Lord appointed the life and blessing for euer, Psal. 134. 3. shewing that all blessings are expected, where brotherly loue is kept and nourished.

5. First then, herein appeareth a won­derfull worke of God at this present a­mong [Page 53] vs in this realme of England: who hath made this nation as a cittie well com­pact in it selfe, that all, as one man, haue consented togither to bring the Lords an­nointed to Ierusalem: as all the tribes of Is­rael came vnto Dauid and said, we are thy bones and thy flesh: & with one consent an­nointed him king. The 9. benefit the generall con­sent and desire of all in receiuing his Maiestie. 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 [Page 54] 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, Fox. p. 101. p. 135. 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, Fox. p. 3 [...]5. 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 [Page 55] daughter; Stowe. 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, Lanquet. The 10. benefit, the wonderfull conioyning of both kingdomes. and Marie queene of Scots. But none of these deuises tooke place, that this worke might not seeme by mans counsell to be compassed, but by gods prouidence onely to be effected: So that we may now say of this Isle, as Dauid here of Ierusalē, it is a kingdome compacted togither in it selfe.

Thirdly, let vs all learne nowe to loue as brethren, that neighbours should liue peaceably and louingly togither; not one to be readie to offend and grieue another: but as we see in great citties, the houses to be one ioyned to another, and to be com­pacted togither, so that there might be as neere a coniunction in mens hearts and affections. While men are in wrath and at variance, their praiers are hindred, their mind disquieted, Gods worship negle­cted, some are wronged, others prouo­ked. Howe should the child looke vpon his father, whē he hateth his brother? how should we thinke to be forgiuen of God, [Page 56] when we seeke reuenge one against ano­ther? how can any man in wrath or enuie say the Lords praier? as Hierome saith, ani­mo discrepante cum verbis, oratione dissidente cum, factis, Our minde dissenting from our words, and our words varying from our deeds.

The 11. meditation.

Whereunto the tribes, euen the tribes of the Lord goe vp.] King Dauids especiall care was to reduce the people of God to one vniforme worship, that euery man should not be permitted to deuise a religi­on to himselfe, but that all should goe vp to Hierusalem to worship God there. So this care doeth principally belong vnto Princes, to see all false worshippes aboli­shed, and the true seruice of God establi­shed.

1. This then is rendred as a reason, how it came to passe, that Micah set vp Sera­phim in his house, and consecrated a new kind of priesthood: There was in those daies no king in Israel, but euery man did that which was good in his owne ei [...]s, Iudg. 17. 6. A vertuous king then is a most excellent meanes, to drawe the people distracted in opinions and sectes, to one true worship [Page 57] 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 [Page 58] 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, The 11. benefit, sinceritie in reli­gion. 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 [Page 59] Christ hath these many yeares flourished in these two famous kingdomes of Eng­land and Scotland, and by Gods mercie is like to flourish still: that we may say with the Prophet, God is knowne in Iudah, his name is great in Israel, Psal. 76. 1. No other God is worshipped in the Church of England but the Lord; no other religion acknowledged but the gospel of Iesus Christ: and our Prince and his people doe say with one ioint voice vnto God, Thou art my Lord, &c, the sorrowes of them that offer to another God shall be multiplied, their offerings of blood will I not offer, neither make mention of their names within my lippes, Psal. 16. 54.

Secondly, if all the tribes of the Lord goe vp to Hierusalem to the Tabernacle, then certes, they which refuse to goe vp, are not the tribes of the Lord: An admonitio [...] to recusants. 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 [Page 60] were not also an idolatrous) profession. Certainely, where Gods arke is, Dagon cannot stande: 1. Sam. 4▪ 4. 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, Aduise giuen to schismatikes. if they will be counted among the tribes of the Lord, let them also come vp to Ierusalem: if any thing hath grieued [Page 61] 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, Epist. 82. 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 testimonie and cognizance of the old church of Israel. 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 [Page 63] 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 coū ­trimen, proouing them to be the Israelites, that is, the church of God, because to thē belonged the couenants, Rom. 9. 4. 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 [Page 64] 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: The word and sacraments es­sentiall notes of the Church. 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 will plant the vin­yard with the best plants, Isa. 5. 2. But a more excellent gift can there not be, then [Page 65] to haue the word, the statutes and ordinā ­ces of Gods, as Moses saith: What nation is so great, that hath ordinances and lawes so righteous, as all this lawe which I set before you this day? Deut. 4. 8.

5. First then, where are they, whether papists, or other whatsoeuer, that say, there is no Church in England? haue we not the word of God, and the Sacraments? these are sufficient testimonies and euidences of Gods presence. To say, that these are not sufficient notes of Gods church, as the Papists affirme, is to speake ignorantly & falsely, for whereby was the auntient Church of Israel discerned, but by the law and statutes of God, and the true seruice of his name? and to denie that the Church of England hath either word or sacramēts, as some schismatickes doe, is to speake ab­surdly, and contrarie to their owne know­ledge: for if that be Gods word which is contained in the olde and new testaments, and these the sacraments which Christ hath instituted; then hath the Church of England both, professing the first, and ce­lebrating the second. We teach no do­ctrine but concluded out of the Scrip­tures, we receiue no sacraments, but those instituted by our Sauiour.

[Page 66] Concerning discipline, Of the discipline o [...] the Church. neither is the Church of England destitute of it altoge­ther: for where the word of God and the sacraments are, it is not possible that all di­scipline should be exiled: I graunt, that the discipline of the English Church may be much amended, and I trust in time shall: many defects and wants are amongst vs. We doe not conceale our imperfections, nor iustifie what is amisse; In the commina­tion. as is extant in the booke of common praier in these wordes: vntill the said discipline may be re­stored (which thing is much to be wished.) But it followeth not, that where discipline is wanting, the Church is fading, and that the infirmitie of the one maketh a nullity of the other: The Church of the Iewes thus saith of the Church of the Gentiles: If shee be a wall, we will build vpon her a siluer pallace, if shee be a doore we will keepe her in with bonds of cedar, Can. 8. 9. Shee calleth her sister, because shee had a wall, though not of siluer, and a doore, though not of cedar. And England, thankes be to God, is a famous and beutifull sister to all refor­med Churches, though shee may haue some spots in externall matters. The 12. benefit, reformation of things amisse. But our trust is, that if it yet be not, her wall shall be made more costly, and siluerlike, and [Page 67] her doore of Cedar, when God will: In the meane time, what great thanks should we giue vnto God, that hath not remoo­ued the arke of his testimonie from vs, as he did from Israel, when it was taken of the Philistims? 1. Sam. 4. nor taken away the candlesticke from vs, as from Ephesus, Reuel. 2. 5. Yet by our sinnes we had de­serued it, as much as either: but hath in his mercy raised vp a Dauid vnto his church, to keepe and defend the arke in Ierusalē still.

Lastly, as these are testimonies and eui­dences to the whole Church, the word & Sacraments, so ought they to be to euery true mēber of the Church, that euery one also by his faithfull hearing of the word, and fruitfull receiuing of the Sacraments, may iudge himselfe a liuely member of Christs bodie, and grow vp thereby to the assurance of his calling: for as our Sauiour saith, My sheepe heare my voice, Ioh. 10. 16. He that heareth and beleeueth the voice of Christ our great sheapheard, is certainely one of his sheepe. By the fruite and effect of the word a man may discerne of himselfe, whether he be good or badde ground: for if the word fructifie in him, he is of the good kinde, but if he bring forth [Page 68] thornes and briars, he is a reprooued ground, neere vnto cursing, whose ende is to be burned, as the Apostle saith, Heb. 6. 8. So Augu­stine to the same purpose: Quicquid loqui­mur in nomine Domini Dei imber est; videte qualis terrae sitis, In Psal. 98. in fine qui peior est factus, ignem speres, pluviam non accuset, qui melior factus, [...]orreum speret pluuiam laudes: Whatsoeuer we say vnto you in the name of the Lord, is the Lords raine, see you, what manner of ground yee be: if thereby ye become worse and bring forth thornes and brambles, feare the flames, blame not the showers. If ye are made better, and bring forth good fruit, hope for the [...]arne, and praise the raine.

The 13. meditation.

To praise the name of the Lord.] The Prophet sheweth, what is the chiefe ende of going vp to the Lords house, namely to praise God, and call vpon his name.

1. So the Lord saith by his prophet, My house shall be called an house of praier to all nations, Isa. 56. 7. And Ieremie saith, pro­phecying of the Church of God, They shall come and reioyce in the height of Sion, chap. 31. 12.

2. Thus Anna praied in the temple, [Page 69] when shee asked a sonne of God: Churches ap­pointed for praier. Shee was troubled in her mind, and praied to the Lord, and wept sore, 1. Sam. 1. 10. And after shee had obtained her desire, shee in the same place gaue thanks vnto God, And Anna praied, and said, My heart reioyceth in the Lord, 1. Sam. 2. 1. To this spirituall vse of praier, Salomon consecrated the Temple: Heare thou the supplication of thy seruant, and of thy people Israel, which pray in this place, and heare thou in the place of thine ha­bitation, euen in heauen, and when thou hea­rest, haue mercie, 1. king. 8. 30.

3. The prophet compareth the thāks of the heart giuen vnto God, vnto fresh springs: all my springs are in thee, Psal. 87. 7. And the prophet Ieremie speaking of those, that reioyce before the Lord, saith, their soule is as a watered garden, chap. 31. 12. He thē which giueth not thanks vnto God in his temple, is as a barren ground without springs: but he which praiseth the name of God, is as a well watered ground refreshed with sweete springs. What becommeth the temple better then incense, and where should it be rather of­fered then there? now the odours and in­cense of the Saints are their praiers, Revel. 8. 3. and their fatte calues are the fruit of [Page 70] their lippes, as the prophet saith, We will render the calues of our lippes. Hosh. 14. 3.

4. For we should present the Lord with our best gifts, if any thing be better then another, that should be the Lords part: but the sacrifice of contrition, of praise & thanksgiuing, are the most prin­cipall: as the Prophet saith, Thou desirest not sacrifice, &c. the sacrifice of God is a con­trite heart, Psal. 51. 16, 17. And the Apo­stle saith, Let vs by him offer the sacrifice of praise alwaies vnto God, that is, the fruit of our lippes, &c. with such sacrifice God is plea­sed, Heb. 13. 15, 16.

5. First then, if the house of God be principally ordained for praier, preach­ing, and praising of God, as Moses was read and preached in the synagogue, Act. 15. 21. and the prophet saith, In his temple doth euery man speake of his glorie, Psal. 29. 9. Then is that a superstitious opinion, and erroneous doctrine of the Papists, who hold, B [...]llar lib. [...]. de [...]uk. sanct. c. 4. that the Churches of Christi­ans, are chiefely ordained for the sacrifice of the Masse, not onely or chiefely for praier or preaching, and administration of the sacra­ments. And as they teach, so they practise: for there is no true praier at all, Churches not ordained n [...]w for sacrifice. in popish Churches, all beeing in an vnknowne [Page 71] tongue, and so is the reading of scripture, beeing both without edifying and vnder­standing: there is no singing of psalmes, but the bellowing of the voice, and rumb­ling of organes, onely to delight the eare. In stead of praying and preaching, there is creeping to the crosse, Abuses in popish seruice. kneeling to ima­ges, kissing of the pax, knocking of beads: and whereas all should be done to the praise of God, they sing psalmes endited to the praise and honour of Saints, where­as the Lord saith in the scripture, Mine honour will I not giue to another, Isa. 42. 8. So the popish assemblies offend two waies, that worship, which they in their Church celebrate, they doe not ascribe onely to God: neither is it their principall intendement to come together to praise God. But the ancient Church thought o­therwise. Decr. par. 1. dist. 42. c. 7. Augustine thus saith, as he is by themselues alleadged, In oratorio praeter o­randi & psallendi cultum nihil agatur, &c. Let nothing be done in the oratorie or place of praier, beside praying and praising God. And a certaine Councell calleth Churches, O­rationis, Synod. Mog [...]. c. 40. divini cultus & sacramentorum offi­cinas, the shoppes of praier, diuine worship and the sacraments.

Secondly, let it be remembred, how [Page 72] much the people of England are bound vnto God, The 13. benefit, publike and pri­uate entercourse of religion. that this holy entercourse of religion is not interrupted, but that they may both publikely in their Churches, and priuately in their houses sing psalmes to the praise of God. O how happie are we, and blessed be the name of God, that hath wrought vs this happinesse, that the voice of ioy and deliuerance is still heard in the habitation of the righteous! Psal. 118. 15. Many may yet remember, how vncom­fortable those times were, when poperie was for a while reuiued in this land: their Church seruice was dumbe, their com­ming thither fruitlesse, their staying there idle, their returne from thence, as they first came: beside gazing with the eyes, tick­ling with the eares, warbling of the fin­gers, smacking with their lippes vpon the pax; sweeping the ground with their cree­ping, scraping with their feete, stretching out their neckes at the eleuation time: there was nothing els beside these out­ward, vaine, and superstitious gestures, that was done or saide to the edifying of the vnderstanding, and sanctifying of the affections: as wee haue cause to praise God, for the first happie change vnder Queene ELIZABETH: so also [Page 73] for the continuance vnder our kings Ma­iestie, of our comfortable and Christian Church assemblies, where the minister praieth, and the people pray with him, he preacheth and they vnderstand him, they sing vnto themselues also in hymnes and spirituall songes: blessed be the name of God, which hath performed that ioyfull prophecie of Ieremy: Thus saith the Lord, againe there shall be heard in this place, &c. the voice of them, which shall say, praise the Lord of hostes, because the Lord is good, be­cause his mercie endureth for euer, and of thē that offer the sacrifice of praise in the house of the Lord, Ierem. 33. 10. Haue we not iust cause to say with the Prophet Dauid, for the sweete comforts that we finde, by the preaching, praying, and praising of God in our Churches: O Lord of Hostes, howe a­miable are thy tabernacles? psal. 84. 1. When sometime by the sweete Saints of the Church, Lib. confess. 10. c. 33. as Augustine saith, animi nostri in flammam pietatis mouentur, Our mindes are inflamed with godly pietie and zeale: Some­time teares fall from our eies, as he againe saith, Cum reminiscor lachrymas meas, quas fudi ad cantus Ecclesiae, &c. When I remem­ber my teares, which I shedde in the Church songs: sometime the minde is instructed & [Page 74] edified, as the same father also saith: Gratias deo meo, [...]. pulsatori aurium mearum, illustrato­ri cordis mei: Praise be to God that beateth vpon mine yeares, and bendeth my heart.

Thirdly, seeing Churches are appoin­ted for praier, No man must come emptie into Gods house. and the praise of God, no man should come thither, as in the lawe emptie handed, so nowe vnder the Go­spel emptie hearted; as the Prophet saith, bring an offering, and enter into his courts, Psal. 96. 8. If thy offering be not readie, presse not into Gods presence: and what kind of offering it must be, the Prophet also sheweth, Come before him with praise. Psal. 100. 2. Wherefore their comming vnto the Church is in vaine, that prepare not themselues to offer vnto God some spirituall gift: as the Apostle saith, What is to be done then brethren, when ye come to­gither, as euery one of you hath a psalme, or doctrine, or a tongue, or reuelation, or inter­pretation, let all things be done to edifying, 1. Cor. 14. 26. Some must come with do­ctrine to teach others, some with reuelati­on, that God may reueale his wil vnto thē, others with a psalme to praise God: let no man be dumbe or silent, or be as a cypher in the Church, but all things must be done to edifying: he that praieth, or praiseth [Page 73] God, let him not doe it, as many, onely with lip-labour, but from the heart: This is the praise which waiteth for God in Sion. Psal. 65. 1. Vpon which wordes Augu­stine thus well inferreth, Augustin. in Psal. 65. Non enim carne canto, sed corde, carnem enim sonantem audi­unt ciues Babylon, c [...]rdis autem sonum audit conditor Ierusalem: I sing not with my flesh, but with my heart: the sounding flesh deligh­teth the citizens of Babylon (for they said sing vs one of the songs of Sion, Psal. 137. 3.) but the sounding spirit, the sounder of Ie­rusalem.

The 14. meditation.

V. 5. There are thrones set for iudge­ment.] That whereas all things before were confused, there was no order, no iu­stice, no redresse of errors, no correction of offenders, now Dauid had constituted an exact politie and gouernment, he ap­pointed thrones of iustice, where euery mans complaint might be heard. We see then what an excellent benefit it is, when the Lord giueth vnto a nation, a fetled & established gouernment.

1. As the Lord promiseth by his pro­phet, that if they did sanctifie the Sabbath, [Page 76] &c. then shall the Kings and the Princes en­ter in at the gates of this citie, and shall sitte vpon the throne of Dauid, Ier. 17. 25. The contrarie, the taking away of order and gouernment is threatned as a curse: The nobles shall call to the king, and there shall be none, all the princes thereof shall be as no­thing. Isa. 34. 12.

2. Thus God gaue vnto his people, Moses his faithful seruant, that sat to iudge the people from morning to night, and by the aduise of Hobab his father in law, he appointed other inferiour gouernonrs, both to ease him of some burthen, and for better expedition for the people, Exod. 18. And at Ephesus, what would haue beene the issue of that tumultuous vp­roare, if it had not beene appeased by the authoritie and wisdome of the towne­clarke? who among other wise speaches said vnto them, If Demetrius haue a matter against any man, the law is open, and there are deputies, let them accuse one another, Act. 19. 38. And what miserie is like to befall a commonwealth without gouernment, it is euident by the historie of the Iudges, where this is yeilded as a reason, of the op­pression of the children of Dan, Iud. 18. 1. and of the horrible adulterie committed [Page 77] by the men of Gibeah, with the Leuites wife, Iud. 19. 1. In those daies, there was no king in Israel.

3. For men without a gouernour, are as the fishes of the sea, that deuoure one another, Hab. 1. 14. But the protection of Magistrates and gouernours, is like the shadow of a great tree, where the beasts doe finde shelter, and the birds build their nests, Dan. 4. 18. And as we see the wall is a proppe to the small boughes, or Ivie that runneth vpon it, Gen. 49. 22. so was Ioseph to his brethren, and euery good Magistrate to his people.

4. Therefore Iudges in Scripture are called Gods, Exod. 21. 6. as Moses was to Aaron, as a God, Exod. 4. 16. to giue him direction. And for this cause the Lord en­dueth Magistrates, with necessarie graces of discerning, and directing, of boldnesse and courage, of protection and deliue­rance, that they might be guides and go­uernours of his people, and distribute vn­to euery man his right: as the Lord said to Iosua, I wil neuer leaue thee, nor forsake thee, be strong and of a good courage, for vnto this people shalt thou deuide the land for an inhe­ritance. Ios. 1. 5, 6.

5. This doctrine then giueth vs occa­sion [Page 78] herein also to remember the louing kindnes of God towardes vs, The 14. benefit, [...]tion of iustice. that, as the thrones haue beene set for iudgement all the happie and peaceable raigne of Q. Elizabeth: so they doe and are like to cō ­tinue still. Many feared great confusion to fall vpon the land, and some wickedly i­magined, and as treacherously desired, that this famous countrie might haue bin a pray for the Spanyard: then indeede the thrones of iudgement should haue beene cast downe, and no other iustice should haue beene expected but by the sword: such iustice as Lysander shewed, when the Argives, who seemed to haue better right, contended with the Lacedemonians a­bout their bounds: [...]. he drew his sword and said, He that vseth this can best determine of the bounds and titles of lands. Much that like was the Duke of Medina his speach, the king of Spaines factor and chiefe cap­taine for the pretended inuasion of Eng­land, ann. 88. that his sword knew not to make any difference betweene Papist and Protestant, Repli [...]. fol. 52. pag. 1. if he had preuailed. The same re­ports also the secular masse priests affirme, Manifestat. fol. 52. pag. 1. that Parsons should thus write concer­ning the king of Spaine, that after the losse of his Armado, he ranne to an altar, [Page 79] and taking a siluer candle sticke, swore a mon­strous oath, Manifestat. fol. 98. pag. 1. that he would wast not onely all Spaine, but also all his Indies to that candle­sticke, but he would be auenged on England. But thankes be to God, these cruell lords, that would haue raigned ouer vs, Deliuerance frō forraine dan­gers. haue lost their hope, and as the Psalmist saith, They haue slept their sleepe, and all the men of strength haue not found their hands: at thy re­buke, O Lord, both the chariot and the horse are cast asleepe. Psal. 76. 5, 6. Many of those, which gaped for our destruction are a­sleepe, as Pharao with his hoast in the bot­tome of the sea, so that we may say againe with the prophet, Thou hast saued vs from our aduersaries, and put them to confusion that hate vs, Psal. 44. 7. Blessed be God, that hath not suffered such cruell lords to raigne ouer vs, but hath raised vp the thrones of iustice from among our selues. Long may these thrones set for iudgment cōtinue and be established in peace; which we trust to see: that as it is in the psalme, we may sing: Mercie and trueth shall meete, iu­stice and peace shall kisse each other, Psalm. 85. 10. Truth & vertue in religion bring­eth forth mercie and equitie in the prince­ly administration: and the vpright sitting in these thrones of iustice, is the way to e­stablish [Page 80] peace, as Augustine well saith vp­on these wordes of the psalme: Vultis pa­cem, in Psal. 85. ama & iusticiam, quia duae amicae sunt iustitia & pax, ipsae se osculantur, si amicam pacis non amaueris, non te amabit pax, nec veniet ad te, &c. If you will haue peace, loue iustice, because iustice & peace are two friēds, they one kisse another: if you loue not the friēd of peace, peace will not loue thee, nor come at thee. God graunt, that both in the Ecclesi­asticall and Ciuill state of this kingdome, iustice and peace may so embrace the o­ther, with veritie and truth, that, if it be Gods blessed will, they may neuer be par­ted, nor pulled asunder.

The 15. meditation.

Euen the thrones of the house of Dauid.] That is, God had giuen vnto his people a gouernour from among themselues: as the Israelites say to Dauid, We are thy bones & thy flesh, 2. Sam. 4. 1. as also an vpright wise and iust prince, that did feed them accor­ding to the simplicitie of his heart, and guided them by the discretion of his handes, Psal. 78. 72. It is then an vnspeakable benefit, when the Lord setteth vp the thrones of Dauid, that is, giueth vnto a people iust gouer­nours, [Page 81] and the same not strangers but of their owne bone and flesh.

1. For the first, the wise man saith: When the righteous are in authoritie, the people re­ioyce, Prou. 28. 2. Great ioy there is, when God raiseth vp to his Church vertuous rulers and gouernours: as the contrarie is a great iudgement: When the wicked bea­reth rule the people sigh, Prou. 28. 2. For the other: the Lord by Moses gaue them this law, From among thy brethren, thou shalt make a king ouer thee, thou shalt not set a stranger ouer thee, which is not thy brother, Deut. 17. 15.

2. Such an one was Salomon, who both was the sonne of Dauid, borne from among his brethren the Israelites, as he himselfe saith, Thou hast kept for Dauid this great mercie, and hast giuen him a sonne to sit vpon his throne, as appeareth this day: as also he praied▪ vnto God to giue him an vnder­standing heart, that he might iudge the people righteously, 1. king. 3. 5. 9. Such an one was Zorobabel, of whome the pro­phet Ieremie thus testifieth, Their noble ru­ler shall be of themselues, and their gouernor shall proceede from the middest of them, and I will cause him to draw neere, and approach vnto me. Ier. 30. 21. The same Zorobabel [Page 82] 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.

[Page 83] 5. First then, if the thrones of Dauid must be set for iudgement, and all causes there tried, The Princes power in causes Ecclesiasticall. 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 [Page 84] 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 [Page 85] law. The negligence and slouthfulnes of priests in the returne from captiuitie. 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, [Page 86] 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 common­wealth, 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, The 15. benefit, a prince no stran­ger, or forrainer. 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, [Page 87] 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, Ambr. lib. 2. offic. cap. 7. as Ambrose well describeth: humilis spiritu, sedulus corde, facilis affatu, &c. fortis in praelio, mansuetus in imperio, &c. meritò ergo expetitus est ab vniuerso populo, vt omnes ad eum venirent dicentes, ecce nos ossa tua, &c. Hūble in spirit, diligent in heart, affable in speech, valiant in battell, mercifull in gouernment: therefore he was worthely de­sired of all that came vnto him saying, We are thy bones, &c.

The 16. meditation.

Ver. 6. Pray for the peace of Hierusa­lem.] Now beginneth the second part of this Psalme, wherein the prophet exhor­teth the Church of God to pray for the continuance of these so great benefits be­fore rehearsed: Christians then are taught [Page 88] in all their praiers to remember to remē ­ber 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 remē ­ber 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 [Page 89] 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 [Page 90] wants, Against selfe-loue in praier. Selfe-loue. 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 vaine­glorious 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, [Page 91] they haue distracted many, New doctrine a disturbing of the Church. 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, Strange and vn­sound positions maintained by some in the Church of Eng­land. 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 cō ­mandeth: 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 [Page 92] 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 [Page 93] 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: The 16. benefit, consent of do­ctrine. 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: Ambrose pro­log. de fid. or­thodox. 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 easily be confuted, or auoided, which at the first dash, bewray all their counsaile: but they, which a­gree with vs in many points, may easily deceiue simple mindes by their subtile secrecie, while they bolster out their poisonfull doctrine by some conformitie, &c.

The 17. meditation.

They shall prosper that loue thee.] They, which doe but beare good will vnto Sion, shall prosper: their louing affection to [Page 94] Gods house, shall not be forgotten.

1. So the Lord by Isaak saith to Iacob; They shall be cursed, that curse thee, and blessed are they, that blesse thee, Gen. 27. 29. Likewise the Prophet Dauid saith, The Lord is with them, that vphold my soule, Psal. 54. 4. Our Sauiour promiseth, that he which giueth but a cuppe of cold water to any of his little ones in the name of a di­sciple should not loose his reward, Math. 10. 42.

2. Thus Laban was prospered for Ia­cobs sake, Gen. 30. 27. because he succou­red and entertained him in his house. The Lord blessed Obed-Edom and all his house because of the arke, 2. Sam. 6. 11. he receiued it into his house, and had a loue and respect vnto it, therefore the Lord shewed him fauour againe. Thus god de­liuered Ebedmelech the Moore, because he releeued and fauoured the prophet Ie­remie, cap. 39. 18. Ierem. And contrariwse they are accursed, that doe hate the church of God. What gained Ismael by mocking of Isaack? he was cast out of his fathers house, Gen. 21. 9. 10. Or what did it pro­fit Abimelech to slaie his brethren, the sonnes of noble Ierubball? was he not himselfe slaine, his braine pan broken with [Page 95] a peece of a milstone, and after thrust tho­rough by his page? Iudg. 9. 52. 53. And Saul had good experience, what it is to persecute the innocents, and to hate Gods seruants: he put the priests to death, and caused Doeg in one day to kill of them 85. persons, he chased Dauid from place to place: what was the issue hereof? he himselfe was ouercome in battell, and de­sperately died vpon his owne sword, 1. Sam. 31. 4.

3. Like as then the Prophet saith, in thy light shall we see light, Psal. 36. 9. as a man by beholding the light, is himselfe lighte­ned; so they which loue the light of Gods trueth shining in his Church, shall them­selues find light and comfort by it. The Lord is said to turne the bed of the mer­cifull man in his sickenesse, Psal. 41. 3. that as the turning and beating of the ficke mans couch doeth yeild more ease and pleasant rest to the sicke and weary bones: so the Lord doth minister spirituall com­fort and refreshing to the soule of that man, that hath beene a comfort vnto o­thers. In this respect it is said in the Canti­cles, Thy name is as an ointment poured out, therefore the virgins loue thee, Cant. 1. 2. that like as they which are neere vnto a [Page 96] precious ointment powred out, though they were not annointed with it, yet they are filled with the fauour of it. So they which loue Christs Church, where this oyntment is powred out, shall haue the pleasant sauour and smell thereof in their welfare and prosperitie: they shall prosper that loue thee.

4. For the loue that is shewed to any of Christs members Christ accepteth, as bestowed vpon himselfe: In as much as he did it to one of the least of these, ye did it vnto me, Math. 25. 45. And therefore Christ wil recompence the loue of such, they shall prosper themselues and be blessed in it.

5. First according to this rule, They shall prosper that loue thee, The vnhappie ende of the ha­ters of Christs Church. it were good for vs to measure the current of many acci­dents in the world: there shall we see the miserable ende and vnprosperous successe of such, as were enemies to Gods Church, and the happie estate and blessed pro­gresse of such, as were friends and louers of it. What hath beene the ende of those treacherous practisers against the Lords annointed our late Soueraigne, and of those haters of religion? I meane Babing­ton, Ballard, Arden, Sommeruile, Sher­win, [Page 97] Parrie, Lopez, Squire, with the rest: they brought themselues to a shamefull, but well deserued death, and haue left be­hind them a perpetuall note of infamie, howsoeuer the Pope hath canonized thē for martyrs of his Church. Fit saints for such a chappell, and worthie inhabitants of the Popes heauen. But God shall pro­sper the faithfull endeauours of his ser­uants: the teares, which they shed in their praiers for Gods Church, shall be put in­to the Lords bottles, Psal. 56. 8. They shall eate the bread in the sweate of their browes: they shall be partakers of the comfort and prosperitie of CHRISTS Church, for the which they haue trauailed. And now I trust is the time, that it shall be saide to all that loue the Gospel; They shall pro­sper that loue thee. The 17. benefit, prosperitie. The Gospel hath by Gods goodnes prospered and flourished aboue these 40. yeares, and now, by Gods goodnes, is like to prosper still: God shall blesse both Prince and people, as he hath done alreadie in great measure: God hath brought a prosperous king to a prospe­rous nation. His Maiestie the Lord hath aboundantly honoured: in one day ad­uancing him to the princely regiment of an honourable nation, to the loue & hear­tie [Page 98] desire of his subiects, to a countrey pro­fessing religion, to the treasures of a rich prince. God hath giuen him Salomons portion: honour, wealth, wisdome: God we trust, shall giue his Maiestie grace and strength with al his power to honour him againe: that we may say with the prophet, Because the king trusted in the Lord, and in the mercie of the most high, he shall not slide: thine hand shall find out all thine enemies, and thy right hand them that hate thee, Psal. 21. 7, 8. But they that loue him, shall be as the Sunne that riseth in his might. Iud. 5. 31.

Secondly, seeing they prosper, that loue and beare affection to Ierusalem; let men learne to shewe good will vnto Christs Church, though as yet they be no ripe schollers themselues in Christs schoole: though they be not growne to perfection, let them expresse a good affectiō. A good will and inclination, where strength yet faileth, is accepted, and a readie dispositi­on is not reiected: though thou be not yet of the Saints, yet loue the Saints. If thou likest and louest that, thou wouldest be, thou maist be that hereafter, which yet thou art not. The little birde before shee flieth, flittereth with her wings in the nest: the child creepeth before he goeth: So re­ligion [Page 99] beginneth with affection, and de­uotion proceedeth from desire. A man must first loue, that he would be, before he cā be that which he loueth. It is a good signe, The desire and loue of vertue a good steppe to obtaine it. when a man affecteth that, which he expecteth: and doth fauour that, which he would more fully sauour. He that lo­ueth Sion, shall prosper: he that loueth vertue, shall encrease and prosper in it. The day of small things shall not be de­spised, Zachar. 4. 10. neither shall the smo­king flaxe be quenched, Math. 12. 20. but the smoake shall bring forth fire, and fire shall breake forth into a flame. The good desire of the heart shall be recompenced with the encrease of the thing desired: and as it is saide of the mariners, God bringeth them to the hauen, where they would be, Psal. 107. 30. so the Lord conducteth them to the hauen of spirituall comfort, that long after it. And so as Augustine well saith, Habet proximus aliquam gratiam, Homil. 15. ama illum & tua est, tu habes aliam, amet te, & sua est. Thy neighbour hath a certaine grace loue him, and it is thine, thou hast an other grace let him loue thee, and it is his also. Thus shall we finde that saying of Wisdome in the Prouerbs to be most true: I loue them that loue me, and they that seeke me earely shall [Page 100] finde me, Prou. 8. 17. Like as he that ear­nestly seeketh that which he misseth, shall finde it, so whosoeuer desireth the grace of God, shall not be deceiued. And like as amongst men, he that is friendly shall find friends, Prou. 18. 24. which agreeth to that vsuall saying, Vt ameris, amabilis esto, shew thy selfe louely, if thou wilt be loued a­gaine: So is it betweene vs and God, he loueth those that loue him, and yet it is most true, that he first loued vs, that we should loue him againe.

The 18. meditation.

Peace be within thy walls, and plente­ousnes within thy palaces.] Some doe read, peace be in thy strength, [...]; so Hierome and the Septuagint. The word cheel, signifieth both an armie, or a wall or fortresse: and properly it signifieth the rampart & defence before the wall, which is antemurale, as Arias translateth, or as Tremellius, praemunitio: and so is it taken Lament. 2. 8. he made the rampart and the wall to lament. In the other part of this verse, some read, prosperitie, or tranquilli­tie: the Septuagint interprete, [...], a­bundance, which the originall Shalvah, [Page 101] will well beare, and so it is vsed. Ezech. 16. 49. the aboundance of peace. The faithful then are here taught to pray that warre & trouble may cease, that there neede no watching or warding vpon the walls: but that the citizens within the wals, and euery man in his house may be quiet & at peace. It appeareth then, that this also is not the least blessing, when God sendeth peace vnto a nation, and intermission of warre.

1. As the Lord promiseth by his pro­phet: My people shall dwell in tabernacles of peace, and in sure dwellings, and in safe resting places, Isay, 32. 18. They shall breake their swords into mattocks, and their speares into sythes, nation shall not lift vp sword against na­tion, neither shall they learne to fight any more, Isay. 2. 4.

2. Thus God blessed the raigne of Dauid: Ceasing of wa [...]. The Lord gaue him rest, round about from all his enemies, 2. Sam. 7. 1. He also prophecieth of his sonne Salomon: that a­boundance of peace should be as long as the moone endureth, Psal. 72. 7. who had his name Salomon therefore giuen him from the Lord, because he should haue rest frō all his enemies round about, 1. Chro. 22. 9. And contrariwise, as God blesseth righ­teous kings with peace, so he iudgeth wic­ked [Page 102] gouernours and people with warres and troubles: as the Prophet threatneth Israel. Manasseh Ephraim, & Ephraim Ma­nasseh, and they both shall be against Iudah, I­say, 9. 20. Thus was it in the daies of Asa in the world, There was no peace to him, that did goe out and in, but great troubles were to all the inhabitants of the earth; for nation was destroyed of nation, and cittie of cittie, for God troubled them with all aduersitie. 2. Chro. 15. 5, 6.

3. The prophet, speaking of the trou­bles that should befall the people for their sinnes, saith, They should be as meate to the fire, Isay. 9. 19. Warre is as the fire, and it feedeth vpon and destroyeth the people, as the fire consumeth strawe or wood: or like as an hungrie man snatcheth at the right hand, and at the left, and is not satisfi­ed, Isay, 9. 20. such is the vnsatiable and hungrie desire of warre, there is no mea­sure of satietie of blood. But like vnto a raging storme, that falleth vpon the wood and forrest, Isay, 32. 19. which commeth with great violence & terrible voice, such is the tumult and violence of battell.

4. Peace therefore and ceasing from warre is the fruite and effect of trueth and iustice: Iustice and truth the causes of p [...]ace. as the prophet saith for the first▪ I [Page 103] will reueale vnto them the aboundance of peace and truth, Ier. 33. 6. and another pro­phet also testifieth for the second: the work of iustice shall be peace, Isa. 32. 17. There­fore vnder the kingdome of Christ, peace and safetie is promised; because his king­dome, is a kingdome of righteousnes: I will raise vnto Dauid a righteous braunch, &c. in his daies Iudah shall be saued, and Is­rael shall dwell safely, Ierem. 23. 6. which though it be specially referred to the spi­rituall peace, yet we doe see also that out­ward tranquillitie doth waite vpon the Gospel as an handmaid.

5. First then we are taught to acknow­ledge another singular fauour of God to­ward vs: The 18 benefit, externall peace. that hath heard the praiers of his seruants, and graunted peace vnto his Church. Domesticall peace and quietnes this land (thanks be to God) hath enioyed more then these 40. yeares vnder the con­duct of our worthy Deborah our late So­ueraigne Q. Elizabeth. But much forren busines hath happened in this time in Ire­land, the low countries, and in other pla­ces: much piracie hath beene committed vpon the sea, diuers assaults and inuasions haue beene intended against this realme, and one furiously attempted by the Span­yards, [Page 104] ann. 88. But now we trust that the English nation may haue peace abroad, and there is great hope, that our peaceable Salomon and princely Ecclesiastes, will bring vnto this land a generall peace and quietnes both at home and abroad: that men may trauaile safely at home, mer­chants traffique without daunger abroad, that artificers may still sing in their shops, husbandmen chearefully follow the plow, students applie their bookes: all which things by warre are interrupted. For as Hierome saith, Si iuxta inclyt [...]m oratorem silent inter arma leges, multo magis studia scripturarum▪ quae librorum multitudine, si­lentio & otio indig [...]nt, &c. If▪ as the famous Orator saith, lawes are silent amidst warres, how much more the studie of scriptures, which require multitude of bookes, silence and rest? Further, we see the contrarie disposition of the righteous seede, and the wicked race▪ for they are not so much given vnto peace, as these are to be contentio [...]s: as the pro­phet Dauid saith, I seeke peace, and when I speake vnto them thereof, they bende them­selues to warre, Psal. [...] 20. 7. Like as it is said of Ismael, that his hand was against euery man, and euery mans hand against him, Gen. 16. 12. Such are nations with their gouer­nours, [Page 105] that haue not the knowledge and true worship of God. It is easie to ges [...]e, who are the Ismaelites of this age, that are readie to offend all their neighbours both by sea and land, thirsting after the monar­chie of many nations, and stretching out their line beyond their measure. These are the fruits of the Popish separation, and such is the spirit of that bodie, breathing out continually contention and warre. It is no rare thing for one countrey, citie, or state, professing poperie to prouoke ano­ther: witnesse hereof the great contenti­ons betweene the Guelphs in Italie taking part with the Popes, and the Gibelines of the Emperours part: ann. 132 [...]. the strifes & warres mooued among the Popes themselues, that diuers times warred one vpon ano­ther for the triple crowne; ann. 1168. as Alexander the 3. against the Antipopes Octavian, Lanquet. Guido, Ioannes: the Vrbanists against the Clementines: ann. 1383. 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, Lanquet. and Verone, ann. 1405. Thus France and Spaine haue beene at variāce, [Page 106] England and Scotland, Contentions v­s [...]all betweene nations profes­sing poperie. 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 [Page 107] 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, Bernard. epist. 1 [...]7. 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 [Page 108] 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, Religion taketh [...]ot away natural affection. 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 [Page 109] dennes, Loue to our co [...] ­trey naturall. 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 [Page 110] 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, Heathen louers of their countrey 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 mē ­tion of Codrus king of Athens, Plutarch. Fa [...]all. [...]8. 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 thē ­selues to die for the safetie of their coun­trey. Therefore it may be a shame for such as would be counted Christians to seeke the spoile of their countrie, for the preser­uation whereof; they ought to spend their life and blood. Iudge then, what manner of religion this is, that nourisheth such di­sciples, and bringeth forth such fruits.

Beside there are others, which offend a­gainst [Page 111] 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, Against enclo­sures and monopolies. 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 [Page 112] 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, The [...]9▪ benefit a [...]. who hath giuen vs a prince to gouerne vs, who may and doeth say with the prophet here, for my [Page 113] 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, Lib. 2. de of­fic. c. 7. cum ferienti an­gelo occurrebat, &c. meritò ergo expetitus est ab vniuersis, &c. To offer himselfe for the people, meeting the Angel in the way that stroke the people, &c. therefore he was wor­thely desired of all. And as he againe saith, Charitas nunquam cadit, ideo Dauid nunquā recidit, quia charus fuit omnibus, &c. Loue neuer falleth away, therefore Dauid could not fall, who was beloued of and deare vnto all. So I trust our vertuous Dauid shall neuer fall, beeing beloued of his people, and much more deare vnto God, who graunt vnto his Maiestie an happie, god­ly, and peaceable raigne ouer vs.

The 20. meditation.

v. 9. Because of the house of the Lord our God, I will procure thy wealth.] This beeing the greatest motiue that drew from Dauid this great affection, is reserued for the last place: his naturall loue vnto Israel, as his countrey and kinred was very great, but his desire vnto it, as Gods Church, and be­cause of the Lords presence amongst thē, was much more: spirituall loue then is to be preferred before naturall, but where there is a concurrence and connexion of both, the flame is encreased. There can be then no greater bond then religion, no greater loue, then for Christs cause.

1. Therefore the prophet Dauid saith els where: Ioy for the wel­f [...]re of Christs Church. 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, [Page 115] but specially to them which are of the houshold of faith, Gal. 6. 10. That like as God is the Sauiour of all mē, specially of those which beleeue, 1. Tim. 4. 10. so we should make the same difference preferring those in our loue, which are most beloued of god.

2. Thus the prophet Dauid professeth his loue to the people of God: Mine eyes shall be to the faithfull of the land, Psal. 101. 6. yea he saith, that all his delight is in the Saints of the earth, Psal. 16. 3. Such was his zeale to the house of God, that he would choose rather to be a doore-keeper there, then to dwell (or to raigne as king) among the wicked. Psal. 84. 10. Thus also the peo­ple of God doe testifie their affection to the Church; they well preferre Ierusalem be­fore their chiefe ioy. Psal. 137. 6.

3. For he that loueth God, must needs also loue Gods house the place where he dwelleth: he cannot but loue Gods image, which most of all appeareth in the faithful and righteous. For Christs cause there­fore his Church is beloued. Whatsoeuer is done vnto the members therof, he doth acknowledge it as done to himselfe, Mat. [...]5. 45. A man cānot be the bridegroomes friend, and hate the bride, which is new Ie­rusalem, Revel. 21. 2. the holy city and Church of god.

[Page 116] 4. The loue of Christ and his Church should be remembred more then wine, Cant. 1. 3. that is, to be preferred before all other pleasures of loue. The faithfull say, I am sicke of this loue, Cant. 2. 5. This loue hath no measure, it exceedeth all bounds: this loue is as strong as death, Cant. 8. 6. nay it is stronger then death: for it remaineth after death; loue neuer falleth away: much water cannot quench this loue: affliction [...] cannot ouercome it: thy seruants delight in the stones thereof, and haue pitie on the dust thereof, namely of Sion. Psal. 102. 14. E­uen Gods Church when it is in the grea­test affliction is louely: though shee be blacke, because the funne of affliction hath looked vpon her, yet is shee comely: though for the 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 [Page 117] welfare therof, as it is the common­wealth, 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, Ministers who carelesse of Christs church. 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, Who be the dumbe, g [...]e [...] s [...]eepie dogg some that whereunto they haue no desire. The first are dumb [...] dogges, that can [Page 118] 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?

[Page 119] 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 entrāce. 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 [Page 120] perseuerance, so to the other Christian loyaltie and obedience. God hath sent vs a Prince, [...]0. Benefit, care of the Church of Christ. 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: August. Hier [...]. in cuius charitatem facise me totum proijcio, fatigatum scandalis saculi, deū quip­pe illie esse sentio, in quem me s [...]curus proijcio, [Page 121] & in quo securus requiesco. Vpon whose loue I doe repose my selfe, beeing wearied with the off [...]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▪