ECCLESIA TRIUMPHANS: that is, THE JOY OF THE ENGLISH CHURCH, FOR THE happy Coronation of the most virtuous and pious Prince, JAMES by the grace of God, King of England, Scotland, France, and Ireland, defender of the faith, etc. and for the joyful continuance of religigion and peace by the same.  
With a brief Exposition of the 122. Psalm, and fit application to the time; wherein are declared the manifold benefits like to grow by these good beginnings to the Church and Commonwealth of England.  
Dedicated to the most gracious Lady and virtuous Princess, joland Anna, by the grace of God, Queen of England, Scotland, France, etc.  Prov. 28. 2. When the righteous are in authority, the people rejoice. Psal. 118. 23. This was the Lords doing, and it is marvelous in our eyes. v. 24. This is the day which the Lord hath made, let us rejoice and be glad in it. 
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1603.  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

To the most noble and virtuous Princess, the Lady ANNA, by the grace of God Queen of England, Scotland, France, and Ireland: A. W. wisheth all spiritual comforts and increase of honour in this life, and everlasting joy in the next.  
MOst gracious Lady, and noble Princess) when Zerubbabel that faithful prince of juda began to build the temple, with the stone of tin in his hand, 
Zachar. 4. 10.  the people rejoiced: but when he had finished the work, and brought forth the head and chief stone thereof, then shoutings were heard, of those that cried, grace, 
Zachar. 4. 7.  grace unto it. If then the people of God in this kingdom had great cause to rejoice, when religion began first to be planted, and the spiritual building of the Church to be reared, much greater ought our joy now to be, when we see religion continued, and hope, if any thing yet be wanting, that the same in good time may be perfected.  
Others will strive diversly to express the joy of this happy day, and to solemnize the entrance and initiation of so religious and much desired reign of your highness loving lord and our gracious Sovereign: some by pleasant pageants and shows, some by valiant and martial feats of arms and joustings, some by rich and costly presents and gifts: but we among the rest, the Ministers of the Gospel of Christ, both by preaching and setting forth the great mercies of God towards us, and by writing to conserve a perpetual memory thereof, will consecrate our tongues and pens to this service: that we may say with the kingly prophet David, My tongue is the pen of a ready writer, 
Psal. 45. 1.  I will entreat in my works of the king.  
Your Grace hath great reason to be glad of this day, whose honour able estate is thereby enlarged, according to the rule of the law, Mulier marito concrescit▪ 
Iustini●n▪ cod. lib. 3. tit. 4. leg▪ 28.  the lady increaseth with her lord: your royal issue and princely heir rejoiceth, whose noble title of inheritance is augmented: your highness faithful servants and domesticals have not the least part in this common joy, whose true and diligent service, is like to be highly recompensed. But all these joys, which particularly in any of these may be singled, in the Church and commonwealth of England do all concur and are not only doubled, but multiplied. God, hath given in his mercy to us, both a comfortable husband to his▪ Church, a careful parent to the Commonwealth, an honourable Master▪ to all honest and loving subjects. The first shall have (we trust) joyful experience of his Christian piety, the second of his fatherly benignity, the third of his princely equity: that both Church may say with the spouse in the Canticles. 
Cant. 1. 3.  We will remember thy love more than wine; and the Commonwealth as the Prophet of Eliakim, 
Isa. 22. 21.  he shall be a father to the inhabitants of jerusalem; and▪ be whole realm, as the same prophet saith, he shall be called a repairer of the breach, 
Isa. 58. ●1.  and a restorer of the decayed paths.  
And now most noble Queen, seeing God hath advanced your H. to this great honour, honour him again that hath honoured you. Forget not him that hath remembered you, and serve him faithfully, that hath prevented you with blessings liberally. Two Anna's are famous in scripture: 
1. Sam. 1.  Anna of Elkanah for her godly posterity in Samuel, Anna of Phanuel for her devout piety in praying in the temple. 
Luk. 2. 36.  Elka●ab, whose wife the first Anna was, signifieth, the possession of God: Phanuel, whose daughter the second was, is as much to say, the sight of God. Anna also is interpreted, gracious, or merciful. Answerable unto these names were the effects: the first had a virtuous son Samuel, a possession of God in deed: the second saw Christ in the temple and confessed him: and both of them were virtuous women. God grant unto your Highness the possession of Elkanah, increase of spiritual sight, and knowledge with Phan●els daughter, and to be a right Anna, both to fin● grace with God, and to show mercy and compassion to men.  
Two other of this honourable and Christian name, Anna, I find in the Chronicles of this nation, both virtuous Queens, your highness worthy predecessors, one wife to Richard the 2. sister to Wincelaus king of Bohemia; the other, lady Anna Bullen, wife to king Henry the 8. and mother to our late gracious Sovereign Q. Elizabeth. The first is honoured for her study in the Scriptures; who had in those blind days the 4. Evangelists in English, 
Fo● p. 507. col. 1.  and the doctors of the Church upon the same. The other is commended for her excellent virtues; 
Fo●●. 10▪ ●.  as her sincerity in true religion, her Christian charity and princely liberality toward the poor, whose alms given that way in three quarters of a year, are summed to be 13. or 14. thousand pound. And now God hath sent us a third Queen Anna, which we trust in all these princely virtues as she continueth the Christian name, so will revive the honourable fame of these virtuous matrons. That innocent lady Queen Anna Bullen, though by the malice of her adversaries traduced, yet both by her godly death, and God's blessing upon her posterity is sufficiently cleared. At her coronation these verses were exhibited: 
Regina Anna, paris regis de semine nata  
Et paries populis aurea saecla tuis.  
As Anna Queen of princely race doth equally descend,  
So to her people golden days her offspring shall extend.  These prophetical verses, if I may so call them, had their due accomplishment afterward, in the happy issue of this Lady, then unborn, Queen Elizabeth, by whom indeed this Church of England enjoyed a golden time: such as the like (as his Majesty saith) hath not been read nor heard of since the days of the Roman Emperor Augustus. 
Preface to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And it is the comfortable hope of this nation of England, tha● God hath raised your Highness up another fruitful Anna, by whose royal offspring this lanà may long have fruition of like golden and happy days, which God in his mercy grant.  
The Lord make your grace, unto his Majesty, 〈◊〉 D●borah to Baruch, as Huldah to Ios●●●, as Esther to 〈◊〉 A●ashuer●sh: Christ jesus grant you the piety of Rebecca, that consulted with God, the zeal of M●riam, that praised God, 
2. Sam. 14.  the knowledge of the Teko●●●, 
2. Sam. 20.  that persuaded David, the wisdom of the matron● of Abel that delivered the city, the charity of the Shunamite, 
2. King. 4.  that provided for the Prophet: that the Church of God● beholding your zeal toward God, your 〈◊〉 to his Chur●●; desire to the truth, obedience 〈◊〉 his word, humility in your high estate▪ mercy and piety toward the po●re members of the Church, constancy in virtue and all goodness, may bless you with the saying of the wise man of the godly matron; 
Prov. 31. 29.  many daughters have done virtuously, but your surmount them all: and that you may be eternally blessed in heaven, that in that day it may be pronounced to your comfort▪ 
verse. ●●.  Give her of the fruit of her hands, etc.  
Your highness ready to be commanded in the Lord, Andrew Willet, Minister of the Gospel of Christ.   

The Preface to the Reader.  
THe jews returning from captivity, did so wonder at their strange deliverance, that they seemed to be as men, that dream: Psal. 126 1. As strange a work hath God wrought for the Church of England: for though we are not come from thraldom to liberty, or from captivity to our own country, having many years under our late Sovereign enjoyed both true religion, and therewith, as the handmaid waiting upon her mistress, all flourishing peace: yet in respect of our deliverance from that danger to the state, which many feared, the change of religion in the church, which some doubted, others desired, we can no less wonder at the Lords strange work, and say with the Church of God: The Lord hath done great things for us, whereof we rejoice, Psal. 126. 3.  
In this common joy who shall forbid any to rejoice? and where God's mercies are so manifest and evident to all the world, who can hold his peace? But as benefits are not acknowledged, where first they are not well considered, nor due thanks performed, where the grace received is not worthily esteemed: for this cause have I addressed this short treatise, that God's goodness to Israel might be proclaimed, and that no man be ignorant what God hath done for us, that we again be not negligent to do to him, that which becometh us, to give unto him thanks and praise.  
Samuel, to dissuade the people from all their wanton desires to have a king, whereas God was yet their king, telleth them, what the properties of their king shall be, and how hardly he should use them, and how little pleasing unto them his government was like to be. 1. Sam. 8. As he would dissuade from their unthankfulness to God in that headstrong request, by propounding unto them the hard conditions of their king: so mine intent is to persuade to thankfulness to God, by setting forth the princely and Christian endowements of our gracious Sovereign, and the manifold benefits, which both Church and common wealth are sure by God's grace to enjoy under his majesties godly & upright regiment.  
For this cause have I sorted out this 122. Psalm, as serving most fitly for this present occasion; which I have divided into 20. several meditations, showing so many blessings upon this Church and commonwealth, answerable to those which Israel enjoyed under David.  
1. As David appeased the strife between him and the house of Saul, 
The particular blessings in Israel under David, & in England like to be under his Majesty.  and brought all Israel to one government, which was before divided: so these two kingdoms of England and Scotland having been long at variance, and exercised in time passed with long and bloody battles, 
The uniting of two kingdoms.  are now united in one: His Majesty is the corner stone, that hath conjoined these two walls together.  
2. Under David true religion was continued: 
Continuance o● religion.  and by our Sovereign the faith of the gospel by his Majesty truly professed, and in his princely books protested, shall still be maintained.  
3. David was a learned prince, 
A judicial and learned prince.  an inditer of heavenly songs and sonnets: And God hath given unto us a wise and judicial king, whose princely writings do give him the pre-eminence before all his predecessors: another Solomon, a king and yet an Ecclesiastes, a learned writer; such an one, as Gratian the Emperor was: of whom Ambrose saith, 
Epist. 25. ad Gratian.  Scripsisti tua totam epistolam manu, ut ipsi apices fidem tuam pi●●atemque loquerentur: You have written (not an epistle only) but whole books with your hand, that the very points and letters do utter your faith and piety.  
4. In David's time there was free access to God's house, 
Free access to God's house.  I rejoiced when they said, let us go up, etc. And now the doors of Protestants Churches shall be as wide set open as ever.  
5. Then the faithful one exhorted an other saying, 
Mutual confe●●●e.  Let us go up to the house of the Lord: And now may Christians go hand in hand, conferring freely and edifying one another.  
6. David in bringing home the Ark, 
The example of the Prince.  went before himself, and was an example of godly zeal to his people: So it is our David's godly precept to his princely son, Teach your people by your example, p. 24. And such is the practice in his own royal person giving light by his Christian life to all his subjects.  
7. Before David's time religion was unsettled, 
Religion s●●led.  the Ark was flitting from place to place, but he brought it to Jerusalem, where it stayed; and therefore he saith, Our feet shall stand in thy gates, O Jerusalem: and now whereas many feared an alteration of religion at the next change, we verily hope, that the Gospel hath set sure footing in the Church of England, which both by his Majesty while he liveth, (whose happy reign God in his mercy many years prolong) and by his royal posterity walking in his steps, we trust shall be continued to the end of the world: wherein his highness also hath delivered his sound judgement, and constant resolution: That in the last estate (when the church is delivered from the thraldom of Antichrist) without any more general mutations, 
Meditat. upon the 20. of the Revelat.  the world shall remain to the consummation and end of the same. 
p. 3. art. 8.   
8. Under David the city flourished, being enlarged with goodly and beautiful buildings: 
Increase of wealth.  jerusalem was a city well compact and built together. And now also we hope by God's mercy, that men shall plant vineyards and eat the fruit thereof, build houses, and dwell in them.  
9 David was brought up to jerusalem, with the joint consent of all Israel, who said, 
The general consent and desire of all.  we are thy bones and thy flesh, 2. Sam. 5. 1. And it is admirable to consider the general resolution of all English people, and the conjunction of their hearts & affections, both of high and low, in receiving their Sovereign.  
10. Then, the tribes of Israel were not only united in one kingdom, but were reconciled among themselves united also in one religion: thither the tribes went up, etc. So not only external wars are like for ever to cease between these two nations, 
Uniformity in religion.  but one uniform religion shall hereafter contain them in perfect love and unity: that neither the Church of Scotland shall be jealous of the English Church, as inclining in some things to popery; nor the English suspect the other, as affecting a popular parity: but as loving sisters & fellow tribes shall hold one worship of God, and go up to jerusalem together.  
11. David expelled the jebusites, not admitting contrary religion in Jerusalem: 
Religion sincere without mixture.  And it is no doubt, but that God will so direct our David's heart, that religion shall be sincerely professed among us, without any mixture or toleration: as his Majesty most godly professeth thus; Is there not now a sincere profession of the truth among us in this Isle, 
Meditat upon ●5. of the 1. of Chron in the applica●.  oppugned by the nations about, haters of the holy word? and do we not also as Israel profess one only God ruled by his pure word onel? yond the other part, are they not as Philistims, 
Meditat upon 20. of the revelat. 3. p. art. 1.  adorers of legions of gods, and ruled by the foolish traditions of men? And again in another place, We must fear to fall from the truth revealed and professed by us, that we may be free from the like punishment, etc.  
12. David reform many things that were amiss in Israel, he appointed the Levites their courses and services, that were far out of order. Our zealous David hath given us great hope of the like, who in his princely treatise, 
Reformation of things amiss. Preface to the Reader. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Queen Elizabeth then living, thus writeth: I doubt nothing, yea in her name I dare promise, by the bypassed experience of her happy government, that no good subject shall be more careful to inform her of any corruptions stolen into her state, than she shall be zealous, for the discharge of her conscience and honour, to see the same purged and restored to the ancient integrity: and further during her time, becomes me least of any to meddle in it, etc. That which his Majesty promised in behalf of our late Sovereign, God shall direct his wisdom to perform by himself: the dealing wherein before, as it pleased his princely modesty to call meddling, so now the whole managing thereof of right appertaineth unto him.  
13. In David's time there was both publicly and privately a free intercourse of religion, 
Praising of God.  the praises of God were in every man's mouth: The tribes went up to praise the name of the Lord. Their service was not mute and dumb, but the temple did ring and sound again of God's praises. And thanks be to God, that the Church of England is not forced to hang their instruments of praise upon the willows with the Israelites in Babylon, and to intermit the comfortable exercise of thanksgiving, as it hath happened in some changes, but that we have as great cause, & as much liberty as ever, to sound out God's praises: that we may say with the prophet, 
Psal. 12●. v. 2.  them was our mouth filled with laughter, and our tongue with joy.  
14. Then were the thrones set for judgement; and it is God's mercy, that hath not given us over to the cruel desire of our enemies, 
Seats of justice, ●4. benefit.  that the course of justice is not interrupted, but the law and seats of judgement open for every man; whose heart do not his majesties princely speeches revive, thus writing to his noble son, Press to draw all your laws and processes to be as short, 
p. 9●. 92.  and as plain as you can, etc. weary not to hear the complaints of the oppressed, aut ne rex sis.  
15. Even the thrones of David: 
A prince no stranger, 15. Benefit.  God gave Israel no stranger to reign over them, but one of their own kindred: And the Lord hath raised unto us a Sovereign descended of David's stock, of the royal blood of the kings of this land; a prince of the same language, of the Island, of the English royal blood; yea of the same religion: who, as he is no foreigner, so giveth counsel to his princely heir, 
pag. 55.  To have ordinary counsels and justice seats in every kingdom, of their own countrymen.  
16. David would have every one pray for the peace of jerusalem, and not to disturb it: So, whereas the peace of our Church hath been hindered by the opposition of strange and new doctrines, 
Consent in doctrine.  our hope is, that our David will restore the peace of the Church, and bring us to one uniform doctrine; whose princely advice is, 
Pag. 10. l. 1.  That if any do urge to embrace their own fantasies in the place of God's word, etc. acknowledge them for vain men, etc., & gravely and with authority redact them into order again.  
17. Peace be within thy walls: The people under David were freed from the fear of the enemy: 
external peace.  they needed not to set watchmen upon their towers, and garrisons upon their walls. So we trust to have peace abroad with other nations: who if they will be won with kindness: we have a prince that will use all other princes as brethren, 
p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  honestly and kindly, and will strive with every one of them in courtesy and thankfulness. But if they be ready to offend our nation, 
p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we have a courageous defender, that will revenge and free his subjects from all foreign injuries done unto them.  
18. In David's time, plenty and peace was within their palaces and houses: and now we trust, 
18. benefit, domestical peace and plenty.  that even our children shall have cause to bless this day, whereby they may obtain godly education, not distracted from their parents by iniquity of the times, which was feared, and might have justly befallen us: that we may say as it is in the Psalm: Our sons shall grow up as plants, and our daughters as the polished corners of the temple, Psal. 144. 12.  
19 David wisheth all good to Israel because they were his brethren and neighbours: 
A loving prince.  God hath sent us a loving prince: Who as our natural father and kind master, 
p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thinketh his greatest contentment standeth in his subjects prosperity, and his greatest surety in having their hearts.  
20. David chiefly because of God's house procureth the peace of Jerusalem: Such is the zeal and affection of our David to God's house: 
Love of God's Church.  who holdeth that the chief virtue which should be in a Christian prince, 
Meditat. in 15. 1. Chro. part. 2.  namely fervency and constant zeal to promote the glory of God that hath honoured him. And concerning the Ministers of the Church, 
p. 43.  his Majesty saith, 
p. 20.  Love no man more than a good pastor, reverence and obey them as the heralds of the most high God.  
These singular mercies extented to the Church of England, I have dispersedly handled in this treatise, that the consideration thereof may provoke us to thankfulness. And in truth not only these, but many other blessings, with a full horn the Lord at this present some in possession, some in expectation, some in act, some in hope hath powered upon us, so that the Church may say with David: 
Psal. 40. 5.  O Lord my God thou hast made thy wonderful works so many, that none can count in order thy thoughts towards us: I would declare and speak of them, but they are more, than I am able to express.  
Our princely Ecclesiastes declareth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 89.  that a king should be custos ut riusque tabulae: the Guardian of both the tables of the law: full well hath his Majesty testified the same in every particular, in his Christian and judicial treatises. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the 1. law, he professeth himself an enemy to all atheism. p. 25. for the 2. he condemneth the adorers of legions of Gods, and such as are ruled by the foolish traditions of men: for the 3. he saith, beware to offend your conscience with swearing, 
Medita in Chro. applicat.  or lying. p. 17. For the 4. always let the Sabbath be kept holy, and no unlawful pastime used. p. 53. For the 5. Honour your parents for the lengthening of your own days, 
The prince keeper of both tables.  as God in his law promiseth. p. 96. For the 6. There are some horrible crimes (saith his Majesty to his princely heir) that ye are bound in conscience never to forgive: Such as witchcraft, wilful murder. p. 31. For the 7. God commanding by the mouth of Paul to abstain from fornication, 
1. Cor. 6. 20.  declareth that fornicators shall not inherit the kingdom of God. p. 74. For the S. His Majesty hath showed his worthy resolution for the reformation of robberies, and oppressions of the Borderours. p. 36. For the 9 Our royal Ecclesiastes saith: Beware to offend your conscience with use of swearing, or lying, etc. Lying cometh much of a vile use which banisheth shame. pag. 17. 18. For the 10. His princely counsel is, Abstain from haunting before your marriage, the idle company of dames, which are nothing else, but irritamenta libidinis. p. 127.  
Thus our josua well remembreth the words of the Lord unto that valiant captain: let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all, that is written therein: of whom I trust, we may truly say, as Ambrose of Theodosius, Licet in aliis laudabilis, 
Ambrose epist. 2●.  tamen apex tuorum operum pieta● semper fuit: though in other things you are praiseworthy, yet the chiefest of all your works is humility.  
Further our noble teacher prescribeth every man his duty: 
Every man's duty prescribed in the king's book.  from this lamp there is no calling but may fetch light, and derive water from this fountain. Even here may the nobility learn, not to thrall by oppression the meaner sort, that do dwell by them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor to maintain their servants and dependents in wrong. p. 45. Merchants are taught not to buy the worst wares, and sell them at the dearest prices. p. 50. judges are admonished to take heed of bribery, advocates to decline the long. someness of suits for the enriching of themselves, with the spoil of the whole country. p. 90. Church governors to preserve doctrine and discipline in purity, according to God's word, p. 43. Yea ministers & preachers may receive instruction for their calling, how to handle the word. 1. not to vary from their text. 2. not to meddle with matters of state▪ p. 89. 3. that their speech be not fairded with artifice, etc. but to eschew all affected forms. p. 115. 4. We are taught to use only Scripture, (saith our Ecclesiastical Solomon) for interpretation of scripture, 
Meditat. in 20. Revelat 3. par. ●●rt. 7.  if we would be sure, & never serve from the analogy of faith in expounding. May we not now truly without flattery pronounce that saying, which the kingly preacher uttered of himself? The more wise the preacher was, 
Eccles. 12. 9  the more he taught the people knowledge, and caused them to hear. And in this sense we find that saying true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every good prince is of a priestly order, instructing his subjects both by wholesome laws and precepts, and a virtuous example.  
Neither have we only from our christian Solomon the light of direction, but the sweet influence also of comfort and consolation: 
The comfort & contentment of all sorts in his majesties godly resolution.  that there is no sort or degree, that is not interessed in this common benefit. The nobility shall be duly respected: eschew the other extremity in lightlying & contemning your nobility. p. 47. schools and scholars maintained. p. 43. Ministers reverenced and sufficiently provided for. p. 44: soldiers and martial men liberally rewarded. p. 59 faithful and diligent servants recompensed. p. 71. the worthiest still preferred: let the measure of your love to every one be according to the measure of his virtue. p. 152. all subjects relieved, and their oppressions helped: be diligent to try, and careful to beat down the horns of proud oppressors: embrace the quarrel of the poor and distressed, as your own particular. etc. p. 34. What degree then or calling is there in the land, which hath not great cause to rejoice in the advancement of so worthy a prince? I speak not this (God is my record) to please by glozing speech, for I should so rather displease; his majesties mind herein is well known: love them best, that are plainest with you. p. 71. but I trust I may speak the truth without flattery, and all the world, I think will witness with me, that I have not fabled. It is fit that God's graces upon his Majesty, and mercies therein toward us should be proclaimed and published, that his highness may thereby be stirred up to proceed and go forward, and the people provoked to be thankful. As herein no nation hath greater cause to joy then England, to whom God hath given a prince respective to all sorts and degrees in their places, and according to their necessities: who herein may be compared with Eliakim, to a sure nail, whereupon all vessels both small and great do hang, even from the cups to the instruments of music, Isay. 22. 13. 24. And as Ambrose applieth that saying in the Canticles: 
Lib. 1. de Virgini.  Species eius sunt cedrus Lebani, quae ramum nubib., radicem in terris inserit; in altis habitat, humilia respicit: His countenance is like the Cedar of Lebanus, which stretcheth the branches to heaven, and the root to the earth: so being in high estate he respecteth the lowly. I trust of such a prince England may more truly pronounce, than Rome of Scipio▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that Rome could not fall as long as Scipio stood. But we assure ourselves that this Church and commonwealth through God's gracious favour shall not miscarry, as long as his Majesty liveth.  
But because perseverance is God's gift, and there is no mortal nature, but is subject to change, it is our part to pray unto God, to give strength and grace to our Christian prince, to hold out in this godly course, and that his Majesty be not snared or entangled with this great honour, wealth, and prosperity, to the which the Lord hath advanced him, but may take heed by the example of the fall of David, the backsliding of Solomon, the declining of Asa, that he forget not the lord his god, that hath exalted him: which by God's grace we doubt not, as his highness hath herein a firm trust (thus professing of himself) that it shall please God, 
Prefation. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who with my being and crown gave me this mind, to maintain and augment the same in me and my posterity. And God give us the people of England the like grace, that we may continue obedient to God, loyal and dutiful to our prince, that he may have comfort of us, and we joy of him, that he may many years reign over us in godliness and peace, and his posterity after him: that God may abundantly bless both prince and people in this life, and afterward grant us both a joyful entrance into his everlasting kingdom through jesus Christ, to whom be praise for ever. Amen.   

Certain fruitful meditations upon the 122. Psalm, by the example of the people of God rejoicing under the reign of King David for God● manifold benefits, moving the Church and nation of England to the like thankfulness to God for his unspeakable mercies showed abundantly toward us.  
Psal. 122.  
A song of degrees of David.  
v. 1. I rejoiced, when they said to me, Let us go up to the house of the Lord:  
2. Our foot shall stand in thy gates, O jerusalem.  
3. jerusalem is builded as a city, that is compact together in itself.  
4. Whether the tribes go up, the tribes of the Lord, to the testimony of Israel, to praise the name of the Lord.  
5. For there are thrones for judgement, the thrones of the house of David.  
6. Pray for the peace of jerusalem, let them prosper that love thee:  
7. Peace be within thy walls, and prosperity within thy palaces.  
8. For my brethren and companions sake I will wish thee now prosperity:  
9 Because of the house of the Lord our God, I will procure thy wealth.  
THis Psalm, wherein the kingly Prophet David expresseth his great joy for God's singular mercies to his Church, consisteth of two parts: the first containeth a congratulation with the Church of God, and a joyful declaration of his gladsome heart, v. 1. with the causes thereof first generally propounded, v. 2. then particularly proved: which are, 1. the great unity and concord of the city, the jebusites being now expulsed. v. 3. as we read in the story 2. Sam. 5. 6. 2. The restoration of God's worship, the ark being now brought to jerusalem, v. 4. see the whole narration thereof 2. Sam. 6. 3. The administration of justice established, v. 5. which had been much hindered by the division between the house of David and Saul. 2. Sam. 4. 1.  
The second part of the Psalm is an exhortation to all God's people, to pray for the continuance of these benefits, vers. 6. which is enforced, by setting down the form of their godly prayers and desires, v. 7. and propounding his own example in the performance of that duty in his own person, and the reasons moving him thereto; the law of his country, v. 8. his affection to God's Church. v. 9  

A song of degrees of David.  
Before I enter to treat of this Psalm, three things are out of this inscription of the psalm to be considered: 1. the occasion of making and inditing this psalm: 2. the author thereof, which is David: 3. the title itself, why it is called a psalm of degrees.  

The 1. meditation.  
First, the occasion, as is partly touched before, was threefold: 1. the uniting of the city of jerusalem before infested with the idolatrous jebusites. 2. The restoring of religion maimed before by the absence of the Ark, which was twenty years in the house of Abinadab. 1. Sam. 7. 2. 3. The reconciling of the kingdom before divided between the house of David & Saul: for these so great blessings the Prophet rejoiceth before the Lord, and exhorteth the whole church of God to rejoice with him. We learn hereby, that like blessings, require like thanks, & that we also should for all God's mercies to his Church remember to be thankful.  
1. Thus elsewhere the prophet David saith: My soul praise thou the Lord, and forget not any of his benefits, Psal. 103. 2. Yea this is an evident mark of God's Church to show themselves thankful: The voice of joy and health is in the tabernacles of the righteous, Psal. 118. 15.  
2 This hath been the practice of the Church of God from time to time: Thus Moses and the children of Israel, as soon as they came forth of the red sea, sung a song of thanksgiving unto God. Exod. 15. 1. David danced and sprang for joy, for the bringing home of the Ark. 2. Sam. 6. 14. jehosaphat and his people praised God for the victory over the Moabites and Ammonites, in the valley of Berachah, which was so called, because there they blessed God. 2. Chro. 20. 27.  
3 Our thanksgiving unto God is as incense, 
Thanksgiving the incense of Christians.  Psal. 141. 2. that as they used to lay oil, and incense upon their sacrifices. Levit. 2. 15. the one maketh a cheerful countenance, the other is grateful to the smell: ●o should all our actions be perfumed with thanksgiving unto God. This duty of praise is compared by the people, to a young bullock, that hath horns and hooves, Psal. 66. 31. He than that remembreth not to give thanks unto God, is as though he offered an old and lean bullock, being faint and slothful to praise God: without horns and hooves: such an one shall neither have strength to withstand and push the spiritual adversary, neither is shod with hooves and prepared to bear all things patiently.  
4 If the superstitious heathen do encourage themselves to praise the gods of gold and of silver, Dan. 5. 4. to whom no praise is due, much more are we bound to render praise to God, to whom it of duty belongeth: it is all the recompense which we pay unto the lord Quid rependam jehovae? What shall I pay unto the Lord, for all his benefits towards me, I will take the cup of saving health, and call upon the name of the Lord, Psal. 116. 12. Giving of thanks then unto God for his benefits▪ is as our Landlord's rent; unworthy are we to hold our farms, if we refuse to pay so easy a rent-charge: our great Landlord, of whom kings and princes hold their kingdoms, raiseth not his rent, but only expecteth the old service of thanksgiving, which is the freest rent that can be.  
5 So then, as here the Prophet David made this song or hymn for his people, to show their thankfulness to God, for those great blessings: we ought also, upon the like occasion now offered to express our joy before the Lord: David united the kingdom before divided; and now God hath raised up unto us a prince, in whom both the regiments of England and Scotland are conjoined: great was the rent which in time past was between these two nations (though for these 40. years, 
The uniting of these two kingdoms.  the gospel, 
1. Benefit.  the only bond of peace, hath maintained love and amity amongst us) yet pitiful is the remembrance of former calamities: how continually these nations did one offend another, with bloody and grievous battles: Sometime the English prevailed, as in the 21. year of Edward the first, 
Lanquet.  there were 40. thousand of the Scots slain in one battle: Sometime the Scots had the upper hand, as in the 7. year of Edward the second, in a battle fought at Retraveling in Scotland, there were put to the sword, and taken, 10 thousand, or after the Scottish history, 50. thousand English▪ I will not make mention of Flodden and Musleborough fields, & other fierce battles between these nations By this ye may consider, what a great blessing is like to ensue upon this joyful conjunction of these kingdoms.  
David again brought home the ark, that a long time had sojourned abroad: & this is our greatest comfort, 
2. Benefit.  that contrary to the desire and expectation of the Papists, 
Continuance of religion.  God hath sent us a Princely shepherd, that shall still lead his people to the green pastures, and refresh them still with the waters of the word of life.  
David also expelled the jebusites out of jerusalem: and there are yet some Canaanites in the land; jesuits they are called, but more truly Iudasites, and other of Baal's priests, with whom I trust such order shall be taken, that they be no more as thorns in our eyes, and pricks in our sides. Thus you see how just cause we have to celebrate a song of thanksgiving, with the Prophet David for God's great mercies: which shall be a means, when the Lord seeth our thankful acceptance of these good beginnings, that the proceedings shall be answerable: for God by our thanksgiving is not profited, but we are altogether thereby benefited: as it is said in job, If thou be righteous, what givest thou unto him? thy righteousness may profit the son of man. Augustine teacheth this point well: Non laudibus nostris ille crescit, sed nos, deus nec melior fit si lauda●eris, nec deterior, si vituperaveris, etc. 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 David:] That Church and commonwealth is happy to whom god giveth a Prince, such as David was, whose heart is set aright to seek God. In that David was occupied in godly meditations, and did exercise himself to indite holy songs and sonnets, to the praise of God and comfort of his church; Princes are taught to be devoted to the worship of God, and subjects do learn to pray to God to send them▪ Kings and governors such as David was, after Gods own heart.  
1. Thus the prophet Esay, speaking of the last times, saith, that kings shall be nourcing fathers, and Queen's nourcing mothers of his Church, Isay, 49. 23.  
2. Such was Solomon, that prayed himself in the audience of the people, with his hands stretched out unto God at the dedication of the temple, 1. King, 8. The same wise and virtuous Prince did write those heavenly books of the proverbs, Ecclesiastes, the Canticles; & giveth himself the name of a preacher, Eccles. 1. 1. Such an one was josias, that himself read in the ears of the people the books of gods covenant. 2. King. 23. 2.  
3. For prayers should be as the he goats before the flock. jerem. 5. 8. to go before the rest by their good example; whose godly laws and wholesome precepts are as the rain that cometh upon the mown grass, Psal. 72. 6. So they make religion and virtue to increase and flourish.  
4. Hereunto Princes should be moved, considering whose place and office they bear in earth: that as they are called Gods, Psal. 82. 1. so they should seek to set forth gods glory: for they are called gods, as our Saviour expoundeth it, because to them the word of God is given: john 10. 35. The chief charge and care of preserving the word of God is committed to them. Philip an heathen king could say, that a Prince must remember, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he had obtained a divine power, that he should command divine things.  
Beside great is the reward of godly and virtuous Princes, who by their good example draw others unto God: They that turn many to righteousness, shall shine as the stars for ever and ever, Dan. 12. 3.  
5. Wherefore, as this consideration should stir us up to give great thanks unto God, 
3. Benefit, when God sendeth a learned and virtuous prince.  that hath in his mercy sent us a Prince, not only wise and learned, but sound in religion, and devout in affection, as appeareth by his majesties books, such as we found not the like written by any king of this nation before. So let us not be slack to commend his Majesty in our continual prayers unto God, that the lord would direct him by his spirit, and guide him in his fear, and strengthen him to hold out to the end, that godly course which he is entered into.  
And further the people of God are taught, that where the Lord hath vouchsafed so great a blessing, than the which in this world there can be no greater, to send his Church a Nursing father, and the Commonwealth a prudent and virtuous governor, they should endeavour for their parts, in piety 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 body. The subject should not by his untowardness grieve the heart of a good prince; but show himself so conformable to all acts of piety, that the virtuous governor may rejoice in the obedience and devotion of his people; that in the end he may yield up himself and his people with comfort unto God, and say with the prophet, Behold here am I, and the children which thou hast given me. Isa. 8. 18. For as Ambrose saith of good children, so it is true of good subjects: 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 prince's warfare: let the earth sprout forth to God's praise, because it is tilled, the world, because it is inhabited, the Church because it is with devout children filled and replenished.   

The 3. meditation.  
Of degrees] There are thus entitled 15. psalms, that are here set together: which are next this so called, as though the levites were appointed to sing them upon the degrees and stairs of the temple, 
Thus seem the Septuagint to think, translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees, or ascending places.  for as yet in David's time, the temple was not built, nor the plot thereof drawn, or the form and pattern set forth: neither is it to be referred to the rising of the tune, wherewith those psalms were sung in the temple: for other psalms beside these were tuned sometime with the falling, sometime with the rising of the voice: 
Why they are called psalms 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 psalms of degrees signify nothing else, but excellent songs, of an higher degree, and more principal use: for so the word magualah is sometime taken; as, 1. Chron. 17. 17. David saith, Thou hast regarded me according to the estate of a man of high degree, O Lord.  
From hence then it may be gathered, that although the word of God in itself is of the same excellency, as proceeding from one and the same author, yet in respect of our use, and men's several necessities, some part of the Scripture may be said to be more excellent, than an other.  
1. For whereas the scripture is profitable to four special uses, 
The scripture● whereunto profitable.  to teach, to improve, to correct, and instruct in righteousness, as the Apostle showeth, 2. Tim. 3. 16. which four properties are answerable to those four set down by the prophet David; to give light to the eyes, wisdom to the simple, to convert the soul, and rejoice the heart, psal. 19 7, 8. The light is to know the truth, wisdom to discover and improve error; conversion, to turn the heart and correct vice; the rejoicing is to take delight and to be instructed and go forward in well doing. Now every man hath not need alike of all these: some man had more need of knowledge to be instructed, other of conscience to be converted: one hath greater cause to be reform of error, & other to be reclaimed from vice. 
How one scripture is said to be more excellent than another.  Therefore in respect of men's diverse and particular occasions, the scriptures are diversly to be applied, and accordingly to be singled out.  
2. It was not then by chance, that our Saviour Christ opening the book in the synagogue at Nazareth upon the sabbath day, did light upon that place of the prophet Isai, Luk. 4. 8. or that Eunuch was directed to read upon that prophecy, Act. 8. But this prophet, as most directly foreshowing Christ, was sorted out, as fittest to instruct them, that yet did not believe on Christ. The same reason moved Ambrose to commend unto Augustine, 
August. epist. 3. ad 〈◊〉.  as yet but a new convert, the reading of this prophet.  
3. For like as though all meats be wholesome in their kind, yet are they not fit for every stomach; but a man of discretion will have a care of his diet: & sitting at a great man's table (where is variety of dishes) will consider diligently what is set before him, Prou. 23. 1. The like judgement should every one bring to the reading of Scripture: as in an Apothecary's shop, though every drug have his use, yet are they not to be ministered for every disease: so the word of God must be applied according to the divers maladies of the soul.  
4. The reason why the Lord hath thus tempered the Scriptures, the Apostle showeth: That the man of God may be absolute, being made perfect to every good work, 2. Timoth. 3. 17. That from the rich treasure of God's word we may draw for every occasion: as the wise Scribe taught unto God's kingdom, is as a wise householder, that hath in his storehouse both new & old, Math. 13. 52. both old experience of God's mercies to comfort him; I remembered thy judgements of old and received comfort, Psal. 119. 52. and new examples of God's justice to humble him, as the Prophet again saith: Fear is come upon me for the wicked that forsake thy law, Psal. 119. 53. In the scriptures, there is milk for babes, and strong meat 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 every man than learn, when he readeth or heareth the word, to sort out that, which is most for his use: to lay up places of comfort against the day of affliction: if he feel his heart to be dull, to quicken it with the sense of God's judgements. Thus the Prophet David teacheth us to single out scripture, where he giveth this note (Selah) in diverse places of the psalms: as thrice in the 3. psalm, v. 2. 4. 8. which is a mark of attention, whereby he would have those sentences so marked, especially regarded. And in the same sense are these called excellent psalms, because of their excellent matter, and necessary use.  
Whole men neglect this course, not knowing their own necessities, neither set apart the spiritual food of the word, but take it as in a whole lump: 
The particular application of Scripture.  they miss of the right use of scripture, and defraud their own souls. Ye shall have some, that had need to be humbled, and as yet know not themselves, dwelling and delighting in their sins, and yet forsooth, these men cannot endure the law, every thing hath an harsh sound in their ear, that relisheth not of the sweet comforts of the gospel. Like as it is not good to eat too much honey. Prou. 25. 16. so neither is it fit for such always to taste of the sweetness of God's promises. And as Augustine saith well of judas, 
De Ecclesiast. dogmatio. c. 56.  mustum sancti spiritus potare non potui●, quo accepto continuo crepuit: he could not drink the sweet liquor of the spirit, but after he had received it, he burst: So impenitent persons, and such as are hardened in their sins, when they hear of nothing but peace, peace, are thereby made more incurable: and their wounds are not purged, but putrefied. It is fit therefore for every man, as his disease is, so to apply the medicine.   

The 4. meditation.  
v. 1. I rejoiced, when they said unto me. Let us go up into the house of the lord] This princely prophet rejoiceth in the public and peaceable exercise of religion, 
The joy of christian assembli●●.  that the people of God had now free recourse unto the house of God. And indeed, this is a benefit wherein all Christian people are much to joy, that they are not exiled from God's house, but may cheerfully and quietly thither assemble.  
1. So saith the prophet David, Blessed are they, that dwell in thy house, they will ever praise thee, Psal. 84. 4. Therefore our Saviour noteth this, as a fearful sign of future miseries, when they shall see the abomination of desolation standing in the holy place: then let them that be in judea fly unto the mountains, Math. 24. 15. When the holy place of God's worship beginneth to be desolate and forsaken, what comfort can elsewhere be expected?  
2. Therefore David desireth this as first and principal above all other, that he might dwell in God's tabernacle all the days of his life, Psal. 27. 4. And he professeth, that he had rather be one day in God's courts, than a thousand else where, Psal. 84. 10. And he poureth out his heart for grief, when he remembered how he had gone up with the people to God's house, as a multitude keeping a feast, Psal. 42. 4. but now was tossed from place to place, and banished from that place of joy and comfort.  
3. The people of God flocking together to God's house, are resembled to doves, that fly in at their windows, Isa. 60. 8. & as birds, that flicker to their nests, Psal. 84. 3. So even as the sparrows and swallows being chased, do resort unto their nests; so the house of God is a place of rest to a troubled soul. And as in the pool of Bethesda, the lame and diseased, when the waters were stirred by the angel, found remedy for their disease: so in God's house the waters of life do issue forth to the health of all, that thirst after them.  
4. Great cause then have the people of God to frequent the Lords Sanctuary: because the Lord sitteth between the Cherubins, Psal. 99 1. God's way is in the Sanctuary, Psal. 77. 13. God's power and beauty are in his Sanctuary, Psal. 96. 6. who then would not desire to enjoy God● presence; to behold the beauty of his face; to see the Lord in his word; to taste him in the sacraments, to feel him by the operation of his spirit, to talk with him by prayer?  
5. Wherefore we all this day are much bound to give thanks to God, that in his mercy still granteth us to have free access to his temple. 
4. Benefit, fre● accesie to God● house.  This gracious intercourse of religion, we had just cause in respect of our sins to fear, lest it might have been stopped: but God hath given unto his gospel in this land an open door again, which should have been for ever shut up unto us, if the Pope's curses, and Papists wishes, and jebusites practices could have prevailed. How good yet and loving is God to Israel? in many countries to this day God's house is desolate, and his true worship abolished: they which fear God are driven to hear the word in corners, in woods and solitary places: O therefore let us rejoice in England, that we may safely go up to God's house. Some, while they have been serving God in his house, have been robbed and spoiled at home: some in the Church have been put to the sword, the house hath been fired over their heads; their blood shed in the sanctuary, 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.  being all assembled in the Church to celebrate the nativity of Christ, under the cruel persecution of Dioclesian: Thus cruel Miniers, 
Fox p. 952. col. ●.  commanded his captain john de Gaxe, to put divers of the Merindolians to the sword, which were gathered together in the Church: Hierome also maketh mention in his time, 
Hiero ad Gerontia●.  how that at Ments in Germany, the city being taken, divers thousands were slain in the Church. Thanks be to God we neither feel, nor see any of these evils. Wherefore my brethren, let us love God's house, and make much of this blessing, while we may: let no man contemn or neglect the holy assemblies; let not any worldly business draw us from the house of prayer, let not vain pleasure hinder us. How many are there, that of purpose put off their journeys to the Lords day, thinking the time gained, that is spared from the exercises of religion? How many, that sit quaffing and tippling, trifling and toying, when they should present themselves before God? Let these things be now amended, and let us begin to rejoice, that the Gospel hath yet a free passage among us; and lay we up in our storehouse plenty of spiritual instruction against the evil day: The wise man sendeth us to the Pismire, Go to the Ant thou sluggard, behold her ways and be wise, Prou. 6. 4. which similitude Augustine doth 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 God's Ant, he riseth daily, goeth to Church, heareth the word, layeth up the chiefest corns, etc. The time of winter cometh, some evil or cross befalleth him, modo intus formica comedit labores aestat is; now he doth within to himself enjoy the gatherings of summer. Let us in like sort learn wisdom of the Ant, now while we may, to lay up store of spiritual food in the granaries of our hearts, that we may be provided against the time of dearth & famine come.   

The 5. meditation.  
Let us go, or, we will go into the house of the lord] The people did encourage one another to go up to God's house: whereby we are taught, that it is every man's part, to help forward his brother, and to stir him up unto the exercise of godliness.  
1. Thus Isay prophesied of the last times: Many people shall say, come, and let us go up to the mountain of the Lord, Isay, 5. 3. Saint Paul also moveth the brethren one to comfort another, ●. Thess. 4. 18. One to exhort and edify another, 1. Thess. 5. 11. Neither yet, where jeremy saith: in those days, they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord, jerem. 31. 34. is this prophet contrary to Esay: but this saying must be understood comparatively; that in regard of the abundance of knowledge under Christ, there shall not be such need of mutual instruction, as was before under the law.  
2. Thus jacob encouraged his servants and whole family, Cleanse yourselves and change your garments, we will rise up and go to Bethel, and I will make an altar there unto God, Gen. 35. 2, 3. The shepherds unto whom the angels declared the glad tidings of the birth of Christ, said one to another: Let us go unto Bethlem, and see this thing that is come to pass, Luk. 2. 15. Thus Andrew brought Peter, and Philip Nathaniel unto Christ, joh. 1. 41. 45.  
3. Like as then, two are better than one, (as the Preacher saith) if they fall one will lift up the other, etc. If two sleep together, they shall have heat, Eccles. 4. 10. 15. So by the fellowship of brethren, and their mutual exhortations, zeal is increased, and spiritual strength augmented. And as in the body one member helpeth another, and do communicate their offices; so should we, being one body in Christ, seek and procure the good one of another.  
4. See we not the wicked how they one provoke another to mischief, and entice unto evil? Come, we will lay wait for blood, etc. cast in thy lot among us, we will have all one purse, Prou. 1. 11, 14. They do clasp together as briars, Mich. 7. 4. Much more should Christians one stir up and provoke another to goodness.  
For this is the property of charity, it seeketh not her own things, 1. Cor. 13. 1. it desireth to impart, what gift soever it hath, to the good of many: as Bernard well noteth, upon the 134. Psalm: It is like to the precious ointment upon the head, that runneth down upon the beard, even upon Aaron's beard, which went down upon the border of his garments: Non remaneat in barba Aaron tota unctio salutaris; 
Serm. 14. in Cantic.  capiat sane prima, non sola, refundat & inferioribus membris, quod accepit ipsa desuper. Let not the wholesome anointing stay in Aaron's beard, let it receive it first, but not alone, but shed forth to the members below, which it hath received from above.  
5. By this doctrine then, the great negligence of people is reproved, which suffer every one to walk his own way: no man exhorteth, admonisheth one another: but like as, if thou shouldst see thy brother ready to fall into a pit, which he was not ware of, and forbearest to tell him, thou art accessary to his danger: so saith Augustine, Praecipitat se quis in vitia sua, praedicat apud te malefacta sua, tu nosti mala esse & laudas, etc. Thou seest a man to run headlong unto sin, 
〈◊〉 Psal. 49.  he vaunteth of his wickedness before thee, thou knowest he doth evil, and yet dost not tell him: thou art guilty of his perishing. The time was, while Popery reigned, that Christians could not meet to confer together, one to exhort and admonish another without danger of their lives: as james Brewster, for hearing one Sweeting to read many good things out of a book: and because the said Sweeting, when james had said, The son of the living God help us, 
Fox p. 818. anno 1511.  answered, Now almighty God so do, were both condemned and burnt in Smithfield.  
joannes de Cadurco, for bringing forth this sentence at a feast, 
Fox p. 897.  Christ reign 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 Lutheran, and burned at Paris. ann. 1551.  
This was the miserable thrall of Christ's Church in those blind sottish days; but now blessed be God, these 45. years it hath been lawful for Christians to use godly conference, 
The 5. benefit, godly conference  and mutual exhortation, and I trust this liberty shall contiwe still twice so many years, and I hope to the world's end. This benefit if it be not cheerfully used, it shall be the people's fault, not want of Christian freedom and liberty therein. But it is no great marvel, that the common people neglect this mutual duty, seeing they which have charge over others, as fathers over children, masters over servants, do fail in this behalf; the most part of these, leaving those whom they are charged with to their own election, and sway of their simple wit: Let these also know, that God will require their blood, which perish by their negligence, at their hands. Let them remember how severely Elie, otherwise a good man, was punished in himself and his posterity, for his remissness 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, matter 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 plangat, quos habuit: Bring those unto God's house with thee, which thou hast in thine own house with thee: the mother Church doth crave some of thee, other she doth challenge: she craveth those which she findeth with thee, she challengeth those which she hath lost by thee: let her get what she had not, not grieve for that she had. Wherefore masters, fathers, and governors should rather seek by their godly care to win those unto God, that belong unto them, then pull them by their negligence from God, for whom they are accountable.   

The 6. meditation.  
The house of jehovah] This is a great honour, which the Lord vouchsafeth unto such places, as are dedicated to his worship, that they are the Lords houses and dwelling places: that though heaven and earth cannot contain that infinite majesty, yet he is present among the faithful assembled together in his house.  
1. Thus the Lord saith by his Prophet, Heaven is my seat, earth is my footstool: where is that house that ye will build for me? To whom will I look, to him that is poor and of a contrite heart, and trembleth at my words, Isa. 66. 1, 2. So our Saviour Christ promiseth, Wheresoever two or three are gathered together in my name, there am I in the midst among them, Math. 18. 20.  
2. jacob hereof had experience, when in his dream he saw that comfortable vision of the ladder, and awaking called it God's house, and the gate of heaven, Gen. 28. 17. Solomon by his holy prayer at the dedication of the temple, obtained that God would be there present, and hear the supplications of the people that should pray in that place. 2. King. 8. 30.  
3. Like as then the curtains of the Temple was pictured with Cherubs faces, Exod. 36. 8. so are the Angels of God present as ministering spirits for the Elect sake, when the people of God are assembled in prayer: and as the tabernacle of Moses was shadowed with a cloud, an evident sign of God's presence, Num. 9 22. so the Lord doth overshadow by the work of his spirit the hearts of the faithful assembled in his house to hear his word.  
4. God therefore is present in his house because of his promise: for there the Lord will be seen, as Abraham said; In the mountain will God be seen, Gen. 22. 14. so will the Lord show himself in his sanctuary, promising there to hear the prayers of his people. And again, where else should the Lord be thought to be present, then where he bestoweth his gifts: as it is said in the parable of the prodigal child; In my father's house is bread enough, luk. 15. Therefore because the store of this spiritual bread, which is the word of God preached, is dealt in the Church assemblies, that there is surely our father's house.  
5. First, here all superstitious persons must be met withal, 
Holiness not 〈◊〉 be ascribed to the place it s●lfe.  which tie God's presence to the walls & stones of the church, as though it were in itself a more holy place: such were the Israelites, that thought the very presence of the Ark would deliver them from the Philistims, when as God was not present, whom they had chased away with their sins, 1. Sam 4. And they had nothing in their mouth, but the Temple of the Lord, the Temple of the Lord, jerem. 7. 4. foolishly imagining, that what sins so ever they had committed, if they did but once come within the walls of the temple they were delivered, jer. 7. 10. Such is the superstition which the Papists have of their hallowed Churches, ascribing great virtue to the place itself: whereas the Lord for his worship maketh no difference of places, but every where he is accepted, which worshippeth in spirit and truth, joh. 4. 23, 24. Church's indeed are holy places, but not in respect of any inherent holiness, but because of the holy use, namely the holy prayers and exercises of holy assemblies: which point is very well touched by Bernard, Habent sanctitatem, sed propter corpora vestra, etc. Your Churches are holy because of your bodies, 
De d●dicat. eccles. serm. 1.  as your souls are holy because of the spirit that dwelleth in you, your bodies holy because of your souls, so this house is holy because of your bodies.  
Secondly, all profanation of God's house is forbidden, 
Houses of prayer not to be profaned.  or turning of it to any secular uses. Our Saviour would not suffer them to carry a vessel through the Temple, nor to buy and sell, but overthrew the tables of the money changers, Math. 11. 15, 16. Hereof it is that diverse abuses of places consecrate to religious uses, have been by divers wholesome Canons restrained: that law-days 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 cattle, ibid. c. 88 that no dancing there be used, songs, or interludes, Bracarens. 3. c. 2. All which, and such like corrupt usages, are great profanations of God's house, which is appointed for prayer, and other holy exercises.  
Thirdly, if the Church be God's house, it ought even in respect of outward comeliness and decency, to be reverently kept. Men should not be curious in adorning their own houses, and dissolute in maintaining the house of God. This was the reproof of the Israelites in Haggai his time, because they themselves dwelled in sieled houses, and suffered the temple to lie waist, Hagg. 1. 4. And verily where people are slothful in this business to beautify and repair the public places of religion, it showeth that they much regard not the exercises of that holy habitation.  
Lastly, as it is God's house, so we should come reverently to it, as into God's presence; as jacob resolveth himself: How fearful is this place? this is none other but God's house, Gen. 28. 17. God's palace is much unlike Ahashuerosh court: Mordecai could not enter there, because he was clothed with sackcloth, a mourning garment, Esth. 4. 2. but he is soonest admitted into God's court, that cometh with true sorrow and contrition. Men use to come trembling unto the prince's Majesty, and with reverence enter into the court: God's house in like manner is his palace: 
Arelatens. sub Carol. c. 22.  and therefore in time passed we shall find, that the Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a basilic or princes house. 
Laodican. 28.  It is the mansion of the great King, and therefore we should not come with secure hearts, and profane affections, as the manner of some is, but with reverence and fear, as into the presence of the highest Majesty. And herein we have the example of our princely Ecclesiastes, that both in practice and precept goeth before us in this duty of reverence toward God, thus moving & advising his princely son: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But in your prayer to God speak with all reverence: for if a subject will not speak but reverently to a king, much less should any flesh presume to talk with God as a companion. How much are we bound unto God, that in his mercy hath sent us a king truly touched with the devout sense of religion? 
The 6. benefit, the example of a godly king.  who, what he prescribeth to others, doth first practice in his royal person, and as the Prophet saith, is as an he-goat before the flock, jere. 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 quoque praesentia dominus ipse dignatur, worthy of all reverence, which faithful men inhabit, angels frequent, where God himself is present. The presence of Christ's Church requireth reverence, but of angels more, of God himself most of all.   

The 7. meditation.  
v. 2. Our feet shall stand in thy gates.] That is, whereas the Ark before was flitting from one place to another, not only in the wilderness under Moses, where the Ark was removed, as the camp pitched their tents; but afterward 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.  from thence to the house of Obed●Edom, and so to jerusalem: now the Church of God rejoiceth that the Ark was settled and brought to his resting place. This then is the joy of the Church when religion is settled and established, and brought to perfection: when the people are resolved in their conscience of the truth, and stand confidently with their feet in God's house.  
1. Thus the Lord promised concerning Zion: The Lord hath chosen Zion, and loved to dwell in it: this is my rest for ever, here will I dwell, for I have a delight therein, Psal. 132. 13. Now in David's time, and not before, the place was elected and appointed, where the solemn exercise of religion should be practised.  
2. Thus Solomon builded God an house, whereas he dwelled in tents before, that the Ark should be no more transported out of his place: and herein Solomon was a figure of Christ, in whom the promises of God are Yea, and Amen, 2. Cor. 1. 20. Who hath given us an everlasting testament, a kingdom, which cannot be shaken. Hebr. 12. 28. who is the true Messiah, neither are we to look for any other. Math. 11. 3.  
3. Like as then when Samuel went to anoint David, 
The fi●th of Ch●ist not flitting or changeable.  first Eliab, than Abinadab, than Shammah, and the rest of the brethren came in order before Samuel, but none of them was chosen: at the last David was sent for, and he was the man, 1. Sam. 16. So after many prophets, and many professions in the world, at the length cometh Christ, and he is anointed king for ever. And as when Elias was in the cave, a mighty wind was sent of God, 
1. King. 19  than an earthquake, than a fire, but God was in none of them: but at the last he spoke in a soft and still voice: So Christ came not, though many signs and wonders went before, till he himself spoke with a soft and still voice in the form and shape of a man.  
4. For the Apostle saith, jesus Christ yesterday and to day, and the same for ever, Heb. 13. 8. therefore as Christ is always 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 divers and strange doctrines, v. 9 so should we be resolved and settled in religion.  
5. Wherefore, every man may consider, how much bound we are to praise God, which hath in his mercy raised us up a David after Samuel, to bring home the ark of God, and to establish and settle religion, 
The 7. benefit the settling 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 jeroboam called the Israelites to Dan and Bethel, to the Roman religion: but I trust our feet shall stand still at home in the gates of jerusalem. Let men therefore be constant in faith, not be carried away with every wind of doctrine, as the Apostle saith, Eph. 4. 14. nor halt between two opinions, as some, like janus bifrons, looking both ways, have of late in the Church of England, set a foot some popish doctrines, mingling the sweet lump of the gospel, with sour leaven of their own. Such teachers I trust will hereafter be better advised, and fill their hands with better seed, that no more cockle and darnel be scattered in good ground. God grant a general consent in judgement and concord in heart, both in teachers and hearers, that we may go up together to God's house, and that our feet may stand steadfastly in jerusalem: that as Ambrose well alludeth, Sicut rotam intra rotam vidit propheta currentem; 
Lib 1. de spirit. cap. 2●.  ita tears vita sanctorum est, & ita sibi concinens, ut superioribus posteriora respondeant: as the Prophet saw one wheel run 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 jerusalem.] This city God made especial choice of: as it is in the pslame, God loveth the gates of Zion above all the habitations of jacob, psal. 87. 2. It was called the city of God, v. 3. the city of the great king. math. 5. 35. the holy city, mat. 4. 5. there Abraham was bid to sacrifice his son, Gen. 22. of this city was Melchisedeck founder, and king. Gen. 14. yet notwithstanding all these privileges, this city was often for their sins besieged, by Pharaoh Necho, 2. king. 22. 23. by Nabuchadnezzer, 2. king. 24. 11. destroyed by the king of Babylon, 2. king. 25. and at the last utterly ruinated and made desolate by the Romans. Whereby we learn, that there is no city or country, though endued with never so great privileges, but if they continue in sin, may be in God's justice cast off.  
1. The Prophet saith, He turneth a fruitful land into barrenness for the wickedness of the people, 
Ruin of cities for sin.  that dwell therein, Psal. 107. 34. God is able both to change cities and countries, to bring them to perpetual ruin and desolation, because of the sins of the inhabitants.  
2. Thus the Lord dealt with Samaria, 2. king. 21. 13. and with Shiloh, where three hundred years the ark of God rested: Go unto my place, which was at Shiloh where I set my name at the beginning, and behold what I did unto it, for the wickedness of my people Israel, jer. 7. 12. What is become now of Babylon the chief city of the Chaldeans, of Ninive of the Assyrians, of Revatane the great city 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, quo appareat illas saltem fuisse: the very foundations are worn out, and it doth not appear that there were any such cities.  
3. As God hath dealt with these cities, so he can offer the same occasion to others: I will stretch over jerusalem the line of Samaria, and the plummet of the house of Achab, and I will wipe jerusalem, as a man wipeth a dish, which he wipeth, and turneth it upside down, 2. King. 21. 13. It is no whit harder for God to bring destruction upon cities, then for the mason to lift up his line and plummet over his work, or then it is to wipe a dish when it is foul.  
4. The cause why the Lord judgeth countries and cities is expressed in the case of Israel; because they sinned against the Lord their God, etc. and walked according to the fashion of the heathen, etc. and had made them images, etc. therefore the Lord, was exceeding wroth with Israel, and put them out of his sight, 2. King. 7. 8, 10, 18. The like sins in any city never so famous or honourable in the world, must needs procure the same judgements.  
5. First in that jerusalem that famous city is now forsaken of her inhabitants, & made an habitation of devils, of pagans & infidels, we learn, that God's church and the true religion is not limited to any certain place: and seeing God hath showed such indignation toward that country & nation, which put Christ to death, what reason had the Roman bishops in time past, to incite Christian Princes to move such deadly wars for the recovery of the holy land, as they called it? After God had polluted his own city and temple, and Christ neglected the very place of his birth for the sins of the people, 
Of the wars for recovering the holy land so superstitiously called.  what cause had Christians so superstitiously to be addicted to that place, which was rejected of God? Their oversight herein well appeared by the event, for we shall not read of any wars that continued longer, with greater bloodshed, and less happy success, than these maintained by Christians against the Saracens for the possession of the holy land. Hereupon Princes lead with a superstitious conceit, take upon them the cross, to go fight for Jerusalem, as Henry the 2. Richard the 1. king john, with diverse other, who thought simply as Naaman, that no earth was so holy as that about jordan, 2. King. 5. 17. But our Saviour hath given us a rule for this: The hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the father, john. 4. 23. The true worship of God is not tied to jerusalem, as Hierome well expoundeth those words of the Psalm; God loveth the gates of Zion more than all the habitations of jacob. Nunquid istas portas diligit Deus, 
Deter. promis●.  quas videmus in cineres & favillas conversas? etc. Do you think that God loved these gates, which are turned to dust and ashes? no man is so foolish to think so, etc. And again he saith, Ne quicquam fidei tuae deesse putes, 
Ad Paulin.  quia Hierosolymam non vidisti, etc. Think not any thing therefore wanting to your faith, because you have not seen jerusalem, nor us therefore better, because we have there our habitation.  
Secondly, the like fantasy the Papists have of Rome, which the jews had of jerusalem; they imagine that God's Church cannot possibly fail there: as though they ever had the like promise for Rome, as the jews had for Zion▪ That God would dwell there for ever, Psal. 132. 14. How would the Papists triumph if they could find any such text for Rome, This is my rest for ever? yet if they did, such promises are but conditional; for God no longer bindeth himself not to forsake a nation, 
Rom● never had such promises as Jerusalem.  then while they do not forsake him. Let proud Rome therefore know, that seeing she is fallen away from the faith of Christ by most gross idolatry, and other apostasies, that she cannot long escape unpunished: jerusalem was dearer in god's sight then ever Rome was, it was longer protected by him, greater miracles had God wrought for them, more holy men and Prophets there preached, then ever Rome had. And Hierome speaking of poor 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, than the Tarpeian rock at Rome, which being so often smitten with lightning, showeth that God was angry with it. If Bethlem was not spared, where Christ was borne, much less Rome is privileged, by whose authority Christ died: If God spared not the natural branches, take heed lest he spare not thee, saith S. Paul to the Romans. Rom. 11. 21. The jews than were the true natural branches, the Romans strange and adopted branches: therefore if the first were plucked off for their rebellion, the second must not think to stand in their superstition. A foolish conceit therefore and imagination it is, that Rome should be the mother Church, and nursery of all the world. Hierome well saith: Non audeo Dei omnipotentiam angusto fine concludere, 
Ad Paulinum.  & coarctare parvo terrae loco, quem non capit c●lum. I dare not conclude God's omnipotency with a small bounds, and to thrust him into a small room, whom the heavens cannot hold.  
Thirdly, this example of jerusalem doth admonish all cities, not to presume of their temporal and external happiness, but to learn thankfully to embrace the truth, least for their unthankfulness they be deprived both of the virtue, and the handmaid thereof prosperity. Let jerusalem of England the city of London be warned by her sister, the jewish jerusalem, that she take heed of her sins, that she taste not of her sauce. Let the calamity of other neighbour cities admonish her: it is some while since Lions in France was in one night consumed stick and stone with fire: whereof Seneca maketh this lamentable mention, 
Epist. 92.  una tantùm nox interfuit inter civitatem maximam & nullam, denique diutius tibi, illam perijsse, quam perijt, narro. There was but the distance of one night between a great city, and none at all, and I have been longer in telling you of the destruction thereof, than it was in destroying. Verolamium here in England situate not far from S. Albon, 
Cambden de commit. He●tford.  was a famous and great city, now not so much as the name thereof remaineth. What great calamities befell most famous cities in Hieroms time he himself reporteth: how all France was wasted of the Barbarians, 
ad Gerontiam.  the city of Ments taken, and many thousands slain in the Church: Ipsa Hispania iam peritura contremiscit: Spain trembleth, as if it were now ready to perish. And what hath happened in other countries and cities round about us in our time, who can be ignorant? The massacre of Paris, the desolation of Antwerp, the sacking of Calais, surprising of many towns in the low countries. All these examples should warn noble cities and corporations of England to beware of those sins, for the which the other have been chastised. As Hierome well saith, Orbis terrarum ruit, in nobis peccata non ruant, 
Hieron ibid.  urbs inclyta & Romani imperij caput, uno hausta est incendio: The famous city and chief of the Roman city at once consumed with fire, the world falleth to ruin, and yet within there is no ruin of our sins.   

The 9 meditation.  
jerusalem is built as a city.] Here is expressed one principal fruit of David's prosperous, good, & peaceable government, that the city was beautified & enlarged with many goodly houses and buildings: which showeth that it is not the least temporal blessing, when a city or nation enjoyeth peace, that they may build them houses and plant their grounds.  
1. Thus the Lord saith by his Prophet, I will bring again the captivity of lacobs tents, and have compassion on his dwelling places, and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. jerem. 30. 18. The Lord promiseth this as a singular blessing, that jerusalem which was before destroyed and laid waist, should be re-edified again, and recover the pristine beauty.  
2. Thus the Psalmist doth celebrate this as a great favour of God to jerusalem, that when the city was besieged, as it should seem of Senacherib in the days of Hezekiah, the Lord so protected it, that no part thereof was defaced: Compass about Zion, go round about it, and tell the towers thereof, mark well the wall thereof, behold the towers, that you may tell your posterity. Psal. 48. 13. 14. There was not so much as one tower, or any part of the wall defaced. So David when he had taken the sort of Zion, he built round about it, & called it the city of David (to which building this verse hath special relation) and the reason thereof is given, David 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 man's house as job resembleth it: I shall die in my nest, 29. 18. Even as when the silly birds are suffered to build their nests quietly, where to lay their young; so is it with citizens, when they safely and securely dwell in their houses. They are as men's bowers, wherein they solace and refresh themselves from the heat and cold, as jonas rejoiced in the gourd that shadowed him from the sun, jon. 4. so a joy it is when men may sit quietly under their own bowers. Unto this outward flourishing in comely and decent buildings, the Lord compareth the spiritual increasing of his Church: If she be a wall, we will build upon her a silver palace, if she be a door, we will keep her in with doors of cedar.  
4. The preacher showeth what is the cause of this blessing, 
Cant. 8. 9  that a man sitteth quietly in his own house, and enlargeth his dwelling place, and prospereth in his affairs: It is of the hand of God, and God's gift, for a man to take pleasure in his labours. Eccles. 2. 24. c. 5. 17.  
5. Wherefore much is this nation of England, 
The 8. benefit, enlarging of cities & buildings.  and especially the goodly cities and towns thereof to rejoice and give thanks to God, and the city of London most of all, for this long time of peace, whereby men do enjoy the labours of their own hands. We have not built houses for others to dwell in, nor planted vineyards, and others eat the fruit thereof, as the Lord threatened the Israelites, 2. Deut. 28. 30. And as other cities have had woeful experience: their houses have been beaten down over their heads, and the goodly sumptuous buildings made low with the ground. Sometime cities and famous buildings have been overthrown with water, as in Noah's deluge: sometime consumed with fire, as Sodom and Gomorrha: sometime devoured and swallowed up of the earth, as the tents & houses of Coat, Dathan, and Abiram: beaten down with winds, as jobs house. We read in foreign stories of great calamities which have fallen upon cities: 
Calamities upon cities by winds and earthquakes Socrat. l. 1. 7.  at Antioch there was an earthquake which continued a whole year together. At Nicomedia many houses were shaken down with an earthquake, 
Zozomen, lib. ●. cap. 15.  and divers people slain with the fall of the houses, and among the rest, Cecropius and Arsacius: at Constantinople under Leo the Emperor, such a raging fire took the city, 
evagr. l. 2. c. 1●.  that it continued four days, and the houses were burnt the length of 14. furlongs. The like calamities Seneca reporteth to have been in his time: 
Senec. epist. 91.  Quoties Asia, quoties Achaia vobes uno tremore ceciderunt? quot oppida in Syria, quot in Macedonia diruta sunt? How often have the cities of Asia and Achaia fallen down by earthquakes▪ how many cities in Syria and Macedonia have been swallowed up of the earth, in Cyprus likewise and Paphus? The city of London hath not been free in time passed from such losses: ann. 1091. 
Stowe.  in the 4. year of William Rufus, 600 houses were blown down by tempest in London: ann. 1232. in the 16. of Henry the third, great hurt was done in the city by thunder and lightning Wherefore, much are we all bound to thank god that hath preserved us, our cities, our houses, from these fearful calamities: that we are not surprised in our houses, and sitting at our tables of our enemies, as Balthasar was in the midst of his feast. Dan. 5. and as many have been in other places: and how much are we to praise God, that hath so wrought for this Church and common wealth, providing a nourcing father for us, under whose shadow we trust to be defended still in peace and true religion, that I hope we may say as David here doth, of our cities and towns: jerusalem is a city well built, etc.  
Further, because mention is here made of building, it shall not be amiss briefly to observe, what rules are to be kept in the rearing of edifices among Christians, 
●●●esto be observed in building of houses.  which may briefly be reduced to these three, that they be made without oppression or cruelty, not with ostentation and vanity, nor yet without compassion & charity.  
For the first, the Prophet saith, Woe unto him that buildeth his chambers with unrighteousness, and his chambers without equity, jerem. 22. 13. So do they, which oppress the poor, and overreach upon their grounds to enlarge their own dwellings, as Ahab did upon Naboth, 1. King. 21. For the next, the prophet reproveth those, that build them houses, etc. and call their lands by their names: Such was Nabuchadnezzar, that said in the pride of his heart, is not this Babel, which I have built for the majesty of mine honour? Dan. 4. 17. A vain thing is it for men to set their heart upon their gay houses, and to swell in pride because of their sumptuous edifices, seeing they must one day leave their lightsome and glorious houses, and lie in darkness. Thirdly, men must not set their minds so to build their houses of timber & stone, as that they forget to relieve the living stones, the poor members of Christ, whereof the spiritual building of the Church consisteth: which job noteth as a fault in the rich men of his time, that did build in solitary places, job. 3. 14. that they might dwell alone, and not be troubled with the cry of the poor at their gate. Such are those builders in these days, that delight to build fair to the eye, but the poor there findeth nothing to fill his hungry belly: they make many chimneys, but keep few fires: their chambers are lightsome with fair windows, and their stairs lofty with high towers, but their gates not adorned with troops of the poor. Their palaces are seen a far off, but not smelled near hand: their lodgings are hung with green, and grass groweth at the doors. Ambrose saith well of such, Clamat ante domum tuam nudus & negligis, & tu sollicitus es quibus marmoribus pavimenta vestias: The poor naked crieth at thy door not regarded, and yet thou art careful with what marble the floor should be paved. Wherefore if any will build sure, that their habitation may remain, and that jerusalem may still be as a city well built: let them lay the foundation in equity. Houses built with usury, extortion, wrong judgement, bribery, deceit, as I am afraid the houses of many in the country are, but more in the city, cannot long continue, nor the owners long enjoy them, but as jeremy saith, ●o their posterity shall soon say, Habitacula nostra proiecerunt nos, our habitations have cast us out. jer. 9 19   

The 10. meditation.  
That is compact together in itself] The word in the original is chabar, which signifieth to join together. The Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth participate or communicate together. Before the city was divided, part thereof being possessed of the jebusites, which were of a contrary religion. This than was a singular benefit, that the city which was before disjoined in religion, and civil dissension, is now reduced to unity and conjoined in one. A happy thing therefore it is, when a nation, city, or people do consent and agree together and live as brethren.  
1. Behold (saith the Prophet David) how comely and good a thing it is, brethren, to dwell together, Psal. 134. 1. So the Prophet saith, The hatred of Ephraim shall depart, etc. Ephraim shall not envy judah, nor judah vex Ephraim, Isa. 11. 23. that is, they which before lived at variance, shall be reconciled.  
2. Thus Abraham appeased the stri●e that was between his servants and Lots, Gen. 13. Isaak made an atonement with Abimelech, whose servants before had contended with Isaaks servants for certain wells of water. Gen. 26. Moses would have pacified the two hebrews that strove together. Exod. 2. 13.  
3. For discord in a city, or among neighbours is like a raging fire: as jotham prophesied, that a fire should come from Abimelech, and consume Sechem, and a fire likewise from Sechem to consume Abimelech, 
The danger of discord.  jud. 9 20. Which fire was that civil dissension, whereby they were one destroyed of another. And as Abimelech when he had destroyed the city, did sow it with salt, to make it for ever unfruitful, ibid. v. 45. so is dissension among neighbours and citizens, like to the sowing of salt. And chose, unity and concord is a comely and pleasant thing, like to the sweet ointment of Aaron, that gave a pleasant perfume round about: and like as they could not roll away the stone upon the wells mouth to water the sheep, till all the shepherds came together, and joined their strength to do it, Gen. 29. 8. so by concord and unity, great matters are compassed which by division are hindered.  
4. Concord and peace is an evident sign of God's presence, who is the author of peace, and not of confusion, 1. Cor. 14. 33. And the Prophet David having set forth the singular benefit of concord among brethren, comparing it to the dew that falleth upon the hills: he thus concludeth, there the Lord appointed the life and blessing for ever, Psal. 134. 3. showing that all blessings are expected, where brotherly love is kept and nourished.  
5. First then, herein appeareth a wonderful work of God at this present among us in this realm of England: who hath made this nation as a city well compact in itself, that all, as one man, have consented together to bring the Lords anointed to jerusalem: as all the tribes of Israel came unto David and said, we are thy bones and thy flesh: & with one consent anointed him king. 
The 9 benefit the general consent and desire of all in receiving his Majesty.  2. Sam. 8. 1. And as Israel and juda did contend, which should be most forward in restoring David, 2. Sam. 19 43. So men of all sorts have strived, who might show most joy, and greatest duty to our Sovereign. What troubles have men feared at the next change, who can be ignorant? many wishing they might not live to see those days, some looking as it were a squint two ways, to be ready for all accidents; some as it hath been credibly reported, disposing their lands to feoffs, to the use of their heirs, fearing the troubles of these days. But God hath put away all fear, and turned all to good, and wrought men's hearts as wax, to a loyal agreement, that never any prince entered more quietly in this land, than our now Sovereign Lord, whose happy years and godly reign, God in his mercy long continue: This is the Lords doing, as the Prophet saith, and it is marvelous in our eyes, Psal. 128. 23.  
Secondly, let us acknowledge another great benefit, that the Lord hath now bestowed upon this famous Island of Brittannie: never could it be said, as at this time, that we are now indeed this whole Island compact together into one kingdom: sometime England only was divided into an heptarchy, 
Fox. p. 101. p. 135.  that is, into seven kingdoms, for the space of 300. years together and more, from ann. 456. to the reign of king Egbright. ann. 802. Then England being reduced to one Monarchy, yet the country of Wales remained a several kingdom until Edward the 1. ann. 1279. who subdued Lewline king of Wales, 
Fox. p. 3●5.  and made his eldest son Edward prince of that country. But all this while England and Scotland remained two distinct kingdoms, which a long time, one offended another with most cruel and fierce wars: now are they by God's providence conjoined and made one kingdom. This according of these two kingdoms was divers times attempted before: the which better to effect, divers kings of England gave their daughters in marriage to the kings of Scots, as King john his daughter Elinor; Edward the 2. joan his daughter; 
Stowe.  Henry the 7. Margaret his eldest daughter, of whom is lawfully descended our dread Sovereign king james the true and lawful possessor of both kingdoms: after this king Henry intended a marriage between his son prince Edward, 
Lanquet. The 10. benefit, the wonderful conjoining of both kingdoms.  and Marie queen of Scots. But none of these devices took place, that this work might not seem by man's counsel to be compassed, but by god's providence only to be effected: So that we may now say of this Isle, as David here of jerusalem, it is a kingdom compacted together in itself.  
Thirdly, let us all learn now to love as brethren, that neighbours should live peaceably and lovingly together; not one to be ready to offend and grieve another: but as we see in great cities, the houses to be one joined to another, and to be compacted together, so that there might be as near a conjunction in men's hearts and affections. While men are in wrath and at variance, their prayers are hindered, their mind disquieted, Gods worship neglected, some are wronged, others provoked. How should the child look upon his father, when he hateth his brother? how should we think to be forgiven of God, when we seek revenge one against another? how can any man in wrath or envy say the Lords prayer? as Hierome saith, animo discrepante cum verbis, oratione dissidente cum, factis, Our mind dissenting from our words, and our words varying from our deeds.   

The 11. meditation.  
Whereunto the tribes, even the tribes of the Lord go up.] King David's especial care was to reduce the people of God to one uniform worship, that every man should not be permitted to devise a religion to himself, but that all should go up to Jerusalem to worship God there. So this care doth principally belong unto Princes, to see all false worships abolished, and the true service of God established.  
1. This then is rendered as a reason, how it came to pass, that Micah set up Seraphim in his house, and consecrated a new kind of priesthood: There was in those days no king in Israel, but every man did that which was good in his own eyes, judg. 17. 6. A virtuous king than is a most excellent means, to draw the people distracted in opinions and sects, to one true worship of God: they that live in one kingdom, should have one Christendom, be all of one faith and religion: as they obey one king in earth, so they should adore one God in heaven: and as they are subject to one law for civil administration, so they should walk 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 David expelled the jebusites, which hindered the peace of jerusalem, having there inhabited above 300. years, since the first conquest of Canaan, jud. 1. 21. and took away their blind and lame idols, 2. Sam. 5. 8. So Caleb had long before driven the Anakims' cruel and profane giants out of Hebron, josua. 14. 12 Ezra also caused the strange women to be put away, which were married to divers of Israel, and corrupted both their faith & language, Ezra. 10. 18. Nehem. 13. 24. Nehemiah likewise banished the irreligious merchants of Tyrus, that would have uttered their wares upon the Lord's day, Nehem. 13. 21.  
3. This may seem to be the meaning of that law, whereby the Israelites were forbidden to sow their vineyard with diverse seeds, or to plough with an ox and an ass together, Deut. 22. 9, 10. So the mixture of divers religions, and the cohabiting of divers worshippers cannot be good. As Zerubbabel and joshua 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 us (say they) to build an house to the Lord. Ezra, 4. 3. So it is not fit, that a contrary religion should be admitted.  
4. The Lord saith by his prophet, my glory will I not give to another, Isay, 42. 8. The Lord will not divide stakes, he will be God alone, as Eliah saith, If the Lord be God, follow him: but if Baal be he, go after him, 1. King. 18. 21. But where divers different professions are admitted, God must be dishonoured, who can not by contrary sects be truly served.  
5. First then we may acknowledge an other great mercy toward our nation, 
The 11. benefit, sincerity in religion.  that whereas in other countries, divers professions of religion are suffered; some run to Dan, some to Bethel, some to Shiloh, some one way, some another. All the tribes of Israel with us are called up to Jerusalem; the holy profession of the gospel of Christ hath these many years flourished in these two famous kingdoms of England and Scotland, and by God's mercy is like to flourish still: that we may say with the Prophet, God is known in judah, 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 jesus Christ: and our Prince and his people do say with one joint voice unto God, Thou art my Lord, etc., the sorrows 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 lips, Psal. 16. 54.  
Secondly, if all the tribes of the Lord go up to Jerusalem to the Tabernacle, than certes, they which refuse to go up, are not the tribes of the Lord: 
An admonition to recusants.  here than is an admonition to all Recusants popish & others, that they would now at the length lay aside their froward spirits, and humble themselves to come up to jerusalem with the rest of God's people. They are not of the tribes of the Lord, that will not go up to the place of his worship. Let not the Romist deceive himself, and expect a toleration of his superstitious (I would it were not also an idolatrous) profession. Certainly, where God's ark is, Dagon cannot stand: 
1. Sam. 4▪ 4.  but shall also lose in the end both his head and hands: their Dagon of Rome was cast down to to the ground, when first the papal authority and cells of superstition were destroyed in England: he lost his head and his hands; when afterward papal religion was expelled: if yet any stump of his body remain, we doubt not but by God's grace it shall sooner be cast out, than his former wounds be recovered. Let them not think that Hezekiah will suffer the high places and images to stand, 2. king. 18. 4. or josias the Chemarims to continue, 2. king. 23. 4. Wherefore stand not out wilfully as the Ephramites, that refused to join with jephtah against Ammon, jud. 12. 4. neither despise with the tribe of Manasses the message of Hezekiah, that called them up to the Passeover, 2. Chron. 30. 10.  
Now as for them, which stand apart, and separate themselves from us, swelling with an opinion of their own greater holiness, 
Advise given to schismatics.  if they will be counted among the tribes of the Lord, let them also come up to jerusalem: if any thing hath grieved them in our Church, let them not fear if their offering be just, but God will put it into the heart of Hezekiah in good time to remove even Moses brazen serpent, if any such abuse were. 2. king. 8. 4. I wish therefore and exhort them to assemble themselves with the host of Israel, and to gather Manna with the rest of God's people, lest if they go out to gather it alone, as some of the Israelites did upon the seventh day, they lose their labour, and find none, Exod. 16. 26. And as much have these brethren of the separation found, since they first went out from us. I say unto them with Ambrose upon these words of the Lord to Moses, The place where thou standest is holy ground, 
Epist. 82.  Ecclesia locus sanctus est, sta ergo in Ecclesia, sta ubi tibi apparui, ibi ego tecum sum, etc. The Church is the holy place, stand therefore in the Church, stand where I appeared unto thee, for there I am with thee. If ever God appeared then unto them, when they heard the word, and made their prayers in our Church assemblies, why do they forsake that place, where God hath manifested himself?   

The 12. meditation.  
To the testimony of Israel] That is, at jerusalem was the ark, which was called the testimony of God, because in them were kept the two tables of stone, which were testimonies of God's presence, Exod. 25. 16. 22. Beside before the Ark was placed the pot of Manna, Exod. 16. 34. and some good while after, Aaron's rod that budded, was also put before the testimony, Num. 17. 10. So then these three monuments of God's presence were with the Ark, the tabernacle of the testament, the golden pot of Manna, and Aaron's rod that budded, Hebr. 9 4. The Ark thus furnished is called the testimony, whereby God did testify his presence to his Church. 
The testimony and cognizance of the old church of Israel.  The same also are the sure signs and marks of the Church of God now: the word of God represented by the tables of the law, the sacraments signified by the pot of Manna, and discipline by Aaron's rod. But all these are not of the like necessity: for as the tables only were within the ark, the other before it, Exod. 25. 16. but the pot of Manna was there first placed, and last of all Aaron's rod: so the most essential note of the Church, is the word of God, the next the sacraments, the third is discipline, which so much concerneth not the being, as the well being, 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 ark was to Israel, it thus appeareth:  
1. Saint Paul showeth, that this was the preferment of the jews; to them were committed the oracles or words of God, rom. 3. 2. hereby were they known to be the people of God. Likewise else where he thus describeth the Church: Christ doth cleanse it by the washing of water through the word, Eph. 5. 26. These two them, the word, and the sacraments, are the only means whereby the Church is cleansed, and so made a fit habitation for God.  
2. Thus S. Paul reasoneth for his countrymen, proving them to be the Israelites, that is, the church of God, because to them belonged the covenants, 
Rom. 9 4.  and the giving of the law, and the service of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comprehendeth the ceremonies and sacraments of religion.  
Thus the Apostle proveth himself a member of the Church, because he was circumcised, etc. and as touching righteousness, which was by the law, he was unreprovable, Philip. 3. 6. He was both imitated by the sacraments and instituted in the doctrine of the law.  
3. Like as the Lord threateneth to remove his candlestick from the Church of Ephesus, Revel. 2. 5. that is the ministery of the word: for as when the candle & candlestick are taken away there is nothing but darkness in the house: 
The word and sacraments essential notes of the Church.  so is it, when any place is deprived of the light of God's word: These two then, the word of God rightly preached, and the sacraments duly administered, 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 have a little sister, and she hath no breasts, Cant. 8. 8. But the Church saith of herself, my breasts are like towers, v. 10. that is, where the word of God and sacraments are found in integrity, that Church hath goodly breasts indeed.  
4. The reason is, because it is most like that God will bestow his best gifts upon his beloved Church: he will plant the vineyard with the best plants, Isa. 5. 2. But a more excellent gift can there not be, then to have the word, the statutes and ordinances of Gods, as Moses saith: What nation is so great, that hath ordinances and laws so righteous, as all this law which I set before you this day? Deut. 4. 8.  
5. First then, where are they, whether papists, or other whatsoever, that say, there is no Church in England? have we not the word of God, and the Sacraments? these are sufficient testimonies and evidences of God's presence. To say, that these are not sufficient notes of God's church, as the Papists affirm, is to speak ignorantly & falsely, for whereby was the ancient Church of Israel discerned, but by the law and statutes of God, and the true service of his name? and to deny that the Church of England hath either word or sacraments, as some schismatics do, is to speak absurdly, and contrary to their own knowledge: for if that be God's word which is contained in the old 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 receive no sacraments, but those instituted by our Saviour.  
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 grant, that the discipline of the English Church may be much amended, and I trust in time shall: many defects and wants are amongst us. We do not conceal our imperfections, nor justify what is amiss; 
In the commination.  as is extant in the book of common prayer in these words: until 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 infirmity of the one maketh a nullity of the other: The Church of the jews thus saith of the Church of the Gentiles: If she be a wall, we will build upon her a silver palace, if she be a door we will keep her in with bonds of cedar, Can. 8. 9 She calleth her sister, because she had a wall, though not of silver, and a door, though not of cedar. And England, thanks be to God, is a famous and beautiful sister to all reformed Churches, though she may have some spots in external matters. 
The 12. benefit, reformation of things amiss.  But our trust is, that if it yet be not, her wall shall be made more costly, and siluerlike, and her door of Cedar, when God will: In the mean time, what great thanks should we give unto God, that hath not removed the ark of his testimony from us, as he did from Israel, when it was taken of the Philistims? 1. Sam. 4. nor taken away the candlestick from us, as from Ephesus, Revel. 2. 5. Yet by our sins we had deserved it, as much as either: but hath in his mercy raised up a David unto his church, to keep and defend the ark in jerusalem still.  
Lastly, as these are testimonies and evidences to the whole Church, the word & Sacraments, so ought they to be to every true member of the Church, that every one also by his faithful hearing of the word, and fruitful receiving of the Sacraments, may judge himself a lively member of Christ's body, and grow up thereby to the assurance of his calling: for as our Saviour saith, My sheep hear my voice, joh. 10. 16. He that heareth and believeth the voice of Christ our great shepherd, is certainly one of his sheep. By the fruit and effect of the word a man may discern of himself, whether he be good or bad ground: for if the word fructify in him, he is of the good kind, but if he bring forth thorns and briers, he is a reproved ground, near unto cursing, whose end 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 spears, pluviam non accuset, qui melior factus, ●orreum speret plwiam laudes: Whatsoever we say unto you in the name of the Lord, is the Lords rain, see you, what manner of ground ye be: if thereby ye become worse and bring forth thorns and brambles, fear the flames, blame not the showers. If ye are made better, and bring forth good fruit, hope for the ●arne, and praise the rain.   

The 13. meditation.  
To praise the name of the lord] The Prophet showeth, what is the chief end of going up to the Lords house, namely to praise God, and call upon his name.  
1. So the Lord saith by his prophet, My house shall be called an house of prayer to all nations, Isa. 56. 7. And jeremy saith, prophesying of the Church of God, They shall come and rejoice in the height of Zion, chap. 31. 12.  
2. Thus Anna prayed in the temple, when she asked a son of God: 
Churches appointed for prayer.  She was troubled in her mind, and prayed to the Lord, and wept sore, 1. Sam. 1. 10. And after she had obtained her desire, she in the same place gave thanks unto God, And Anna prayed, and said, My heart rejoiceth in the Lord, 1. Sam. 2. 1. To this spiritual use of prayer, Solomon consecrated the Temple: Hear thou the supplication of thy servant, and of thy people Israel, which pray in this place, and hear thou in the place of thine habitation, even in heaven, and when thou hearest, have mercy, 1. king. 8. 30.  
3. The prophet compareth the thanks of the heart given unto God, unto fresh springs: all my springs are in thee, Psal. 87. 7. And the prophet jeremy speaking of those, that rejoice before the Lord, saith, their soul is as a watered garden, chap. 31. 12. He then which giveth not thanks unto 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 sweet springs. What becometh the temple better than incense, and where should it be rather offered then there? now the odours and incense of the Saints are their prayers, Revel. 8. 3. and their fat calves are the fruit of their lips, as the prophet saith, We will render the calves of our lips. Hosh. 14. 3.  
4. For we should present the Lord with our best gifts, if any thing be better than another, that should be the Lords part: but the sacrifice of contrition, of praise & thanksgiving, are the most principal: as the Prophet saith, Thou desirest not sacrifice, etc. the sacrifice of God is a contrite heart, Psal. 51. 16, 17. And the Apostle saith, Let us by him offer the sacrifice of praise always unto God, that is, the fruit of our lips, etc. with such sacrifice God is pleased, Heb. 13. 15, 16.  
5. First then, if the house of God be principally ordained for prayer, 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 every man speak of his glory, 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 chiefly ordained for the sacrifice of the Mass, not only or chiefly for prayer or preaching, and administration of the sacraments. And as they teach, so they practise: for there is no true prayer at all, 
Churches not ordained n●w for sacrifice.  in popish Churches, all being in an unknown tongue, and so is the reading of scripture, being both without edifying and understanding: there is no singing of psalms, but the bellowing of the voice, and rumbling of organs, only to delight the ear. In stead of praying and preaching, there is creeping to the cross, 
Abuses in popish service.  kneeling to images, kissing of the pax, knocking of beads: and whereas all should be done to the praise of God, they sing psalms indited to the praise and honour of Saints, whereas the Lord saith in the scripture, Mine honour will I not give to another, Isa. 42. 8. So the popish assemblies offend two ways, that worship, which they in their Church celebrate, they do not ascribe only to God: neither is it their principal intendment 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 themselves alleged, In oratorio praeter orandi & psallendi cultum nihil agatur, etc. Let nothing be done in the oratory or place of prayer, beside praying and praising God. And a certain Council calleth Churches, Orationis, 
Synod. Mog●●. c. 40.  divini cultus & sacramentorum officinas, the shops of prayer, divine worship and the sacraments.  
Secondly, let it be remembered, how much the people of England are bound unto God, 
The 13. benefit, public and private intercourse of religion.  that this holy intercourse of religion is not interrupted, but that they may both publicly in their Churches, and privately in their houses sing psalms to the praise of God. O how happy are we, and blessed be the name of God, that hath wrought us this happiness, that the voice of joy and deliverance is still heard in the habitation of the righteous! Psal. 118. 15. Many may yet remember, how uncomfortable those times were, when popery was for a while revived in this land: their Church service was dumb, their coming thither fruitless, their staying there idle, their return from thence, as they first came: beside gazing with the eyes, tickling with the ears, warbling of the fingers, smacking with their lips upon the pax; sweeping the ground with their creeping, scraping with their feet, stretching out their necks at the elevation time: there was nothing else beside these outward, vain, and superstitious gestures, that was done or said to the edifying of the understanding, and sanctifying of the affections: as we have cause to praise God, for the first happy change under Queen ELIZABETH: so also for the continuance under our king's Majesty, of our comfortable and Christian Church assemblies, where the minister prayeth, and the people pray with him, he preacheth and they understand him, they sing unto themselves also in hymns and spiritual songs: blessed be the name of God, which hath performed that joyful prophecy of jeremy: Thus saith the Lord, again there shall be heard in this place, etc. the voice of them, which shall say, praise the Lord of hosts, because the Lord is good, because his mercy endureth for ever, and of them that offer the sacrifice of praise in the house of the Lord, jerem. 33. 10. Have we not just cause to say with the Prophet David, for the sweet comforts that we find, by the preaching, praying, and praising of God in our Churches: O Lord of Hosts, how amiable are thy tabernacles? psal. 84. 1. When sometime by the sweet Saints of the Church, 
Lib. confess. 10. c. 33.  as Augustine saith, animi nostri in flammam pietatis moventur, Our minds are inflamed with godly piety and zeal: Sometime tears fall from our eyes, as he again saith, Cum reminiscor lachrymas meas, quas fudi ad cantus Ecclesiae, etc. When I remember my tears, which I shed in the Church songs: sometime the mind is instructed & edified, as the same father also saith: Gratias deo meo, 
〈…〉.  pulsatori aurium mearum, illustratori cordis mei: Praise be to God that beateth upon mine years, and bendeth my heart.  
Thirdly, seeing Churches are appointed for prayer, 
No man must come empty into God's house.  and the praise of God, no man should come thither, as in the law empty handed, so now under the Gospel empty hearted; as the Prophet saith, bring an offering, and enter into his courts, Psal. 96. 8. If thy offering be not ready, press not into God's presence: and what kind of offering it must be, the Prophet also showeth, Come before him with praise. Psal. 100 2. Wherefore their coming unto the Church is in vain, that prepare not themselves to offer unto God some spiritual gift: as the Apostle saith, What is to be done then brethren, when ye come together, as every one of you hath a psalm, or doctrine, or a tongue, or revelation, or interpretation, let all things be done to edifying, 1. Cor. 14. 26. Some must come with doctrine to teach others, some with revelation, that God may reveal his will unto them, others with a psalm to praise God: let no man be dumb or silent, or be as a cipher in the Church, but all things must be done to edifying: he that prayeth, or praiseth God, let him not do it, as many, only with lip-labour, but from the heart: This is the praise which waiteth for God in Zion. Psal. 65. 1. Upon which words Augustine thus well inferreth, 
Augustin. in Psal. 65.  Non enim carne canto, sed cord, carnem enim sonantem audiunt cives Babylon, c●rdis autem sonum audit conditor jerusalem: I sing not with my flesh, but with my heart: the sounding flesh delighteth the citizens of Babylon (for they said sing us one of the songs of Zion, Psal. 137. 3.) but the sounding spirit, the sounder of jerusalem.   

The 14. meditation.  
V. 5. There are thrones set for judgement.] That whereas all things before were confused, there was no order, no justice, no redress of errors, no correction of offenders, now David had constituted an exact polity and government, he appointed thrones of justice, where every man's complaint might be heard. We see then what an excellent benefit it is, when the Lord giveth unto a nation, a fettled & established government.  
1. As the Lord promiseth by his prophet, that if they did sanctify the Sabbath, etc. then shall the Kings and the Princes enter in at the gates of this city, and shall sit upon the throne of David, jer. 17. 25. The contrary, the taking away of order and government is threatened 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 gave unto his people, Moses his faithful servant, that sat to judge the people from morning to night, and by the advise of Hobab his father in law, he appointed other inferior governonrs, both to ease him of some burden, and for better expedition for the people, Exod. 18. And at Ephesus, what would have been the issue of that tumultuous uproar, if it had not been appeased by the authority and wisdom of the towneclarke? who among other wise speeches said unto them, If Demetrius have a matter against any man, the law is open, and there are deputies, let them accuse one another, Act. 19 38. And what misery is like to befall a commonwealth without government, it is evident by the history of the judges, where this is yielded as a reason, of the oppression of the children of Dan, jud. 18. 1. and of the horrible adultery committed by the men of Gibeah, with the Levites wife, jud. 19 1. In those days, there was no king in Israel.  
3. For men without a governor, are as the fishes of the sea, that devour one another, Hab. 1. 14. But the protection of Magistrates and governors, is like the shadow of a great tree, where the beasts do find shelter, and the birds build their nests, Dan. 4. 18. And as we see the wall is a prop to the small boughs, or Ivy that runneth upon it, Gen. 49. 22. so was joseph to his brethren, and every good Magistrate to his people.  
4. Therefore judges in Scripture are called Gods, Exod. 21. 6. as Moses was to Aaron, as a God, Exod. 4. 16. to give him direction. And for this cause the Lord endueth Magistrates, with necessary graces of discerning, and directing, of boldness and courage, of protection and deliverance, that they might be guides and governors of his people, and distribute unto every man his right: as the Lord said to josua, I will never leave thee, nor forsake thee, be strong and of a good courage, for unto this people shalt thou divide the land for an inheritance. jos. 1. 5, 6.  
5. This doctrine than giveth us occasion herein also to remember the loving kindness of God towards us, 
The 14. benefit, ●●●●tion of justice.  that, as the thrones have been set for judgement all the happy and peaceable reign of Q. Elizabeth: so they do and are like to continued still. Many feared great confusion to fall upon the land, and some wickedly imagined, and as treacherously desired, that this famous country might have been a prey for the Spaniard: then indeed the thrones of judgement should have been cast down, and no other justice should have been expected but by the sword: such justice as Lysander showed, when the Argives, who seemed to have better right, contended with the Lacedæmonians about their bounds: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he drew his sword and said, He that useth this can best determine of the bounds and titles of lands. Much that like was the Duke of Medina his speech, the king of Spain's factor and chief captain for the pretended invasion of England, ann. 88 that his sword knew not to make any difference between Papist and Protestant, 
Repli●. fol. 52. pag. 1.  if he had prevailed. The same reports also the secular mass priests affirm, 
Manifestat. fol. 52. pag. 1.  that Parsons should thus write concerning the king of Spain, that after the loss of his Armado, he ran to an altar, and taking a silver candle stick, swore a monstrous oath, 
Manifestat. fol. 98. pag. 1.  that he would waste not only all Spain, but also all his Indies to that candlestick, but he would be avenged on England. But thanks be to God, these cruel lords, that would have reigned over us, 
Deliverance from foreign dangers.  have lost their hope, and as the Psalmist saith, They have slept their sleep, and all the men of strength have not found their hands: at thy rebuke, O Lord, both the chariot and the horse are cast asleep. Psal. 76. 5, 6. Many of those, which gaped for our destruction are asleep, as Pharaoh with his host in the bottom of the sea, so that we may say again with the prophet, Thou hast saved us from our adversaries, and put them to confusion that hate us, Psal. 44. 7. Blessed be God, that hath not suffered such cruel lords to reign over us, but hath raised up the thrones of justice from among ourselves. Long may these thrones set for judgement continued and be established in peace; which we trust to see: that as it is in the psalm, we may sing: Mercy and truth shall meet, justice and peace shall kiss each other, Psalm. 85. 10. Truth & virtue in religion bringeth forth mercy and equity in the princely administration: and the upright sitting in these thrones of justice, is the way to establish peace, as Augustine well saith upon these words of the psalm: Vultis pacem, 
in Psal. 85.  ama & justiciam, quia duae amicae sunt justitia & pax, ipsae se osculantur, si amicam pacis non amaveris, non te amabit pax, nec veniet ad te, etc. If you will have peace, love justice, because justice & peace are two friends, they one kiss another: if you love not the friend of peace, peace will not love thee, nor come at thee. God grant, that both in the Ecclesiastical and Civil state of this kingdom, justice and peace may so embrace the other, with verity and truth, that, if it be Gods blessed will, they may never be parted, nor pulled asunder.   

The 15. meditation.  
Even the thrones of the house of David.] That is, God had given unto his people a governor from among themselves: as the Israelites say to David, We are thy bones & thy flesh, 2. Sam. 4. 1. as also an upright wise and just prince, that did feed them according to the simplicity of his heart, and guided them by the discretion of his hands, Psal. 78. 72. It is then an unspeakable benefit, when the Lord setteth up the thrones of David, that is, giveth unto a people just governors, and the same not strangers but of their own bone and flesh.  
1. For the first, the wise man saith: When the righteous are in authority, the people rejoice, Prou. 28. 2. Great joy there is, when God raiseth up to his Church virtuous rulers and governors: as the contrary is a great judgement: When the wicked beareth rule the people sigh, Prou. 28. 2. For the other: the Lord by Moses gave them this law, From among thy brethren, thou shalt make a king over thee, thou shalt not set a stranger over thee, which is not thy brother, Deut. 17. 15.  
2. Such an one was Solomon, who both was the son of David, borne from among his brethren the Israelites, as he himself saith, Thou hast kept for David this great mercy, and hast given him a son to sit upon his throne, as appeareth this day: as also he prayed▪ unto God to give him an understanding heart, that he might judge the people righteously, 1. king. 3. 5. 9 Such an one was Zorobabel, of whom the prophet jeremy thus testifieth, Their noble ruler shall be of themselves, and their governor shall proceed from the midst of them, and I will cause him to draw near, and approach unto me. jer. 30. 21. The same Zorobabel when as strangers, the adversaries of juda and Benjamin offered their service to build the temple, he refused their help, saying, It is not for you, but for us to build an house unto our God, Ezra 4. 3. This was a double blessing, that both God gave them a ruler of their own kindred, and such an one, as was zealous to build the Lords house.  
3. Such governors the prophet compareth to nails whereupon hang the vessels and other instruments, Isa. 22. 23. and they are as pillars, that bear up the kingdom, Psal. 75. 3. and as the staff whereupon a man leaneth, jer. 48. 17. So is a merciful and righteous prince, upon whom the glory and safety of the kingdom dependeth.  
4. And great cause the people have to joy in a good Prince, because the whole realm receiveth a blessing because of him, as the wise man saith, By a man of understanding and wisdom a land endureth long, Prou. 28. 2. And a Prince borne of the king's seed and of the royal blood, must needs be more kind and natural to his people, than a stranger. Such an one was Eliakim, as a father of the inhabitants of jerusalem. Isa. 22. 21.  
5. First then, if the thrones of David must be set for judgement, and all causes there tried, 
The Prince's power in causes Ecclesiastical.  than it followeth that David must not be excluded from the cognizance, and judgement of causes Ecclesiastical: and so was it practised in his reign. For David distributed unto the Levites their offices, and appointed the courses of the priests the sons of Aaron, 1. Chron. 23. 24. The chief government both in Ecclesiastical and Civil cause belonged unto David's throne. From whence it is necessarily inferred, that every king ought to be chief in all causes within his kingdom, and that what foreign potentate soever intermeddleth, he is to be held an usurper: so that by the word of God the Pope is no more to meddle with the managing of Ecclesiastical causes within the realm, than the king of Spain is to deal with temporal. The prince than is both to prescribe laws according to the word of God, even in matters Ecclesiastical, and to see them executed, though not in his own person, and to punish transgressions: for as the Apostle saith, He beareth not the sword for nought, for he is the minister of God to take vengeance on him that doth evil. Rom. 13. 4. It belongeth then to the Prince to correct all sorts of offenders, whether Civil or Ecclesiastical persons, for the Apostles words are general: none that doth evil, is exempted from the Prince's sword.  
And that it is god's ordinance to stir up the hearts of princes to reform religion and Ecclesiastical abuses, and not to leave it wholly to the disposition of the clergy; it is evident by the experience of all ages: wherein the greatest reformations have been wrought by kings, not by priests. As in juda, the godly kings, Asa, jehosaphat, Hezekiah, josias, were the greatest purgers, and reformers of the Church, & most zealous for God's house: so were Zerubbabel and Nehemiah, after the return from captivity, the one for the building of the temple, the other for repairing the city most forward. Whereas the Priests were often found unfaithful, and very backward in the Lords work: such was Vriah the high Priest, in the days of Ahaz, that consented to his idolatry, 2. King. 16. 16. When Ezra returned from Babel, the priests were the hindmost, for whom he stayed three days, Ezra 8. 15. They more forward than any, to marry strange wives, contrary to the law. 
The negligence and slothfulness of priests in the return from captivity.  Ezra. 10. 18. One of the high priests sons was confederate with Samballat, an enemy to jerusalem, Nehem. 13. 29. And diverse there were beside of the priests, that hindered reformation, against whom Nehemiah prayeth, Remember them O lord, that defile the priesthood: The whole burden of redressing the corruptions of the church, as concerning the keeping of the sabbath, the putting away of strange wives, & such like, lay upon Nehemiah, cap. 13. 19 23. Likewise in our Saviour Christ time, none were greater adversaries to the gospel, than the high priests, Annas and Caiphas, and Ananias to S. Paul, Act. 23. 1. And of late times, who more hindered reformation in the Church of England, than the Pope and his papal brood? When had England received the gospel, if God had not stirred up the heart of the Prince to embrace the truth? Is it like that the pope and his papal Hierarchy would ever set their minds to reform the Church abroad, when they suffer such abomination at home? Paulus the third made some semblance and show of reformation, when he set certain Cardinals awork, as Contarenus, Sadoletus, Polus, with others, to certify him of the abuses of the Church, which they did accordingly, but no reredresse or amendment followed. But God would have this work to be undertaken by his anointed to whom it belongeth, receiving their direction from the word of God: as thereto he stirred up the heart of king Henry the 8. that began; king Edward followed, Queen Elizabeth happily proceeded, and what is yet wanting either in Church or commonwealth, we trust that by the hands of our dread Sovereign, that now 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 God's work, that the whole Church of God with joyful acclamations and shoutings shall cry, Grace, grace unto it, Zach. 4. 7.  
Secondly, here is the great joy & comfort of the English nation, that there wanteth not a man of the house of David, 
The 15. benefit, a prince no stranger, or foreigner.  to sit upon the throne: that God hath given us a king of our own kindred and nation, of the family of David, of the noble race of the kings of this land▪ not a stranger, or foreigner, borne of English blood and parentage, brought up in the same Island, neither by sea nor mountains discrimined, eiusdem labii of the same speech and language, and which is the chiefest of all, of the same faith and religion. God grant unto his Majesty David's spirit, that he may be after Gods own heart, and as the Scripture saith of jehosophat, that he may walk in the first ways of his father David, 2. Chron. 17. 3. And we trust that God hath sent unto us a David indeed, to whom these princely qualities of David do agree, 
Ambr. lib. 2. office cap. 7.  as Ambrose well describeth: humilis spiritu, sedulus cord, facilis affatu, etc. fortis in praelio, mansuetus in imperio, etc. meritò ergo expetitus est ab universo populo, ut omnes ad eum venirent dicentes, ecce nos ossa tua, etc. Humble in spirit, diligent in heart, affable in speech, valiant in battle, merciful in government: therefore he was worthily desired of all that came unto him saying, We are thy bones, etc.   

The 16. meditation.  
Ver. 6. Pray for the peace of Jerusalem.] Now beginneth the second part of this Psalm, wherein the prophet exhorteth the Church of God to pray for the continuance of these so great benefits before rehearsed: Christians than are taught in all their prayers to remember to remember the prosperous state of Christ's church, that their eye should not only be set upon their own private necessities, but to commend unto God that universal body, whereof they are members.  
1. Thus the Prophet saith, If I forget thee, O jerusalem, let my right hand forget to play: if I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not jerusalem to my chief joy: Psal. 137. 5. 6. So the prophet Isay encourageth God's people to give thanks for the Church of God: Rejoice with jerusalem, and be glad with her, all ye that love her, rejoice for joy with her, all ye that mourn for her, Isay, 66. 10.  
2. Thus did the prophet David remember the whole state of Israel in his prayers, Deliver Israel O God out all his troubles, Psal. 25. 26. Thus the faithful used to pray, O Lord I pray thee save now; I pray thee now give prosperity, Psal. 118. 25.  
3. Like as then, when Moses by God's commandment made the tabernacle, every one brought according to his ability, some jewels of gold, some purple, some fine linen, some rams skins and badgers skins, etc. Exod. 35. 23. 24. So should every one help forward the peace and prosperity of the Church: princes by their authority, ministers by encouraging and exhorting all men by their hearty prayers and desires. If such be the love of the saints to the Church, that they delight in the stones thereof, and have pity on the dust thereof, Psal. 102. 14. that is, forgot her not in her greatest affliction & humility: how much greater cause is there to bear affection to her in her beauty and prosperity?  
4. For in praying for the peace of the Church, we do also pray for ourselves, to whom that benefit of peace redoundeth: as it is in the Psalm, All nations shall bless him, and be blessed in him, Psal. 72. 17. They which blessed the Prince in their prayers, did also in so doing procure a blessing to themselves. By the same reason the prophet moveth the people to pray for the prosperity of Babel: Seek the prosperity of the city, whether I have caused you to be carried away captive, and pray unto the Lord for it: for in the peace thereof, shall you have peace. jer. 29. 7.  
5. First then their security is here reproved, that in their prayers, think to appropriate God's favour to themselves, only making mention of their own wants, 
Against self-love in prayer. Self-love.  not regarding the necessities of the Church. Such was the pharisees prayer, that only boasted of his own gifts, and gave thanks for himself: he despised the poor Publican, whom he saw not far off smiting and knocking upon his breast: charity might have moved him, by his prayers to have helped, whom he saw so to be perplexed, Luk. 18. This vainglorious service and self love of this Pharisie, was nothing pleasing or acceptable unto God, no more is their prayer, that only seek their own things, and are not touched with compassion toward the afflicted members of Christ, neither rejoice in the welfare of God's Church, but are tickled only with the joy of their own prosperity.  
Secondly, if they be worthy of reproof, that are negligent in procuring the peace of their Church by their prayers, they are much more to be blamed, that are too diligent to disturb the same by their uncharitable practices. What else can be thought of those, who have stepped forth, and by their strange novelties and paradoxes corrupted the doctrine of the Church? and whereas Protestants were before of one judgement and consent in religion, they have distracted many, 
New doctrine a disturbing of the Church.  and persuaded some to like and affect their singular conceits. This have they adventured to do, not sowing their homely seed only in sermons, but dispersing the same in their writings, to the great offence of the Church of Christ. From this fountain have sprung forth these, and such other whirlpit points, and bubbles of new doctrine, 
Strange and unsound positions maintained by some in the Church of England.  that▪ Christ is not originally God: that the Scriptures are not the only means, concerning God of all that profitably we know: that they are not alone complete to everlasting felicity: that the word of God cannot possibly assure us, that it is the word of God: that man's will is apt naturally without grace, to take or refuse any particular object whatsoever presented unto it, and so consequently to believe: that men's natural works, or to do● that, which nature telleth us (without grace) must needs be acceptable to God: that there are works of supererogation, that a man can do now, and God approve more than he commandeth: that to be preserved from all sin in this life, is not unpossible: that the Church of Rome (as it now standeth) is the family of Christ: that idolaters, wicked heretics are members of the visible Church: that there is in orders given an indelible character: that they have power to make Christ body, etc. that sacraments do give and confer, grace, and are instruments of justification: that they are as necessary in their place, and no less required than belief itself: that the souls of infants dying without baptism are damned: which must be the meaning of these words, the Church as much as in her lieth, by denying the means, doth cast away their souls. All which positions▪ with others, are both contrary to the Scriptures, to the judgement 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 king's majesties preface to the answer of the apological epistle, as shall hereafter (if God will) elsewhere be more at large declared: and hath been already by some English protestants sufficiently proved: Yet thus have some men been bold to teach and write, who, as some schismatics and headstrong sectaries have disturbed the peace of the Church one way, in external matters which concerned the discipline of the Church, they have troubled the Church another way, in opposing themselves by new quirks and devices to the soundness of doctrine among Protestants always professed. It is high time that our Elisha should cast salt into the springs to heal the bitter waters: and that our princely shepherd drive us altogether to green pastures, that none be suffered to straggle by themselves and seek their meat apart from the rest of the flock: 
The 16. benefit, consent of doctrine.  that as the Apostle saith, we may proceed by one rule, that we may mind 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 high, quibus multa nobiscum paria sunt, facilè possunt innoxias mentes fraudulenta societate percutere, dum malorum suorum virus per bona nostra defendunt, etc. They may easily be confuted, or avoided, which at the first dash, bewray all their counsel: but they, which agree with us in many points, may easily deceive simple minds by their subtle secrecy, while they bolster out their poisonful doctrine by some conformity, etc.   

The 17. meditation.  
They shall prosper that love thee.] They, which do but bear good will unto Zion, shall prosper: their loving affection to God's house, shall not be forgotten.  
1. So the Lord by Isaak saith to jacob; They shall be cursed, that curse thee, and blessed are they, that bless thee, Gen. 27. 29. Likewise the Prophet David saith, The Lord is with them, that uphold my soul, Psal. 54. 4. Our Saviour promiseth, that he which giveth but a cup of cold water to any of his little ones in the name of a disciple should not lose his reward, Math. 10. 42.  
2. Thus Laban was prospered for Jacob's 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 ark, 2. Sam. 6. 11. he received it into his house, and had a love and respect unto it, therefore the Lord showed him favour again. Thus god delivered Ebedmelech the Moor, because he relieved and favoured the prophet jeremy, cap. 39 18. jerem. And contrariwse they are accursed, that do hate the church of God. What gained Ishmael by mocking of Isaac? he was cast out of his father's house, Gen. 21. 9 10. Or what did it profit Abimelech to slay his brethren, the sons of noble jerubball? was he not himself slain, his brain pan broken with a piece of a millstone, and after thrust through by his page? judg. 9 52. 53. And Saul had good experience, what it is to persecute the innocents, and to hate God's servants: he put the priests to death, and caused Doeg in one day to kill of them 85. persons, he chased David from place to place: what was the issue hereof? he himself was overcome in battle, and desperately died upon his own 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 himself lightened; so they which love the light of God's truth shining in his Church, shall themselves find light and comfort by it. The Lord is said to turn the bed of the merciful man in his sickness, Psal. 41. 3. that as the turning and beating of the sick man's couch doth yield more ease and pleasant rest to the sick and weary bones: so the Lord doth minister spiritual comfort and refreshing to the soul of that man, that hath been a comfort unto others. In this respect it is said in the Canticles, Thy name is as an ointment poured out, therefore the virgins love thee, Cant. 1. 2. that like as they which are near unto a precious ointment powered out, though they were not anointed with it, yet they are filled with the favour of it. So they which love Christ's Church, where this ointment is powered out, shall have the pleasant savour and smell thereof in their welfare and prosperity: they shall prosper that love thee.  
4. For the love that is showed to any of Christ's members Christ accepteth, as bestowed upon himself: In as much as he did it to one of the least of these, ye did it unto me, Math. 25. 45. And therefore Christ will recompense the love of such, they shall prosper themselves and be blessed in it.  
5. First according to this rule, They shall prosper that love thee, 
The unhappy end of the haters of Christ's Church.  it were good for us to measure the current of many accidents in the world: there shall we see the miserable end and unprosperous success of such, as were enemies to God's Church, and the happy estate and blessed progress of such, as were friends and lovers of it. What hath been the end of those treacherous practisers against the Lords anointed our late Sovereign, and of those haters of religion? I mean Babington, Ballard, Arden, Sommeruile, Sherwin, Parrie, Lopez, Squire, with the rest: they brought themselves to a shameful, but well deserved death, and have left behind them a perpetual note of infamy, howsoever the Pope hath canonised them for martyrs of his Church. Fit saints for such a chapel, and worthy inhabitants of the Pope's heaven. But God shall prosper the faithful endeavours of his servants: the tears, which they shed in their prayers for God's Church, shall be put into the Lords bottles, Psal. 56. 8. They shall eat the bread in the sweat of their brows: they shall be partakers of the comfort and prosperity of CHRIST'S Church, for the which they have travailed. And now I trust is the time, that it shall be said to all that love the Gospel; They shall prosper that love thee. 
The 17. benefit, prosperity.  The Gospel hath by God's goodness prospered and flourished above these 40. years, and now, by God's goodness, is like to prosper still: God shall bless both Prince and people, as he hath done already in great measure: God hath brought a prosperous king to a prosperous nation. His Majesty the Lord hath abundantly honoured: in one day advancing him to the princely regiment of an honourable nation, to the love & hearty desire of his subjects, to a country professing religion, to the treasures of a rich prince. God hath given him Salomon's portion: honour, wealth, wisdom: God we trust, shall give his Majesty grace and strength with all his power to honour him again: that we may say with the prophet, Because the king trusted in the Lord, and in the mercy 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 love him, shall be as the Sun that riseth in his might. jud. 5. 31.  
Secondly, seeing they prosper, that love and bear affection to jerusalem; let men learn to show good will unto Christ's Church, though as yet they be no ripe scholars themselves in Christ's school: though they be not grown to perfection, let them express a good affection. A good will and inclination, where strength yet faileth, is accepted, and a ready disposition is not rejected: though thou be not yet of the Saints, yet love the Saints. If thou likest and lovest that, thou wouldst be, thou mayst be that hereafter, which yet thou art not. The little bird before she flieth, flittereth with her wings in the nest: the child creepeth before he goeth: So religion beginneth with affection, and devotion proceedeth from desire. A man must first love, that he would be, before he can be that which he loveth. It is a good sign, 
The desire and love of virtue a good step to obtain it.  when a man affecteth that, which he expecteth: and doth favour that, which he would more fully savour. He that loveth Zion, shall prosper: he that loveth virtue, shall increase and prosper in it. The day of small things shall not be despised, Zachar. 4. 10. neither shall the smoking flax be quenched, Math. 12. 20. but the smoke shall bring forth fire, and fire shall break forth into a flame. The good desire of the heart shall be recompensed with the increase of the thing desired: and as it is said of the mariners, God bringeth them to the haven, where they would be, Psal. 107. 30. so the Lord conducteth them to the haven of spiritual 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 certain grace love him, and it is thine, thou hast an other grace let him love thee, and it is his also. Thus shall we find that saying of Wisdom in the Proverbs to be most true: I love them that love me, and they that seek me early shall find me, Prou. 8. 17. Like as he that earnestly seeketh that which he misseth, shall find it, so whosoever desireth the grace of God, shall not be deceived. And like as amongst men, he that is friendly shall find friends, Prou. 18. 24. which agreeth to that usual saying, Vt ameris, amabilis esto, show thyself lovely, if thou wilt be loved again: So is it between us and God, he loveth those that love him, and yet it is most true, that he first loved us, that we should love him again.   

The 18. meditation.  
Peace be within thy walls, and plenteousness within thy palaces.] Some do read, peace be in thy strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Hierome and the Septuagint. The word cheel, signifieth both an army, or a wall or fortress: 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, prosperity, or tranquillity: the Septuagint interpret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundance, which the original Shalvah, will well bear, and so it is used. Ezech. 16. 49. the abundance of peace. The faithful then are here taught to pray that war & trouble may cease, that there need no watching or warding upon the walls: but that the citizens within the walls, and every man in his house may be quiet & at peace. It appeareth then, that this also is not the least blessing, when God sendeth peace unto a nation, and intermission of war.  
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 break their swords into mattocks, and their spears into scythes, nation shall not lift up sword against nation, neither shall they learn to fight any more, Isay. 2. 4.  
2. Thus God blessed the reign of David: 
Ceasing of wa●●.  The Lord gave him rest, round about from all his enemies, 2. Sam. 7. 1. He also prophesieth of his son Solomon: that abundance of peace should be as long as the moon endureth, Psal. 72. 7. who had his name Solomon therefore given him from the Lord, because he should have rest from all his enemies round about, 1. Chro. 22. 9 And chose, as God blesseth righteous kings with peace, so he judgeth wicked governors and people with wars and troubles: as the Prophet threateneth Israel. Manasseh Ephraim, & Ephraim Manasseh, and they both shall be against judah, Isay, 9 20. Thus was it in the days of Asa in the world, There was no peace to him, that did go out and in, but great troubles were to all the inhabitants of the earth; for nation was destroyed of nation, and city of city, for God troubled them with all adversity. 2. Chro. 15. 5, 6.  
3. The prophet, speaking of the troubles that should befall the people for their sins, saith, They should be as meat to the fire, Isay. 9 19 War is as the fire, and it feedeth upon and destroyeth the people, as the fire consumeth straw or wood: or like as an hungry man snatcheth at the right hand, and at the left, and is not satisfied, Isay, 9 20. such is the unsatiable and hungry desire of war, there is no measure of satiety of blood. But like unto a raging storm, that falleth upon the wood and forest, Isay, 32. 19 which cometh with great violence & terrible voice, such is the tumult and violence of battle.  
4. Peace therefore and ceasing from war is the fruit and effect of truth and justice: 
justice and truth the causes of p●ace.  as the prophet saith for the first▪ I will reveal unto them the abundance of peace and truth, jer. 33. 6. and another prophet also testifieth for the second: the work of justice shall be peace, Isa. 32. 17. Therefore under the kingdom of Christ, peace and safety is promised; because his kingdom, is a kingdom of righteousness: I will raise unto David a righteous branch, etc. in his days judah shall be saved, and Israel shall dwell safely, jerem. 23. 6. which though it be specially referred to the spiritual peace, yet we do see also that outward tranquillity doth wait upon the Gospel as an handmaid.  
5. First then we are taught to acknowledge another singular favour of God toward us: 
The 18 benefit, external peace.  that hath heard the prayers of his servants, and granted peace unto his Church. Domestical peace and quietness this land (thanks be to God) hath enjoyed more than these 40. years under the conduct of our worthy Deborah our late Sovereign Q. Elizabeth. But much foreign business hath happened in this time in Ireland, the low countries, and in other places: much piracy hath been committed upon the sea, divers assaults and invasions have been intended against this realm, and one furiously attempted by the Spaniards, ann. 88 But now we trust that the English nation may have peace abroad, and there is great hope, that our peaceable Solomon and princely Ecclesiastes, will bring unto this land a general peace and quietness both at home and abroad: that men may travail safely at home, merchant's traffic without danger abroad, that artificers may still sing in their shops, husbandmen cheerfully follow the plough, students apply their books: all which things by war are interrupted. For as Hierome saith, Si juxta inclyt●m oratorem silent inter arma leges, multo magis studia scripturarum▪ quae librorum multitudine, silentio & otio indigent, etc. If▪ as the famous Orator saith, laws are silent amidst wars, how much more the study of scriptures, which require multitude of books, silence and rest? Further, we see the contrary disposition of the righteous seed, and the wicked race▪ for they are not so much given unto peace, as these are to be contentious: as the prophet David saith, I seek peace, and when I speak unto them thereof, they bend themselves to war, Psal. ● 20. 7. Like as it is said of Ishmael, that his hand was against every man, and every man's hand against him, Gen. 16. 12. Such are nations with their governors, that have not the knowledge and true worship of God. It is easy to ges●e, who are the Ismaelites of this age, that are ready to offend all their neighbours both by sea and land, thirsting after the monarchy 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 body, breathing out continually contention and war. It is no rare thing for one country, city, or state, professing popery to provoke another: witness hereof the great contentions between the Guelphs in Italy taking part with the Popes, and the Gibelines of the emperors part: 
ann. 132●.  the strifes & wars moved among the Popes themselves, that divers times warred one upon another for the triple crown; 
ann. 1168.  as Alexander the 3. against the Antipopes Octavian, 
Lanquet.  Guido, joannes: the Vrbanists against the Clementines: 
ann. 1383.  and twenty times beside was that Sea divided. Such were the wars between the states of Italy; as the Romans and Tuscans, ann. 1166. between Milan, Florence, and Mantua, an. 1398. between the Venetians and the city of Pavia, 
Lanquet.  and Verone, ann. 1405. Thus France and Spain have been at variance, England and Scotland, 
Contentions usual between nations professing popery.  till the religion and faith of the Gospel united them. Which unity we trust now shall for ever hold, being knit together with three most sure bonds natural, civil, & religious: the first, in that the same continent containeth them; the second, one kingdom and government ruleth them: the third▪ one religion and worship of god instructeth them: and therefore, as the preacher saith, a threefold cord cannot easily be broken, Eccles. 4. 11. Long may this cord hold, & long may his princely Majesty continue among us, that hath twisted this cord: and God grant that both prince and people may walk in his fear, that as our Christian king is pious and faithful toward God, so we may be obedient to God and our king. And let us not only pray for peace but practice it, not wish it only, but work it: that we may desire so to please God, that he may delight to dwell among us: That according to the angels song, Glory be to God on high, and in earth peace, etc. Luk. 2. 14. We may in all things set forth the glory of God that we may enjoy peace: that God having his due, we may receive our desire: glory being not given unto God, peace is denied to men: where God by our sins is provoked, 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, etc. What is the cause of so great rage? none other but this, because that partition of the angel disliketh men whereby glory is given unto God, peace unto men: Quonam modo stabit pax hominum coram deo, 
Bernard. epist. 1●7.  si deo apud homines non potest tu●a esse sua gloria? How shall man's peace be ratified before God, when God's glory is violated with men?   

The 19 meditation.  
Vers. 8. For my brethren and neighbours sake I will wish thee now prosperity.] First the prophet showeth, that the love of his country, and affection to his brethren moved him to wish well unto them, and to desire the peace thereof: So than religion taketh not away natural affection to country, friends, and parents, but it rather maintaineth and upholdeth it.  
1. The Apostle reproveth the Gentiles, because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men void of natural affection, Rom. 1. 31. And the Prophet saith, Hide not thyself from thine own flesh: Isay, 58. 6. He which withdraweth his affection from his neighbours and countrymen, is as though he had no pity or compassion upon his own flesh.  
2. Thus nature wrought in faithful Abraham, 
Religion taketh ●ot away natural affection.  when he armed himself and all his family, and rescued and recovered Lot his brother's son, which was taken captive, Gen. 14. S. Paul's affection was very ardent toward his country, when he wished himself to be separated from Christ, for his brethren's sake, which were his kinsmen according to the flesh. But cursed is the memory of cruel and unnatural Abimelech, who destroyed his own city of Sichem, and sowed it with salt to make it unfruitful and desolate, and slew the people, whom before he said were his bone and his flesh. jud. 9 2. 45.  
3. Like as the dove returned to the Ark, from whence she came forth, Gen. 8. as the ox and ass know their master's crib, where they are used to be fed, Isa. 1. 3. and love that place before any other: as the rivers go unto the sea from whence they came, Eccles. 1. 7. so should our love and affection be unto that place, which hath bred us, and where we had our being. The lions do couch in their dens, 
Love to our country natural.  where they are accustomed, and the birds will hardly forsake the place, where they were hatched: and nature draweth affection to our country, which first gave us breath and life.  
4. Nehemiah giveth this reason of his affection to jerusalem, because there was the city and the house of the sepulchres of his fathers, Nehem. 2. 3. Therefore a man can not be forgetful of his country, unless he will show himself unnatural and unthankful to his parents and progenitors, which there remained while they lived, & and there lie buried now they are dead. This made jacob charge his children, to bury him in the cave with his fathers: There they buried Abraham and Sara his wife, there they buried Isaac and Rebecca, and there I buried Lea, Gen. 49. 29. 31.  
5. By this doctrine than we condemn unnatural and mostrous practices of all traitorous papists, that have heretofore most cruelly practised against their prince and country: Such were Morton, to the Pope's bellows to kindle the rebellion in the North, Saunders in Ireland: such were Ballard, Babington, Arden, Somerfield, Parrie, Campion, Sherwin, York, Standley, Squire, with the rest of that popish broad, who by their treacherous attempts against the life of their Sovereign, intended nothing else but the havoc & spoil of their country; and to make it a pray to the enemy's teeth. Herein they professing Christianity, were much inferior to the heathen, 
Heathen lovers of their country  who preferred the safety of their country before their own lives, so far were they from attempting any thing prejudicial to the state and welfare thereof: So foreign stories make honourable mention of Codrus king of Athens, 
Plutarch. Fa●all. ●8.  who warring upon the Thracians, which had promise of victory by an Oracle, so that Codrus were killed, rushed into the midst of his enemies, and by his death obtained the victory to the Athenians. The like did the Deccis among the Romans, the father in the wars against the Albans, the son against the French, vowed themselves to die for the safety of their country. Therefore it may be a shame for such as would be counted Christians to seek the spoil of their country, for the preservation whereof; they ought to spend their life and blood. judge then, what manner of religion this is, that nourisheth such disciples, and bringeth forth such fruits.  
Beside there are others, which offend against this rule, who, though they show not themselves as enemies to their country, as the former, in seeking the hurt thereof, yet they fail in their duty toward their country, because they procure not the good thereof: Such are they, which seek to enrich themselves, though it be to the undoing of a whole country, as enclosers of commons, engrossers of commodities to raise them to a higher price, 
Against enclosures and monopolies.  purchassers of monopolies and privileged sales and advantages: all which do tend to the private gain of a few, but the hindrance of many, and loss to the commonwealth: Such the wise man speaketh of: He that withdraweth corn, the people shall curse him, etc. Prou. 11. 26. which is true also of all other commodities; that whosoever shall draw any common profit from the people, be it in corn, merchandise, commons, or such like, God's curse and the peoples shall light upon him. And of this sort, I fear me, there are many in the world, that respect more their own, than the commonwealth: nay look but into the state of every town, how few shall you find, that are devoted to the good of the township, but addicted wholly to themselves? you shall see many, that are ready to eat up and devour their neighbours, by undermining and overtaking them by hard and uncharitable bargains: like to the rain that sweepeth away their food, Prou. 28. 3. for such sweep away a poor man's crops and corn, as if it should be lost by raging and unseasonable weather: like as hasty rains do wash and carry away the tilth of the land; so such cormorants overdripping their poor neighbours, will not suffer them to thrive or grow by them. It is a great infamy to Christians, that these times will not afford such good commonweal men, as were many among the Pagans. It is written of Pompeius the great, that while Rome suffered a great dearth, he having provided great store of corn abroad, and shipped the same, while the mariners were afraid to set forward because of the sudden tempest, he himself was the first that entered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  using these courageous words: It is necessary for us to sail, but not so necessary to live: he preferred the relief of many before the safety of one.  
Lastly, how much are we bound to give thanks unto God, 
The ●9▪ benefit a 〈…〉.  who hath given us a prince to govern us, who may and doth say with the prophet here, for my brethren and neighbours sake, I will wish thee prosperity. Whose Majesty, though in his regal authority our Sovereign lord and King, yet in respect of his consanguinity our brother, borne of English parentage, and we his loving neighbours before, in country, language, religion, and now his dutiful subjects. Now England shall be to his Highness as Scotland, and Scotland as England. Such a prince, as unto whom I am persuaded the Church and Commonwealth are as dear, as his life: who herein may be compared to David, who was ready (as Ambrose rehearseth) Seipsum pro populo offerre morti, 
Lib. 2. de office c. 7.  cum ferienti angelo occurrebat, etc. meritò ergo expetitus est ab universis, etc. To offer himself for the people, meeting the Angel in the way that struck the people, etc. therefore he was worthily desired of all. And as he again saith, Charitas nunquam cadit, ideo david nunquam recidit, quia charus fuit omnibus, etc. Love never falleth away, therefore David could not fall, who was beloved of and dear unto all. So I trust our virtuous David shall never fall, being beloved of his people, and much more dear unto God, who grant unto his Majesty an happy, godly, and peaceable reign over us.   

The 20. meditation.  
v. 9 Because of the house of the Lord our God, I will procure thy wealth.] This being the greatest motive that drew from David this great affection, is reserved for the last place: his natural love unto Israel, as his country and kindred was very great, but his desire unto it, as God's Church, and because of the Lords presence amongst them, was much more: spiritual love than is to be preferred before natural, but where there is a concurrence and connexion of both, the flame is increased. There can be then no greater bond than religion, no greater love, then for Christ's cause.  
1. Therefore the prophet David saith else where: 
joy for the welfare of Christ's Church.  He hath exalted the borne of his people, which is a praise for all his Saints, even for the children of Israel, a people near unto him, Psal. 148. 14. The righteous do rejoice and praise God, when the Lord exalteth his Church, and prospereth it, and strengtheneth the horn thereof against their enemies. And this is set down as a sure mark to know a faithful man by: He honoureth them, that fear the Lord, Psa. 15. 4. According to this rule the Apostle saith, While we have time let us do good to all men, but specially to them which are of the household of faith, Gal. 6. 10. That like as God is the Saviour of all men, specially of those which believe, 1. Tim. 4. 10. so we should make the same difference preferring those in our love, which are most beloved of god.  
2. Thus the prophet David professeth his love to the people of God: Mine eyes shall be to the faithful 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 zeal to the house of God, that he would choose rather to be a doorkeeper there, then to dwell (or to reign as king) among the wicked. Psal. 84. 10. Thus also the people of God do testify their affection to the Church; they well prefer jerusalem before their chief joy. Psal. 137. 6.  
3. For he that loveth God, must needs also love God's house the place where he dwelleth: he cannot but love God's image, which most of all appeareth in the faithful and righteous. For Christ's cause therefore his Church is beloved. Whatsoever is done unto the members thereof, he doth acknowledge it as done to himself, Mat. ●5. 45. A man cannot be the bridegrooms friend, and hate the bride, which is new jerusalem, 
Revel. 21. 2.  the holy city and Church of god.  
4. The love of Christ and his Church should be remembered more than wine, Cant. 1. 3. that is, to be preferred before all other pleasures of love. The faithful say, I am sick of this love, Cant. 2. 5. This love hath no measure, it exceedeth all bounds: this love is as strong as death, Cant. 8. 6. nay it is stronger than death: for it remaineth after death; love never falleth away: much water cannot quench this love: afflictions cannot overcome it: thy servants delight in the stones thereof, and have pity on the dust thereof, namely of Zion. Psal. 102. 14. Even God's Church when it is in the greatest affliction is lovely: though she be black, because the sun of affliction hath looked upon her, yet is she comely: though for the one like the tents of Kedar, which are movable and flitting, as the Church is tossed too and fro with affliction; yet for the other, she is beautiful and precious as the curtains of Solomon. Cant. 1. 4.  
5. First then unto the natural love of our country, this must be added as a more worthy affection, that our hearts be toward it, because it is the Church of God: that every man should procure, as much as in him lieth, not only the temporal welfare thereof, as it is the commonwealth, but to wish the spiritual health and growth, as it is God's house. As he is an enemy to his country, which hindereth the external state and condition, so he is no friend to the Church, that furthereth not the internal perfection. Ministers are to inform, and Magistrates to reform the Church. The one negligent to instruct, the other remiss to correct, are not wellwishers to God's house. This than may be an admonition to all slothful and idle pastors, that are slack in the Lord's business, 
Ministers who careless of Christ's church.  and as evil and unfaithful stewards give not meat in due season to their Lords servants. Such are they, which want ability and cannot teach, or want will and are idle and do it not, or are covetous and heap many Churches and dignities, and are careless to teach: feeding themselves rather then the people of God: how can these say, because of the house of God I will procure thy wealth? nay they esteem not God's house, neither duly regard the price of souls: taking upon them some that, which they cannot at all discharge, some more than they can compass, 
Who be the dumb, g●e● s●eepie dog  some that whereunto they have no desire. The first are dumb● dogs, that can not bark, the second greedy dogs, that can never have enough, the third sleepy dogs, that he and delight in sleeping, as the prophet compareth the watchmen and shepherds of Israel. The first then should be supplied, the second moderated, the third awaked. All of them are convinced to bear small love to the Church of Christ. Our Saviour saith to Peter, If thou lovest me, feed my sheep: he therefore that carefully feedeth not the flock of Christ, is found to be cold in his love to Christ. The pharisees refused no pains, but compassed sea and land to make one Proselyte of their religion, Math. 23. 15. in like manner the Pharisaical brood of popish Iudasites and Seminaries in these days, do travel by sea and land to seduce simple souls, and pervert them to their superstition. Then what a shame is it, that the Ministers of the Gospel should give themselves to a drowsy sleep, as though the spirit of slumber had overtaken them, and not to be as careful to defend Christ's sheep, as they are to offend them, to reduce them unto God, whom they have seduced, and to keep them in the way, whom the other seek to drive out of the way?  
Further, what a great treasure had Israel of David, that was thus affected to God's house, for whose sake he thus heartily prayeth for peace, and promiseth to procure it. I trust that God hath raised up another David to his Israel of England, whose princely heart nothing can more surely knit unto his kingdom, then because God's house is amongst us. He cometh not to a nation of a diverse religion in substance, though differing in some ceremonies: (with or without the which religion neither standeth nor falleth.) Which diversity of religion between Prince and people, hath at other times and otherwhere, caused great trouble sometime to the Prince, where the kingdom could not be received, unless the religion professed were admitted, as of late in France; sometime to the people, when a religion is by force imposed, which is of few desired, as well appeared in the change of religion in England at Queen Mary's entrance. Now both these occasions of trouble and tumult are removed: neither the king required to change his profession, nor the people enforced to leave their religion: but as we wish unto the one (which we doubt not of) princely constancy and perseverance, so to the other Christian loyalty and obedience. God hath sent us a Prince, 
●0. Benefit, care of the Church of Christ.  that loveth God's Church; that wisheth no longer to live, than he may be a protector of the faith; who counteth it one of his fairest styles to be called a loving nourish father to his Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 43. one that frequenteth the exercises of religion, fostereth the faithful Ministers thereof, affecteth all the true professors of it: who misliketh and condemneth enmity in nobles, profaneness in Courtiers, papal pride in Church governors, negligence in Pastors, looseness of life in Christians, coldness of religion in Protestants. How much are we bound unto the Lord, that hath raised up such a prince, under whom religion is like to prosper, and Christ's Church to flourish: who will hear the complaints of the poor, and not despise the groans of the heavy hearted, nor defer the desire of the godly: according to the petition of the Church under David, Let the king hear us, when we call: of whose princely love and favour every honest and sincere heart may say, as one saith: 
August. Hier●●.  in cuius charitatem facise me totum proijcio, fatigatum scandalis saculi, deum quip illie esse sentio, in quem me s●curus proijcio, & in quo securus requiesco. Upon whose love I do repose myself, being wearied with the offence of the world, for God is there present, upon whom I wholly rely, and in him securely rest. God give us grace, that as Samuel saith, We may so fear the Lord and serve him, and not disobey the word of the Lord, that both we and the king that reigneth over us, may follow the Lord our God: that is, he may remain with us for ever, that God may conduct us in this life in all happiness and prosperity, and we and our king may follow him to everlasting felicity. Amen▪  
FINIS.     

Errata.  
Pag. 3. l. 9 for law, read love.  
p. 5. l. 5. for people, read prophet.  
p. 6. l. 29. for Retraveling, read Estraveling  
p. 10. l. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
p. 10. l. 18. for found, read find.  
p. 12. l. 4. next this, read neither.  
p. 12. l. 16. for Atamoth, read Alamoth.  
p. 16. l. 11. for whole, read while.  
p. 20. l. 16. for Gaxe, read Gay.  
p. 29. l. 2. for that there, read there.  
p. 31. l. 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
p. 37. l. 27. for Revatane, read E●vatane.  
p. 61. l. 2. for offering, read offence.  
p. 64. l. 4. for imitated, read initiated.  
p. 72. l. 18. for with the, read of the.  
p. 78. l. 26. for reports, read reporters.  
p. 88 l. 1. read, to remember, once.  
p. 92. read, in the preface to the answer of the Apologicall epistle: these words must be placed in the margin, as it was not in the copy, which by great oversight were set in the book.  
p. 109. for, to the, read the.