A sermon of nobilitie· Preached at VVhite-hall, before the King in February 1606. By George Meriton Doctor of Diuinity, one of his Maiesties chaplaines in ordinary; and parson of Hadleigh in Suffolke.
Before Nobles, of a noble Argument ▪ Wordes of good worth, if vnseasonably vttered, sustaine that reproch which Iudas receiued from the Priests and Rulers in Ierusalem, quid haec ad nos, what are these to vs? but that which is fitly spoken in his time,
Before Nobles, of a noble Argument ▪ Words of good worth, if unseasonably uttered, sustain that reproach which Iudas received from the Priests and Rulers in Ierusalem, quid haec ad nos, what Are these to us? but that which is fitly spoken in his time,
and 15. verse, He that commeth after me, is preferred before me, so must wee thinke of these two, (how socuer the account of the world be otherwise) that the latter is farre the better. Martha did well, in making prouision for the foode of the body: but Mary did much better, who receiued from Christs mouth the foode of her soule: The one, it is but the staffe of life mortall: Leuit. the 26. the other, the seed of immortalisty, the first of Peter and the first Chapter,
and 15. verse, He that comes After me, is preferred before me, so must we think of these two, (how socuer the account of the world be otherwise) that the latter is Far the better. Martha did well, in making provision for the food of the body: but Mary did much better, who received from Christ Mouth the food of her soul: The one, it is but the staff of life Mortal: Levites the 26. the other, the seed of immortalisty, the First of Peter and the First Chapter,
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The first are certaine troublesome Iewes of Thessalonica, which (like worldly men) sauour bread, the things of this world, more then the things of GOD.
The First Are certain troublesome Iewes of Thessalonica, which (like worldly men) savour bred, the things of this world, more then the things of GOD.
) Thirdly, that they haue, and are knowne by their fruites, ( They receiued the word readily, they searched it dayly, &c. ) A Treatise of Nobility, (if I erre not in conceipt) will not be vnprofitable to such as are yong Nobles, who may hereby be more stirred vp to propagate and inlarge the same:
) Thirdly, that they have, and Are known by their fruits, (They received the word readily, they searched it daily, etc.) A Treatise of Nobilt, (if I err not in conceit) will not be unprofitable to such as Are young Nobles, who may hereby be more stirred up to propagate and enlarge the same:
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will not be distastfull to old Nobles, who seeing the seed, and true forme of Nobility shining in themselues, may behold with a glad heart the fruit of it in their posterity:
will not be distasteful to old Nobles, who seeing the seed, and true Form of Nobilt shining in themselves, may behold with a glad heart the fruit of it in their posterity:
Heare therefore with patience most honorable, and ingenuous, & Deus faxit argumentum hoc, tam sit commodum, quam est accommodum, and GOD make this argument as profitable vnto you,
Hear Therefore with patience most honourable, and ingenuous, & Deus Let it be done argumentum hoc, tam sit commodum, quam est accommodum, and GOD make this argument as profitable unto you,
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These were Noble men. Stoicks the old brokers of parity, and their successors the English Switzers of these our dayes, supposing Nobility to be but a meere fiction,
These were Noble men. Stoics the old brokers of parity, and their Successors the English Switzers of these our days, supposing Nobilt to be but a mere fiction,
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or deuice of men in higher place, haue made a foolish doubt, whether there be such a thing in the world or no? Let vs indure awhile to heare them to speake:
or device of men in higher place, have made a foolish doubt, whither there be such a thing in the world or no? Let us endure awhile to hear them to speak:
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Or else as Esdras speaketh in his first booke and 3. Chapter, that they be the words of men in wine, who neither remember their King, nor their Gouernours.
Or Else as Ezra speaks in his First book and 3. Chapter, that they be the words of men in wine, who neither Remember their King, nor their Governors.
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That amongst the Kings of Iuda for the most part good Fathers had bad Children: Ne virtus videretur esse haereditaria, that vertue might not seeme to come by inheritance. And bad Fathers begat good:
That among the Kings of Iuda for the most part good Father's had bad Children: Ne virtus videretur esse haereditaria, that virtue might not seem to come by inheritance. And bad Father's begat good:
Neither is this repugnant vnto the lawe of Nature who although she hath made those things which are Necessary; common to all ▪ yet out of the variety of those which receiue them, caused by Priuate beginning,
Neither is this repugnant unto the law of Nature who although she hath made those things which Are Necessary; Common to all ▪ yet out of the variety of those which receive them, caused by Private beginning,
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may we not iudge, that they retaine in there minds, the propensions, inclinations, and as it were the sparkes of there auncestors? Which if it sometimes hapneth other wise,
may we not judge, that they retain in there minds, the propensions, inclinations, and as it were the sparks of there Ancestors? Which if it sometime Happeneth other wise,
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I find documents of my age on euery side, To like effect may I speake in this case of nobility ▪ Quocunque oculos conuerto video argumenta verae nobilitatis.
I find documents of my age on every side, To like Effect may I speak in this case of Nobilt ▪ Quocunque Eyes conuerto video Argumenta Verae nobilitatis.
In the sixt of Ezech. and the third verse GOD speaketh to mountaines hills, rockes, and vallies, and vnder these, to men of diuerse ranckes ▪ to vallies, to common people:
In the sixt of Ezekiel and the third verse GOD speaks to Mountains hills, Rocks, and valleys, and under these, to men of diverse ranks ▪ to valleys, to Common people:
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These in the first of Num. and the sixteene, are called the famous in the congregation ▪ in the second of Samuel the 23. and 23. verse the worthyes of the land, in the. 5. of Esay and 13. the glory of the Kingdome:
These in the First of Num. and the sixteene, Are called the famous in the congregation ▪ in the second of Samuel the 23. and 23. verse the worthies of the land, in thee. 5. of Isaiah and 13. the glory of the Kingdom:
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The strength of Israel. Hath God giuē these names to things which haue no being? it was one of the high degrees of misery in Iudaths captiuitie, to haue her Nobles slaine:
The strength of Israel. Hath God given these names to things which have no being? it was one of the high Degrees of misery in Iudaths captivity, to have her Nobles slain:
One is by nature, an other by riches or (as we say), of fortune, a third Morall, a fourth Divine, first, that by Nature is by Aristotle in his politiques thus defined.
One is by nature, an other by riches or (as we say), of fortune, a third Moral, a fourth Divine, First, that by Nature is by Aristotle in his politics thus defined.
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It is a power incident vnto a stocke, or a certayne congruent ability, of a house or famely, to beget an ingenuous progeny, apt to imbrace honorable vertues, and confirmed by succession.
It is a power incident unto a stock, or a certain congruent ability, of a house or family, to beget an ingenuous progeny, apt to embrace honourable Virtues, and confirmed by succession.
and honorable designes, and yet bad education, to fall to vice, and thereby become voyd of Morall and deuine nebility: yea and some times of that also which cōmeth by Fortune. Such as be vicious staine the noblenes of their houses,
and honourable designs, and yet bad education, to fallen to vice, and thereby become void of Moral and divine nebility: yea and Some times of that also which comes by Fortune. Such as be vicious stain the nobleness of their houses,
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yet doe they not altogether extinguish there Nobility, because being noble by Nature, still they retaine a power, to beget others which are procline to morall honesty.
yet do they not altogether extinguish there Nobilt, Because being noble by Nature, still they retain a power, to beget Others which Are procline to moral honesty.
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Now as on the one side, Vice doth greatly blemish it, so on the other, Vertue in a Noble personage by nature is farre more excellent and worthier estimation,
Now as on the one side, Vice does greatly blemish it, so on the other, Virtue in a Noble personage by nature is Far more excellent and Worthier estimation,
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This is not opposite vnto vice, as the truest Nobility is, for diuites in arca, may be pauperes in conseientia, rich men in cofers, poore men in conscience:
This is not opposite unto vice, as the Truest Nobilt is, for diuites in arca, may be Paupers in conseientia, rich men in coffers, poor men in conscience:
Hee that is superfluously rich, currit ad libitum, & corruit ad illicitum, sayth Bernard: wealth and wickednes, are seldome while at oddes, whereupon it was not sayd amisse, That the riches of Midas were not more noble,
He that is superfluously rich, Currit ad libitum, & Corruit ad illicitum, say Bernard: wealth and wickedness, Are seldom while At odds, whereupon it was not said amiss, That the riches of Midas were not more noble,
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The third kind is morall, which is nothing else but a composition of manners confirmed by the habits of vertues, which also may be called the nobility of the mind. This dependeth on our owne industry and indeuours, being most propper vnto those which haue it,
The third kind is moral, which is nothing Else but a composition of manners confirmed by the habits of Virtues, which also may be called the Nobilt of the mind. This dependeth on our own industry and endeavours, being most proper unto those which have it,
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With this kind haue there been some so farre in loue, as that more out of affection then iudgement, they haue pronounced, Nobilitas sola est animum quae moribus ornat, that the Morall is the Totall; the Soule, the Sole Nobility.
With this kind have there been Some so Far in love, as that more out of affection then judgement, they have pronounced, Nobilitas sola est animum Quae moribus ornat, that the Moral is the Total; the Soul, the Sole Nobilt.
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when neglecting mortall things we aspire vnto heauenly, imitating herein our holy predecessors the spirits and soules of the righteous, striuing to liue as they do, fearing to degenerate from them,
when neglecting Mortal things we aspire unto heavenly, imitating herein our holy predecessors the spirits and Souls of the righteous, striving to live as they do, fearing to degenerate from them,
There are then (you see) foure kinds of Nobility, first, externall by riches, secondly, internall by vertue, thirdly, naturall by birth, fourthly ▪ supernaturall by grace.
There Are then (you see) foure Kinds of Nobilt, First, external by riches, secondly, internal by virtue, Thirdly, natural by birth, fourthly ▪ supernatural by grace.
Externall, or purse Nobility, though it glittereth in the face of the world, yet is it but seated in the hands of Fortune, quae vitrea est sayth Seneca, a very brittle Shee - friend, sitting vpon an vnconstant wheele,
External, or purse Nobilt, though it glittereth in the face of the world, yet is it but seated in the hands of Fortune, Quae Vitrea est say Senecca, a very brittle She - friend, sitting upon an unconstant wheel,
and 17. verse, like euill Seruants, who loue often to shift their Masters ▪ Iob that could say Dominus dedit, the LORD hath giuen, in the same verse also sayd, Dominus abstulit, the LORD hath taken away.
and 17. verse, like evil Servants, who love often to shift their Masters ▪ Job that could say Dominus dedit, the LORD hath given, in the same verse also said, Dominus abstulit, the LORD hath taken away.
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And therefore such as onely strive thus to Ennoble them-selues, doe fitly resemble those Arcadians & Romans; who (as Phutarch saieth did weare the Picture of the Moone vpon there shooes, to tell them that as there Nobility did increase,
And Therefore such as only strive thus to Ennoble themselves, do fitly resemble those Arcadians & Roman; who (as Phutarch Saith did wear the Picture of the Moon upon there shoes, to tell them that as there Nobilt did increase,
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as if Noblenes were nothing els, but a famely beautified, with the best vertues,) is but a habite, gotten by vse, powerfull ( in some measure ) to performe morall actions:
as if Nobleness were nothing Else, but a family beautified, with the best Virtues,) is but a habit, got by use, powerful (in Some measure) to perform moral actions:
study, care, diligence, right, consultation, fit pre-election, are the best fountaines from whence it doeth spring, the beauty of it, consisteth in Action, and the testimony of it is but out ward Honour.
study, care, diligence, right, consultation, fit pre-election, Are the best fountains from whence it doth spring, the beauty of it, Consisteth in Actium, and the testimony of it is but out ward Honour.
And such are the ruins of time, as there remaynes not so much as foote-stepps of many auncient famelies: (To omit hom-bread examples.) The Iulij, Fabij, Metelli, are so buried;
And such Are the ruins of time, as there remains not so much as footsteps of many ancient families: (To omit hom-bread Examples.) The July, Fabius, Metelli, Are so buried;
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and the seruice of GOD, and the promises: Rom. the ninth and fourth verse. Not Vncircumcision, not the honour of the Gentiles, with, al their wealth, wisdome, pollicies, pedegrees,
and the service of GOD, and the promises: Rom. the ninth and fourth verse. Not Uncircumcision, not the honour of the Gentiles, with, all their wealth, Wisdom, policies, pedigrees,
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they must stoope, and lie downe, at the feete of a new creature. Paul (whilest he was a Iewe: ) was a citizen of Rome, a Pharisy, a great Rabby, instructed at the feete of Gamaliel, of the tribe of Beniamine, circumcised the eight daye:
they must stoop, and lie down, At the feet of a new creature. Paul (whilst he was a Iewe:) was a citizen of Room, a Pharisee, a great Rabbi, instructed At the feet of Gamaliel, of the tribe of Beniamine, circumcised the eight day:
the 17. and 20. ver & Caesares essent Christiani si Caesares non essent secule necessarij aut si Christiani potuessint esse Cae ares, saith Turtulian of the Caesars. To be the Mother or Brother of CHRIST, is in comparison nothing,
the 17. and 20. ver & Caesares essent Christians si Caesares non essent secule necessarij Or si Christians potuessint esse Come ears, Says Tertullian of the Caesars. To be the Mother or Brother of CHRIST, is in comparison nothing,
for if these had not been allyed vnto him by spirituall adoption, as wel as by naturall propagation, they could not haue been saued, Luke the 11. Chapter,
for if these had not been allied unto him by spiritual adoption, as well as by natural propagation, they could not have been saved, Lycia the 11. Chapter,
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Who can exclude Moses from it, who preferred the reproch of Christ before the Court of Pharao? Or Iacob, who beheld Christ leaning on the top of the ladder,
Who can exclude Moses from it, who preferred the reproach of christ before the Court of Pharaoh? Or Iacob, who beheld christ leaning on the top of the ladder,
and did him reuerence? Or Abraham, who saw the day of Christ, and reioyced exceedingly? These (and many more) were all noble Christians, indued with Christs spirit,
and did him Reverence? Or Abraham, who saw the day of christ, and rejoiced exceedingly? These (and many more) were all noble Christians, endued with Christ Spirit,
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and yeelding seruice vnto him, so that some went before, and some followed after, but the song of all was one, Hosanna in the highest. The worth and dignity of Christian Nobility consisteth in this, that it maketh the Sonnes of men the Sonnes of God, not by the grace of Creation, as Adam was in his innocency,
and yielding service unto him, so that Some went before, and Some followed After, but the song of all was one, Hosanna in the highest. The worth and dignity of Christian Nobilt Consisteth in this, that it makes the Sons of men the Sons of God, not by the grace of Creation, as Adam was in his innocency,
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nor by the grace of personell vnion, as Christ is in his manhood, but by the gr•ce of adoption, whereby we cry Abba Father, the acts whereof is double, 1. acceptation, 2. regeneration: by the former, we are all equall to those which are the best: by the latter, we are made not Sonnes more then others,
nor by the grace of personell Union, as christ is in his manhood, but by the gr•ce of adoption, whereby we cry Abba Father, the acts whereof is double, 1. acceptation, 2. regeneration: by the former, we Are all equal to those which Are the best: by the latter, we Are made not Sons more then Others,
and offering vnto their inward viewes the iudgements of God for sinne, hic dolor est partus, this is the paine of their birth, haec vespera est sayth Barnard, this is the sorrow of the euening, & necesse est addimatutinam laetitiam, and for a full deliuerance, the gladnesse of the morning must be added, a sweet excusing ioy of conscience, a laetitia, that is a latitia, which maketh the heart farre more wider then the mouth,
and offering unto their inward views the Judgments of God for sin, hic dolour est partus, this is the pain of their birth, haec vespera est say Barnard, this is the sorrow of the evening, & Necessary est addimatutinam laetitiam, and for a full deliverance, the gladness of the morning must be added, a sweet excusing joy of conscience, a Laetitia, that is a Latitia, which makes the heart Far more wider then the Mouth,
and thus is their birth consummate, when evening and morning are made one day. As they haue a birth, so haue they also a growing: they increase in yeares,
and thus is their birth consummate, when evening and morning Are made one day. As they have a birth, so have they also a growing: they increase in Years,
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and with yeares grow in fauour both with GOD, and Man, let Iohn the Baptist, who was not only in high esteeme amongst the people, sed magnus coram Domino, Luke the first Chapter,
and with Years grow in favour both with GOD, and Man, let John the Baptist, who was not only in high esteem among the people, sed magnus coram Domino, Lycia the First Chapter,
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but hauing also this King their most louing Father, being all Kings sonnes, and beloued of their Father, all Brothers to Christ, the first borne among many brethren, all yonger brothers indeed, but (which is wonderfull) all Princes apparant, Reuelat, the fifth Chapter and the tenth verse:
but having also this King their most loving Father, being all Kings Sons, and Beloved of their Father, all Brother's to christ, the First born among many brothers, all younger Brother's indeed, but (which is wonderful) all Princes apparent, Revelation, the fifth Chapter and the tenth verse:
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Hauing yet further the Holy Ghost for their vnspeakeable comforter; dwelling in them, speaking to them, praying with them, and crying for them, with sighes,
Having yet further the Holy Ghost for their unspeakable comforter; Dwelling in them, speaking to them, praying with them, and crying for them, with sighs,
whose garments are the vnstayned roabes of their Sauiours righteousnes, whose Chayne, is the golden Chayne of their saluation, the links whereof are described Rom. the 8. Chapter and 24. verse:
whose garments Are the unstained robes of their Saviour's righteousness, whose Chain, is the golden Chain of their salvation, the links whereof Are described Rom. the 8. Chapter and 24. verse:
whose good cognoscence is a good conscience, whose signet is the spirit, pledging and sealing vp their hearts to the assurance of life, whose Iewels and ornaments are the graces of that spirit,
whose good cognoscence is a good conscience, whose signet is the Spirit, pledging and sealing up their hearts to the assurance of life, whose Jewels and Ornament Are the graces of that Spirit,
as ioy, peace, humility, faith, loue, hope, patience, &c. whose diet, more choise then Manna, is that liuing bread which came downe from Heauen, whose vassals are all the creatures,
as joy, peace, humility, faith, love, hope, patience, etc. whose diet, more choice then Manna, is that living bred which Come down from Heaven, whose vassals Are all the creatures,
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Tell me now, is it not the greatest honour to be a true Christian Noble? What shall be done vnto the man whom the King will honour? the question is answered in the 6. Chapter of Hester, Hee shall be arrayed with royall attire, with the Kings ring on his hand, his princely diademe set vpon his head,
Tell me now, is it not the greatest honour to be a true Christian Noble? What shall be done unto the man whom the King will honour? the question is answered in the 6. Chapter of Esther, He shall be arrayed with royal attire, with the Kings ring on his hand, his princely diadem Set upon his head,
Heere be singuler aduancements, yet the highest of these is farre inferior to the least and lowest, which GOD bestoweth vpon true Christian Nobles. Our honours, are of a higher strayne, darkening the royalties of the world,
Here be singular advancements, yet the highest of these is Far inferior to the least and lowest, which GOD bestoweth upon true Christian Nobles. Our honours, Are of a higher strain, darkening the royalties of the world,
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It was a high step of earthly honour to which Moses was mounted, when he was called The Sonne of Pharaoes Daughter: doubtlesse it is a great blessing of GOD, to bee borne of any honorable parents;
It was a high step of earthly honour to which Moses was mounted, when he was called The Son of Pharaoh's Daughter: doubtless it is a great blessing of GOD, to be born of any honourable Parents;
and Paul, in the Epistle to the Romans when hee would magnifie the dignity of CHRIST in both natures, saith of him, that he came of The linage of Dauid, according to the flesh.
and Paul, in the Epistle to the Romans when he would magnify the dignity of CHRIST in both nature's, Says of him, that he Come of The lineage of David, according to the Flesh.
O what is then Christian Noblenes? how matchlesse ablessing is it, to be allyed vnto diuine nature? to call the high GOD of heauen, our father? was it such an honour that Dauid should become the Sonne of Saule a wicked King of Israell? and can it seeme a smale thing, to become the Sonnes, of the holy one, the GOD of Israell? O behold, what loue the father beareth vs, that we should be called, not seruants any more but friends, Iohn the 15. and 15. verse Nay more ▪ the Sonnes of GOD not so much the Sonnes of Men, as the Sonnes of GOD. It was not our birth day,
O what is then Christian Nobleness? how matchless ablessing is it, to be allied unto divine nature? to call the high GOD of heaven, our father? was it such an honour that David should become the Son of Saule a wicked King of Israel? and can it seem a small thing, to become the Sons, of the holy one, the GOD of Israel? Oh behold, what love the father bears us, that we should be called, not Servants any more but Friends, John the 15. and 15. verse Nay more ▪ the Sons of GOD not so much the Sons of Men, as the Sons of GOD. It was not our birth day,
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when saluation in CHRIST IESVS, was offered vnto vs. The Graecian virgins reckoned their age, from their marriage, saith Homer, and then began Christians to liue,
when salvation in CHRIST JESUS, was offered unto us The Grecian Virgins reckoned their age, from their marriage, Says Homer, and then began Christians to live,
Let other men therfore, shew the images of their Ancestors, let them fetch their pedigree from Hercules, or if they thinke it so fit, let them deriue themselues from lupiter, so as we may haue this honour of the Saints, to call the immortall GOD our Father, so as we may say:
Let other men Therefore, show the Images of their Ancestors, let them fetch their pedigree from Hercules, or if they think it so fit, let them derive themselves from lupiter, so as we may have this honour of the Saints, to call the immortal GOD our Father, so as we may say:
I may not belong in measuring out of frutest to prescribe in this poynte, were with doting Phormio, to entreat of warfare before Captaine Hamball, in generall therefore a word,
I may not belong in measuring out of frutest to prescribe in this point, were with doting Phormio, to entreat of warfare before Captain Hamball, in general Therefore a word,
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for they for the most part, were either barren, or without good fruit as the Oke, the Beech, the laurell, the mirtle. They may not be like Beastes, wherof the Noblest, are the cruelest: nether are these the vertues of Noble men, to dice well, to drinke well, to waste lauishly, to wanton it veneriously;
for they for the most part, were either barren, or without good fruit as the Oak, the Beech, the laurel, the myrtle. They may not be like Beasts, whereof the Noblest, Are the Cruellest: neither Are these the Virtues of Noble men, to dice well, to drink well, to waste lavishly, to wanton it veneriously;
There is a question moued by a Philosopher of our age, concerning men, being noble by Nature, and quality of mind, yet oppresied with pouerry, and hauing the world to frowne vpon them, what calling they may choose,
There is a question moved by a Philosopher of our age, Concerning men, being noble by Nature, and quality of mind, yet oppresied with pouerry, and having the world to frown upon them, what calling they may choose,
for the pleasure of a king, is (not a wealthie) but in a wise seruant, Pro. the 14. and 35. or they may giue them-selues vnto Chevalry, and leade a martiall life:
for the pleasure of a King, is (not a wealthy) but in a wise servant, Pro the 14. and 35. or they may give themselves unto Chivalry, and lead a martial life:
Yet to be a Mayor of a Towne or Citty, or a Iustice of Peace in the Countrey (I might goe higher) cannot sort so well with noble estate, as Priesthood may:
Yet to be a Mayor of a Town or city, or a justice of Peace in the Country (I might go higher) cannot sort so well with noble estate, as Priesthood may:
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The Patriarks were Priests and Kings in their families, Vos genus electum, regale Sacerdotium, Ye are a chosen generation, a royall Priesthood, the first of Peter the second Chapter and 9. verse.
The Patriarchs were Priests and Kings in their families, Vos genus electum, regale Sacerdotium, You Are a chosen generation, a royal Priesthood, the First of Peter the second Chapter and 9. verse.
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Ecce cum regia dignitate Sacerdotium copulauit, Priesthood is ioyned with regalitie. Rex non est merè laicus, a King may be a Priest without dishonour.
Ecce cum Regia dignitate Sacerdotium copulauit, Priesthood is joined with regality. Rex non est merè Laicus, a King may be a Priest without dishonour.
then Ministers, the interpreters of the Scriptures, and yet are these the onely notes whereby the Apostle doth commend vnto vs heere the most Honorable men.
then Ministers, the Interpreters of the Scriptures, and yet Are these the only notes whereby the Apostle does commend unto us Here the most Honourable men.
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he that searcheth (with these Baereans) to confirme himselfe, groweth from faith to faith, from strength, to strength, till he commeth to be a perfect man in Christ Iesus.
he that Searches (with these Bereans) to confirm himself, grows from faith to faith, from strength, to strength, till he comes to be a perfect man in christ Iesus.
To search, is not an idle, but an earnest inquiry: to search with lights, Zophany the first Chapter, to looke into hearts and reynes, Psal the 7. into euery cranny and corner, very narrowly.
To search, is not an idle, but an earnest inquiry: to search with lights, Zophany the First Chapter, to look into hearts and reins, Psalm the 7. into every cranny and corner, very narrowly.
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The summe of all then, is this, The best Nobles makes best account of the Gospell of Christ: they heare it with a glad heart, they study it, to amend their lines by it;
The sum of all then, is this, The best Nobles makes best account of the Gospel of christ: they hear it with a glad heart, they study it, to amend their lines by it;
Let your Lordships therefore bee pleased to giue me leaue (as Peter speaketh in his second Epistle and third Chapter) to stirre up, and warme your pure mindes, and though you haue knowledge,
Let your Lordship's Therefore be pleased to give me leave (as Peter speaks in his second Epistle and third Chapter) to stir up, and warm your pure minds, and though you have knowledge,
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or expect any future accesse thereunto (as Hierome sayd to Salu•na ) Semper in manibus sit diuina lectio, Let the word of GOD dwell in you aboundantly.
or expect any future access thereunto (as Jerome said to Salu•na) Semper in manibus sit Divine Lectio, Let the word of GOD dwell in you abundantly.
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Persist in honoring the highest with your hearts, by giuing glory vnto him with your liues, by adorning his doctrine with your countenance, and riches, by incouraging the practises and profession of pietie:
Persist in honouring the highest with your hearts, by giving glory unto him with your lives, by adorning his Doctrine with your countenance, and riches, by encouraging the practises and profession of piety:
in these standeth the whole duty of men most honorable: vpon performance whereof, and no condition els, the Sonne of GOD himselfe made challenge to the glory of his Father, Iohn the 17. Chapter and 3. verse, I haue glorified thee on earth,
in these Stands the Whole duty of men most honourable: upon performance whereof, and no condition Else, the Son of GOD himself made challenge to the glory of his Father, John the 17. Chapter and 3. verse, I have glorified thee on earth,
Blessed be the GOD of glory, who hath bedecked this Land with such glorious lights, so many noble Christians: and if that Kingdom be happy, whose King is the sonne of Nobles, Eccle. the 10. Chap. and 17. vers.
Blessed be the GOD of glory, who hath bedecked this Land with such glorious lights, so many noble Christians: and if that Kingdom be happy, whose King is the son of Nobles, Eccle. the 10. Chap. and 17. vers.
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whose Materiall, is Nobility from Nature, whose immediate forme, is nobilitie of manners; whose instrumentall and externall fulgor, is nobility of Fortune.
whose Material, is Nobilt from Nature, whose immediate Form, is Nobilt of manners; whose instrumental and external fulgor, is Nobilt of Fortune.
and make them know, that if Angels fall, they become Princes of darkenes; that if young Nobles degenerate, they become the common calamities of their Countrey;
and make them know, that if Angels fallen, they become Princes of darkness; that if young Nobles degenerate, they become the Common calamities of their Country;
The Lord for his mercies sake blesse vs all, that hauing GOD to our Father in this life, we may raigne with Father Sonne and Holy Ghost in the life to come. Amen. FINIS.
The Lord for his Mercies sake bless us all, that having GOD to our Father in this life, we may Reign with Father Son and Holy Ghost in the life to come. Amen. FINIS.
