Scotlands welcome a sermon preached at Needham in the countie of Suff. on Tuesday, April 5, 1603, vpon Pro. 11. 10 : in the prosperitie of the righteous the citte reioyceth, and when the wicked perish, there is ioy / by Miles Mosse ... ; with some notes and allegations then omitted by reason of the time, and the capacitie of the audience.
The learned call Prouerbs, Parables, Adages, or Apophthegmes, Scitè dicta, Wittie, pretie and wel-worded sayings: or Graue and short contriued sentences.
The learned call Proverbs, Parables, Adages, or Apophthegms, Scitè dicta, Witty, pretty and wel-worded sayings: or Grave and short contrived sentences.
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or diamonds in a crowne of golde. So, Prouerbes are lumina or ationis: they put a grace, and beautie vpon speaking. The Graecians call them NONLATINALPHABET:
or diamonds in a crown of gold. So, Proverbs Are lumina or ationis: they put a grace, and beauty upon speaking. The Greeks call them:
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The Latines call them Prouerbes, in the same sence, in which the Graecians terme them Parables: because They are hidden and darke and yeeld not their sence according to the sound of their words:
The Latins call them Proverbs, in the same sense, in which the Greeks term them Parables: Because They Are hidden and dark and yield not their sense according to the found of their words:
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For some ascribe the penning of it to the Prophet Esaie: and some others to king Hezechiah. But the likeliest opinion is theirs, who conceiue that the beginning of the booke was written by Salomon himselfe, vnto the 10. chapter:
For Some ascribe the penning of it to the Prophet Isaiah: and Some Others to King Hezekiah. But the likeliest opinion is theirs, who conceive that the beginning of the book was written by Solomon himself, unto the 10. chapter:
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from his fountaine they sprang, and from his words or writings they were deduced. So the wise and holy Author commendeth also vnto vs, the worthinesse of this booke.
from his fountain they sprang, and from his words or writings they were deduced. So the wise and holy Author commends also unto us, the worthiness of this book.
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some thinke that the doctrine thereof is directed onely (or specially) vnto the yonger sort, because he often calleth him his sonne, to whom he maketh his speech.
Some think that the Doctrine thereof is directed only (or specially) unto the younger sort, Because he often calls him his son, to whom he makes his speech.
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and to be called The sonne of wisdome? And besides, he that studiously conuerseth in this booke, shall finde euere where in it, able instruction for the ancient.
and to be called The son of Wisdom? And beside, he that studiously Converseth in this book, shall find euere where in it, able instruction for the ancient.
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and that it is An instructer of maners, and a corrector of corrupt affections: And Saint Augustine saith Liber prouerbiorum ad mores pios informandos penè totus valebit:
and that it is an instructer of manners, and a corrector of corrupt affections: And Saint Augustine Says Liber Proverbs ad mores Pios informandos penè totus valebit:
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For diuers there are tending to the feare of God, to the loue of God, to faith in God, to patience vnder the hand of God, to a religious worshipping of God:
For diverse there Are tending to the Fear of God, to the love of God, to faith in God, to patience under the hand of God, to a religious worshipping of God:
all which can hardly be said to be doctrines of manners, vnlesse you meane that they concerne our mannerly and holy cariage of our selues outwardly and inwardly towards the maiesty of God.
all which can hardly be said to be doctrines of manners, unless you mean that they concern our mannerly and holy carriage of our selves outwardly and inwardly towards the majesty of God.
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It is an hiue fraught with sweet hony gathered from all kinde o• … flowers. It is a rich Apothecaries shoppe, in which are all kinde of delicates for pleasure, and of confections for diseases.
It is an hive fraught with sweet honey gathered from all kind o• … flowers. It is a rich Apothecaries shop, in which Are all kind of delicates for pleasure, and of confections for diseases.
In a word it is a booke in the iudgement of Ireneus and all the company of the ancients, full of worthy and excellent wisdome, necessary for all men, of all estates and degrees whatsoeuer.
In a word it is a book in the judgement of Irenaeus and all the company of the ancients, full of worthy and excellent Wisdom, necessary for all men, of all estates and Degrees whatsoever.
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As, Health, Peace, Libertie, Credit, Friends, Long life, cheerfulnesse of heart, good successe in businesse: but especially in this place, Dignitie, Honour, Office, and Praeferment:
As, Health, Peace, Liberty, Credit, Friends, Long life, cheerfulness of heart, good success in business: but especially in this place, Dignity, Honour, Office, and Praeferment:
In the prosperity ] that is, in the health, peace, welfare, comfort, credit, successe, but specially in the dignity and preferment of a righteous man, the citie reioiceth.
In the Prosperity ] that is, in the health, peace, welfare, Comfort, credit, success, but specially in the dignity and preferment of a righteous man, the City Rejoiceth.
In the good things: that is, in any good thing which befalleth a vertuous or religious man, those which are vertuous and religious will exult and reioice.
In the good things: that is, in any good thing which befalls a virtuous or religious man, those which Are virtuous and religious will exult and rejoice.
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But they are euery where in Scripture called Righteous men, which breathe after righteousnes: which are studious of righteousnesse: which practise the workes of righteousnesse:
But they Are every where in Scripture called Righteous men, which breathe After righteousness: which Are studious of righteousness: which practise the works of righteousness:
which loue God the fountaine of righteousnesse: in a word Qui perfectioni iustitiae plurimùm accessit: Which hath attained to some good measure of perfection in righteousnesse.
which love God the fountain of righteousness: in a word Qui perfectioni iustitiae plurimùm accessit: Which hath attained to Some good measure of perfection in righteousness.
God accepting their good indeuours in Christ, and imputing vnto them for perfection, the perfect Righteousnesse of Christ: for Nos ex iustitiae participatione iusti sumus:
God accepting their good endeavours in christ, and imputing unto them for perfection, the perfect Righteousness of christ: for Nos ex iustitiae participation Justi sumus:
We are not otherwise exactly iust before God, then by the participation of the exact iustice and obedience of the Lord Iesus Christ. Of such righteous men, Salomon speaketh heere:
We Are not otherwise exactly just before God, then by the participation of the exact Justice and Obedience of the Lord Iesus christ. Of such righteous men, Solomon speaks Here:
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The city. ] The name of a city comprehendeth heere a double Rhetoricall Trope. 1. For first, the citty it selfe is taken for the people and inhabitants of the citty:
The City. ] The name of a City comprehendeth Here a double Rhetorical Trope. 1. For First, the City it self is taken for the people and inhabitants of the City:
When tidings came to Shiloh, that Hophni and Phinehas were slaine, and the arke of God was taken of the Philistims, all the citty (that is, all the people of the citty) cried out. Againe:
When tidings Come to Shiloh, that Hophni and Phinehas were slain, and the Ark of God was taken of the philistines, all the City (that is, all the people of the City) cried out. Again:
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and such a people as the kingdome of Israel was in the best times of Salomon: to the examplar whereof he hath speciall respect in this and diuers other of the Prouerbs. For if it be not such a Citte or people, they will hardly reioice in the prosperitie of the Righteous.
and such a people as the Kingdom of Israel was in the best times of Solomon: to the exemplar whereof he hath special respect in this and diverse other of the Proverbs. For if it be not such a Citte or people, they will hardly rejoice in the Prosperity of the Righteous.
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When Dauids gonernment was disturbed by Absaloms treason, and the king fledde out of Ierusalem for feare it should be sacked or fired, all the people that was with him, had euery man his head couered, and wept as they went.
When David government was disturbed by Absaloms treason, and the King fled out of Ierusalem for Fear it should be sacked or fired, all the people that was with him, had every man his head covered, and wept as they went.
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for the preseruing of some Christians (though not many) from that blody massacre in France: for the deliuery of Rochel from the Spaniard: for the reliefe of Geneua from the Sauoian: and infinite such examples to long to repeate? One president there is tending directly to this purpose, which my duty to God and men will not suffer me to omit. Seneca saith:
for the preserving of Some Christians (though not many) from that bloody massacre in France: for the delivery of Rochel from the Spaniard: for the relief of Geneva from the Savoian: and infinite such Examples to long to repeat? One president there is tending directly to this purpose, which my duty to God and men will not suffer me to omit. Senecca Says:
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Remember we now to her eternall fame what ioy all the citties, yea the whole realme of England shewed at her first entrie vpon that high Prosperity, the scepter and diademe of the kingdome which ioy arose from the hope and liking of her Righteousnesse. Her father (King Henry the Eight) had made some entrance to the Gospell, and wounded deepely the heary scalpe of Antichrist: and master Foxe recordeth it to posterity, that if he had liued, his purpose was wholly to haue purged the Church from idolatry.
remember we now to her Eternal fame what joy all the cities, yea the Whole realm of England showed At her First entry upon that high Prosperity, the sceptre and diadem of the Kingdom which joy arose from the hope and liking of her Righteousness. Her father (King Henry the Eight) had made Some Entrance to the Gospel, and wounded deeply the hairy scalp of Antichrist: and master Fox recordeth it to posterity, that if he had lived, his purpose was wholly to have purged the Church from idolatry.
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for she was trained vp in the knowledge of tongues, and sciences, and (that which was especiall) in the doctrin• … of the Gospell. Answerable to her education was her profession and religion, euen from her youth:
for she was trained up in the knowledge of tongues, and sciences, and (that which was especial) in the doctrin• … of the Gospel. Answerable to her education was her profession and Religion, even from her youth:
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keeping godly Preachers about her, and suffering for the trueth in the daies of Queene Mary. So that in the opinion of all that saw and knew her, she had the estimation of a wise, learned, vertuous,
keeping godly Preachers about her, and suffering for the truth in the days of Queen Marry. So that in the opinion of all that saw and knew her, she had the estimation of a wise, learned, virtuous,
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and religious Princesse. Heere of it came to passe, that vpon her sisters decease, she was proclaimed successor to the crowne, not onely summo consensu omnium ordinum, with a full consent of all estates (as Peter Martyr wrote to Master Caluine, vpon the report of the Ambassadors that came to Tigure out of England:) but also this consent was witnessed with such shouting, such casting vp of caps, such ringing of belles, such kindling of bonfires, such discharging of ordinance, and other points of solemnity:
and religious Princess. Here of it Come to pass, that upon her Sisters decease, she was proclaimed successor to the crown, not only Summo consensu omnium Ordinum, with a full consent of all estates (as Peter Martyr wrote to Master Calvin, upon the report of the ambassadors that Come to Figure out of England:) but also this consent was witnessed with such shouting, such casting up of caps, such ringing of Bells, such kindling of bonfires, such discharging of Ordinance, and other points of solemnity:
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And the Ecclesiasticall Histories euerie where make relation, how when the holy Emperours Constantine, Theodosius, Iustinian and the rest of the same stampe sate in the throne of gouernment,
And the Ecclesiastical Histories every where make Relation, how when the holy emperors Constantine, Theodosius, Iustinian and the rest of the same stamp sat in the throne of government,
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if they haue any loue of God or goodnesse in themselues, they can not but reioice at a good mans prosperitie. 2. Secondly, the aduancement of the Righteous is a publike benefit:
if they have any love of God or Goodness in themselves, they can not but rejoice At a good men Prosperity. 2. Secondly, the advancement of the Righteous is a public benefit:
he asked not for himselfe long life, nor riches, nor auenge on his enemies (which notwithstanding were things of great consequence to his owne estate:) but he asked an vnderstanding heart, which might inable him to gouerne with peace and righteousnesse, to the publike good of the people of God.
he asked not for himself long life, nor riches, nor avenge on his enemies (which notwithstanding were things of great consequence to his own estate:) but he asked an understanding heart, which might inable him to govern with peace and righteousness, to the public good of the people of God.
Now therefore, when men shall feele by experience, that the aduancement of honest persons, is as the setting vp of a common light for euery man to walke by:
Now Therefore, when men shall feel by experience, that the advancement of honest Persons, is as the setting up of a Common Light for every man to walk by:
as when the Sunne riseth, the flowers open themselues. Mordecaes exaltation by Ahashuerosh, wrought the preseruation of the Iewes from a common slaughter.
as when the Sun Riseth, the flowers open themselves. Mordecaes exaltation by Ahasuerus, wrought the preservation of the Iewes from a Common slaughter.
So that (to conclude this point) when it shalbe wayed and considered, that by the rising vp of godly and religious men, God is honored, the cōmon good is furthered, the wicked are abased,
So that (to conclude this point) when it shall weighed and considered, that by the rising up of godly and religious men, God is honoured, the Common good is furthered, the wicked Are abased,
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1. First it teacheth vs to be well assured, that the Righteous, that is, men which feare God and walke vprightly, haue due right and interest in Prosperitie: that is, in the helpes, comforts, and dignities of this life.
1. First it Teaches us to be well assured, that the Righteous, that is, men which Fear God and walk uprightly, have due right and Interest in Prosperity: that is, in the helps, comforts, and dignities of this life.
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For else, how could any good citizen of a well affected citie, reioice with a good conscience to behold his Prosperitie? Indeed if we will speake exactly and properly, the outward blessings of this world belong solely and onely of right to the children of God.
For Else, how could any good citizen of a well affected City, rejoice with a good conscience to behold his Prosperity? Indeed if we will speak exactly and properly, the outward blessings of this world belong solely and only of right to the children of God.
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who is not a Coheire and Fellow heire with Christ. Insomuch that when any branch of Prosperitie betideth a Righteous man, there befalleth nothing to him but his due.
who is not a Coheir and Fellow heir with christ. Insomuch that when any branch of Prosperity betides a Righteous man, there befalls nothing to him but his due.
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We owe a good man all the good that we doe to him. But when a wicked man enioieth health, or libertie, or riches, or credit, or preferment, or any outward benefit:
We owe a good man all the good that we do to him. But when a wicked man Enjoyeth health, or liberty, or riches, or credit, or preferment, or any outward benefit:
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And therefore if common-wealths and churches were so conscionably and religiously carefull as they ought to be in bestowing their dignities and offices vpon those to whom onely by right they belong and appertaine,
And Therefore if commonwealths and Churches were so Conscionably and religiously careful as they ought to be in bestowing their dignities and Offices upon those to whom only by right they belong and appertain,
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And if the Persian monarch could say, that No man was worthy to be a magistrate, qui non sit melior subditis, which did not in good parts excell his subiects:
And if the Persian monarch could say, that No man was worthy to be a magistrate, qui non sit melior subditis, which did not in good parts excel his Subjects:
then in a Christian gouernment, no man should be admitted to exceed the common sort in credite and authoritie, who shewed not himselfe more then a common person, in honestie and religion:
then in a Christian government, no man should be admitted to exceed the Common sort in credit and Authority, who showed not himself more then a Common person, in honesty and Religion:
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And this is an obseruation of much vse vnto diuers sorts of men. 1. For first, it prescribeth a rule to those, that haue power in their hands to raise vp others to Prosperitie. Namely, that their eies should be (with Dauid) vnto the faithfull of the land, to honour those with dignitie, whom God hath most honoured with grace:
And this is an observation of much use unto diverse sorts of men. 1. For First, it prescribeth a Rule to those, that have power in their hands to raise up Others to Prosperity. Namely, that their eyes should be (with David) unto the faithful of the land, to honour those with dignity, whom God hath most honoured with grace:
then in these latter times, Christian Princes and Nobles, should haue speciall care to aduance them to preferment, not which aspire vnto it by popularitie, or flatterie, or briberie;
then in these latter times, Christian Princes and Nobles, should have special care to advance them to preferment, not which aspire unto it by popularity, or flattery, or bribery;
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But to these a man may say, as Plato said to Diogenes: They despise the pride of the world alio fastu maiori, with a greater pride of their owne hearts:
But to these a man may say, as Plato said to Diogenes: They despise the pride of the world Alio Fastu maiori, with a greater pride of their own hearts:
3. There be some, who of very tendernesse of conscience, and for feare to displease God, dare not raise vp their outward estate, no not when meanes are put into their hands;
3. There be Some, who of very tenderness of conscience, and for Fear to displease God, Dare not raise up their outward estate, no not when means Are put into their hands;
Riches are not the things that hurt aman of themselues, but the immoderate and mistrustfull care taken about them. It is a notable exhortation which the Psalmist maketh:
Riches Are not the things that hurt amam of themselves, but the immoderate and mistrustful care taken about them. It is a notable exhortation which the Psalmist makes:
Againe a worldly man hungreth and thirsteth so deepely after worldly things, as he will not sticke to attaine them perfas & nefas, by any vnlawfull meanes whatsoeuer:
Again a worldly man hungereth and Thirsteth so deeply After worldly things, as he will not stick to attain them perfas & nefas, by any unlawful means whatsoever:
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by stealth, robbery, oppression, extortion, vsury, bribery, flattery, periury, cousenage, and what not? Wheras a godly man feareth to touch such pitch,
by stealth, robbery, oppression, extortion, Usury, bribery, flattery, perjury, cozenage, and what not? Whereas a godly man fears to touch such pitch,
as did Crates the Thebane, because non putauit seposse & vertutes & diuitias simul possidere: as if Righteousnesse and prosperity, wealth and godlinesse could not stand together. No:
as did Crates the Theban, Because non putauit seposse & vertutes & Riches simul possidere: as if Righteousness and Prosperity, wealth and godliness could not stand together. No:
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nor, no more then Ioseph refused his preferment in Aegypt, or Dauid to be called from a shepheard vnto the kingdome and throne of Israel. And indeed why should they? For Diuitiae vt impedimenta sunt reprobis, ita bonis sunt adiument a virtutis:
nor, no more then Ioseph refused his preferment in Egypt, or David to be called from a shepherd unto the Kingdom and throne of Israel. And indeed why should they? For Diuitiae vt impedimenta sunt reprobis, ita bonis sunt adjument a virtue:
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Another, that all the beautie of Riches are but Phalarae, & bullae, ac puerilia spectacula: Vaine shewes and childish delights, vnwoorthy to be compared with vertue.
another, that all the beauty of Riches Are but Phalarae, & bullae, ac puerilia spectacles: Vain shows and childish delights, unworthy to be compared with virtue.
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and were in trueth but splendida peccata, beautifull sinnes (as Saint Augustine called them:) then Christians which haue the light of the worde, to reueale vnto them the true nature and dignitie of Spirituall graces, can not but account a vertuous and religious man very beautifull and honourable:
and were in truth but splendida Peccata, beautiful Sins (as Saint Augustine called them:) then Christians which have the Light of the word, to reveal unto them the true nature and dignity of Spiritual graces, can not but account a virtuous and religious man very beautiful and honourable:
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and so of meere loue reioice in his Prosperitie. Therefore may an honest man be well resembled to a Light. Saint Paule saith the Philippians did shine as lights in the world.
and so of mere love rejoice in his Prosperity. Therefore may an honest man be well resembled to a Light. Saint Paul Says the Philippians did shine as lights in the world.
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so the gifts of regeneration & sanctification lighting vpon a man defiled by nature and corrupted by his former sinnes, doe notwithstanding make him smell sweet,
so the Gifts of regeneration & sanctification lighting upon a man defiled by nature and corrupted by his former Sins, do notwithstanding make him smell sweet,
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then they should not onely the sooner 〈 ◊ 〉 outward blessings, (for they doe belong to those that 〈 ◊ 〉 the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 his waies:) but 〈 ◊ 〉 • … ed them, they 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 with peace and comfort on 〈 ◊ 〉 side:
then they should not only the sooner 〈 ◊ 〉 outward blessings, (for they do belong to those that 〈 ◊ 〉 the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 his ways:) but 〈 ◊ 〉 • … ed them, they 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 with peace and Comfort on 〈 ◊ 〉 side:
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not being • … ed o• … 〈 ◊ 〉 of others for their Prospherity, but loued and honored of others for their Righteousnesse. True it is, that when an euill man is exalted, the wise 〈 ◊ 〉 their heads aside,
not being • … ed o• … 〈 ◊ 〉 of Others for their Prospherity, but loved and honoured of Others for their Righteousness. True it is, that when an evil man is exalted, the wise 〈 ◊ 〉 their Heads aside,
And ô that, ô that our times had wanted examples of some, who for their good parts growing into fauour with God and men, were not able to support their estate against the bloody dint of enuy! Well:
And o that, o that our times had wanted Examples of Some, who for their good parts growing into favour with God and men, were not able to support their estate against the bloody dint of envy! Well:
wouldst thou fare better? wouldst thou both prosper, and be safe in thy Prosperity? Then to the desire of it, ioine the desire also of Righteousnesse. For who is it, that will harme you,
Wouldst thou fare better? Wouldst thou both prosper, and be safe in thy Prosperity? Then to the desire of it, join the desire also of Righteousness. For who is it, that will harm you,
Christians must be Inquisitors after their neighbours religion, and Surueiers of their neighbours waies. Not as busy-bodies, medling with that which belongeth not vnto them:
Christians must be Inquisitors After their neighbours Religion, and Surveyors of their neighbours ways. Not as busybodies, meddling with that which belongeth not unto them:
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〈 ◊ 〉 how shall we practise that precept of the Apostle: Reioice with them that reioice and mourne with them that mourne? Or how shall we shew our selues liuely members of the same body, if when one member suffereth, we suffer not with it? and if when one of our members is had in honor, we reioice not with it? We read of Nehemiah (that holy Reedifier of the holy city,) that howsoeuer himselfe were at ease, yea 〈 ◊ 〉 in office at court, ( for he was the kings cup bearer) and so might haue liued voluptuously to himselfe alter the maner of our Sole-self-louing • … iers: yet his thoughts were occupied about his bretheren the Iewes, and his city Ierusalem, and therefore inquireth earnestly of them and their 〈 ◊ 〉.
〈 ◊ 〉 how shall we practise that precept of the Apostle: Rejoice with them that rejoice and mourn with them that mourn? Or how shall we show our selves lively members of the same body, if when one member suffers, we suffer not with it? and if when one of our members is had in honour, we rejoice not with it? We read of Nehemiah (that holy Reedifier of the holy City,) that howsoever himself were At ease, yea 〈 ◊ 〉 in office At court, (for he was the Kings cup bearer) and so might have lived voluptuously to himself altar the manner of our Sole-self-louing • … iers: yet his thoughts were occupied about his brethren the Iewes, and his City Ierusalem, and Therefore inquires earnestly of them and their 〈 ◊ 〉.
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And verily if the spirit of Nehemiah did breathe in our brests, we would not be so wholly giuen vp to Selfe 〈 ◊ 〉 ( the cause of all sinne,) as we would altogether neglect what betideth our bretheren:
And verily if the Spirit of Nehemiah did breathe in our breasts, we would not be so wholly given up to Self 〈 ◊ 〉 (the cause of all sin,) as we would altogether neglect what betides our brethren:
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and how they thriued? how the Churches of Christ flourished in France, Germany, Scotland, Denmarke, Sweeueland, and else where? And when we shall vpon due inquisition or suruey, be giuen to vnderstand, that God prospereth any one good man particularly,
and how they thrived? how the Churches of christ flourished in France, Germany, Scotland, Denmark, Sweeueland, and Else where? And when we shall upon due inquisition or survey, be given to understand, that God prospereth any one good man particularly,
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or as Saule maligned Dauids reputation with the people, or as some in our time haue belched out reproches against the neighbour Churches and the worthy men that liued in them:
or as Saule maligned David reputation with the people, or as Some in our time have belched out Reproaches against the neighbour Churches and the worthy men that lived in them:
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but we should reioice with them, as affected with their good, and ioifully wish the continuance and increase of their Prosperity. If we know but one Gaius in a country, which is Paules host and the host of the church, we should wish to him as Saint Iohn wisheth to his Gaius:
but we should rejoice with them, as affected with their good, and joyfully wish the Continuance and increase of their Prosperity. If we know but one Gaius in a country, which is Paul's host and the host of the Church, we should wish to him as Saint John wishes to his Gaius:
and with ioifulnesse to be thankfull vnto God for all those holy and gracious persons by whole rising vp and Prosperity so much good hath beene done in our time and country.
and with ioifulnesse to be thankful unto God for all those holy and gracious Persons by Whole rising up and Prosperity so much good hath been done in our time and country.
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Among all which we are bound in the first place to performe high and honorable Obsequies to her, who while she liued, 〈 ◊ 〉 the first and highest place in the kingdome:
Among all which we Are bound in the First place to perform high and honourable Obsequies to her, who while she lived, 〈 ◊ 〉 the First and highest place in the Kingdom:
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and hath giuen her a rich inheritance with the Righteous, and a large portion in that Christ, whose Gospell by her means had so free passage in the lande,
and hath given her a rich inheritance with the Righteous, and a large portion in that christ, whose Gospel by her means had so free passage in the land,
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All Queene Maries daies she was woonderfully preserued, euen by the meanes (as was thought) of that Philip of Spaine, who afterwards became her deadly enemie.
All Queen Mary's days she was wonderfully preserved, even by the means (as was Thought) of that Philip of Spain, who afterwards became her deadly enemy.
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Shee that then was ledde homely, tanquamouis, as a sheepe to the prison; was not long after attended magnificently, as a princely Lionesse to the scepter:
She that then was led homely, tanquamouis, as a sheep to the prison; was not long After attended magnificently, as a princely Lioness to the sceptre:
and when shee was once setled in the throne, what Prosperitie euer betided a Prince, wherewith her cup did not abundantly ouerflow? Tertullian describing the praiers which the old Christians of their loiall affections made for their heathen Gouernours, (wherein they were farre vnlike to the Popes and Papists of this time, which proscribe kingdomes,
and when she was once settled in the throne, what Prosperity ever betided a Prince, wherewith her cup did not abundantly overflow? Tertullian describing the Prayers which the old Christians of their loyal affections made for their heathen Governors, (wherein they were Far unlike to the Popes and Papists of this time, which proscribe kingdoms,
and discarge subiectes of alleageance to their Soueraine Princes, and hold it lawfull for the subiect to take vp armes against the king) saith on this wise in his Apologie: We prate alwaies for all Emperours, that God would bestow vpon them a long life, a peaceable gouernment, a safe pallace;
and discarge Subjects of allegiance to their Sovereign Princes, and hold it lawful for the Subject to take up arms against the King) Says on this wise in his Apology: We prate always for all emperors, that God would bestow upon them a long life, a peaceable government, a safe palace;
And is not this the Prosperity which by our praiers (as by one speciall meanes) God gaue and continued to Queene Elisabeth? For first, shee attained a long life,
And is not this the Prosperity which by our Prayers (as by one special means) God gave and continued to Queen Elizabeth? For First, she attained a long life,
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and when she died, in despite of all the attempted po• … sonings, and stabbings, and rebellions of the Papists, her grey haires went downe with peace vnto the graue.
and when she died, in despite of all the attempted po• … sonings, and stabbings, and rebellions of the Papists, her gray hairs went down with peace unto the graven.
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Fourthly, her armes were strong 〈 ◊ 〉 〈 ◊ 〉 ▪ witnesse the manifolde expeditions made in her time to Ire• … nd, to the low Countries, to Cales, to countries vncou• … h and vnknowen:
Fourthly, her arms were strong 〈 ◊ 〉 〈 ◊ 〉 ▪ witness the manifold expeditions made in her time to Ire• … and, to the low Countries, to Cales, to countries vncou• … h and unknown:
The body wherof, though the Papists accuse of ignominious practises, plaguy iniustice piracies, proditions, spiertes • … nd foule artes to • … osen the world round about vs:
The body whereof, though the Papists accuse of ignominious practises, plaguy injustice piracies, proditions, spiertes • … and foul arts to • … osen the world round about us:
yet wee who could neuer iudge of their Counsell but by the effects, found alwaies the consequences thereof to be safety to her Maiesties person, peace to the realme, continuance to religion,
yet we who could never judge of their Counsel but by the effects, found always the consequences thereof to be safety to her Majesties person, peace to the realm, Continuance to Religion,
and her Priuate letters as forceable as Publike proclamations. Seuenthly, the world was so quiet in her time, as England for 45. yeeres neuer knew by feeling, what belonged to the warres.
and her Private letters as forceable as Public Proclamations. Seuenthly, the world was so quiet in her time, as England for 45. Years never knew by feeling, what belonged to the wars.
who knoweth not, that she was (vnder God) our Moses, to deliuer vs out of the bondage and darknesse of the Romish Aegypt? Our Dehora, that brought downe the Spanish Iabin? Our Sampson, to auenge vs againe and againe of the Popish Philistims? Our Dauid, to fetch home the Arke of God,
who Knoweth not, that she was (under God) our Moses, to deliver us out of the bondage and darkness of the Romish Egypt? Our Dehora, that brought down the Spanish Iabin? Our Sampson, to avenge us again and again of the Popish philistines? Our David, to fetch home the Ark of God,
and cedars as the wilde figge trees in the plaine? Our Asa, to put downe idols, roodlofts, crosses, crucifixes, altars, holy water, holy waxe, holy candle,
and cedars as the wild fig trees in the plain? Our Asa, to put down Idols, roodlofts, Crosses, crucifixes, Altars, holy water, holy wax, holy candle,
that is, euery way to strengthen the kingdome, with money, victuals and defence? Lastly, our Iosiah, to restore the booke of the Law and holy Scriptures;
that is, every Way to strengthen the Kingdom, with money, victuals and defence? Lastly, our Josiah, to restore the book of the Law and holy Scriptures;
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and so one way and other to lade vs with all temporall and spirituall Prosperitie? Now her gouernment prouing so abundantly Prosperous to her, and to the land:
and so one Way and other to lade us with all temporal and spiritual Prosperity? Now her government proving so abundantly Prosperous to her, and to the land:
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and hanged ornaments of golde vpon their appare• … then how are ye (ô ye daughters of England) to mourne for the death of Q. Elisabeth; who not only gaue you these outward things in such abundance,
and hanged Ornament of gold upon their appare• … then how Are you (o you daughters of England) to mourn for the death of Q. Elizabeth; who not only gave you these outward things in such abundance,
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nay with my meannesse abasing the solemnities of thy roiall funerals? Or why do I so digresse from my ioyfull Text, to tune dolefull Elegies of sorrow? Or why do I by weeping with Dauid, prouoke the people to turne the saluation of this present day into mourning? Why rather go I not on to shew how Gods mercie hath mitigated the depth of this sorrow, with a new occasion of ioy? and calleth vs anew at this time also, to reioice in the prosperitie of the Righteous?
nay with my meanness abasing the solemnities of thy royal funerals? Or why do I so digress from my joyful Text, to tune doleful Elegies of sorrow? Or why do I by weeping with David, provoke the people to turn the salvation of this present day into mourning? Why rather go I not on to show how God's mercy hath mitigated the depth of this sorrow, with a new occasion of joy? and calls us anew At this time also, to rejoice in the Prosperity of the Righteous?
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We reade in the holy Scripture, that when Moses the seruant of the Lord was dead, who brought Israel out of Aegypt, God raised vp Ioshuah to carry them ouer Iorden, and to put them in possession of the promised land of Canaan. Queene Elisabeth, that good seruant of the Lord, is dead, which brought the people of this land out of the bondage and darkenesse of Poperie: God is now raising vp a Ioshuah, by whom we conceiue great hope to enioy the perfect beautie and complements of the Gospell.
We read in the holy Scripture, that when Moses the servant of the Lord was dead, who brought Israel out of Egypt, God raised up Joshua to carry them over Jordan, and to put them in possession of the promised land of Canaan. Queen Elizabeth, that good servant of the Lord, is dead, which brought the people of this land out of the bondage and darkness of Popery: God is now raising up a Joshua, by whom we conceive great hope to enjoy the perfect beauty and compliments of the Gospel.
Wherein not to stand vpon this, that he is a Man, & so of more power and courage to all parts of gouernment (for of Vir commeth Virtus (saith Tullie:) Viri autem propria ma• … mè est fortitudo:
Wherein not to stand upon this, that he is a Man, & so of more power and courage to all parts of government (for of Vir comes Virtus (Says Tullie:) Viri autem propria ma• … mè est fortitudo:
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not (I say) to stand on these things, there are three especiall points which may excite vs to a consident expectation of much good to be done in our Church and Common-wealth by his Maiesties gracious gouernment.
not (I say) to stand on these things, there Are three especial points which may excite us to a confident expectation of much good to be done in our Church and Commonwealth by his Majesties gracious government.
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yea, it is Primum, medium, & vltimum caput (as Plutarch speaketh:) as touching the neather meanes, it is all in all, to the leading of a godly and vertuous life.
yea, it is Primum, medium, & vltimum caput (as Plutarch speaks:) as touching the nether means, it is all in all, to the leading of a godly and virtuous life.
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Therefore haue we great hope, that the sweet liquor wherewith he was seasoned in youth, will yeeld him an healthsome and sauourie relish all the dayes of his life.
Therefore have we great hope, that the sweet liquour wherewith he was seasoned in youth, will yield him an healthsome and savoury relish all the days of his life.
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Neither hath he beene a plotter of bloudie stratagemes, like to that late horrible Massacre in France: neither haue we euer heard, that he hath beene couetous in exacting,
Neither hath he been a plotter of bloody stratagems, like to that late horrible Massacre in France: neither have we ever herd, that he hath been covetous in exacting,
But thanked be God he is a professed Protestant, a supporter of the Gospell, an enemy to Popery: and therefore what cause is there to vs of feare? nay what cause is there not of ioy in this his Maiesties new Prosperity? To descend from the king to his nobles:
But thanked be God he is a professed Protestant, a supporter of the Gospel, an enemy to Popery: and Therefore what cause is there to us of Fear? nay what cause is there not of joy in this his Majesties new Prosperity? To descend from the King to his Nobles:
Bishop I• … el thirty yeeres agoe marshalled Scotland with the formost among the Protestant Churches. And master Caluine aboue forty yeeres agoe, congratulated to master knoxe tam faelices laet ósque progressus:
Bishop I• … el thirty Years ago marshaled Scotland with the foremost among the Protestant Churches. And master Calvin above forty Years ago, congratulated to master knox tam Felix's laet ósque progressus:
so happy and ioifull successe of the Gospell in that Realme. Since those daies, it hath had many meanes of growth and increase, not many of declining or falling backe:
so happy and joyful success of the Gospel in that Realm. Since those days, it hath had many means of growth and increase, not many of declining or falling back:
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Heereupon therefore dependeth the maine occasion of our ioy in our new kings Prosperity: that first his Education, secondly his Gouernment, thirdly his Religion; doe so aboundantly promise vnto vs in this land the continuance of our liberty and peace,
Hereupon Therefore dependeth the main occasion of our joy in our new Kings Prosperity: that First his Education, secondly his Government, Thirdly his Religion; do so abundantly promise unto us in this land the Continuance of our liberty and peace,
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Christianos ad leonem, to the fire with them, to the gallowes, to the Clinke, to the Lollards tower. I thinke they did nothing for the space of many yeeres but with the Duke of Medina, barrell vp ropes to execute the Protestants. The common peace of the land since the death of the Queene, and the generall consent in this new proclamation, may rightly be called in respect of the Papists hope & purpose, A very miracle seene in our time.
Christians ad leonem, to the fire with them, to the gallows, to the Clink, to the Lollards tower. I think they did nothing for the Molle of many Years but with the Duke of Medina, barrel up ropes to execute the Protestants. The Common peace of the land since the death of the Queen, and the general consent in this new proclamation, may rightly be called in respect of the Papists hope & purpose, A very miracle seen in our time.
For full confidently did they expect, that so soone as euer the breath was knowen to be out of the Queenes bellie, they should haue beene ringing auke,
For full confidently did they expect, that so soon as ever the breath was known to be out of the Queens belly, they should have been ringing auke,
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Now what shall we say, or what can we say (my good bretheren) to these vnexpected and comfortable euents? verily in generall we may and must say with the Psalmist: This was the Lords doing,
Now what shall we say, or what can we say (my good brethren) to these unexpected and comfortable events? verily in general we may and must say with the Psalmist: This was the lords doing,
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Welcome, happy, and acceptable might he be, whom God hath raised vp to be King ouer vs. For the Papists, because like Esaues brood they haue wished and compassed Iacobs destruction:
Welcome, happy, and acceptable might he be, whom God hath raised up to be King over us For the Papists, Because like Esau brood they have wished and compassed Iacobs destruction:
let vs on the one side like good Citizens reioice in the Prosperity of this religious Prince: & on the other side, let vs pray to God both to affect his heart with large purposes of our common good,
let us on the one side like good Citizens rejoice in the Prosperity of this religious Prince: & on the other side, let us pray to God both to affect his heart with large Purposes of our Common good,
lest we stand in our owne light, by our owne vnto wardnesse, & it be said of vs as it is of the Isrealites in the daies of Iehoshaphat: The high places were not taken away (the king could not doe the good that he would haue done in the land) for the people had not yet prepared their hearts vnto the God of their fathers.
lest we stand in our own Light, by our own unto wardnesse, & it be said of us as it is of the Israelites in the days of Jehoshaphat: The high places were not taken away (the King could not do the good that he would have done in the land) for the people had not yet prepared their hearts unto the God of their Father's.
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Verily it argueth that they are such as haue euill will at Sion: and Their eie being euill because God is good, it sheweth that they are an enuious and malicious generation.
Verily it argue that they Are such as have evil will At Sion: and Their eye being evil Because God is good, it shows that they Are an envious and malicious generation.
Either they are no Citizens, or no sound hearted Citizens, to the city of God. For Enuy hateth that which it maligneth: Sudat frigidus intuens quod odir.
Either they Are no Citizens, or no found hearted Citizens, to the City of God. For Envy hates that which it maligneth: Sudat Cold intuens quod odir.
both of which nations were olde professed enemies to the people of God. Againe: when Paule came to Paphus, Sergius Paulus desired to heare the word of God.
both of which Nations were old professed enemies to the people of God. Again: when Paul Come to Paphus, Sergius Paulus desired to hear the word of God.
For he was a Iewe and a Sorcerer: and therefore could neither beare the trueth, nor the holinesse of Christian Religion. So hath it alwaies beene in the world.
For he was a Iewe and a Sorcerer: and Therefore could neither bear the truth, nor the holiness of Christian Religion. So hath it always been in the world.
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Ammonites and Moabites, Iewes and Sorcerers, men of corrupt life and religion, could neuer take pleasure in the building of Ierusalem, nor in the propagating of the Gospell.
Ammonites and Moabites, Iewes and Sorcerers, men of corrupt life and Religion, could never take pleasure in the building of Ierusalem, nor in the propagating of the Gospel.
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Those againe, which assumed the Magistracie, not to doe iustice, but to gaine reputation; and entered the ministerie, not to labour but to liue at ease;
Those again, which assumed the Magistracy, not to do Justice, but to gain reputation; and entered the Ministry, not to labour but to live At ease;
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though they smile with their countenance at this common peace and ioy in the kingdome. The Lord giue his Maiestie grace prudently to discerne them, and puissantly to suppresse them,
though they smile with their countenance At this Common peace and joy in the Kingdom. The Lord give his Majesty grace prudently to discern them, and puissantly to suppress them,
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not of such as the Papists make of the Protestants. For with them Erasmus is an Atheist, because I now he imitated Lucians stile in deriding their absurdities.
not of such as the Papists make of the Protestants. For with them Erasmus is an Atheist, Because I now he imitated Lucians style in deriding their absurdities.
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Againe, they say of Bukchennane that he was Atheus Poëta, a godlesse or Athetsticall Poet: because (perhaps) he compiled Dauids Psalmes in Poeticall verses.
Again, they say of Bukchennane that he was Atheist Poëta, a godless or Athetsticall Poet: Because (perhaps) he compiled David Psalms in Poetical Verses.
Let vs grant them therefore (if we grant them any thing) to be Heathen Philosophers: but then the question is, of what sort or sect they might take their denomination.
Let us grant them Therefore (if we grant them any thing) to be Heathen Philosophers: but then the question is, of what sort or sect they might take their denomination.
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Verely Epicures they are, for they hunt after pleasure as after their chiefest good. Their Mote is like to Sardanapalus Epitaph: Ede, lude, bibe, charum praesentibus exple Deliciis animum: post mortem nulla voluptas. Stoikes they are:
Verily Epicureans they Are, for they hunt After pleasure as After their chiefest good. Their Mote is like to Sardanapalus Epitaph: Ede, lude, Bible, charum praesentibus exple Delicious animum: post mortem nulla voluptas. Stoics they Are:
These men seeing now a change euen in the Head; (for Princes are the heads of the people) and knowing that Mutation is an alteration in the same kinde into more or lesse (as the great Philosopher speaketh;) and discerning by all likelihood, that our Religion (through Gods infinite mercy) is not like to change to the lesse, but rather to the greater:
These men seeing now a change even in the Head; (for Princes Are the Heads of the people) and knowing that Mutation is an alteration in the same kind into more or less (as the great Philosopher speaks;) and discerning by all likelihood, that our Religion (through God's infinite mercy) is not like to change to the less, but rather to the greater:
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By which conclusion, no Prince shall euer be sure in his throne, but at the becke and good pleasure of the Pope of Rome. A notable seditious and rebellious doctrine.
By which conclusion, no Prince shall ever be sure in his throne, but At the beck and good pleasure of the Pope of Room. A notable seditious and rebellious Doctrine.
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how they brought the late French King to his end, how many assaults and attempts they made vpon the kingdomes and person of the Queene his predecessor;
how they brought the late French King to his end, how many assaults and attempts they made upon the kingdoms and person of the Queen his predecessor;
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and lastly, how they haue slandered his natiue realme of Scotland, auouching, that the Treacheries, treasons, murders and villainies practised in that kingdome, arose from the Protestants: will in his princely wisdome take them as they are,
and lastly, how they have slandered his native realm of Scotland, avouching, that the Treacheries, treasons, murders and villainies practised in that Kingdom, arose from the Protestants: will in his princely Wisdom take them as they Are,
Origen prol. in Cant. Cantic. Theodoret. praef. in Cantica. Epiphan. de mensuris & ponderibus. Athanas. orat. 2. contra Arrianos. August. de ciuit. Dei. lib. 17. cap. 20.
Origen Prol. in Cant Cantic. Theodoret Preface. in Cantica. Epiphanius. de mensuris & ponderibus. Athanasius Orat. 2. contra Arrianos. August. de Civil. Dei. lib. 17. cap. 20.
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