SCOTLAND'S WELCOME. A SERMON PREACHED at Needham in the County of Suff. on Tuesday, April. 5. 1603. Upon PRO. 11. 10. In the prosperity of the Righteous the city rejoiceth: and when the wicked perish, there is joy. By MILES MOSS, Pastor of the Church of God in Combs, and Doctor of Divinity. With some notes and allegations then omitted by reason of the time, and the capacity of the audience. LONDON, Printed by Melchisedech Bradwood for Thomas man.. 1603. TO THE RIGHT honourable Lord, JOHN, Earl of Marre. THere are two things discoursed of in this Treatise, which are of special consequence to this earthly life of man: the one is Prosperity; the other is Righteousness. The first dependeth upon Goods outward and bodily: the other upon the Goodness & virtues of the mind. Where these concur, there is the liveliest pattern which this neither world affordeth, of true Felicity: and these two, like children of one father, doesweetly embrace and kiss one another. 1. Prosperity furthereth Righteousness: for, a man that is no way straightened or disturbed, is the more free and comfortable to the service of God. And Righteousness furthereth Prosperity: for They which seek Psal. 34. 10. the Lord, shall want nothing that is good. 2. Again, Prosperity beautifieth Righteousness: for a straight & right-up tree, the taller it groweth, the more comely it is. And Righteousness beautifieth Prosperity: for Pleasure is not comely for a fool: no, Nemesis Pro. 19 10. disdaineth the growing up of the unworthy. 3. Thirdly, Prosperity perfecteth Righteousness: for how shall he minister justice, that beareth no office? or show mercy, that wanteth ability? or give comfort, that is himself distressed? And Righteousness perfecteth Prosperity: for What shall it profit Matth. 16. 26. a man, though he should win the whole world, if he lose his own soul? 4. Lastly, there is no true Prosperity without Righteousness: for, to live in sin, is with the Pagans To sit in darkness, yea in the region and shadow Matth. 4. 16. of death. And where Righteousness is, there is true Prosperity: for Godliness hath the promise of the life 1. Tim. 4. 8. present, and of that which is to come. Both of these (through God's special mercy) do accompany your Lordship. Prosperous you are in your noble descent, your large revenues, your love in your country, your success in affairs, & your special favour with your Prince and ours. Righteous you are: not as free from sin and infirmities, (so I should both flatter and blaspheme) but as redeemed from sin by Christ with his blood, and justified by the same Christ in his resurrection, and washed by the Spirit of Christ in the laver of regeneration. To all which, your holy life and sincere love to the Gospel, give abundant testimony. Let it not therefore seem strange unto your Honour, if I (who long ago beheld and observed your holiness and religion) do thus congratulate unto you the continuance and daily increase of honour and reputation: for this my text teacheth me To rejoice in the Prosperity of the righteous. It pleased your L. not only to know me in Norwich almost twenty years ago, and to be there an Auditor of my Ministry; but also of your bounty often to call me to your table, and sometimes of your humility to visit my lodging. If now you vouchsafe to acknowledge me in London after so many years labours, and almost all my spirits spent in the service of the Church: I shall have much more cause to rejoice in your Prosperity, who in this your height, give me in my declining & languishing time some reputation with the Righteous. The God of heaven and earth grant grace unto your Honour, so to employ this Prosperity of yours to the furthering, countenancing & perfecting of Righteousness: as your Righteousness may further, beautify and perfect your Prosperity here & in the heavens, through jesus Christ our Lord. April. 13. 1603. Your L. in all Christian duty, M. MOSS. A SERMON PREACHED at Needham in the County of Suffolk, on Tuesday, April. 5. 1603. The Text. Pro. 11. 10. In the prosperity of the righteous, the city rejoiceth: and when the wicked perish, there is joy. THe book whereof this Prolegomen●…. sentence is a member, may be called A farthel or beadroule of Proverbs. Now Proverbs are among us, vulgar and trivial sentences, which antiquity raised up, custom hath continued, and experience hath confirmed for truth. The learned call Proverbs, Parables, Adages, or Apothegms, a Plutarch. Apoph. Scitè dicta, Witty, pretty and wel-worded sayings: or b Trem. in Pro. 1. 1. Grave and short contrived sentences. And such sayings or sentences the Hebrews call c La●…at, in Proverb. Maschal, quod est, Dominari: because they domineer and glitter with a special d Illyrricus. Clavis. Script. Proverbium. excellency in speech, as stars in the sky, or diamonds in a crown of gold. So, proverbs are lumina or ationis: they put a grace, and beauty upon speaking. The Grecians call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so the Septuaginta entitle this book: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, sentences as common in use, as is the high way to all passengers. A Proverb is e Basil. in princip. Proverb. tom. 1. Verbumiuxta viam, (saith Basile:) A sentence common by every ways side. The Latins call them proverbs, in the same sense, in which the Grecians term them Parables: because f Hieron. in Proverb. 1. They are hidden and dark and g Hilarius in Psal. 127. yield not their sense according to the sound of their words: but in them h Origen. Prologue. in Cant. Cantic. tom. 1. One thing is spoken, and an other thing is intended. And this is true in the most of human, yea and in very many of these Divine proverbs. Now such usual, such beautiful, such significant sentences, as custom hath made common, and experience hath confirmed for truths: are those which are collected and compiled together in this treatise. Therefore should we be earnestly provoked often to read, carefully to learn, and highly to esteem this book of the proverbs. They are called Salomon's proverbs. So the text itself witnesseth i Pro. 1. 1. in the title of the book: and so all k Origen prol. in Cant. Cantic. Theodoret. praef. in Cantica. Epiphan. de mensuris & ponderibus. Athanas. orat. 2. contra Arrianos. August. de civit. Dei. lib. 17. cap. 20. antiquity hath received them without controversy. And yet it is manifest that all the Proverbs in this book were not Salomon's. For the 30. chapter containeth l Pro. 30. 1. The words of Agur, the son of Iaketh. But the whole book taketh his title and denomination from the greater and more principal part: as do also many other things both in civil and natural knowledge. Neither are they called Salomon's proverbs, because it is certain that he himself with his own pen compiled this book. For m R. Mose 〈◊〉. some ascribe the penning of it to the Prophet Esaie: and n Talm●…i in Bava bathira. Cap. 1. some others to king Hezechiah. But the likeliest opinion is theirs, who conceive that o Tremel. in Pro●…. 1. 1. the beginning of the book was written by Solomon himself, unto the 10. chapter: the residue were p Liranus. M●…rcer in Pro. 1. 1. collected at divers times by several persons, partly from his mouth, and partly from his writings, unto the 25. chapter: and from thence forward q Pro. 25. 1. by the servants of Hezechias: as the title of the chapter (being a part of the Canonical text) doth plainly avouch. But whosoever were the writer of this book, or the collector of these sentences; it is manifest that Solomon himself was the author of them: from his fountain they sprang, and from his words or writings they were deduced. So the wise and holy Author commendeth also unto us, the worthiness of this book. As touching the contents of this book: some think that r Gregor. Nissenus in Cant. the doctrine thereof is directed only (or specially) unto the younger sort, s Hieron ad Paulum & Eustochium. Comment. in Ecclesiast. because he often calleth him his son, to whom he maketh his speech. But who knoweth not, that it well enough becometh the ancientest man, both to be, and to be called The son of wisdom? And beside, he that studiously converseth in this book, shall find ever where in it, able instruction for the ancient. There be others that refer the argument of this book almost wholly unto manners. They say that t Theodores. Praefat. in Cant. Canticorum. it containeth profitable doctrine of manners; and that it is u Basil. in princ. Prou. 1. An instructor of manners, and a corrector of corrupt affections: And Saint Augustine saith x August in ficculo. ex Pron. Liber proverbiorum ad mores pios informandos penè totus valebit: Almost all the whole book of the proverbs tendeth to the composing of godly manners. Now, truth it is, that very many sentences in this treatise do concern manners, and outward carriage to men: but not all, nor almost all. For divers 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, unless you mean that they concern our mannerly and holy carriage of ourselves outwardly and inwardly towards the majesty of God. Therefore may this book be called A Christian Quodlibet: for it hath proverbs almost of every argument: or A Synopsis Theologiae: for y The english preface to the proverbs. the sum and effect of the whole Scriptures is here set forth in brief sentences. It is an hive fraught with sweet honey gathered from all kind o●… flowers. It is a rich Apothecary's shop, in which are all kind of delicates for pleasure, and of confections for diseases. For in it are precepts and advertisements: some concerning God, & some concerning men: some belonging to the church, some to the common wealth: some to private, some to public callings: some to the wise, some to the ignorant: some to the old, some to the young. In a word it is g Euseb. Hist. Eccles. lib. 4. cap. 21. a book in the judgement of Ireneus and all the company of the ancients, full of worthy and excellent wisdom, necessary for all men, of all estates and degrees whatsoever. So that, the notable matter contained therein, is a third argument to stir us up to diligent reading and meditation thereof. This h Pro. 11. 10. sentence Pro. 11. 10. is one of them which concerneth men, and the manners of men, and their affection and estimation which they carry, on the one side to godly and religious, on the other side to wicked The scope of the text: and profane persons. The honour and reputation of an honest man, is such, and so great, as that every one rejoiceth at his prosperity and preferment. So saith the former part of the Text: In the prosperity of the righteous the city rejoiceth. But a wild The 〈◊〉 parts of the text. and bad man is so loathsome and despicable: that every man is glad to see him abased. So saith the latter part: But When the wicked perish, there is joy. These are the two points of doctrine contained in this Scripture. THE FIRST PART. TEXT. In the prosperity of the Righteous the city rejoiceth. TO the end that we may the 1 The exposition or interpretation of the words. more sound and evidently derive Doctrine and Exhortation from this sentence: it is requisite, that first we duly examine the sense and interpretation of the words. In the prosperity.] The name of Prosperity is of the common sort, applied to wealth and riches. Vulgar men hold no man prosperous, but him that floweth with worldly abundance. But the word comprehendeth more largely, all things which tend to the profit and comfort of a man's outward estate. 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: all these are comprehended under the name of Prosperity. So largely is it taken else where in this book, i Prou. 1. 32. The prosperity of fools destroyeth them: that is, ease, security, abundance and pleasure, do so lull men on sleep in their folly; as they never think of seeking after wisdom, and so at last come to destruction. Again, in that place of the Psalm k Psa. 118. 25. O Lord save now, O Lord now send Prosperity: David prayeth not only for the wealth of the church, no nor for that especially, as for the greatest or only happiness. For wealth many times hindereth the Church, by l Math. 13. 22. choking the word and making it unprofitable. Whereof one of the Fathers pronounced, m G. Nazianz. epist. 50. Calamitatem prosperitate meliorem esse: That calamity was better than prosperity. But in those words of the Psalm, he prayeth also for the peace of the Church, for the liberty of the Church, for the increase of the Church, for the good success of the Church's affairs, for the continuance of the Church, for the beauty and honour of the Church, and such like: and all them he comprehendeth under the name of Prosperity. So in this place: 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. Therefore some of the Latin Interpreters, translate it here n Vatablus Mercer. Foelicitas est bonum ex omni●…us bonis compositum. Plato. Philosoph. definite. In felicitate instorum: In the felicity of the righteous. (Now all good things must concur to the constitution of Felicity.) The Septuaginta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and most of the Latins following them, o Chald. paraphrast. ●…nterp. Hierommus. Pelican. La●…ater. Tremellius. Castalio. In bonis instorum: In the goods of the righteous. Not meaning only thereby their goods and chattels, (as we speak at the common law,) that is, their riches and movables: but generally any good thing which betideth an honest man. In the good things: that is, in any good thing which befalleth a virtuous or religious man, those which are virtuous and religious will exult and rejoice. So much for the name of Prosperity. Of the Righteous.] A righteous man is not here taken for one perfectly righteous, or that hath no unrighteousness in him. For in that sense p Rom. 3. 10. There is none righteous, no not one. q jam. 3. 2. In many things we sin all. No: r August. Bonifacio. epist. 50. justus & iustificans non est nisi Deus: to speak exactly and properly, There is none that is just himself, or is a justifier of others but only God. But they are every where in Scripture called Righteous men, which s Calvin. in Psal. 5. 13. breath after righteousness: which t Musculus in Gen. 6. 9 are studious of righteousness: which u Cyrill. lib. 3. tom. 3. in Esai, 33. practise the works of righteousness: which x Bernhard. epist. 107. love God the fountain of righteousness: in a word y August. de perfectione justitiae. tom. 7. Qui perfectioni justitiae plurimùm accessit: Which hath attained to some good measure of perfection in righteousness. So b Calvin. Harmonia Luc. 1. 6. they are righteous men which frame their lives according to the commandments of the law of God. In this sense is it that c 2. Pet. 2. 7. Lot is called a righteous man: and yet he is tainted with d Gen. 19 35. adultery, and incest. job was e job. 1. 1. an upright and just man: yet he broke forth f job. 3. 1. into terms of impatience. Zacharias and Elisabet g Luc. 1. 6. 20. were both just before God: yet the man was s●…itten with dumbness for his infidility. And so all are righteous men before God, that love him and keep his commandments: God accepting their good endeavours in Christ, and imputing unto them for perfection, the perfect Righteousness of Christ: for h Basil. lib. de poenit. tom. 1. Nos ex justitiae participatione justi sumus: We are not otherwise exactly just before God, then by the participation of the exact justice and obedience of the Lord jesus Christ. Of such righteous men, Solomon speaketh here: and saith, that in the welfare of one who walketh religiously to God, and honestly towards men, others that behold it are glad and rejoice. So much for the title of a righteous man. The city.] The name of a city comprehendeth here a double Rhetorical Trope. 1. For first, the city itself is taken for the people and inhabitants of the city: as it is also else where in the scriptures. When tidings came to Shiloh, that Hophni and Phinehas were slain, and the ark of God was taken of the Philistims, i 1. Sam. 4. 13. all the city (that is, all the people of the city) cried out. Again: k Psal. 46. 4. There is a river whose streams shall make glad the city of God: that is, the people or inhabitants of the city of God. 2. Secondly, the city is here specified by name for the whole body of the country. For Solomon intendeth to say, that all men, town and country rejoice in an honest man's preferment. When the Psalmist saith, l Psal. 127. 1. Except the Lord keep the city, the keeper watcheth in vain. There he speaketh m Marl. in Psal. 127. 1. de reipublicae statu & politia: of the state and policy of the common wealth: and the name of a city is taken n Illiric. clavis Script. Civitas. Pro omni robore regiminis: for the whole strength of government in a state or kingdom. So here: when Solomon saith, The city rejoiceth: he meaneth that the whole body of the people is glad. But he specifieth the City by name; first, because cities are the special parts of a country, and commonly contain under their jurisdiction the neighbour villages. Secondly, because Cities are the seats of great men and great offices: so as if a good man be preferred to dignity, they do soon espy it, yea and soon feel the benefit of it, and therefore have the first and chiefest cause to rejoice therein. Thirdly, Cities are the civilest and fullest of knowledge, and therefore do not only best discern who is a Righteous man: but also are easiliest moved to rejoice in his Prosperity. So, The City rejoiceth: that is, every man is well pleased with it. Provided always, that this City and country be such an one as is itself a lover of Righteousness: such a City as jerusalem was, 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 divers other of the Proverbs. For if it be not such a city or people, they will hardly rejoice in the prosperity of the Righteous. It must not be such a City as Sodom was, where o Gen. 13. 13. The men were wicked, and exceeding sinners before the Lord. For there, they p Gen. 19 9 disdained that Lot should advise them, much more that he should be exalted among them. Neither must it be such a City as the young man in the Comedy describeth Athens in that time: q Plaut. mercato 〈◊〉. Vbi mores deteriores increbescunt indies: ubique amici qui infideles sunt, nequeas pernoscere: ubique eripiatur animo tuo quod placeat maximè. That is: Where the people grow daily worse and worse: where a man cannot know his friend and his foe asunder: nor hold his own with quietness. For in such a City there is little care to prefer the best, and little joy in their preferment. But in a city or country well framed, well governed, well affected to religion and honesty: In such a city there is much joy at the Prosperity of the Righteous. Hitherto the meaning and exposition 2 Examples▪ this doctrine of the words. Now, the doctrine itself which the words import, is a truth warranted by all experience: and whereof both holy writ and human histories yield infinite examples. But I must be contented with one or two of either sort, in stead of many that might be alleged. When David's gonernment was disturbed by Absaloms' treason, and the king fled out of jerusalem for fear it should be sacked or fired, r 2. Sam. 15. 30. all the people that was with him, had every man his head covered, and wept as they went. So sorry they were for David's affliction. But when Absolom was slain, and his father was to return again with honour: then happy was he that could show greatest forwardness in his conduction: yea, s 2. Sam. 19 41. the men of Israel chode and brauled with the men of judah for preventing them secretly in the king's restitution. So joyful they were in his new recovered prosperity. Again. When Adoniah contrary to David's mind and promise, aspired to the kingdom of Israel: then Zadok, and Nathan, and Benaiah, and Shimei, and Rei, and the men of might t 1. Reg. 1. 8. as they were excluded, so no doubt they hung their heads and sorrowed. But when Solomon was crowned at his father's appointment, than not only those good men u 1. Reg. 1. 38. 40. accompanied him, but also All the people came up after him, pipingand rejoicing with great joy, so that the earth rang with the sound of them. Solomon was a prince of incredible hope: and the land rejoiced unspeakably at his coronation. In human histories the example is most famous of Numa Pompilius, the successor to Romulus in his kingdom. Because he was held a devout and religious man (though indeed the old fables make him but x Arnobius cont. gentes lib. 5. a beguiler of the Gods, and all his devotions were but devices y Tertul. Apoi cap. 25. of curious superstitions, as Tertullian speaketh:) yea and besides his religion, for that he was z Pistarch. Numa. naturally disposed to all virtuous manners, and discipline, and pains taking, and study of wisdom: therefore after long dissension between the Romans and the Sabines about the election of a king, he was named of the one side, and received of the other side with general approbation: The Senate and people going forth to meet him, the women applauding him with their acclamations, and also rejoicing, tanquam non rex urbi, sed regnum obtigisse●… (saith Plutarch,) as if they had that day gained not a new king, but an other kingdom to their city. But why rove I so long and so far from home? who remembreth not the joy and thanksgiving of the good servants of God in our days, 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 precedent there is tending directly to this purpose, which my duty to God and men will not suffer me to omit. Seneca saith: a Sen. debeveficiis. Gratum hominem beneficium semper delectat, ingratum semel. If we English men be truly thankful, we will remember this benefit and mercy of God for ever. Our late Sovereign Lady Queen Elisabeth was so worthy an instrument unto us of such special benefits, as we were not only bound to be infinitely thankful unto her while she lived: but also we are still bound to keep an honourable remembrance of her and her government for ever: b Pro. 10. 7. The memorial of the just shall be blessed. 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, c Fo●…. Act. & Mon. infine. H. 8. that if he had lived, his purpose was wholly to have purged the Church from idolatry. Her mother the Lady Ann●… Bulloyne, was a woman d Hollins●…ed in Ann. 28. H. 8. very religious, and virtuous, and full of good works. According to the godliness of the Parents was the godly education of the child: 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: keeping godly Preachers about her, and suffering for the truth in the days of Queen Mary. So that in the opinion of all that saw and knew her, she had the estimation of a wise, learned, virtuous, and religious Princess. here of it came to pass, that upon her sister's decease, she was proclaimed successor to the crown, not only e Calvin. epist. & resp. p. 214. summo consensu omnium ordinum, with a full consent of all estates (as Peter Martyr wrote to Master Caluine, upon the report of the Ambassadors that came to Tigure out of England:) but also this consent was witnessed f M. Fox. Act. & Mon. ●…nis. Reg. Elisab. 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: as witnessed their hearty joy for her coming to the crown; and exemplified notably this sentence of Solomon: In the prosperity of the righteous the city rejoiceth. Now we may not hold it strange, 3 Reasons of this doctrine. to see this so often and usually fall out in practice: for there are many reasons inducing thereunto. 1. As first, where good men prosper, there commonly good causes, they thrive and prosper also: the glory of God is advanced, the law of God is observed, the kingdom of God is enlarged. When Hezekiah came to the crown of judah, g 2. Reg. 18. 4. He took away the high places, and broke the images, and cut down the groves, and spoiled the brazen serpent: that is, He rooted out all idolatrous and superstitious worship. And the Ecclesiastical Histories every where make relation, how when the holy Emperors Constantine, Theodosius, justinian and the rest of the same stamp sat in the throne of government, than the true religion of Christ was authorized and dilated. Now, when others shall see that by the favour, office, or ability of good men, God is honoured, righteousness is practised, Christ is entertained: if they have any love of God or goodness in themselves, they can not but rejoice at a good man's prosperity. 2. Secondly, the advancement of the Righteous is a public benefit: for they know right well, that h Plato. Non nobis solum nati. they are not borne only for themselves: and that i Rom. 12. 10. brotherly love is required of them: and that k Arist. topic. a good thing, the commoner it is, the better it is. And therefore they strive to live, not wholly to their own private profit and pleasure, but to the common use and benefit of others. When Solomon was newly invested in the kingdom of Israel, and the Lord offered to give whatsoever he would ask: l 1. Reg. 3. 9 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 enable him to govern with peace and righteousness, to the public good of the people of God. m Gen. 47. 14. joseph being raised to authority in Egypt, made not the people's want a prey to gorge himself withal: but he applied himself to feed the Commons in the famine, and to enlarge the revenues and sovereignty of the crown. The Apostles in their office and function sought not their own praise, nor ease, nor wealth: but the joining of others to Christ. n 2. Cor. 12. 14. Non vestra, sed vos: I seek not yours but you, saith S. Paul to the Corinthians. In a word: o Menander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: An honess man is helpful at every turn. 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: or as the digging of a common well, at which every man may draw water: have they not great, and just and daily cause to rejoice in such men's Prosperity? 3. Thirdly, when good men flourish, the wicked are cut off. p 1. Reg. 15. 12. 13. Asa took away the Sodomites out of the land: yea, he put down Maacha his mother also from her estate, because she had made an idol in a grove. Now the destruction of the evil, being a q Apoc. 19 17 rich banquet, yea a r Isai. 34. 6. sweet sacrifice to God: it can not be but a joy and gladness of heart to the children of God. 4. Lastly, when Righteous men are preferred, than others that love Righteousness grow up, by and under them: as when the Sun riseth, the flowers open themselves. s Ester 8. mordeca's exaltation by Ahashuerosh, wrought the preservation of the jews from a common slaughter. And the coming of our late Q. Elisabeth to the crown, was the releasing of the Protestants out of prison, and the recalling home of learned men from beyond the seas, and the confirming of poor Christians in religion. So that (to conclude this point) when it shallbe 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, and those that fear God are comforted: unless a man be composed with Heraclitus only to behold what is amiss, that he may do nothing but weep; or have put upon him the person of Envy herself, t Vixque tenet lachrymas, quia nil lachrymabile cernit. ovid. Metam. 2. which weary for grief when others have no grief to weep for: he can not but confess that there is every way great cause, why in the prosperity of the Righteous, the City should rejoice. Thus then examples do teach us 4 The use of this doctrine. that always it hath been so: and manifold reasons do prove that it ought to be so. Now let us labour to draw home the benefit of this doctrine nearer to ourselves by use and application. And let us consider what we can add to our holy knowledge or practice by this: that there is, yea, and that there ought to be joy in the Prosperity of the Righteous. 1. First it teacheth 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. 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. For u Heb. 1. 2. Christ is made the heir of all things: and therefore no man can have interest in any thing: who is not a Coheir and Fellow heir with Christ. Insomuch that when any branch of Prosperity betideth a Righteous man, there befalleth nothing to him but his due. x Tertul. de resurrect. carnis. Beneficus enim debet: The good God of his promise oweth it unto him. y Lactantius. Bonis quod benefit, debetur: 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: he is but an usurper of it, and an intruder into it, and shall answer for the unjust possession of it in the day of judgement. 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, than should none attain unto them, but such as gave testimony of their Righteousness beforemen. And if the Persian monarch could say, that z Cyrus: Plutarch. Apoph. 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 government, no man should be admitted to exceed the common sort in credit and authority, who showed not himself more than a common person, in honesty and religion: yea, if Christian families were duly reform and conformed according to the will of God, than that child or servant in the house, should be most countenanced and best preferred, who approved himself best to be the child of God, and the servant of the Lord great Master of the world. And this is an observation of much use unto divers 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 a Psal. 101. 6. their eyes should be (with David) unto the faithful of the land, to honour those with dignity, whom God hath most honoured with grace: that so right going to the owners, all men of wisdom might rejoice. And if among the nations of old, those proved the great and mighty men of the world, b justin hist. lib. 1. quos ad fastigium honoris non ambitio popularis, sed spectata inter bonos moderatio provehebat; Who raised not themselves by popular ambition, but by their approved moderation: 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; but which show themselves worthy of it by their godliness and virtue. 2. Secondly, this detecteth the hypocrisy of the Friars and Monks in Popery, who when they assume their orders, reject their patrimony: as if wealth and religion, Prosperity and Righteousness could not stand together. Much like are they to Aristippus, who in his travel commanded his followers to cast away their treasure,— c Horat. lib. 2. sat. 3. Quòd tardiùs irent, Propter onus segnes: As if their patrimony hindered their passage to heaven. 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: supposing merit in the work, and affecting the applause of men. Therefore is that saying of Augustine notable against them d August. epist. 34. Vtiliùs terrena opulentia tenetur humiliter, quam superbè relinquitur. Earthly abundance is better held with humility, then relinquished of arrogancy. For a lowly man may do much good with his riches: but a proud man is never the nearer to heaven for his poverty. But let those slow bellied Cretians go. 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; nor assume any office, no not when they are lawfully called thereunto: as supposing, that because their chief aim is to grow Spiritual men, therefore temporal Prosperity doth not belong unto them. Now these men must remember that e 1. Tim 4. 8. Godliness hath the promises of the life present: and that f Deut. 28. 1. all outward felicity is prefixed for a reward to the keeping of God's commandments. It holdeth not for a rule in the church, which Plato imagined to hold in the common wealth: g Plato de leg. lib. 5. Divites vehementer, & bonos fieri impossible est: it is impossible to be very rich and very virtuous. No: the examples of Abraham, and Lot, and job, and David, and a thousand others are pregnant instances to the contrary. And our saviour Christ doth not say, It is the prosperity of the world: but it is h Matth. 13. 22. the care of this world that choketh the word. i Theoph. in Luc. 8. 14. Non enim divitiae nocent, sed sollicitudines earum: Riches are not the things that hurt aman of themselves, but the immoderate and mistrustful care taken about them. It is a notable exhortation which the Psalmist maketh: k Psal. 62. 10. If riches increase, set not your hearts upon them. He saith not, Refuse them, or reject them: but set not your hearts upon them. That is: l August. in Psal. 61. Noli ibi te figere; make not them thy rest: or, m Basil. in Psal. 61. Nolite illis vestram mentem submittere; subject not your thoughts and affections unto them. n Chrysost. in johan. Use riches as thy servant, not as thy master: possess them, and be not possessed of them: so mayst thou glorify God much, and exceedingly benefit the Church by thy abundance. 4. This also serveth to reform the corrupt judgement of those, who if they see a religious gentleman to enlarge his revenues by purchase, or a zealous painful Minister to thrive and grow rich, or an honest minded Commoner to attain some office or preferment: by and by their friends fear their falling away from the Gospel; and their enemies the exclaim: See: here is their religion, here is the depth of their devotion, etc. I warrant you these men that make so great profession, are as hungry of wealth, and as thirsty after preferment, as are the profanest persons in the country. Nay, stay there▪ not so hungry, nor so thirsty by a great deal. For a worldly man maketh these things his God, and o Ephes. 5. 5. Coloss. 3. 5. committeth idolatry with them, bestowing upon them the chief love, and joy and confidence of his heart: whereas a godly man knoweth that he must p 1. Cor. 7. 31. use this world, as though he used it not; and that he must q Matth. 6. 33. first seek the kingdom of God and the righteousness thereof; and taketh these outward things as they are ministered unto him. 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: by stealth, robbery, oppression, extortion, usury, bribery, flattery, perjury, cozenage, and what not? Whereas a godly man feareth to touch such pitch, and holdeth only that gained, which is lawfully gotten: and accounting r 1. Tim. 6. 6. godliness great gain, is contented with that he hath. So there is a great difference between a godly and ungodly man's course in the pursuit of worldly prosperity. But if God offer these things by lawful means, they despise them not, nor they cast them not away: as did s Hieronimus ad Paulinum epist. 13. Crates the Theban, because non putavit seposse & vertutes & divitias simul possidere: as if Righteousness and prosperity, wealth and godliness could not stand together. No: they reject them not, no more than Abraham or Lot cast away their cattle, or silver, or gold, or servants, or tents; in which t Gen. 13. 2, 5, 9 notwithstanding they so abounded as the land could not bear them to dwell together: nor, no more than u Gen. 41. 40. joseph refused his preferment in Egypt, or x Psal. 78. 70. David to be called from a shepherd unto the kingdom and throne of Israel. And indeed why should they? For y Ambros. lib. ●…n Luc. 18. Divitiae ut impedimenta sunt reprobis, ita bonis sunt adiument a virtutis: Riches to bad men are lets and hindrances; but to good men they are furtherers to virtue. Therefore they receive them as things good in themselves, and given of the good God, and labour to employ them to good use: yea and knowing their interest in them by Christ, they rejoice in them as in their lawful inheritance: yea, lastly, other men knowing how due they are to the godly, how worthy they are of them, and how profitably they will bestow them, they also (as Solomon here speaketh) rejoice in the prosperity of the righteous. So, let that be the first note. 2. Secondly, this Scripture may teach us what a profitable and comfortable thing it is, to be a virtuous and religious man. Every honest person will love him, and like him, and wish him well, and joy in his prosperity. And no marvel: for, a good man is the image of God, who is most lovely in himself, and most to be beloved of us. One of the Heathen could say, that there was z Cicer. de nat. deorum. lib. 1. Nihil amabilius virtute: Nothing more amiable or lovely than virtue. Another, that a Plato de leg. lib. 4. All the gold which is above the earth and under the earth, deserveth not to be compared with virtue. Another, that b Plutarch. de cupiditate divitiarum. tom. 2. all the beauty of Riches are but Phalarae, & bullae, ac puerilia spectacula: Vain shows and childish delights, unworthy to be compared with virtue. Another, that whereas the best things else in the world do want their ornaments; gold and silver, their refiner; and precious stones, their polisher: c Seneca lib. 9 epist. 67. Virtus nullo honest ●…mento eget: Virtue needeth no thing to adorn it. Ipsa & magnum sui decus est, & corpus suum consecrat: She herself is her own glorious beauty, and honoureth the body which she inhabiteth. Now, if the heathen men spoke thus of their moral virtues, which carried but a shadow of goodness, and were in truth but splendida peccata, beautiful sins (as Saint Augustine called them:) than 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: and so of mere love rejoice in his Prosperity. Therefore may an honest man be well resembled to a Light. Saint Paul saith d Phil. 2. 15. the Philippians did shine as lights in the world. And john Baptist e joh. 1. 7. is called A light. And f Theophilact. in joh. 1. We may call everyone of the Saints A light: though not lucem illam, g joh. 1. 9 That light, which lighteneth every man that cometh into the world: But petty Lights they are, and rightly so accounted. For even as the Lights because they are glittering and comfortable, therefore every man is pleased to have them set up: so Righteous men, because they are beautiful and lovely, therefore every honest man is pleased to behold them lifted up, and advanced to preferment. Our Saviour Christ resembleth his Spouse unto a thick h Cant. 3. 6. pillar of smoke perfumed with myrrh and incense, and with all the spices of the merchant. These sweet perfumes are the graces of God's spirit, wherewith the members of Christ are powdered and embalmed. And therefore even as i Plutarch. de virtute & ●…itio. aromata gratum odorem etiam lacernis & centonibus conciliant; Sweet odours make the most vile and stinking things savorte: 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, and seem beautiful in the nostrils and eyes of all that are near unto him. And even as every man draweth near to him, and delighteth in his company, that carrieth sweet odours about him: so wheresoever a man liveth, that is endued with the graces of God, every wise man will like his fellowship, and draw near unto him in affection; and of love and liking rejoice in his Prosperity. Hereby therefore all men should be provoked: that as they covet Prosperity, so they should strive unto Righteousness. Which if they laboured for, than they should not only the sooner 〈◊〉 outward blessings, (for they do belong to those k Psal. 128. 1. that 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ways:) but 〈◊〉 ●…ed them, they 〈◊〉 〈◊〉 〈◊〉 with peace and comfort on 〈◊〉 side: 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, as loathing to behold so unseemly a sight: for l Pro. 19 10. Pleasure is not comely for a fool. Yea, the best men of God have their Nemesis, they m Psal. 37. 1▪ Psal. 73. 3. malign now and then the Prosperity of the wicked: neither can man's corruption so contain itself, but that from emulation it groweth unto envy. And in this case most easily: n Sophoc. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Sophocles: E●…y aimeth at him that hath somewhat. Now how slippery and perilous is that man's estate which falleth into the envy and malignation of others? o Pro. 27. 4. Anger is cruel, and wrath is raging: but who can stand before envy? p Gen. 4. 5, 6. Cain's envy murdered Abel. r 1. Sam. 18. 8, 9 Saules envy pursued David. r Dan. 6. 4. The envy of the nobles cast Daniel to the lions. s Matt. 27. 18. The envy of the jews nailed Christ to the cross. 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 far better? wouldst thou both prosper, and be safe in thy Prosperity? Then to the desire of it, join the desire also of Righteousness. For t 1. Pet. 3. 13. who is it, that will harm you, if ye follow that which is good? Fear God, worship him zealously and aright, walk lowly, honestly, justly, and lovingly towards men: this is the readiest way to secure thine estate. For if thou be a Righteous man, the City will rejoice in thy prosperity. Sometimes God turneth it otherwise, for he will be tied to no rule: but that it is commonly so, this Proverb of Solomon justifieth in this place. 3. This sentence admonisheth us of a special duty, of Brotherly love: which each Christian man oweth to another. Christian's must be Inquisitors after their neighbour's religion, and surveyors of their neighbour's ways. Not as busy-bodies, meddling with that which belongeth not unto them: but as men, imagining that they have their part in any Prosperity Homo sum: humani ni●… à me alienum poto. Terent. Heau●…. Act. 1. S●…e. 1. or adversity that betideth to their brethren. They must cast their eyes about them and observe, who in that corner or country feareth God, and loveth Righteousness: and then withal they must make survey, how 〈◊〉 a man prospereth in the world, and how he fareth in his outward 〈◊〉. And both these must they do to th●… end: that when they find any child of God, that washeth his paths 〈◊〉 butter, and whose rock poureth 〈◊〉 〈◊〉 verse of oil (as u job. 29. 6. job speaketh of 〈◊〉 Prosperity:) then with him and 〈◊〉 him they may rejoice and be 〈◊〉: And when they shall see an h●…st man humbled and labourin●… 〈◊〉 the cross, then with him and 〈◊〉 〈◊〉 to mourn & lament. 〈◊〉 how shall we practise that precept of the Apostle: x Rom. 11. 15. Rejoice with them that rejoice and mourn with them that mourn? Or how shall we show ourselves lively members of the same body, y 1. Cor. 12. 26 if when one member suffereth, 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, ( z Nehe. 1. 11. & 2. 1. for he was the king's cup bearer) and so might have lived voluptuously to himself alter the manner of our Sole-self-loving ●…iers: yet his thoughts were occupied about his brethren the jews, and his city jerusalem, and therefore inquireth earnestly of them and their 〈◊〉. And hearing of the affliction of the people, and desolation of the city, he a Nehe. 1. 4. mourned, and wept, and fa●…ed, and prayed: as if himself had been plunged in the same calamity. And verily if the spirit of Nehemiah did breath in our breasts, we would not be so wholly given up to Self 〈◊〉 ( b Clemens Alex. Strom. lib. 6. the cause of all sin,) as we would altogether neglect what betideth our brethren: but we would be ever enquiring what good men lived about us, and how they fared? what Churches God had planted abroad, and how they thrived? how the Churches of Christ flourished in France, Germany, Scotland, Denmark, Sweeveland, and else where? And when we shall upon due inquisition or survey, be given to understand, that God prospereth any one good man particularly, or any company of good men generally: than not to envy or malign them, as c Ester. 6. 12. Haman envied Mordecai's favour with the king, or as d 1. Sam. 18. 8. Saul maligned David's 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: 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 e Rom. 16. 23. Paul's host and the host of the church, we should wish to him as Saint john wisheth to his Gaius: f 3. joh. 2. Beloved, I wish chiefly that thou prosperedst and faredst well. If we see about us an upright minded man, which serveth not the time nor professeth religion only for show; but feareth God inwardly, and walketh in the honesty of his conscience: we should pray for him with the Psalmist: g Psal. 125. 4. Do well (o Lord) to those that be good and true in their hearts. If we see any Church striving to cast out Popery and to entertain sincerity, we should pray for it and the favourers of it: h Psal. 122. 6. O pray for the peace of jerusalem: let them prosper that love thee. And certainly if we be true hearted Citizens of the holy city, new jerusalem; we will not only pray for it, and for all that do belong unto it: but also when any good betideth it or them which they needed and we prayed for, we will be ready to rejoice with them, and to praise God for them, according to this sentence of Solomon: In the prosperity of the righteous the city rejoiceth. And here now is sit place and just occasion offered to stir us up, with thankfulness to be joyful, and with joyfulness 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. 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: I mean, The high and migh●… Princess, our late most renowned and sovereign Lady Q. Elisabeth: i ●…ram in 〈◊〉 〈◊〉. 〈◊〉 ●…88. Mundi tot●… una decus; The glory of the world, as master Beza called her: and of whom that may be said as truly, as it was of Luther in his time: Rome ruentis 〈◊〉 maximus. She was the very terror of that declining Popedom. No honest man doubteth (I trow) to number her with the Righteous, who planted the word of Righteousness among us, and sustained the intolerable malice of all Papists (enemies unto Righteousness) & governed by Righteous laws, and ministered right to men: yea last, was an harbour to all distressed Christians that fled hither from divers places for Righteousness sake. I trust God hath heard the millions of holy prayers made for her while she lived, 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, and was glorified by the conversion and salvation of so many thousands. But to the purpose. How Prosperous this Queen was in all her ways, the Papists observe with grinding their teeth: but we should applaud with clapping of hands. far unlike was her state to her sister Q. Marry: for of her M. Fox recordeth, that k Act. & Mon. in fine. R. M. nothing ever succeeded well which she took in hand. But of this we may avouch that Prosperity of job: l job. 29. 3. Gods light shined upon her head, and God's providence was upon her tabernacle. 4. She was renowned at home and abroad. Every ear that heard her, blessed 11. her; and every eye that saw her, gave testimony unto her. From her youth she was reserved (as it were) to the Crown, by want of issue in her brother and sister. 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. She that then was led homely, tanquamovis, as a sheep to the prison; was not long after attended magnificently, as a princely Lioness to the sceptre: 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 m Bulla P ij. 5. Geneb. chron. proscribe kingdoms, and discharge subjects of allegiance to their Sovereign Princes, and n Defence of English Catholics. cap. 5. hold it lawful for the subject to take up arms against the king) saith on this wise in his Apology: o Tertull. Apol. cap. 30. We prate always for all Emperors, that God would bestow upon them a long life, a peaceable government, a safe palace; strong armies, faithful counsellors, obedient subjects, a quiet world, and whatsoever else any man, yea Caesar himself can wish or desire. And is not this the Prosperity which by our prayers (as by one special means) God gave and continued to Queen Elisabeth? For first, she attained a long life, even within a year of that which p Psal. 90. 10. Moses in his age pitched for the ordinary time of man. She was with her mother q Gen. 18. 11. Sara●…. stricken in age; and yet with her father Abraham, r Gen. 25. 8. she died in a good age: and when she died, in despite of all the attempted po●…sonings, and stabbings, and rebellions of the Papists, her grey hairs went down with peace unto the grave. Secondly, her Government was peaceable. 〈◊〉 was inclined to 〈◊〉: all the foreigners writing ●…o 〈◊〉▪ o●… of her, termed her s Calvin. epist. G. 〈◊〉. secret. & epist. ante Com. in Isai●…m. Be●…a. 〈◊〉▪ ●…n N●… Test. 〈◊〉 〈◊〉 Elisa●…etham, The calm Qu●… of England. Her laws were 〈◊〉 with Peace, no man dar●…g 〈◊〉 l●…ft up his hand against the 〈◊〉 justice of Peace in the king●…. Her people were prese●…ued 〈◊〉 P●…ace. All her time, we were in 〈◊〉 blessed case whereof the Psalmist ●…eaketh: there was t Psal. 144. 14. no in●…asion, 〈◊〉 going out, no complaining in our si●…ts. Thirdly, Her house was always her castle: other castle of 〈◊〉 〈◊〉 ●…as never compelled to 〈◊〉 during all her reign. Into 〈◊〉, though some 〈◊〉 ●…omtimes 〈◊〉 〈◊〉, u D. P●…. 〈◊〉 i●…o her 〈◊〉, x Cap●… 〈◊〉. another into the ●…obbey: ye●… even then and 〈◊〉 y Psal. 〈◊〉▪ 〈◊〉. G●… was also her c●…stle, a●…d th●… 〈◊〉 of her salua●…. Fourthly, her arms were strong 〈◊〉 〈◊〉▪ witness the manifold expeditions made in her time to Ire●…nd, to the low Countries, to Cales, to country's vncou●…h and unknown: from whence like z S●…. 〈◊〉. Jonathan's bow, they never turned back; and like Saul's 〈◊〉, they never returned empty from the blood of the s●…aine, and from the fat of the ●…ighty. F●…tly, her Council was always deep, trusty, and judicious. The body whereof, though the Papists accuse of a Defence of English Catholics. cap. 8. pag. 177. ignominious practices, plaguy injustice piracies, proditions, spiertes ●…nd foul arts to ●…osen the world round about us: 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 help to the neighbour Churches round about us. Sixtly, her people were so obedient, as they were ready to go whether soever she sent them, and ready to disburse whatsoever sums her extraordinary charges caused her to demand. Her Proclamations were as strong as enacted laws: and her Private letters as forcible as Public proclamations. Seventhly, the world was so quiet in her time, as England for 45. years never knew by feeling, what belonged to the wars. And now her winding up was in so quiet a season, as not only her own kingdoms were in a general peace; but all the countries of Christiandome, in a calm unity and concord. O quam te memorem, virgo? Then to descend from her own personal Prosperity, and to speak of that happiness which we enjoyed by her government: who knoweth not, that she was (under God) our Moses, b Exod. 12. to deliver us out of the bondage and darkness of the Romish Egypt? Our c jud. 4. Dehora, that brought down the Spanish jabin? Our d jud. 14. etc. Samson, to avenge us again and again of the Popish Philistims? Our e 2. Sam. 6. David, to fetch home the Ark of God, even the Gospel from other countries; and f 1. Chro. 16. to appoint Levites, even godly Pastors to do service about it? g 1. Reg. 10. 27 Our Solomon, to give us silver as common as stones, and cedars as the wild fig trees in the plain? Our Asa, h 1. Reg. 15. 12. to put down idols, rood-lofts, crosses, crucifixes, altars, holy water, holy wax, holy candle, and such like filthy trumpery? Our jehu, i 2. Reg. 10. 25. to destroy Baal's Prophets the Jesuits and Seminary Priests, and other k Apoc. 1●…. ●…3. frogs that come out of the mouth of the ●…gon? Out l 1. C●… 〈◊〉 27. Hezekiah, to build up treasuries for gold, and silver, and precious stones, and 〈◊〉 odours; and armouries for munition, and storehouses for wheat, wine and ●…ile; and stalls for beasts, and stables for horses: that is, every way to strengthen the kingdom, with money, victuals and defence? Lastly, our m . josiah, to restore the book of the Law and holy Scriptures; abolishing Romish traditions, unwritten ●…erisies, Pope's decrees and d●…cretals: and so one way and other to lad us with all temporal and spiritual Prosperity? Now her government proving so abundantly Prosperous to her, and to the land: have not we great cause to rejoice, that ever God advanced her to so high an estate of dignity? And then by the way, have we not all (I beseech you) very great cause to mourn for so heavy a loss betided to us all? Verily, if David would have the daughters of Israel to weep for the death of Saul, because n 2. Sam. 1. 24. he clothed them in scarlet with pleasures, and hanged ornaments of gold upon their appare●… then how are ye (o ye daughters of England) to mourn for the death of Q. Elisabeth; who not only gave you these outward things in such abundance, as our plain Ancestors, if they now rose from the dead, would hardly acknowledge us to be their posterity: but gave us righteousness and peace for clothing, and the way to heaven for pleasure, and the Gospel for a most precious treasure, which all the Spanish Indians are not able to counterpoise? But what do I (most noble Queen) preventing, 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 o 2. S●…. 〈◊〉. 1, 2. 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 calleth us anew at this time also, to rejoice in the prosperity of the Righteous? We read in the holy Scripture, that when p josh. 1. 2. Moses the servant of the Lord was dead, who brought Israel out of Egypt, God raised up joshuah to carry them over Iorden, and to put them in possession of the promised land of Canaan. Queen Elisabeth, 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 joshuah, by whom we conceive great hope to enjoy the perfect beauty and compliments of the Gospel. Wherein not to stand upon this, that he is a Man, & so of more power and courage to all parts of government (for q Ci●…r. Tus●…. quest. lib. 2. of Virro cometh Virtus (saith Tully:) Viri autem propria ma●…mè est fortitudo: And fortitude is the virtue most proper to amam▪) neither yet to speak of this, that he is no mere alien unto us, but one descended of English blood, longo de stemmate Regum, from the ancient line of the Kings and Queens of this land, and so the liker to carry a natural affection to this nation: 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. 1. One is, his holy and virtuous education, which the common Proverb calleth, another nature. r Eurip. Iphigenia in A●…lide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Learned education is a great furtherance to virtue; yea, it is s Plutarch. de jiberis educandis. Primum, medium, & ultimum caput (as Plutarch speaketh:) as touching the neither means, it is all in all, to the leading of a godly and virtuous life. Therefore have we great hope, that the sweet liquor wherewith he was seasoned in youth, will yield him an healthsome and savoury relish all the days of his life. 2. A second is, the experience of his peaceable and merciful government in his own country. Neither hath he showed himself a disturber of other Princes, like the Spaniard that will have an oar in every man's boat, and pretend a title to every crown. Neither hath he been a plotter of bloody stratagems, like to that late horrible Massacre in France: neither have we ever heard, that he hath been covetous in exacting, or cruel in oppressing his own country people, as was our Richard the third, of odious memory. But he hath (according to Salomon's advice) established his throne t Pro. 20. 28. by mercy and truth: accounting Clemency (with Lactantius) u Lactant. divin. instit. lib. 6. the next duty to Religion: and with Seneca, x Senec. Octavia. Act. 2. See. 2. Consulere patriae, to do good to his country, the special virtue belonging to a sovereign Prince. So that his former practice in Scotland, giveth great hope of a merciful government unto this realm of England. 3. The last (but not the least) thing, is his Religion and Profession. Religion hath his name of y Isidor. Etimol. lib. 8. uniting and knitting our souls unto God: and therefore is the true fountain of goodness, and bridle of evil. joseph would not harm his brethren: for z Gen. 42. 18. he feared God. But Abraham doubted hard measure at Gerar, a Gen. 20. 11. because The fear of God (as he thought) was not in the place. If this man were a Papist, we could expect no thing but blood, and fire, and f●…got: for they are their sole arguments to maintain their religion. 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: among them divers (of my knowledge) have been (and I hope still are) very Religious. It was my hap through their honourable favour often to be present with some of them, while they lay in the city of Norwich. There they many times partaked my public Ministry, and I their private exercises. I saw their carriage so grave, their speeches so seasonable, their prayers so devout, their preaching and preacher so sincere and zealous: as ever since that time (which is now about twenty years ago) I have carried a reverent remembrance, & honourable estimation of them and their profession. Let me proceed yet one degree further for the comforting of such as are wholly ignorant of that country and people. The holy example of the King and his nobles, hath conformed unto it the body of that kingdom. Bishop I●…el thirty years ago b Defence of the Apology. part. 1. cap. 5. diuis. 3. marshaled Scotland with the foremost among the Protestant Churches. And master Caluine above forty years ago, congratulated to master knox c Calvin. Ep. joh. Knoxo. pag. 241. tam faelices laet ósque progressus: 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: so that we are to conceive of the King, Nobles and People together, as of a beautiful Church, and holy Spouse of jesus Christ. Hereupon therefore dependeth the main occasion of our joy in our new king's 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, but especially the enjoying of the Gospel, and a delivery from the superstition and tyranny of Antichrist and Popery. The Papists these twenty years and more have been continually calling, and looking for A DA●…: and this Day was, The death and dissolution of her majesty. They were ever menacing of us, as Esau threatened his brother: d Gen. 27. 41. The days of mourning for my father, will come shortly: then will I slay my brother jacob. So whispered they longagoe, not obscurely: The days of mourning for Queen Elisabeth, will come shortly: the Queen will not, and if we can, she shall not live long: then 〈◊〉 we pelt these prattling Protestants, up shall our stakes go, off shall their heads go: e Tertull. 〈◊〉. pol. cap. 39 Christianos ad leonem, to the fire with them, to the gallows, to the Clinke, to the Lollards tower. I think they did nothing for the space of many years but with the Duke f Ann. 1588. in expedit. Hispanica. 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 soon as ever the breath was known to be out of the Queen's belly, they should have been ringing auke, and firing of houses, and spoiling of goods, and levying of armies, and bringing in of sorraine power from beyond the seas: yea cutting of our throats, and burying of us in the dust. 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: g . This was the Lords doing, and it is marvelous in our eyes. For the defeating of our enemies: let us h Psal. 124. 6. Praise the Lord that hath not given us a prey unto their teeth. For raising up this jehoshua unto us: let us say with the people of God, i Psal. 11●…. 〈◊〉. Blessed be he that cometh in the name of the Lord: that is, k 〈◊〉 〈◊〉. 118. 〈◊〉. Acceptus, foelix, & gratiosus sit iste, quem dominus nob●… regem dedit: Welcome, happy, and acceptable might he be, whom God hath raised up to be King over us. For the Papists, because like Esau's brood they have wished and compassed Jacob's destruction: let them fear that prophecy of Obadiah, against the Edomites: l Obad. 1. 10. For thy cruelty against thy brother jacob shame shall cover thee, and thou shalt be cut off for ever. For ourselves: 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, and to prepare our hearts to entertain the good which his coming to the Crown seemeth to promise unto us; lest we stand in our own light, by our own unto wardness, & it be said of us as it is of the Isrealites in the days of jehoshaphat: m 2. Chron. 20. 33. 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 fathers. 4. There is yet a fourth Observation to be made from these words of Solomon: In the prosperity of the Righteous the city rejoiceth. For, it teacheth us, what account we are to make of those whose affections are moved with no joy to see good men grow up, and Righteous men to Prosper upon earth. Verily it argueth that they are such as have evil will at Zion: and n Matt. 20. 15. Their eye being evil because God is good, it showeth that they are an envious and malicious generation. Either they are no Citizens, or no sound hearted Citizens, to the city of God. For Envy hateth that which it maligneth: o 〈◊〉. Epigr. delivore. Sudat frigidus intuens quod odir. When Nehemiah re-edified the walls of jerusalem, the true hearted and natural jews joined with him, and p Nehe. 2. 18. strengthened their hands to good. But q Nehe. 4. 1, 8. Sanballat and Tobiah mocked them, and conspired together to hinder them. And no marvel: for they were no jews. The one was an Horonite, r ●…rem. in Neh. 2. 10. that is, a Moabite, and the other was an Ammonite: both of which nations were old professed enemies to the people of God. Again: when Paul came to Paphus, s Act. 13. 7. 8. Sergius Paulus desired to hear the word of God. But Elimas withstood them, and sought to turn away the Deputy from the faith. No marvel. For he was a jew and a Sorcerer: and therefore could neither bear the truth, nor the holiness of Christian Religion. So hath it always been in the world. Ammonites and Moabites, jews and Sorcerers, men of corrupt life and religion, could never take pleasure in the building of jerusalem, nor in the propagating of the Gospel. Whereof it is that they have always maligned the rising up of the Righteous, for fear that the work of God should prosper in their hands. here therefore learn we to judge of what sort and quality those are among us, which grind their teeth, and hang their heads at this new day of England's Prosperity. Of which rank and company are the dingthrifts of the land: who having wasted their own goods with riotous living, hoped now to have parted other men's stakes in the time of civil dissension: Those also which raised not themselves by their Righteousness, but climbed on high by simony, by bribery, by flattery; abusing the gracious time and special ministers of the state, by corrupting and perverting inferior officers: Those again, which assumed the Magistracy, not to do justice, but to gain reputation; and entered the ministery, not to labour but to live at ease; not to feed the flock, but to feed upon the flock. These and diverse others fearing lest in an alteratino their evil might come to light: as when a man removeth his house, many a thing is pulled out, that lay hid, while he was settled, in some dark corner: they can not but in appearance only rejoice at this prosperity. But to omit these and some others: there are now two especial sorts of malcontents in the land, that sigh at the heart, 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, as enemies to God, and chief hindrances to the Gospel. 1. The one sort are the Atheists, I mean the Mocke-gods of our time, which make a scorn of all religion: and say with the t Psal. 53. 1. Fool in their hearts, There is no God. Of such gross and senseless Atheists I speak: not of such as the Papists make of the Protestants. For with them u Laurent. de la Bar. in Tertul. de resar. 〈◊〉. Erasmus is an Atheist, because I now he imitated Lucian's style in deriding their absurdities. With them x Idem in Tert. contra Valent. Caluine is an Atheist, because he maketh God the author of all things. Not being able (silly scholars) to distinguish, between the actition which is ever y Act. 17. 28. of God, and the evil of the action, which is ever of man himself. Again, they say of z Genebrard. Chron. p. 1171. Bukchennane that he was Atheus Poëta, a godless or atheistical Poet: because (perhaps) he compiled David's Psalms in Poetical verses. Yea in their esteem, all of us are little better than Atheists, because we acknowledge not every several Saint, for a petty God in religion. As the a Cicer. de nat. Deorum. lib. 1. Athenians condemned Protagoras for an Atheist, b Arnob. contra Ge●…es. lib. 8. consultè potius quam prophanè disputantem: Who disputed rather advisedly (like a Christian) than profanely (like an Atheist.) So Arnobius judgeth; and so I do conceine him. For certainly his purpose was never to say, There was no God: but that those were no gods which the Athenians worshipped: But of that by the way. Such fat Atheists made the Gentiles of the Philosophers: and such Atheists make the Papists of us: but of such I speak not in this place. The Atheists which I intent are those, to whom Religion is nothing but Policy, and the Scriptures are but Acquaint devices: and Moses his leading of the people through the red sea, was but his wisdom to find the channel, and to take the time when the tide was out: and such like odious blasphemies. These persons no man (I trow) can call Christians: and yet of themselves and their followers they are reputed deeply wise and learned. 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. Verily 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. stoics they are: for c Plutarch. de repugnantijs Stoicorum. though they love to dispute of Action and Practice, yet themselves covet to sit in ease and quietness. Yea in d Plato de republicadial. 5. their affectation of Community, they are Academics: for by their good wills no man's wife should be proper to her husband. But with the Peripatetians to inquire after e Arist. Ethic. felicity, or virtue; or to account the gifts of the mind, their most excellent parts; or the seeking of common good, their greatest glory: these are tunes that sound harsh in their ears, because they savour somewhat of Righteousness, Prosperity, and pleasure, and ease, and abundance, are things which they affect: but Virtue and Righteousness they affect not. These men seeing now a change even in the Head; (for f 1. Sam. 15. 17. 2. Chro. 20. 27 Princes are the heads of the people) and knowing that g Arist. Physic. 5. Mutation is an alteration in the same kind into more or less (as the great Philosopher speaketh;) 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: they fear lest that which they concealed before, should now be discovered; and whereas they were noted in former time to have but little Religion, now it will manifestly appear that they have none at all: therefore do they but poorly and seelily (God knoweth) give some single tokens of joying in this our late Prosperity. 2. The second sort of Malcontented mates, are our mutinous and seditious Papists; which never were, nor never will be true to Prince's crowns. For they hold it for a Maxim, that h joh. de Parisiis de potest. Regia & Papali. cap. 5. Papa est verus Dominus temporalium: The Pope is the right Lord of Temporalities; so as he may take from any man, that which is his own. By which conclusion, no Prince shall ever be sure in his throne, but at the beck and good pleasure of the Pope of Rome. A notable seditious and rebellious doctrine. Now these men which hang on this string, showed slender tokens of joy when Queen Elisabeth came to the crown: but lesser a great deal now at this late Proclamation. Some new devised Title which might have interessed the Spaniard to our Dominions, would have pleased them a great deal better: or some division among the Nobles and Commons of this land, would have wrought them better advantage. For their practice was always to fish in troubled waters: and to that end to raise up division between Prince and people. But that all the estates of the land should conjoin as one person, and set their faces all to the right: is a thing which they never expected, much less did wish to have betided. But of them enough at this time. I trust that the King's Majesty who now is, knowing how dangerous their doctrine is to the estate of Magistracy, 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; and lastly, how they have slandered his native realm of Scotland, avouching, that the i Defence of English Catholics. cap. 3. & 4. Treacheries, treasons, murders and villainies practised in that kingdom, arose from the Protestants: will in his princely wisdom take them as they are, and use them as they deserve: causing all the Saints of God to rejoice, if not in their conversion which were of us to be wished, yet in their destruction which themselves will procure. Of which destruction of them, and other wicked persons, the latter pan of this Text ministereth due occasion to entreat: but time ●…ing prevented me, it must be referred to further opportunity. The Lord of heaven and earth, etc.