A sermon made at Blanford Foru[m] in the countie of Dorset on Wensday the 17. of Ianuarij last past at the session holden there, before the honorable and the worshyppefull of that shyre, by William Kethe minister and preacher of Gods word. 1571.
❧ A Sermon made at Blanford Forū, in the Countie of Dorset on Wensday the 17. of Ianuari last past at the Session holdē there. &c. If I had not come and spoken vnto them, they should not haue had sinne,
❧ A Sermon made At Blanford Forun, in the County of Dorset on Wednesday the 17. of January last passed At the Session held there. etc. If I had not come and spoken unto them, they should not have had sin,
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But least any mā should thinke that those wicked persecutours should vnder coulour of ignoraunce excuse thē selues, Christ our Sauiour in these woordes that I haue read vnto you, cōuinceth them, by iij. notable reasons or Arguments, prouyng their ignoraunce not to be simple, but rather wilfull and malitious, much lyke vnto such as at noone day will of set purpose, close their eyes bicause they will not see the light.
But least any man should think that those wicked persecutors should under colour of ignorance excuse them selves, christ our Saviour in these words that I have read unto you, Convinces them, by iij. notable Reasons or Arguments, proving their ignorance not to be simple, but rather wilful and malicious, much like unto such as At noon day will of Set purpose, close their eyes Because they will not see the Light.
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Si opera non fecissem inter eos, quae nemo alius fecit, peccatum non haberent &c. If I had not done workes among them, which no other mā dyd, they should not haue had sinne. &c.
Si opera non fecissem inter eos, Quae nemo alius fecit, peccatum non haberent etc. If I had not done works among them, which no other man did, they should not have had sin. etc.
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But bicause tyme will not licence me to prosecute these three Argumentes of Christ agaynst them, I will stay onely vpon the first Argument, requestyng you to obserue three notes that may be gathered of the same.
But Because time will not licence me to prosecute these three Arguments of christ against them, I will stay only upon the First Argument, requesting you to observe three notes that may be gathered of the same.
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The first thing I wished you to obserue vpon this first argument of Christ, was this, that ignoraunce should excuse no man before the iudgement seate of Christ, which assertion although it may be confirmed by many places of the scriptures,
The First thing I wished you to observe upon this First argument of christ, was this, that ignorance should excuse no man before the judgement seat of christ, which assertion although it may be confirmed by many places of the Scriptures,
The Lord turneth frō the similitude to the Prophet, and to all others which shoulde take vppon them the office of teaching his people, putting them in minde of their dueties, which is to tell the people their sinnes:
The Lord turns from the similitude to the Prophet, and to all Others which should take upon them the office of teaching his people, putting them in mind of their duties, which is to tell the people their Sins:
S. Paule also in the first to the Romaines, affirmeth, that for asmuch as that which may be knowne of God is manifest in them (for God hath shewed it vnto them) and that the inuisible thinges of him, that is, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the entent that they should be without excuse.
S. Paul also in the First to the Romans, Affirmeth, that for as as that which may be known of God is manifest in them (for God hath showed it unto them) and that the invisible things of him, that is, his Eternal power and Godhead, Are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
So that, if traytors and rebels, rebell against their lawfull Magistrates, although they neuer heard or red that of Paule in the 13. to the Rom. Let euery soule beRom. 1. 19. and 20. subiect to the higher powers. &c. Or that of S. Peter the first Epist. and 2. chapt.
So that, if Traitors and rebels, rebel against their lawful Magistrates, although they never herd or read that of Paul in the 13. to the Rom. Let every soul beRom. 1. 19. and 20. Subject to the higher Powers. etc. Or that of S. Peter the First Epistle and 2. Chapter.
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but for lacke of knowledge of God, and ye lawes of the realme, or the common weale wherein they are Magistrates, do punishe the godly and mainteine the wicked, can ignoraunce excuse them, either before God or man? no, no,
but for lack of knowledge of God, and you laws of the realm, or the Common weal wherein they Are Magistrates, do Punish the godly and maintain the wicked, can ignorance excuse them, either before God or man? no, no,
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And the same may be sayde of the ministers of the Church, and such as ought to be the feeders of Christes flocke, of whom God by the Prophet Malachy saith, that their lips should preserue knowledge.
And the same may be said of the Ministers of the Church, and such as ought to be the feeders of Christ's flock, of whom God by the Prophet Malachy Says, that their lips should preserve knowledge.
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And the holiest men that euer were, as Abraham, Isaac, Iacob, Dauid, Daniell, and Iob, felt their great imperfectiōs, acknowledging them selues to be earth & ashes, desiring God not to weye their iniquities,
And the Holiest men that ever were, as Abraham, Isaac, Iacob, David, Daniell, and Job, felt their great imperfections, acknowledging them selves to be earth & Ashes, desiring God not to weye their iniquities,
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but now that he came and spake vnto them, & they not to make their profite of his comming, he now chargeth them with wilfull sinne, wyth obstinate sinne,
but now that he Come and spoke unto them, & they not to make their profit of his coming, he now charges them with wilful sin, with obstinate sin,
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but now that I haue accomplished all thinges that were before told you, what so euer ye now shal alledge in the defence of your selues, it shal not cleare you,
but now that I have accomplished all things that were before told you, what so ever you now shall allege in the defence of your selves, it shall not clear you,
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neither do I mynde to shewe you how shamefully, & cruelly the poore Ministers of this countrey are misused (I meane not the dissemblyng Papistes whiche can counterfayte to serue the time,
neither do I mind to show you how shamefully, & cruelly the poor Ministers of this country Are misused (I mean not the dissembling Papists which can counterfeit to serve the time,
but also that God might haue his due honor and glory, so that as the Ministers office is to exhort and reproue by the word, your office is to defend the good,
but also that God might have his due honour and glory, so that as the Ministers office is to exhort and reprove by the word, your office is to defend the good,
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The Lord God hath cōmaunded, and so do the lawes of this Realme that the Sabboth day should be kept holy, that the people should cease from labour, to the end they should heare ye word of God,
The Lord God hath commanded, and so do the laws of this Realm that the Sabbath day should be kept holy, that the people should cease from labour, to the end they should hear you word of God,
and geue them selues to godly exercises, but custome and sufferaunce hath brought it to passe that the multitude do most shamefully prophane the Sabboth day,
and give them selves to godly exercises, but custom and sufferance hath brought it to pass that the multitude do most shamefully profane the Sabbath day,
& haue altered the very name therof, so as where god cal leth it his holy sabaoth, the multitude call it there reuelyng day, whiche day is spent in bulbeatings, bearebeatings, bowlings, dicyng, cardyng, daunsynges, drunkennes, and whoredome.
& have altered the very name thereof, so as where god call leth it his holy sabaoth, the multitude call it there reveling day, which day is spent in bulbeatings, bearebeatings, bowlings, dicing, carding, daunsynges, Drunkenness, and whoredom.
and out of my mouth vnto you (though a poore minister) saying, If I had not come and spoken vnto you, you should not haue had sinne, but now you haue no cloke for your sinne.
and out of my Mouth unto you (though a poor minister) saying, If I had not come and spoken unto you, you should not have had sin, but now you have no cloak for your sin.
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or go about to reforme any thyng besides within his charge, such (though rare to be foūde) are enuied, chalenged, counted very busie and that they will heape more vpon their heades in one yeare,
or go about to reform any thing beside within his charge, such (though rare to be found) Are envied, challenged, counted very busy and that they will heap more upon their Heads in one year,
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then these wordes of Christ touche you very neare, who sayth of you, If I had not come and spoken vnto them they might seme to haue some excuse for their sinne,
then these words of christ touch you very near, who say of you, If I had not come and spoken unto them they might seem to have Some excuse for their sin,
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and deliuering them to the Lord Lieutenaunt of this shyre, should (being stomaked for this fact) be set by the heeles for matters 4. or fiue yeare old, to be driued from hys house, his house to be rifled, he & his, fayne to forsake the Towne for feare, the offēder to be in maner quyet and vntoucht, sauyng bound to appeare nowe before you. And that that more is:
and delivering them to the Lord Lieutenant of this shire, should (being stomached for this fact) be Set by the heals for matters 4. or fiue year old, to be drived from his house, his house to be rifled, he & his, fain to forsake the Town for Fear, the offender to be in manner quiet and untouched, Saving bound to appear now before you. And that that more is:
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if you should suffer this vnpunished (as I know you wil not) I leaue to the consideration of your wisedomes, what inconueniences will shortly come to your selues:
if you should suffer this unpunished (as I know you will not) I leave to the consideration of your wisdoms, what inconveniences will shortly come to your selves:
what would Mālius Torq. that noble Romayne do, if he were now here in this case, who beyng chief of the army of the Romaynes, & hauyng a sonne of a valiāt courage encountryng with the cōmon enemy,
what would Mālius Torq. that noble Romayne do, if he were now Here in this case, who being chief of the army of the Romans, & having a son of a valiant courage encountering with the Common enemy,
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and gettyng the victory, yet, bicause he attempted the same contrary to his fathers commaundemēt, his father caused his head to be striken from his shoulders, to teache all others how they contemned authoritie? If any should gather by this that I haue sayd, that I went about to moue the Magistrates to crueltie, let thē vnderstād, that they are very much deceaued.
and getting the victory, yet, Because he attempted the same contrary to his Father's Commandment, his father caused his head to be stricken from his shoulders, to teach all Others how they contemned Authority? If any should gather by this that I have said, that I went about to move the Magistrates to cruelty, let them understand, that they Are very much deceived.
I know that God from the begynnyng hath abhorred cruel tyrauntes, and their tyranny, yea the very endes so horrible of Cayn, Saule, Antiochus, Herod ▪ & sithens the Ascention of Christ of Nero, Caligula, Domitian, Comodus, Decius, Maxentius, Aurelian, Dioclesian, with many other tyraunts, may suffice to feare all others from the lyke tyrāny.
I know that God from the beginning hath abhorred cruel Tyrants, and their tyranny, yea the very ends so horrible of Cain, Saule, Antiochus, Herod ▪ & since the Ascension of christ of Nero, Caligula, Domitian, Commodus, Decius, Maxentius, Aurelian, Diocletian, with many other Tyrants, may suffice to Fear all Others from the like tyranny.
as haue heard the worde, and that Christ out of hys scriptures, and out of the mouthes of his ministers so often tymes haue spoken vnto them? so that now such may assure themselues that they shall haue no cloke for their sinne,
as have herd the word, and that christ out of his Scriptures, and out of the mouths of his Ministers so often times have spoken unto them? so that now such may assure themselves that they shall have no cloak for their sin,
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but that shall fall vpon them which Luke affirmeth 12. chap. The seruaunt which knoweth his maisters will and doth it not, shalbe beaten with many stripes.
but that shall fallen upon them which Lycia Affirmeth 12. chap. The servant which Knoweth his masters will and does it not, shall beaten with many stripes.
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and yet how harde a thyng it was to make hym confesse his sinne, how readie he would be to laye hys sinne vpon others frō himselfe, what clokes he would haue to couler his sin, & what starting holes to auoyde the punishment for his sinne.
and yet how harden a thing it was to make him confess his sin, how ready he would be to say his sin upon Others from himself, what cloaks he would have to colour his since, & what starting holes to avoid the punishment for his sin.
And when Christ at the iudgement shall charge the wicked, that when he was hungry, they gaue hym no meate. &c. They shall aske hym when they sawe him hungry,
And when christ At the judgement shall charge the wicked, that when he was hungry, they gave him no meat. etc. They shall ask him when they saw him hungry,
The most parte of men (and especially the Papistes) haue a singuler grace in thys, to shift of faultes frō themselues to others, and such as accuse them.
The most part of men (and especially the Papists) have a singular grace in this, to shift of Faults from themselves to Others, and such as accuse them.
Let honest men vpon their othes, present great crymes, eyther before the temporall Magistrate, or the spirituall officer, it is oft tymes sene that the offenders goe away lesse discouraged, thē those which present them.
Let honest men upon their Oaths, present great crimes, either before the temporal Magistrate, or the spiritual officer, it is oft times seen that the offenders go away less discouraged, them those which present them.
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What wordes were these of a preacher? what subiect is there so simple which knoweth not, that that vile Italian of Rome is a traitor to this Realme, who hath of late by his beastly Buls sturred the subiectes of this Realme, to rebell agaynst their lawfull magistrates,
What words were these of a preacher? what Subject is there so simple which Knoweth not, that that vile Italian of Room is a traitor to this Realm, who hath of late by his beastly Bulls stirred the Subjects of this Realm, to rebel against their lawful Magistrates,
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Such are the subtill shyftes of craftie Papistes, and such a face or coūtenaunce of honesty they can make with a multitude that shal cleaue vnto thē to speake in their cause:
Such Are the subtle shifts of crafty Papists, and such a face or countenance of honesty they can make with a multitude that shall cleave unto them to speak in their cause:
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But in the tyme of Queene Mary, if ten Protestantes had come agaynst one Papiste, could they haue bene heard thoughe their matter had bene neuer so good? and shall now ten Papistes preuayle against one Protestant,
But in the time of Queen Marry, if ten Protestants had come against one Papist, could they have be herd though their matter had be never so good? and shall now ten Papists prevail against one Protestant,
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There was within my remembraunce a Minister of this shyre, who vnderstandyng what great disorders there were commōly at these Church Ales vpon ye Saboth day, required his flock committed to his charge (as hee was preachyng vnto them) both in Gods name, ye Queenes Maiesties name,
There was within my remembrance a Minister of this shire, who understanding what great disorders there were commonly At these Church Ales upon you Sabbath day, required his flock committed to his charge (as he was preaching unto them) both in God's name, you Queens Majesties name,
The people could in no wise away with this exhortation, but certaine of them, went to the Iustices to desire licence for the commyng together of the people.
The people could in no wise away with this exhortation, but certain of them, went to the Justices to desire licence for the coming together of the people.
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At lēght one Iustice they founde who for good considerations (as he thought) gaue them a licence for certaine dayes I may not say to commit disorders,
At length one justice they found who for good considerations (as he Thought) gave them a licence for certain days I may not say to commit disorders,
as that they would haue periured them selues, if the Iustice would haue put them to their othes) to testifie agaynst the Minister, that where he complayned of disorder, they to ye contrarie affirmed, that there was no disorder at all.
as that they would have perjured them selves, if the justice would have put them to their Oaths) to testify against the Minister, that where he complained of disorder, they to the contrary affirmed, that there was no disorder At all.
Where as the Queenes Maiestie in the begynnyng of her raigne, commaunded and gaue charge, that the Clergie should so playnely read the Scriptures that the people might be edified;
Where as the Queens Majesty in the beginning of her Reign, commanded and gave charge, that the Clergy should so plainly read the Scriptures that the people might be edified;
if we should suppose the case that a cōtrary commaundement had then bene geuen, but by some meane officer, that the old popish Priests (who for lyuyng sake remayne still in their benefices) should so mumble out theyr seruice that none might vnderstād them,
if we should suppose the case that a contrary Commandment had then be given, but by Some mean officer, that the old popish Priests (who for living sake remain still in their Benefices) should so mumble out their service that none might understand them,
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and Popishe people, should hide these monumentes of Idolatrie in theyr houses, and secrete places, in hope of that day they looke and long for, ye might beleue them that they had obserued this contrary commaundement, with all diligence as it notably falleth out at this present in prooffe.
and Popish people, should hide these monuments of Idolatry in their houses, and secret places, in hope of that day they look and long for, you might believe them that they had observed this contrary Commandment, with all diligence as it notably falls out At this present in prooffe.
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For where as in the tyme of Christmasse, the disorders were meruelous in those dayes, (and how it is now God seeth) at Candlemasse, whiche some counte the ende of Christmasse, the papistes would be euen with God, by that tyme they had offered hym a bribe,
For where as in the time of Christmas, the disorders were marvelous in those days, (and how it is now God sees) At Candlemas, which Some count the end of Christmas, the Papists would be even with God, by that time they had offered him a bribe,
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The sinnes committed betwene Easter, and Whytsontyde they were fullye discharged by the pleasaunt walkes, and processions in the rogyng, I should say, Rogation Weeke.
The Sins committed between Easter, and Whitsuntide they were Fully discharged by the pleasant walks, and procession in the rogyng, I should say, Rogation Week.
And as for all disorders from that tyme to the begynnyng of Christmasse agayne, they were in this countrey all roonge away, vpon all Hallounday and all Soules day at night last past.
And as for all disorders from that time to the beginning of Christmas again, they were in this country all roonge away, upon all Hallounday and all Souls day At night last passed.
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But bicause the Iewes dyd so shamefully abuse the Sacrifices, and other Ceremonies whiche were ordeyned to put them in mynde of the promised seede to come,
But Because the Iewes did so shamefully abuse the Sacrifices, and other Ceremonies which were ordained to put them in mind of the promised seed to come,
as your candles at Candlemasse, your Popishe penaunce on Ashewensday, your egges, and bacon on Goodfriday, your Gospelles at superstitious crosses, decked lyke Idols, your fires at Midsommer,
as your Candles At Candlemas, your Popish penance on Ashewensday, your eggs, and bacon on Good friday, your Gospels At superstitious Crosses, decked like Idols, your fires At Midsummer,
& your ringyng at Allhallountide for all Christian soules? I require sayth God a sorrowfull and repentaunt hart, to be mercyfull to the poore, to shewe your selues faythfull &c.
& your ringing At Allhallountide for all Christian Souls? I require say God a sorrowful and repentant heart, to be merciful to the poor, to show your selves faithful etc.
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So had they an other shift in a readynes to auoyde suche daungers as might come towardes their bodyes, in offendyng the politique lawes, whiche was to bribe the Officers, Rulers,
So had they an other shift in a readiness to avoid such dangers as might come towards their bodies, in offending the politic laws, which was to bribe the Officers, Rulers,
The very heathen dyd abhorre this bribyng, as may appeare by Cambises Cyrus sonne, who though he were a wicked kyng yet he thought it a very semely sight that a brybyng Iudges skinne should be hanged ouer the Iudgement seate:
The very heathen did abhor this bribing, as may appear by Cambyses Cyrus son, who though he were a wicked King yet he Thought it a very seemly sighed that a bribing Judges skin should be hanged over the Judgement seat:
was yet so free from making him rich by vnlawfull meanes, yt hee was found so poore at his death, that the charges of hys buriall was payde by the common people.
was yet so free from making him rich by unlawful means, that he was found so poor At his death, that the charges of his burial was paid by the Common people.
And that of Quintus Cincenius is not to be passed ouer, who beyng taken from the ploughe and made Dictator of Rome: after that he had gotten many noble victories,
And that of Quintus Cincenius is not to be passed over, who being taken from the plough and made Dictator of Room: After that he had got many noble victories,
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and authority, by their bribes and rewardes to escape condigne punishment: Such as be officers should vse to aunswere them as GOD aunswered the Iewes, saying:
and Authority, by their Bribes and rewards to escape condign punishment: Such as be Officers should use to answer them as GOD answered the Iewes, saying:
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Who requireth these thynges at your handes? So should officers say to offendours, who required these bribes at your handes? God sayd to the Iewes, will I eate the fleshe of Buls? So should they say, haue we not Bull bief inough of our owne,
Who requires these things At your hands? So should Officers say to offenders, who required these Bribes At your hands? God said to the Iewes, will I eat the Flesh of Bulls? So should they say, have we not Bull bief enough of our own,
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but that we must beare a porte by such vnlawfull meanes to ouerthrow Iustice? If rulers and officers would thus aunswere bribe offerers, then should they auoyde those punishmēts,
but that we must bear a port by such unlawful means to overthrow justice? If Rulers and Officers would thus answer bribe offerers, then should they avoid those punishments,
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and that you which be the Magistrates, and fathers of this our countrey, may so quyte your selues in your offices, that negligence be not layd to your charges, at that great and dread full day,
and that you which be the Magistrates, and Father's of this our country, may so quite your selves in your Offices, that negligence be not laid to your charges, At that great and dread full day,
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but rather that you folowyng the steppes of that good steward in the Gospell, vnto whom Christ sayd, O thou good seruaunt thou hast bene faythfull in litle, I will therfore make thee a ruler ouer much:
but rather that you following the steps of that good steward in the Gospel, unto whom christ said, Oh thou good servant thou hast be faithful in little, I will Therefore make thee a ruler over much:
