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¶ A Sermon made in the Chappel at the Gilde hall in London, the.xxix. day of September, in the yeare of our Lord God. 1574. before the Lord Maior and the whole state of the Citie,
¶ A Sermon made in the Chapel At the Gild hall in London, the xxix day of September, in the year of our Lord God. 1574. before the Lord Maior and the Whole state of the city,
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then assembled for the chusing of their Maior that should then succéede in the gouernment of that Citie: Concionatore Roberto Croleo.
then assembled for the choosing of their Mayor that should then succeed in the government of that city: Concionatore Roberto Croleo.
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IN the Psalme. 139. it is written thus, in the latter ende of the Psalme:
IN the Psalm. 139. it is written thus, in the latter end of the Psalm:
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Do not I hate thē (O Lord) that hate thee? And am not I greeued with them that rise vp against thee? Yea I hate them right sore: Do not I hate them (Oh Lord) that hate thee? And am not I grieved with them that rise up against thee? Yea I hate them right soar:
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euen as though they were myne own enemies. Try me (O God) and seeke the ground of my hart:
even as though they were mine own enemies. Try me (Oh God) and seek the ground of my heart:
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Proue mee, and examyne my thoughtes.
Prove me, and examine my thoughts.
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Looke well if there be any way of wickednes in me, and leade me in the way euerlasting. Look well if there be any Way of wickedness in me, and lead me in the Way everlasting.
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That Psalme (dearely beloued in our sauiour Christ) in the latter end wherof these foure verses are written, being in number.139.
That Psalm (dearly Beloved in our Saviour christ) in the latter end whereof these foure Verses Are written, being in number.139.
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is one of those Psalmes, which are by order appointed to be read this mornyng at the Mornyng prayer:
is one of those Psalms, which Are by order appointed to be read this morning At the Morning prayer:
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I haue thought good therfore to take a parcell thereof to entreate of, as offered by order.
I have Thought good Therefore to take a parcel thereof to entreat of, as offered by order.
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The Prophet Dauid doth in this Psalme shew him selfe to be myndfull of the maruelous and mercyful prouidence of God towardes al his creatures: but especially towardes Man:
The Prophet David does in this Psalm show him self to be mindful of the marvelous and merciful providence of God towards all his creatures: but especially towards Man:
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in whose creation, preseruation and gouernment, hee doth shew both his infinite wysedome, and almighty power.
in whose creation, preservation and government, he does show both his infinite Wisdom, and almighty power.
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He sheweth hym selfe also to bee myndeful of the infinite and incomprehensible nature of God, whych cānot be comprehended in heauen,
He shows him self also to be myndeful of the infinite and incomprehensible nature of God, which cannot be comprehended in heaven,
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or earth, or in any deepe places: but fylleth all places, and is fylled or comprehended of none.
or earth, or in any deep places: but filleth all places, and is filled or comprehended of none.
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He fylleth all, and contayneth all: and is not filled or contayned of any. If I go vp into heauen (sayth he) thou art there:
He filleth all, and Containeth all: and is not filled or contained of any. If I go up into heaven (say he) thou art there:
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if I go downe into hel, thou art there to:
if I go down into hell, thou art there to:
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Yea, if I shall take the winges of the morning (that is, if I shal make as much speede as mā can make to flee from thee) and so flee into the vttermost parts of the sea,
Yea, if I shall take the wings of the morning (that is, if I shall make as much speed as man can make to flee from thee) and so flee into the uttermost parts of the sea,
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euen there also thy hand shall leade me, and thy right hand shall hold me.
even there also thy hand shall lead me, and thy right hand shall hold me.
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Whether shall I go from thy spirit, and whither shall I flee from thy presence?
Whither shall I go from thy Spirit, and whither shall I flee from thy presence?
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He sheweth also, how he estemeth of the deare friendes of God, and on the contrary,
He shows also, how he esteemeth of the deer Friends of God, and on the contrary,
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how he doth hate & abhorre Gods enemies: such as do hate and rise vp against God.
how he does hate & abhor God's enemies: such as do hate and rise up against God.
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Thus you haue hearde a briefe summe of this whole Psalme: that is, of the chiefe pointes cōtayned in this Psalme, being in number.139.
Thus you have heard a brief sum of this Whole Psalm: that is, of the chief points contained in this Psalm, being in number.139.
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I do not entende (at this time) to entreate of all these thinges, or of any one of them:
I do not intend (At this time) to entreat of all these things, or of any one of them:
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but to apply these foure verses (which I haue nowe read, being the last of this Psalme) vnto this present Auditory,
but to apply these foure Verses (which I have now read, being the last of this Psalm) unto this present Auditory,
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and to the present occasiō of this assemble.
and to the present occasion of this assemble.
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For I thinke it the duty of as many as shall occupye such places as this, to apply all their speeches to their Auditories,
For I think it the duty of as many as shall occupy such places as this, to apply all their Speeches to their Auditors,
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and to the occasions of their assembling. Considering therefore that thys Auditory is assembled to chuse one to rule the rest:
and to the occasions of their assembling. Considering Therefore that this Auditory is assembled to choose one to Rule the rest:
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I haue thought it meete to apply the woordes of the Prophet in these foure last verses of this Psalme, to them that be assembled,
I have Thought it meet to apply the words of the Prophet in these foure last Verses of this Psalm, to them that be assembled,
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and to the present occasion of assemblyng.
and to the present occasion of assembling.
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And herein I must speake of another manner of hatred then the Prophet ment of in these wordes, when he saith:
And herein I must speak of Another manner of hatred then the Prophet meant of in these words, when he Says:
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Haue not I hated them that hate thee. &c. And I am occasioned so to do by that which I reade in the first chapter of the booke of prophecies of Malachie the prophet, where it is wrytten thus:Have not I hated them that hate thee. etc. And I am occasioned so to do by that which I read in the First chapter of the book of prophecies of Malachi the Prophet, where it is written thus:
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Iacob haue I loued, but Esau haue I hated. Iacob have I loved, but Esau have I hated.
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It is not ment here, that ye Lord hated Esau wyth that hatred that Dauid speaketh of in these wordes of the Psalme whych I haue in hand:
It is not meant Here, that you Lord hated Esau with that hatred that David speaks of in these words of the Psalm which I have in hand:
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but that he did so hate him, that he would not chuse hym to be Lord ouer hys brethren, notwithstanding that by nature the birthright dyd belong vnto hym,
but that he did so hate him, that he would not choose him to be Lord over his brothers, notwithstanding that by nature the birthright did belong unto him,
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for he was the elder and the first borne.
for he was the elder and the First born.
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And Iacob hee loued so, that notwithstanding he was the younger, the honour of birthright was geuen vnto hym,
And Iacob he loved so, that notwithstanding he was the younger, the honour of birthright was given unto him,
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and hee was made Lord ouer his brethren.
and he was made Lord over his brothers.
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After this sort also dyd the Lord hate ye elder sonnes of Iesse, which wer in number.vij,
After this sort also did the Lord hate you elder Sons of Iesse, which were in number vij,
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& loued Dauid that was yonger then they all:
& loved David that was younger then they all:
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and hee commaunded Samuel to take his horne of holy oyntment, and to anoynt Dauid king ouer al Israel.
and he commanded Samuel to take his horn of holy ointment, and to anoint David King over all Israel.
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There was none among the brethren of Dauid, that was not in the iudgement of man meete to be preferred before Dauid,
There was none among the brothers of David, that was not in the judgement of man meet to be preferred before David,
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and therefore their father presented them to Samuel one after another, and shewed him selfe to make none accompt of Dauid:
and Therefore their father presented them to Samuel one After Another, and showed him self to make none account of David:
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But the Lord so loued Dauid, and hated hys brethren, that he refused them, and chose Dauid to be king ouer his people.
But the Lord so loved David, and hated his brothers, that he refused them, and chosen David to be King over his people.
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Applying thys scripture to you that be presēt therfore, I must first speake of this hatred and this loue:
Applying this scripture to you that be present Therefore, I must First speak of this hatred and this love:
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admonishing as many of you as are to geue voyces in this election, that you hate with this hatred of refusal, all such as you see to haue in thē those conditions as should not bee in any that should be chosē to beare rule among the people of God,
admonishing as many of you as Are to give voices in this election, that you hate with this hatred of refusal, all such as you see to have in them those conditions as should not be in any that should be chosen to bear Rule among the people of God,
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and that you loue with thys loue that I haue spoken of, such one as hath in hym those thynges that by the scriptures are required to be in him that shall be chosen to be a Ruler.
and that you love with this love that I have spoken of, such one as hath in him those things that by the Scriptures Are required to be in him that shall be chosen to be a Ruler.
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First, in the fyft booke of Moses called Deuteronomium it is written that the people of Israel might not chuse any to be their king, that wer not their brother:
First, in the fyft book of Moses called Deuteronomy it is written that the people of Israel might not choose any to be their King, that were not their brother:
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that is, descended out of the loynes of Abraham, and one of the twelue kynreds of Israell, A man circumcised, that therby had made a solemne profession to obserue & keepe all ye lawes and statutes of the Lord hys God.
that is, descended out of the loins of Abraham, and one of the twelue kindreds of Israel, A man circumcised, that thereby had made a solemn profession to observe & keep all you laws and statutes of the Lord his God.
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If that people myght not make them a Ruler of one that were not a brother by bloud and Religion:
If that people might not make them a Ruler of one that were not a brother by blood and Religion:
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how may we that professe the religion of Christ, chuse one to be our Ruler that is not of one religion wyth vs?
how may we that profess the Religion of christ, choose one to be our Ruler that is not of one Religion with us?
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You therefore, to whom it belongeth to geue voyces in this electiō, must haue regard to the religion of him whom you shal chuse.
You Therefore, to whom it belongeth to give voices in this election, must have regard to the Religion of him whom you shall choose.
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He must not be an Athiste (that is, a mā that hath no religion) hee must not be a sectary, an hereticke, or sismaticke.
He must not be an Athiste (that is, a man that hath no Religion) he must not be a sectary, an heretic, or sismaticke.
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He must not be a Papist: for of all Sectaries the Papist is most contrary to Christ:
He must not be a Papist: for of all Sectaries the Papist is most contrary to christ:
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I meane the right Papist, who doth acknowledge the Pope to bee the vniuersall head of the vniuersall church of Christ,
I mean the right Papist, who does acknowledge the Pope to be the universal head of the universal Church of christ,
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for that is, to set the Pope in the seate of Christ, and so consequently to depose Christ,
for that is, to Set the Pope in the seat of christ, and so consequently to depose christ,
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and to set vp the Pope in hys place, and so is hee become Antichrist. S. Paule in the.2.
and to Set up the Pope in his place, and so is he become Antichrist. S. Paul in the.2.
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chapter of his second Epistle to the Thessalonians, doth lyuely describe this Antichrist vnder the name of the man of syn.
chapter of his second Epistle to the Thessalonians, does lively describe this Antichrist under the name of the man of sin.
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He shall (sayth S. Paule) aduaunce him selfe aboue all that is called God. That is, aboue all Princes.He shall (say S. Paul) advance him self above all that is called God. That is, above all Princes.
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For in the Scriptures Princes are called Gods, because they be Gods Leuetenants vpon earth, and as saynt Paule doth terme them: For in the Scriptures Princes Are called God's, Because they be God's Lieutenants upon earth, and as saint Paul does term them:
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they are Gods reuengers, and beare the sword, that by the vse thereof they may reuenge Gods quarell, in punishing the transgressors and breakers of Gods lawes. they Are God's revengers, and bear the sword, that by the use thereof they may revenge God's quarrel, in punishing the transgressors and breakers of God's laws.
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Of Princes the Prophet Dauid doth in the Psalme.82. write thus in the person of God him selfe:
Of Princes the Prophet David does in the Psalm.82. write thus in the person of God him self:
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Ego dixi Dii estis, I haue sayd it, you are Gods. And our sauiour Christ him selfe doth cite the same wordes, as we reade in the Gospel: Ego I have said Gods Ye are, I have said it, you Are God's And our Saviour christ him self does Cite the same words, as we read in the Gospel:
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Wherfore, the Pope aduauncing hym selfe aboue Princes, doth shew him selfe to be that man of synne that saynt Paule doth write of in that place, and so consequentlye to bee Antichrist:
Wherefore, the Pope advancing him self above Princes, does show him self to be that man of sin that saint Paul does write of in that place, and so consequently to be Antichrist:
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for by that man of synne hee meaneth Antichrist.
for by that man of sin he means Antichrist.
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He sitteth also in the Temple of God, and boasteth hym selfe as though he were God:
He Sitteth also in the Temple of God, and boasts him self as though he were God:
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and this he doth in twoo poyntes especiallye. First, in that he taketh vpon him to dispose kingdomes:
and this he does in twoo points especially. First, in that he Takes upon him to dispose kingdoms:
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& then in that hee presumeth to pardon synnes.
& then in that he Presumeth to pardon Sins.
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For both these thynges belong to God alone, and no creature may enterprise to do either of these.
For both these things belong to God alone, and no creature may enterprise to do either of these.
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Per me regnant Reges (sayth Wisdome) and by Wysedome is ment God him selfe. Per me regnant Reges (say Wisdom) and by Wisdom is meant God him self.
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By God alone therfore doo Kinges raygne.
By God alone Therefore do Kings Reign.
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And the Prophet Dauid saith, that promotion cōmeth neither from the East nor from the West, neyther from the North.
And the Prophet David Says, that promotion comes neither from the East nor from the West, neither from the North.
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&c. but it is God that ouerthroweth one, and setteth vp another. etc. but it is God that Overthroweth one, and sets up Another.
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The Pope therefore, in disposyng kingdomes, as hee hath, and would presently dispose this kyngdome (if his power would stretch so farre) doth take vpon hym, that which belongeth to God alone,
The Pope Therefore, in disposing kingdoms, as he hath, and would presently dispose this Kingdom (if his power would stretch so Far) does take upon him, that which belongeth to God alone,
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and therefore sytting in the Church of Christ, which is the temple of God, he boasteth him selfe as though he were God,
and Therefore sitting in the Church of christ, which is the temple of God, he boasts him self as though he were God,
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and sheweth hym selfe to be that man of synne that saynt Paule speaketh of. He taketh vpon him also to forgeue syns, which none can do but God onely.
and shows him self to be that man of sin that saint Paul speaks of. He Takes upon him also to forgive Sins, which none can do but God only.
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In his Buls of Iubilie these wordes are insert:
In his Bulls of Jubilee these words Are insert:
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A pena, & a culpa, that is, from the payne due to the fault, and from the fault also.A pena, & a culpa, that is, from the pain due to the fault, and from the fault also.
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So that he acquiteth and dischargeth the synner of the fault of hys sinne, and maketh him as innocent as if he had neuer cōmitted synne.
So that he acquitteth and dischargeth the sinner of the fault of his sin, and makes him as innocent as if he had never committed sin.
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And herein hee maketh hym selfe equall, or rather superiour to God him selfe: for no Inferiour can pardon the trespasse that is committed against his Superiour.
And herein he makes him self equal, or rather superior to God him self: for no Inferior can pardon the trespass that is committed against his Superior.
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If any subiect should presume to pardon the treason that is cōmitted against his Prince:
If any Subject should presume to pardon the treason that is committed against his Prince:
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what could yt Prince thinke of that Subiect, otherwyse then of one that taketh him selfe to be of greater authority then hys Prince,
what could that Prince think of that Subject, otherwise then of one that Takes him self to be of greater Authority then his Prince,
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or at the least of as great authoritye.
or At the least of as great Authority.
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By these two practises therfore, the Pope maketh him self knowen to as many as wyll know hym, to be that Antichrist, whom S. Paul calleth the man of synne.
By these two practises Therefore, the Pope makes him self known to as many as will know him, to be that Antichrist, whom S. Paul calls the man of sin.
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And so by good consequence, whosoeuer is a right Papist, is most vnmeete to rule amongest Christians.
And so by good consequence, whosoever is a right Papist, is most unmeet to Rule amongst Christians.
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You therfore, to whom it belongeth to geue voyces in this election, looke wel to the religion of him whom you chuse,
You Therefore, to whom it belongeth to give voices in this election, look well to the Religion of him whom you choose,
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& if any be a Papist, so hate him as God hated Esau and Dauids elder brethren, that you refuse hym,
& if any be a Papist, so hate him as God hated Esau and David elder brothers, that you refuse him,
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and chuse hym not to rule you, because hee is not a Brother, & therfore much more vnmete to rule Christians,
and choose him not to Rule you, Because he is not a Brother, & Therefore much more unmeet to Rule Christians,
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then any suche was to rule the carnall Israelites. In the seconde booke of Moses called Exodus, and in the.18.
then any such was to Rule the carnal Israelites. In the seconde book of Moses called Exodus, and in the.18.
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chapter of that booke, it is writtē, that such one as shal be chosen to rule in any degree, must haue in him these four qualities:
chapter of that book, it is written, that such one as shall be chosen to Rule in any degree, must have in him these four qualities:
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First he must be wyse & actiue, then hee must haue in hym the feare of God:
First he must be wise & active, then he must have in him the Fear of God:
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thirdly, he must be a true man, and last of all hee must hate couetousnes.
Thirdly, he must be a true man, and last of all he must hate covetousness.
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Wyse he must be, such one as by long experience hath learned wisedome, and is able to rule wysely:
Wise he must be, such one as by long experience hath learned Wisdom, and is able to Rule wisely:
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& there must be in him such actiuity, as is meete for him that shal occupy the place yt he shal be chosē vnto.
& there must be in him such activity, as is meet for him that shall occupy the place that he shall be chosen unto.
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He must haue in him the feare of God also, which is the beginnyng of all wysedome.
He must have in him the Fear of God also, which is the beginning of all Wisdom.
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By this note may we know them that haue the feare of God in them:
By this note may we know them that have the Fear of God in them:
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they wyl (as Iesus Siracke writeth) be careful to know the wyll of God: they will (as Iesus Sirach Writeth) be careful to know the will of God:
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and when they know it, they wyll be as careful to conforme their lyues vnto it, that the feare of God maye appeare in all that they do.
and when they know it, they will be as careful to conform their lives unto it, that the Fear of God may appear in all that they do.
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This feare is not that whereof s. Iohn writeth in his first epistle, when he sayth, that loue expelleth feare:
This Fear is not that whereof s. John Writeth in his First epistle, when he say, that love expelleth Fear:
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for that feare is ioyned with hatred, and whosoeuer feareth in that sorte, must needes hate hym whom he so feareth,
for that Fear is joined with hatred, and whosoever fears in that sort, must needs hate him whom he so fears,
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and that feare is of the schole men called, a seruile feare, such as is in slaues or bonde men, that stand in feare of stripes at the handes of their Lordes or Maisters, whose slaues they bee.
and that Fear is of the school men called, a servile Fear, such as is in slaves or bond men, that stand in Fear of stripes At the hands of their lords or Masters, whose slaves they be.
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But this is by the scohle men termed Filialis timor, a childlike feare: such as is in good childrē towards their good and louyng Parentes:
But this is by the scohle men termed Filialis timor, a childlike Fear: such as is in good children towards their good and loving Parents:
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whom they feare because they loue them, and they loue them because they feare them.
whom they Fear Because they love them, and they love them Because they Fear them.
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So that this feare is ioyned with loue, and loue with it, in such sorte that they cannot be seperated,
So that this Fear is joined with love, and love with it, in such sort that they cannot be separated,
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and it cannot be hid, but wil shew it selfe whersoeuer it is.
and it cannot be hid, but will show it self wheresoever it is.
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Looke therefore for these signes of Gods holy feare, and hate that person in whom you finde thē not,
Look Therefore for these Signs of God's holy Fear, and hate that person in whom you find them not,
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so that ye chuse him not to rule you. Thirdly, ye must not chuse hym, whom you know not to bee a true man:
so that you choose him not to Rule you. Thirdly, you must not choose him, whom you know not to be a true man:
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true in his deedes, and true in his words. His yea must be yea, and his nay, nay.
true in his Deeds, and true in his words. His yea must be yea, and his nay, nay.
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He must not say and vnsay, he must not sweare to disceiue. His wordes must not be winde, but ther must be waight in them.
He must not say and unsay, he must not swear to disceiue. His words must not be wind, but there must be weight in them.
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He must not do (as to many vse to do in these daies) deny both his words & his writing (if ye can not proue it) though it be his hand & his seale,
He must not do (as to many use to do in these days) deny both his words & his writing (if you can not prove it) though it be his hand & his seal,
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yet if he may gayne any thing by denying it to be his dede, it was neuer hys deede.
yet if he may gain any thing by denying it to be his deed, it was never his deed.
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Woulde God there were none suche to bee found in Israel, (I meane) among Christians.
Would God there were none such to be found in Israel, (I mean) among Christians.
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Last of all, he that must be chosen to beare rule, must bee a man that hateth couetousnes.
Last of all, he that must be chosen to bear Rule, must be a man that hates covetousness.
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The common sort of men haue none other note to know a couetous man by, but rytches.
The Common sort of men have none other note to know a covetous man by, but riches.
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If he be ritch, then is he couetous, in the iudgement of most men. But ritches is not a note to know a couetous man by.
If he be rich, then is he covetous, in the judgement of most men. But riches is not a note to know a covetous man by.
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Ritches is the gyft of God:
Riches is the gift of God:
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and it is not a mans carefull toyle that can make hym ritch, as sayth the wyse man, much lesse is it hys couetous dealyng,
and it is not a men careful toil that can make him rich, as say the wise man, much less is it his covetous dealing,
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but God geueth ritches to whom he lusteth.
but God Giveth riches to whom he Lusteth.
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He maketh some ritch wythout anye great care or toyle taken of them to grow ritch:
He makes Some rich without any great care or toil taken of them to grow rich:
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and some other, though they toyle neuer so sore, and be neuer so carefull, yet can they neuer be ritch.
and Some other, though they toil never so soar, and be never so careful, yet can they never be rich.
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It is therfore Gods blessing that maketh men ritch. Wherfore this reason holdeth not: he is ritch therefore he is couetous.
It is Therefore God's blessing that makes men rich. Wherefore this reason holds not: he is rich Therefore he is covetous.
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The Greekes do cal couetousnes NONLATINALPHABET, a desire of more.
The Greeks do call covetousness, a desire of more.
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That man therefore that is not contented with that he hath, but is styll desyrous of more, is a couetous man. That man Therefore that is not contented with that he hath, but is still desirous of more, is a covetous man.
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For NONLATINALPHABET is the desire of more, and it is an affection of the mynde, and may be as well in the poore as in the ritch.
For is the desire of more, and it is an affection of the mind, and may be as well in the poor as in the rich.
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Wheresoeuer therefore you shal see open sygnes of thys desire of more, there is couetousnes.
Wheresoever Therefore you shall see open Signs of this desire of more, there is covetousness.
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And that man in whom that is, must be so hated of you that haue to geue voyces in this election, yt you chuse him not to beare rule.
And that man in whom that is, must be so hated of you that have to give voices in this election, that you choose him not to bear Rule.
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For such one hath his own soule to sel for mony. For such one hath his own soul to sell for money.
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Saint Paule would haue thys desire of more, to be so far from all Christians, that it should not once be named amongest them, that is, that it should not be found amongst them,
Saint Paul would have this desire of more, to be so Far from all Christians, that it should not once be nam amongst them, that is, that it should not be found among them,
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and so consequently haue no name, for thinges that be not haue no names.
and so consequently have no name, for things that be not have no names.
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And writing to Timothie he saith, that the loue of money, is the roote of all mischiefe.
And writing to Timothy he Says, that the love of money, is the root of all mischief.
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Of the fruites that spring out of this pestilent roote much might be spoken, & many examples brought out of histories, both holy and prophane:
Of the fruits that spring out of this pestilent root much might be spoken, & many Examples brought out of histories, both holy and profane:
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But because the tyme passeth away, and I haue determined to speake somewhat of the dutye of hym that shall bee chosen, I wyll make mention onelye of two examples, the one prophane,
But Because the time passes away, and I have determined to speak somewhat of the duty of him that shall be chosen, I will make mention only of two Examples, the one profane,
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& the other written in the history of ye Gospell. For the first, it is wrytten that Polymnestor king of Thrasia, was of great familiaritie,
& the other written in the history of the Gospel. For the First, it is written that Polymnestor King of Thrasia, was of great familiarity,
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& ioyned in synguler friendship with king Priamus of Troy: and that when Troy was beseeged by the Grecians,
& joined in singular friendship with King Priam of Troy: and that when Troy was besieged by the Greeks,
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and like to be woon by them, kyng Priamus sent hys young sonne Polydorus to Polymnestor with a great masse of gold, trusting that of friendship he would foster and bring vp the yong Prince,
and like to be won by them, King Priam sent his young son Polydorus to Polymnestor with a great mass of gold, trusting that of friendship he would foster and bring up the young Prince,
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and helpe hym to recouer the kyngdome of Troy, if it should at that time be woon by the Grecians.
and help him to recover the Kingdom of Troy, if it should At that time be won by the Greeks.
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But when Polymnestor perceiued that Priamus was dead, and Troy conquered, he slew Polydorus, and so possessed the gold hym selfe.
But when Polymnestor perceived that Priam was dead, and Troy conquered, he slew Polydorus, and so possessed the gold him self.
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The Poet Virgill writing of thys, vseth this exclamation:
The Poet Virgil writing of this, uses this exclamation:
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Quid non mortalia cogis pectora, auri sacra fames? O thou pestilent hunger of golde, what is it that thou doest not enforce mens hartes to do?Quid non mortalia Cogis pectora, auri sacra Fames? Oh thou pestilent hunger of gold, what is it that thou dost not enforce men's hearts to do?
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The other example is wrytten in the history of the Gospell.
The other Exampl is written in the history of the Gospel.
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The traitour Iudas, notwithstanding he had sene the wonderful workes yt our sauiour Christ had wrought, and heard hys heauenly doctrine:
The traitor Iudas, notwithstanding he had seen the wondered works that our Saviour christ had wrought, and herd his heavenly Doctrine:
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yet in a couetous desire he betraied him, and for money deliuered him into the handes of those enemies that sought his lyfe.
yet in a covetous desire he betrayed him, and for money Delivered him into the hands of those enemies that sought his life.
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Such fruites doth thys pestilent roote bryng forth, and therefore such as are to geue consent in this election, shuld not agree to chuse such one to rule,
Such fruits does this pestilent root bring forth, and Therefore such as Are to give consent in this election, should not agree to choose such one to Rule,
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as hath in him the open sygnes of this so pestilent a roote.
as hath in him the open Signs of this so pestilent a root.
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Thus brieflye you haue hearde what is required in him that must be chosen to beare rule:
Thus briefly you have heard what is required in him that must be chosen to bear Rule:
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He must be a brother, not of no religion, neyther of any other religion, then the true religion of Christ.
He must be a brother, not of no Religion, neither of any other Religion, then the true Religion of christ.
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For if the Iewes myght not make any man ruler ouer them that was not of their religiō:
For if the Iewes might not make any man ruler over them that was not of their Religion:
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much lesse may Christians make that man their Ruler, that is not one of their religion.
much less may Christians make that man their Ruler, that is not one of their Religion.
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He must be a wyse & actiue man, suche one as hath had experience, and is well able to gouerne, beyng endued wyth all those giftes that must be vsed in gouernment.
He must be a wise & active man, such one as hath had experience, and is well able to govern, being endued with all those Gifts that must be used in government.
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If he haue gouerned hym selfe and hys own familye well: then is hee the meeter to rule other.
If he have governed him self and his own family well: then is he the meeter to Rule other.
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But if this be not in hym, then is hee altogether vnmeete to be chosen to publike gouernment.
But if this be not in him, then is he altogether unmeet to be chosen to public government.
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It is also requisite that he haue in him the feare of God, in such sort as I haue declared.
It is also requisite that he have in him the Fear of God, in such sort as I have declared.
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Not that feare that is ioyned wyth hatred, but yt which is matched with loue:
Not that Fear that is joined with hatred, but that which is matched with love:
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So that he doth feare God, because he loueth him, and doth loue him because hee feareth hym, and wyth a reuerend and louing feare seeketh to do the wyll of God.
So that he does Fear God, Because he loves him, and does love him Because he fears him, and with a reverend and loving Fear seeks to do the will of God.
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Moreouer, he must be a true mā, no false, no subtile, or crafty dealer: but suche one as dealeth trulye in word and deede.
Moreover, he must be a true man, no false, no subtle, or crafty dealer: but such one as deals truly in word and deed.
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And to conclude, he must (euen from his very hart) hate that pestilent roote couetousnes.
And to conclude, he must (even from his very heart) hate that pestilent root covetousness.
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And thus much for that which I thought meete to speake, touching that which is to be done by thē that haue to geue voyces in thys election.
And thus much for that which I Thought meet to speak, touching that which is to be done by them that have to give voices in this election.
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Now as touching him that shal be chosen, he must looke vpon the example of Dauid, to follow it.
Now as touching him that shall be chosen, he must look upon the Exampl of David, to follow it.
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He sayth, Do not I hate them (O Lord) that hate rhee? And am not I greeued with them that ryse vp against thee? Yea I hate them, and that right sore:
He say, Do not I hate them (Oh Lord) that hate Rhee? And am not I grieved with them that rise up against thee? Yea I hate them, and that right soar:
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euen as though they were myne own enemies. Try me (O God) and seeke the ground of my hart:
even as though they were mine own enemies. Try me (Oh God) and seek the ground of my heart:
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proue me, and examine my thoughtes.
prove me, and examine my thoughts.
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Looke well if there be any way of wickednes in me, and leade me in the way euerlasting. Look well if there be any Way of wickedness in me, and lead me in the Way everlasting.
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Thys example of the Prophet Dauid doth teach hym that shall be chosen, especially two lessōs:
This Exampl of the Prophet David does teach him that shall be chosen, especially two Lessons:
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wher of the one is how he must be affected towardes them that hate the Lord, and rise vp against him:
where of the one is how he must be affected towards them that hate the Lord, and rise up against him:
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and the other is, what he should continually craue at Gods hand in hys harty and earnest prayers to God.
and the other is, what he should continually crave At God's hand in his hearty and earnest Prayers to God.
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For the first he saith, Do not I hate them that hate thee? &c. And for the other he saith:
For the First he Says, Do not I hate them that hate thee? etc. And for the other he Says:
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Try me (O God) and seeke the ground of myne hart. &c. In the scriptures they are sayd to hate the Lord that geue anye part of his honor to any creatures:Try me (Oh God) and seek the ground of mine heart. etc. In the Scriptures they Are said to hate the Lord that give any part of his honour to any creatures:
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as in that commaundement wherin the Lord forbiddeth idolatry, he sayth thus:
as in that Commandment wherein the Lord forbiddeth idolatry, he say thus:
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I wyll visit the syns of the Fathers vpon the children, to the third and fourth generation in them that hate me. &c. where they that breake that commaundement either in making or worshipping of any Image, are sayd to hate God, I will visit the Sins of the Father's upon the children, to the third and fourth generation in them that hate me. etc. where they that break that Commandment either in making or worshipping of any Image, Are said to hate God,
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because they put that image in the place of God, and geue that honour to it, whych is due to God.
Because they put that image in the place of God, and give that honour to it, which is due to God.
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The Prophet Dauid also calleth suche synners, when in the fiftith Psalme hee sayth thus:
The Prophet David also calls such Sinners, when in the fiftith Psalm he say thus:
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The Lord sayd vnto the sinner, why takest thou my testament in thy mouth, seing thou hatest to be reformed, The Lord said unto the sinner, why Takest thou my Testament in thy Mouth, sing thou Hatest to be reformed,
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and thou hast cast my word behinde thee.
and thou hast cast my word behind thee.
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Thou sawest a theefe, and thou rannest with him, and with the adulterer thou dyddest cast in thy lot. &c. These be they that hate the Lord,Thou Sawest a thief, and thou rannest with him, and with the adulterer thou didst cast in thy lot. etc. These be they that hate the Lord,
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because they haue euen sold them selues to serue sinne, and must therefore needes hate him, against whom they commit synne.
Because they have even sold them selves to serve sin, and must Therefore needs hate him, against whom they commit sin.
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The example of the Prophet Dauid therefore, doth teach him (that shal be chosen to beare rule) to hate all such maner of men as these be:
The Exampl of the Prophet David Therefore, does teach him (that shall be chosen to bear Rule) to hate all such manner of men as these be:
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that is, that do geue them selues to serue synne, and wyll not be reformed by any maner admonition or fatherly chasticement.
that is, that do give them selves to serve sin, and will not be reformed by any manner admonition or fatherly chastisement.
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He must hate them therfore, not with such hatred as I haue spoken of (that is, to refuse them in elections) but with perfect hatred,
He must hate them Therefore, not with such hatred as I have spoken of (that is, to refuse them in elections) but with perfect hatred,
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euen as though they were his own enemies.
even as though they were his own enemies.
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That is, euen as by the corruption of our own nature, we are moued to hate them that bee our enemies (for by the rule of our Religion, we are taught to loue our enemies.) In that they be the enemies of God,
That is, even as by the corruption of our own nature, we Are moved to hate them that be our enemies (for by the Rule of our Religion, we Are taught to love our enemies.) In that they be the enemies of God,
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therfore we must hate them so far forth as they be so: but theyr persons we must not hate.
Therefore we must hate them so Far forth as they be so: but their Persons we must not hate.
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He therfore that shal beare rule, must so hate them that hate the Lord (in such sort as I haue sayd) that hee vse the swoord that God hath geuen him, in punishing their wickednesses:
He Therefore that shall bear Rule, must so hate them that hate the Lord (in such sort as I have said) that he use the sword that God hath given him, in punishing their Wickednesses:
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For as saynt Paule writeth to the Romanes, he is Gods Reuenger. And he must doo this earnestly and diligently:
For as saint Paul Writeth to the Romans, he is God's Revenger. And he must do this earnestly and diligently:
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Least he come wythin the reatche of thys cursse: Curssed is euery one that doth the worke of God negligently.
lest he come within the reatche of this curse: Cursed is every one that does the work of God negligently.
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In his praiers to God, the Prophet Dauid craued especiallye two thinges:
In his Prayers to God, the Prophet David craved especially two things:
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wherof one was that he might be throughly tryed, and the other, that the Lord would leade him in the way euerlasting.
whereof one was that he might be thoroughly tried, and the other, that the Lord would lead him in the Way everlasting.
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He therfore that shall be chosen, must in his prayers beg the same, with desire to be purged of all euil:
He Therefore that shall be chosen, must in his Prayers beg the same, with desire to be purged of all evil:
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& that he may be lead by the good spirit of God all the dayes of thys his transitory lyfe,
& that he may be led by the good Spirit of God all the days of this his transitory life,
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and in the ende thereof, into that lyfe that neuer shall haue ende.
and in the end thereof, into that life that never shall have end.
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Try me (O God) sayth the Prophet, and seeke out the ground of my hart. &c. In these wordes the Prophet sheweth hym selfe to bee wylling to walke before the Lord hys God,Try me (Oh God) say the Prophet, and seek out the ground of my heart. etc. In these words the Prophet shows him self to be willing to walk before the Lord his God,
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and to haue his waies knowen vnto him. It is not inough for vs to know that the Lord knoweth our waies:
and to have his ways known unto him. It is not enough for us to know that the Lord Knoweth our ways:
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but we must be desirous that the Lord would haue such regard vnto our wayes, that he suffer vs not to walke in anye way of wickednes,
but we must be desirous that the Lord would have such regard unto our ways, that he suffer us not to walk in any Way of wickedness,
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but that he doo by such meanes as may please him, bring vs to the way euerlasting,
but that he do by such means as may please him, bring us to the Way everlasting,
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& leade vs therein by his holy spirit, that is, in that way, the end wherof is euerlasting lyfe,
& lead us therein by his holy Spirit, that is, in that Way, the end whereof is everlasting life,
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and that we may continually walke in that way all the dayes of this our transitory lyfe,
and that we may continually walk in that Way all the days of this our transitory life,
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and so in the ende thereof finde euerlasting lyfe.
and so in the end thereof find everlasting life.
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He that shal be chosen therefore, must learne by the example of Dauid, to craue this at the handes of God:
He that shall be chosen Therefore, must Learn by the Exampl of David, to crave this At the hands of God:
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and so shall he bee alwayes carefull to walke in the Lordes wayes, that when the Lord shall try him, there be no way of wickednes found in hym.
and so shall he be always careful to walk in the lords ways, that when the Lord shall try him, there be no Way of wickedness found in him.
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In that the Prophet desireth to be lead in the euerlastyng way: he confesseth that of him self he is not able to walke therein.
In that the Prophet Desires to be led in the everlasting Way: he Confesses that of him self he is not able to walk therein.
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This lesson therefore is to bee learned (of hym especially that now is to be chosē, This Lesson Therefore is to be learned (of him especially that now is to be chosen,
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and of all other generallye) that none is able of hym selfe to walke in this euerlasting way,
and of all other generally) that none is able of him self to walk in this everlasting Way,
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but al that shall walke therin, must be lead by Gods holy spirit, by whom who so is lead, is vndoubtedly the chylde of God.
but all that shall walk therein, must be led by God's holy Spirit, by whom who so is led, is undoubtedly the child of God.
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Let vs therefore all pray continually that we may be lead by that spirit euermore, that our lyfe being acceptable to him, we maye after the same shall bee ended, bee happy with him for euer.
Let us Therefore all pray continually that we may be led by that Spirit evermore, that our life being acceptable to him, we may After the same shall be ended, be happy with him for ever.
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Thus as the shortnes of the time would suffer, & as God hath made me able, I haue by occasiō of those wordes, which at the beginnyng I read out of the Psalme. 139. noted those things that I thought meete to be noted in this Auditory,
Thus as the shortness of the time would suffer, & as God hath made me able, I have by occasion of those words, which At the beginning I read out of the Psalm. 139. noted those things that I Thought meet to be noted in this Auditory,
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and to be applied to the present occasion of our assembling at this tyme.
and to be applied to the present occasion of our assembling At this time.
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The Lord for his mercies sake, so woorke in all our hartes by hys holy spirit, that we printing in memory,
The Lord for his Mercies sake, so work in all our hearts by his holy Spirit, that we printing in memory,
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and practisyng in lyfe these profitable lessons, may in our seuerall callinges so deale in al that we do, that God may in vs be glorified,
and practising in life these profitable Lessons, may in our several callings so deal in all that we do, that God may in us be glorified,
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& we in him euerlastingly comforted, wyth that endles comfort that hee hath prepared for hys.
& we in him everlastingly comforted, with that endless Comfort that he hath prepared for his.
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Which comfort he graūt that hath prepared it: to whom be all honor & glory, world without end. Amen.
Which Comfort he grant that hath prepared it: to whom be all honour & glory, world without end. Amen.
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¶ An Appendix added vnto this Sermon.
¶ an Appendix added unto this Sermon.
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THus at the request of a friend (wishing the cōmon commodity) I haue (as nygh as I could) committed my Sermon to writing, in such order,
THus At the request of a friend (wishing the Common commodity) I have (as High as I could) committed my Sermon to writing, in such order,
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and (as my memorye would serue me) in such woordes, as I dyd vtter it in the hearyng of the Lord Maior and his Brethren the Aldermen,
and (as my memory would serve me) in such words, as I did utter it in the hearing of the Lord Maior and his Brothers the Aldermen,
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and the whole state of the City of London, being then (according to their yearelye order) assembled to chuse one to be their Maior for the yere then following.
and the Whole state of the city of London, being then (according to their yearly order) assembled to choose one to be their Mayor for the year then following.
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And because the text that I haue handled, may as well be applyed to al other elections,
And Because the text that I have handled, may as well be applied to all other elections,
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as to that which then was to bee made:
as to that which then was to be made:
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I haue thought meete (in the setting out of this my Sermō in print) to adde this Appendix, wherin I haue applyed the wordes of the Prophet, generally to all elections:
I have Thought meet (in the setting out of this my Sermon in print) to add this Appendix, wherein I have applied the words of the Prophet, generally to all elections:
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as well of such as shall serue in the Ecclesiasticall gouernment, as in the Ciuile.
as well of such as shall serve in the Ecclesiastical government, as in the Civil.
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Notyng the duties both of them to whom it appartayneth to chuse, and also of them that shall be chosen to anye gouernment in eyther state.
Noting the duties both of them to whom it appertaineth to choose, and also of them that shall be chosen to any government in either state.
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And first of them to whō it belongeth to chuse.
And First of them to whom it belongeth to choose.
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The persons that, in any order, haue to geue consent to the choyse of any that shall serue in any publike calling, must first consyder the place that is to be supplied by hym that is to bee chosen:
The Persons that, in any order, have to give consent to the choice of any that shall serve in any public calling, must First Consider the place that is to be supplied by him that is to be chosen:
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wyth a due consideratiō of those qualities that must be in hym that shall be able to do the duty that belongeth to that place.
with a due consideration of those qualities that must be in him that shall be able to do the duty that belongeth to that place.
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And then their care must be, to fynde out such one as hath in hym those qualities.
And then their care must be, to find out such one as hath in him those qualities.
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And if any shal offer them selues to take vpon them the place, and enable them selues thereunto:
And if any shall offer them selves to take upon them the place, and enable them selves thereunto:
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they are to bee narrowlye looked vnto, and thorowly tryed before they be admitted, because they do by offering them selues, geue occasion to be suspected of some desire, eyther to be aduaunced,
they Are to be narrowly looked unto, and thoroughly tried before they be admitted, Because they do by offering them selves, give occasion to be suspected of Some desire, either to be advanced,
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or els to be enritched, which desire is most pernicious in hym that shall serue in any publike calling.
or Else to be enriched, which desire is most pernicious in him that shall serve in any public calling.
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Isocrates (an Heathen man) instructyng Demonicus (a yong Gentleman, that was like to be called to publike office) sayth thus vnto hym:Isocra (an Heathen man) instructing Demonicus (a young Gentleman, that was like to be called to public office) say thus unto him:
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A publicis functionibus, nō ditior sed gloriosior discedas. A publicis functionibus, nō ditior sed gloriosior discedas.
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Depart not from a publike office, being more ritch, but more honourable, then when thou tookest it.
Depart not from a public office, being more rich, but more honourable, then when thou tookest it.
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But if any shall by wordes, writing, giftes, or anye other ambitions meane, seeke to be admitted:
But if any shall by words, writing, Gifts, or any other ambitions mean, seek to be admitted:
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the same hath made him selfe altogether vnmeete to be admitted, although there be in him as much as may be in a mā, otherwise to make him meete:
the same hath made him self altogether unmeet to be admitted, although there be in him as much as may be in a man, otherwise to make him meet:
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For such one beyng in place, cānot vse any good gift that is in hym to anye other ende then that, whych moued hym so to seeke the place.
For such one being in place, cannot use any good gift that is in him to any other end then that, which moved him so to seek the place.
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They therfore that haue to geue consent in elections, must not bee subiect to their owne corrupt affections,
They Therefore that have to give consent in elections, must not be Subject to their own corrupt affections,
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so that they be lead by them to chuse or admit anye in respect of consanguinitie, affinity, friendship, or friendly familiarity:
so that they be led by them to choose or admit any in respect of consanguinity, affinity, friendship, or friendly familiarity:
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neither may they stand in awe of any mans person, & so through feare of dyspleasure, or hope of some friendly pleasure, be enduced to chuse or admyt such one as they do not know to be meete for the place that they doo chuse or admit him vnto.
neither may they stand in awe of any men person, & so through Fear of displeasure, or hope of Some friendly pleasure, be induced to choose or admit such one as they do not know to be meet for the place that they do choose or admit him unto.
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They must haue styl before their eyes, the Maiestye of God, whose Ministers they are, that occupy any publike place:
They must have still before their eyes, the Majesty of God, whose Ministers they Are, that occupy any public place:
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And therefore in chusyng or admittyng them that shall supply any such place, the chusers and admitters must do all that they do in the feare of Gods Maiestye,
And Therefore in choosing or admitting them that shall supply any such place, the choosers and admitters must do all that they do in the Fear of God's Majesty,
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euen as they that know & do not forget, that they shal answer to him for al that they shall do therin.
even as they that know & do not forget, that they shall answer to him for all that they shall do therein.
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It is meete therefore, that if the election or admission be to be made by many, the same do (before they proceede to election or admission) ioyne them selues together in publike praier, not of custome onely,
It is meet Therefore, that if the election or admission be to be made by many, the same doe (before they proceed to election or admission) join them selves together in public prayer, not of custom only,
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or supersticiously, but with harty desire to obtayne at Gods hand hys holy spirite to direct them so, that they may finde out & consent vpon such one,
or superstitiously, but with hearty desire to obtain At God's hand his holy Spirit to Direct them so, that they may find out & consent upon such one,
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as may be both able and willing so to serue in the place that he shall be chosen vnto, that Gods glory may be set forth in al that he shall do in that place.
as may be both able and willing so to serve in the place that he shall be chosen unto, that God's glory may be Set forth in all that he shall do in that place.
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After this sort did ye Apostels behaue thē selues, when thei thought it meete to chuse one to supply the place of Iudas ▪ (which had bene one of them,
After this sort did you Apostles behave them selves, when they Thought it meet to choose one to supply the place of Iudas ▪ (which had be one of them,
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but was by transgression fallen from hys place, and became a traitour to his Maister, for which wyckednes hee was so left to hym selfe, that hee hanged hym selfe,
but was by Transgression fallen from his place, and became a traitor to his Master, for which wickedness he was so left to him self, that he hanged him self,
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and by the gushing out of hys bowels he was made an horryble example to all traytours) they agreed vpon twoo whych had bene conuersant with them (and therefore were well knowen vnto them) and because they could not discerne which of the two was most meete for the place, they prayed to God,
and by the gushing out of his bowels he was made an horrible Exampl to all Traitors) they agreed upon twoo which had be conversant with them (and Therefore were well known unto them) and Because they could not discern which of the two was most meet for the place, they prayed to God,
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and casting lots, thei besought God that the lot might light vpon hym, whom God knew to be most meete.
and casting lots, they besought God that the lot might Light upon him, whom God knew to be most meet.
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And if the election or admission, do belong to any one person, then it is meete that that person, do not onely make earnest and harty praiers to God in his own person, that in the choyse that he shall make, he may be directed by Gods holy spirite, to make such choise as may be to Gods glorye:
And if the election or admission, do belong to any one person, then it is meet that that person, do not only make earnest and hearty Prayers to God in his own person, that in the choice that he shall make, he may be directed by God's holy Spirit, to make such choice as may be to God's glory:
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but that the same do desire that as many as may take either commoditye or hurt by the choise that he shall make, would in harty prayers vnto God beg, that in chusing his hart may be directed by Gods holy spirite, to chuse such one as in all pointes may be meete for the place that he shall be chosen vnto.
but that the same do desire that as many as may take either commodity or hurt by the choice that he shall make, would in hearty Prayers unto God beg, that in choosing his heart may be directed by God's holy Spirit, to choose such one as in all points may be meet for the place that he shall be chosen unto.
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And whether the election belong to one or to many, this one thyng must be diligently looked vnto by the Electours, that neyther they them selues bee corrupted wyth bribes,
And whither the election belong to one or to many, this one thing must be diligently looked unto by the Electors, that neither they them selves be corrupted with Bribes,
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neither enduced by the perswasion of anye that is bribed, to make choyse of any, in whom they do not see those properties that I haue before noted out of the fyft and second bookes of Moses.
neither induced by the persuasion of any that is bribed, to make choice of any, in whom they do not see those properties that I have before noted out of the fyft and second books of Moses.
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For he that is not a brother (that is to saye, a true Christian) but a Papist,
For he that is not a brother (that is to say, a true Christian) but a Papist,
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or an heretike of any maner sect:
or an heretic of any manner sect:
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the same must bee so hated, that he be not chosen to supply any place in any publike ministration.
the same must be so hated, that he be not chosen to supply any place in any public ministration.
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In like maner, he that is not a man of such wysdome and actiuity as is required in him that shal supply that place that is to be supplyed, and he in whom the sygnes of Gods feare do not appeare:
In like manner, he that is not a man of such Wisdom and activity as is required in him that shall supply that place that is to be supplied, and he in whom the Signs of God's Fear do not appear:
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or that is not a true man, nor one that hateth couetousnes:
or that is not a true man, nor one that hates covetousness:
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must be so hated of them or him, to whom it appertaineth to chuse or admit, that hee be not chosen or admitted by them,
must be so hated of them or him, to whom it appertaineth to choose or admit, that he be not chosen or admitted by them,
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but refused, as a person vnmeete to supply such a place.
but refused, as a person unmeet to supply such a place.
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And thus much touching them to whom it belongeth to elect or admit anye to serue in the common wealth in any publicke callyng.
And thus much touching them to whom it belongeth to elect or admit any to serve in the Common wealth in any public calling.
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The persons that shal be elected or admitted, must first consider in them selues, whether they be such in deede,
The Persons that shall be elected or admitted, must First Consider in them selves, whither they be such in deed,
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as they be supposed to be, and whether those qualities be in them that be required in those persons that should supply such places as they be called or admitted vnto.
as they be supposed to be, and whither those qualities be in them that be required in those Persons that should supply such places as they be called or admitted unto.
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And if they shall not fynde them selues to be such, or that the qualities required be not in them:
And if they shall not find them selves to be such, or that the qualities required be not in them:
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then must they (if they wyll not prouoke the heauye wrath of God agaynst them selues) either seeke by earnest and continuall praiers to God,
then must they (if they will not provoke the heavy wrath of God against them selves) either seek by earnest and continual Prayers to God,
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and by all other meanes to bee made such, and to obtaine those qualities that they lacke:
and by all other means to be made such, and to obtain those qualities that they lack:
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or els vtterly refuse to take vpon them to supply a place for which they knowe them selues to be so vnmeete.
or Else utterly refuse to take upon them to supply a place for which they know them selves to be so unmeet.
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And if (when they haue examined them selues) they shall fynde, that they bee in all poyntes meete for the places that they bee chosen or admitted to:
And if (when they have examined them selves) they shall find, that they be in all points meet for the places that they be chosen or admitted to:
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they must in the feare of God, consider what dutye thei haue to do in these places,
they must in the Fear of God, Consider what duty they have to do in these places,
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and consecrate them selues to bee occupied continually in doing those duties, and not onely begge at Gods hand his holy spirite to direct and strengthen thē therin,
and consecrate them selves to be occupied continually in doing those duties, and not only beg At God's hand his holy Spirit to Direct and strengthen them therein,
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but earnestly desire, that all the people, amongest whom they are appointed to serue, doo in all their prayers commende them to God, wythout whose conduct & ayde they cannot bee able to discharge any part of their duty.
but earnestly desire, that all the people, amongst whom they Are appointed to serve, do in all their Prayers commend them to God, without whose conduct & aid they cannot be able to discharge any part of their duty.
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And according to the example of the Prophet Dauid, these men must hate all them that hate the Lord, that is, all such as geue ouer them selues to serue syn:
And according to the Exampl of the Prophet David, these men must hate all them that hate the Lord, that is, all such as give over them selves to serve sin:
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For those persons do loue synne, and none can loue syn, but the same must needes hate the Lord who hateth synne.
For those Persons do love sin, and none can love sin, but the same must needs hate the Lord who hates sin.
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With such hatred therfore as the Lord hateth syn and such sinners, the Prophet hated them, that in his daies were suche synners, and therfore hated the Lord.
With such hatred Therefore as the Lord hates sin and such Sinners, the Prophet hated them, that in his days were such Sinners, and Therefore hated the Lord.
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And euerye one that is elected or admitted to serue in anye publike place, must in lyke maner hate all them that he shall see to be such synners.
And every one that is elected or admitted to serve in any public place, must in like manner hate all them that he shall see to be such Sinners.
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If his calling be Ecclesiasticall, he must reprehend, rebuke, and enstruct them:
If his calling be Ecclesiastical, he must reprehend, rebuke, and enstruct them:
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And if that wyll not helpe, he must lay before them the horrible threatnynges of Gods wrath against them.
And if that will not help, he must lay before them the horrible threatnynges of God's wrath against them.
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And thys he must do (as Dauid dyd) without any feare, fauour, hatred, or other fleshly respect, that they might bee moued to haue towards their persons.
And this he must do (as David did) without any Fear, favour, hatred, or other fleshly respect, that they might be moved to have towards their Persons.
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They must alwaies haue in mynde whose ministers they be, & whose worke it is that they haue in hand.
They must always have in mind whose Ministers they be, & whose work it is that they have in hand.
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And they must neuer forget, that who so doth the Lordes worke negligently, is accurssed of the Lord.
And they must never forget, that who so does the lords work negligently, is accursed of the Lord.
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More ouer, they must styll beare in mynde the woordes which the Lord spake to Ezechiel the Prophet saying thus:
More over, they must still bear in mind the words which the Lord spoke to Ezechiel the Prophet saying thus:
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Take good heede to the wordes of my mouth, and geue them warning at my commaundement. Take good heed to the words of my Mouth, and give them warning At my Commandment.
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If I say vnto thee concernyng the vngodly man, that (without doubt) he must dye:
If I say unto thee Concerning the ungodly man, that (without doubt) he must die:
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and thou geuest him no warning, nor speakest vnto hym that hee maye turne from his euyll waye, and so lyue:
and thou givest him not warning, nor Speakest unto him that he may turn from his evil Way, and so live:
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then shall the same vngodly man dye in his own vnrighteousnes, but his bloud wyl I require of thine hand. then shall the same ungodly man die in his own unrighteousness, but his blood will I require of thine hand.
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Yea, he must alwaies be myndfull of the wordes of Paule to Timothie, where he saith thus:
Yea, he must always be mindful of the words of Paul to Timothy, where he Says thus:
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A Bishop, that is a Church Minister, must be without fault. &c. And of the wordes of the same Apostle to the Elders of Ephesus, when hee sayth thus:A Bishop, that is a Church Minister, must be without fault. etc. And of the words of the same Apostle to the Elders of Ephesus, when he say thus:
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Take heede to your selues and to the whole flocke, wherein the holye Ghost hath appointed you to bee ouersears, to gouerne the Church of God, which hee hath bought with his owne bloud. Take heed to your selves and to the Whole flock, wherein the holy Ghost hath appointed you to be ouersears, to govern the Church of God, which he hath bought with his own blood.
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And aboue all thinges, he must take heede of that pestilent roote couetousnes, whych if it doo once take hold in his hart, it wyll bryng forth such fruit,
And above all things, he must take heed of that pestilent root covetousness, which if it do once take hold in his heart, it will bring forth such fruit,
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as wyl turne al the wholsome wyne of hys good doctrine, to most pernicious poyson. For he shall neuer be satisfied with liuing.
as will turn all the wholesome wine of his good Doctrine, to most pernicious poison. For he shall never be satisfied with living.
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Yea, though he haue a great deale to much, wyth more charge then many more able then hee can be able to discharge:
Yea, though he have a great deal to much, with more charge then many more able then he can be able to discharge:
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yet wyl he stil desire more, for that desire of more can neuer saye, inough, but styll it cryeth for more.
yet will he still desire more, for that desire of more can never say, enough, but still it Cries for more.
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Out of this pestilent roote sprang all the Popes Dispensations, hys Vnions, his Pluralities, hys Trialities, and his Totquots.
Out of this pestilent root sprang all the Popes Dispensations, his Unions, his Pluralities, his Trialities, and his Totcots.
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His dispensation of Non residens, his Impropriations, and what soeuer els hath bene deuised, for the augmenting of the lyuing of his Prelates.
His Dispensation of Non residens, his Impropriations, and what soever Else hath be devised, for the augmenting of the living of his Prelates.
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The Minister of Christes church therefore, must neuer forget these wordes which Paule wrote to Timothe:
The Minister of Christ's Church Therefore, must never forget these words which Paul wrote to Timothy:
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Thou man of God, flee from these thinges, and followe thou righteousnes, faith, loue, pacience, and meekenes. Thou man of God, flee from these things, and follow thou righteousness, faith, love, patience, and meekness.
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And he must print in memorye the wordes of Christ, which saith:
And he must print in memory the words of christ, which Says:
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First seeke the kingdome of God, and the righteousnes thereof, and all these thinges shall be ministred vnto you. First seek the Kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you.
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To conclude, he must haue written in his hart the words of Christ to Peter, whych are theese:
To conclude, he must have written in his heart the words of christ to Peter, which Are these:
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Peter, doest thou loue me? Feede my lambes, feede my sheepe, feede my sheepe. And the wordes of the same Peter to al his fellow Elders, which are these: Peter, dost thou love me? Feed my Lambs, feed my sheep, feed my sheep. And the words of the same Peter to all his fellow Elders, which Are these:
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Feede the flocke of Christ as much as lyeth in you, takyng the ouersyght of them, not as compelled thereto,
Feed the flock of christ as much as lies in you, taking the ouersyght of them, not as compelled thereto,
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but wyllingly after a godly sort, not for the desire of filthye lucre, but of a good mynde:
but willingly After a godly sort, not for the desire of filthy lucre, but of a good mind:
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not as though ye were Lordes ouer the Parishes, but that ye be an ensample to the flock,
not as though you were lords over the Parishes, but that you be an ensample to the flock,
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and that with good wyll. &c.
and that with good will. etc.
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But if his callyng be Ciuile, hee must vse the swoorde in punishyng synne accordyng to the lawes of his Countrye:
But if his calling be Civil, he must use the sword in punishing sin according to the laws of his Country:
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remembring alway that hee is appointed by God hymselfe, to be the reuenger of his quarell vpon earth.
remembering always that he is appointed by God himself, to be the revenger of his quarrel upon earth.
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And therefore hee must euer be myndfull of the cursse that Ieremie hath pronounced against all that woorke the Lordes woorke negligently.
And Therefore he must ever be mindful of the curse that Ieremie hath pronounced against all that work the lords work negligently.
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He must also be myndfull of the wordes of Esay, which sayth of the Rulers of Ierusalem in this wyse: He must also be mindful of the words of Isaiah, which say of the Rulers of Ierusalem in this wise:
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Thy Princes are the companions of theeues, for they loue brybes, and they hunt after rewards.
Thy Princes Are the Sodales of thieves, for they love Bribes, and they hunt After rewards.
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And the consideration of these wordes must moue him to hate all maner of briberye and bribers, as haters of God.
And the consideration of these words must move him to hate all manner of bribery and bribers, as haters of God.
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Moreouer hee must not forget the wordes of Moses, who sayth thus: Bribes do blynde the eyes of the wyse, and peruert the sentence of the ryghteous.
Moreover he must not forget the words of Moses, who say thus: Bribes do blind the eyes of the wise, and pervert the sentence of the righteous.
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And in iudgement he must neither feare the face of the mightye, nor pity the case of the myserable: for iudgement is the Lordes. And in judgement he must neither Fear the face of the mighty, nor pity the case of the miserable: for judgement is the lords.
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Thus muche I haue thought meete to adde (in order of Appendix) to that Sermō which I made the.29. of Septēber.1574. as afore in ye title:
Thus much I have Thought meet to add (in order of Appendix) to that Sermon which I made the.29. of Septēber.1574. as afore in you title:
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Beseching the almighty, in mercy towards his Church, to moue the mindes of his reuengers vpon earth, that they maye bende them selues in al that they are able to reforme first in them selues,
Beseeching the almighty, in mercy towards his Church, to move the minds of his revengers upon earth, that they may bend them selves in all that they Are able to reform First in them selves,
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and after in all other, all maner of corruptiōs in elections, both of church Ministers, & of ciuill officers also.
and After in all other, all manner of corruptions in elections, both of Church Ministers, & of civil Officers also.
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So maye we hope to see all corruption banished out of all maner ministration, and Gods glory aduaunced therby:
So may we hope to see all corruption banished out of all manner ministration, and God's glory advanced thereby:
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which he graūt for his mercies sake, to whom be all honour and glory for euer. Amen.
which he grant for his Mercies sake, to whom be all honour and glory for ever. Amen.
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