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¶ A Sermon preached before the Queenes Maiestie, by Maister Edward Deryng. 1569. ¶ O Lord open thou my lyps,
¶ A Sermon preached before the Queens Majesty, by Master Edward Deryng. 1569. ¶ O Lord open thou my lips,
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and my mouth shall shewe forth thy prayse. PSALME 78. 70. ¶ He chose Dauid his seruaunt also, & tooke hym from the shepefoldes, euen from behinde the Ewes great with yong tooke he hym:
and my Mouth shall show forth thy praise. PSALM 78. 70. ¶ He chosen David his servant also, & took him from the shepefoldes, even from behind the Ewes great with young took he him:
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to feede his people in Iacob, & his inheritance in Israel.
to feed his people in Iacob, & his inheritance in Israel.
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So he fed thē accordyng to the simplicity of his hart, & guided them by discretion of hys handes.
So he fed them according to the simplicity of his heart, & guided them by discretion of his hands.
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THe Prophet declareth in this Psalme howe God of his iustice, for the great syn of Ephraim, tooke from that Tribe both the Tahernacle and the Scepter,
THe Prophet Declareth in this Psalm how God of his Justice, for the great sin of Ephraim, took from that Tribe both the Tabernacle and the Sceptre,
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& gaue them to the tribe of Iuda: whom then according to his mercy he had purposed to blesse with al pefect happynes.
& gave them to the tribe of Iuda: whom then according to his mercy he had purposed to bless with all perfect happiness.
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In which we learne not to abuse Gods mercies, least they be taken away from vs,
In which we Learn not to abuse God's Mercies, lest they be taken away from us,
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as frō the tribe of Ephraim they were.
as from the tribe of Ephraim they were.
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And then what helpeth it vs that in times past we haue bene happy? And least this should happen also vnto the tribe of Iuda, to fal from Gods mercies, into hys displeasure:
And then what Helpeth it us that in times past we have be happy? And lest this should happen also unto the tribe of Iuda, to fall from God's Mercies, into his displeasure:
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the prophet in this place stirreth them vp to thankfulnes, that they might be found worthy to haue continued toward thē so great blessinges.
the Prophet in this place stirs them up to thankfulness, that they might be found worthy to have continued towards them so great blessings.
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And this he doth by example of Dauid, in shewing both how mercifully God had delt with him,
And this he does by Exampl of David, in showing both how mercifully God had dealt with him,
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and how obediently Dauid walked before the Lord. And herein he vseth as it were thrée reasōs to moue them withall.
and how obediently David walked before the Lord. And herein he uses as it were thrée Reasons to move them withal.
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The first is of Gods great mercye whence he had called Dauid. The seconde is of Gods intent and purpose whereunto he called him.
The First is of God's great mercy whence he had called David. The seconde is of God's intent and purpose whereunto he called him.
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The third of Dauids own person how faithfully & how truly he did execute that wherunto he was called.
The third of David own person how faithfully & how truly he did execute that whereunto he was called.
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The first argument or reason he comprehendeth in these wordes: He chose Dauid hys seruant, & tooke hym from the Shepefolds. The second in these wordes:
The First argument or reason he comprehendeth in these words: He chosen David his servant, & took him from the Shepefolds. The second in these words:
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He chose hym to feede hys people in Iacob, & his inheritāce in Israel. The third in these wordes:He chosen him to feed his people in Iacob, & his inheritance in Israel. The third in these words:
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So he fed them according to the simplicitie of hys hart, and guided them with the discretion of his handes. So he fed them according to the simplicity of his heart, and guided them with the discretion of his hands.
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These argumentes wil I speake of as God shall geue me vtteraunce.
These Arguments will I speak of as God shall give me utterance.
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And if they shalbe now more effectual to moue vs, then they were then to moue the people of Israel:
And if they shall now more effectual to move us, then they were then to move the people of Israel:
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then be we profitable & happy hearers.
then be we profitable & happy hearers.
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If not, it is good right and reason, that as we haue bene in the fellowship of the same sinne and iniquitie,
If not, it is good right and reason, that as we have be in the fellowship of the same sin and iniquity,
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so we shoulde be partakers of the same reward & punishment:
so we should be partakers of the same reward & punishment:
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that if God shal so deale with vs, that we loose againe both the Tabernacle & the Scepter,
that if God shall so deal with us, that we lose again both the Tabernacle & the Sceptre,
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as they haue done before vs, we can say no other but the Lord is righteous,
as they have done before us, we can say no other but the Lord is righteous,
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and behold we haue eaten the fruit of our own labours.
and behold we have eaten the fruit of our own labours.
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Let vs therefore consider of these argumentes, and styrre vp as we may the gift of God that is in vs, that at length we may learne by them more holy obedience.
Let us Therefore Consider of these Arguments, and stir up as we may the gift of God that is in us, that At length we may Learn by them more holy Obedience.
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The first argument is the good consideratiō of Gods mercies whence he called Dauid. Which argument alone is so effectuall and strong to styr vs vp to the obedience of our calling, that it is able ynough to rayse vs againe,
The First argument is the good consideration of God's Mercies whence he called David. Which argument alone is so effectual and strong to stir us up to the Obedience of our calling, that it is able enough to raise us again,
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though we were neuer so deepe soonken in rebellion.
though we were never so deep soonken in rebellion.
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A sure proofe of the efficacie of it may be vnto vs the oft & continual vse of it in the sacred scriptures.
A sure proof of the efficacy of it may be unto us the oft & continual use of it in the sacred Scriptures.
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For seyng that Gods spirit in his holy word doth so oft aply it, both as a helpe to confirme the godly,
For sing that God's Spirit in his holy word does so oft aply it, both as a help to confirm the godly,
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and as a present remedy to turn againe the most obdurat and wylfull synner from hys obstinate purpose:
and as a present remedy to turn again the most obdurat and wilful sinner from his obstinate purpose:
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surely, except al the dewes of gods mercies be marueilously dryed vp in our barren hartes, the same argument if we can well thinke of it, wyl be effectuall in vs to woorke our regeneration in the newnes of lyfe.
surely, except all the dews of God's Mercies be marvelously dried up in our barren hearts, the same argument if we can well think of it, will be effectual in us to work our regeneration in the newness of life.
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〈 ◊ 〉 God would haue Abraham to forget his coun try and hys fathers house, to go that long and weary iourney into the land of promise, wher he and his posterity should dwel after him, h• … con• … med him w• … th thys saying:
〈 ◊ 〉 God would have Abraham to forget his con try and his Father's house, to go that long and weary journey into the land of promise, where he and his posterity should dwell After him, h• … con• … med him w• … th this saying:
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I am the Lord thy God, which brought thee out of V• … of the Chaldeans. I am the Lord thy God, which brought thee out of V• … of the Chaldeans.
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By this rem• … brance of hys former benefits he perswaded Abraham to aduenture al that he presently enioyed, vp• … hope of a better promise, which yet he had no• … sene, but which should be fulfilled.
By this rem• … brance of his former benefits he persuaded Abraham to adventure all that he presently enjoyed, vp• … hope of a better promise, which yet he had no• … seen, but which should be fulfilled.
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When God would moue the children of Abraham, that is the children of Israel to turne againe from their great iniquites, that they has so long practised in the hardnes of their hart, he vseth but this argument, to tel them of all the miseries that they were borne in:
When God would move the children of Abraham, that is the children of Israel to turn again from their great iniquities, that they has so long practised in the hardness of their heart, he uses but this argument, to tell them of all the misery's that they were born in:
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their country to be a cursed country, their fathers idolaters, themselues geuen ouer to al voluptuousnes and pleasure, not regarding God, nor seking his religion.
their country to be a cursed country, their Father's Idolaters, themselves given over to all voluptuousness and pleasure, not regarding God, nor seeking his Religion.
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In which woful estate when the Lord God did behold them, he pitied their misery, & said euen then vnto thē:
In which woeful estate when the Lord God did behold them, he pitied their misery, & said even then unto them:
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You shal liue. By which promise their former wo vanished away, and in stede of nakednes they were clothed with broidred worke, they wer couered with siue silke, de• … ked with • … ny ornaments, You shall live. By which promise their former woe vanished away, and in stead of nakedness they were clothed with broidered work, they were covered with siue silk, de• … ked with • … ny Ornament,
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& had a crowne of beuty vpon their heades.
& had a crown of beauty upon their Heads.
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Now therfore that they should not walke in their own waies, or cōmit Idolatry as other Gentiles did,
Now Therefore that they should not walk in their own ways, or commit Idolatry as other Gentiles did,
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nor treade such benefits vnder their féete: this argument as a strong medecine the Prophet repeated often, and with many wordes.
nor tread such benefits under their feet: this argument as a strong medicine the Prophet repeated often, and with many words.
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Thus God delt oft with the Kings of Israel and of Iuda, when they began to fall away,
Thus God dealt oft with the Kings of Israel and of Iuda, when they began to fallen away,
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& walke as others nations walked that were rounde about them.
& walk as Others Nations walked that were round about them.
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He called them back by putting thē oft in mynde, how hys mercy had bene with them,
He called them back by putting them oft in mind, how his mercy had be with them,
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and from what low estate he had raysed them up. Thus the Prophets of God delt often wyth the people.
and from what low estate he had raised them up. Thus the prophets of God dealt often with the people.
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Iosua, when he had brought them into the lād of Chanaan, to the end they might feare God, Iosua, when he had brought them into the land of Canaan, to the end they might Fear God,
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and so make theyr dwelling sure, he made vnto them a lōg repetition of Gods benefites, that by remembraunce of them theyr dull spirites might be styrred vp the more obedientlye to followe God.
and so make their Dwelling sure, he made unto them a long repetition of God's benefits, that by remembrance of them their dull spirits might be stirred up the more obediently to follow God.
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Samuel, when, he was afraid of Gods heauy displeasure towards the people of Israell, because they had asked a king for them: Samuel, when, he was afraid of God's heavy displeasure towards the people of Israel, Because they had asked a King for them:
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to th• … nd they might turne a way Gods anger from them by their spéedy repentaunce, he tolde them what God had before done for them,
to th• … and they might turn a Way God's anger from them by their speedy Repentance, he told them what God had before done for them,
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as a ready way to make them beware afterward, how they did willyngly• … • … end so louing a father.
as a ready Way to make them beware afterwards, how they did willyngly• … • … end so loving a father.
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Steuen, when he woulde haue perswaded those, whose iniquitye was now growen to so ful measure, that they ha• … crucified Christ, Stephen, when he would have persuaded those, whose iniquity was now grown to so full measure, that they ha• … Crucified christ,
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as though in this alonè were the greatest hope of amendement, he chose no other way to cōuert them but this, to show in long exhortation what God had done for thē, & for their fathers.
as though in this alonè were the greatest hope of amendment, he chosen no other Way to convert them but this, to show in long exhortation what God had done for them, & for their Father's.
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And this, as in the beginning it was geuen by the holy Ghost to man, as a soueraygne medecine to keepe him far from vnthankfulnes:
And this, as in the beginning it was given by the holy Ghost to man, as a sovereign medicine to keep him Far from unthankfulness:
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so it hath bene continu ed by the same spirit from time to time to styr vs vp not to forget the Lord.
so it hath be continue ed by the same Spirit from time to time to stir us up not to forget the Lord.
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Our Sauiour Christ to make hys Disciples sure, and that they should neuer shrincke for aduersitie, he tolde them often this, that they had not chosen him, but he had chosen them.
Our Saviour christ to make his Disciples sure, and that they should never shrink for adversity, he told them often this, that they had not chosen him, but he had chosen them.
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Saint Paul, when he would moue the Corinthians for to auoide the false Apostels, and to folow Christ, he perswaded them thus, that in times past they were Gentiles,
Saint Paul, when he would move the Corinthians for to avoid the false Apostles, and to follow christ, he persuaded them thus, that in times passed they were Gentiles,
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and were willingly lead away to dum Idoles.
and were willingly led away to dum Idols.
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And agayne to the Ephesians: You were in tymes past dead in trespasses and synnes, you walked after the Prince that ruleth in the ayre,
And again to the Ephesians: You were in times passed dead in Trespasses and Sins, you walked After the Prince that Ruleth in the air,
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after the spirit, that now worketh in the children of disobedience: but God who is ritch in mercies, thorough the great loue wherewith he loued vs,
After the Spirit, that now works in the children of disobedience: but God who is rich in Mercies, through the great love wherewith he loved us,
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euen when we were dead, hath quickned vs in hys sonne Christ. even when we were dead, hath quickened us in his son christ.
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This argument, dearely beloued, seing it is so strong, let vs apply it vnto our selue• … for our disease cleaueth fast vnto our bones with long continuance,
This argument, dearly Beloved, sing it is so strong, let us apply it unto our selue• … for our disease cleaveth fast unto our bones with long Continuance,
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and we haue néede of sharpe medicine to heale if agayne.
and we have need of sharp medicine to heal if again.
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Let vs therfore vse it (I beséeche you) and if Gods spirit haue not forsakē vs, that we be vncureable, no doubt we shal recouer and grow to amendement.
Let us Therefore use it (I beseech you) and if God's Spirit have not forsaken us, that we be uncurable, no doubt we shall recover and grow to amendment.
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Let vs sée our own estate, and what God hath done for vs, what cloudy• … daies haue gone ouer our heads,
Let us see our own estate, and what God hath done for us, what cloudy• … days have gone over our Heads,
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and in how faire sunshine we be set againe, and no doubt wh• … • … e hereafter shal alure vs as before, it wil make vs afraid of his deceitfull baite,
and in how fair sunshine we be Set again, and no doubt wh• … • … e hereafter shall allure us as before, it will make us afraid of his deceitful bait,
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and we wil neuer be brought with the beuty of the golden cup, to drinke of the spirituall whoredomes that are within.
and we will never be brought with the beauty of the golden cup, to drink of the spiritual whoredoms that Are within.
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We were in times past Gentiles, and vncircumcised people, now Christ hath pulled downe the waule of seperation,
We were in times passed Gentiles, and uncircumcised people, now christ hath pulled down the waul of separation,
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and made vs all one, euen hys children of adoption.
and made us all one, even his children of adoption.
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We were aliantes frō the common wealth of Israel, now we are receiued as Citizens, in the company of hys faithful.
We were aliantes from the Common wealth of Israel, now we Are received as Citizens, in the company of his faithful.
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We were straungers from the couenaunt and promise, now Christ hath deliuered a new Testament, in which we also are written heires of mercy.
We were Strangers from the Covenant and promise, now christ hath Delivered a new Testament, in which we also Are written Heirs of mercy.
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We liued som• … e in ignoraunce, and had no hope, now we haue receiued knowledge, and are comforted.
We lived som• … e in ignorance, and had no hope, now we have received knowledge, and Are comforted.
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We were without God in the worlde, and could no wher lay downe the terrours of our sinnes,
We were without God in the world, and could no where lay down the terrors of our Sins,
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but now we haue receiued the spirite of adoption, by which we cry Abba, Father.
but now we have received the Spirit of adoption, by which we cry Abba, Father.
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And what should I say more? We wer subiect vnto sinne, hel, death and condemnation,
And what should I say more? We were Subject unto sin, hell, death and condemnation,
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now Christ hath spoiled the principalites and powers, deliuered vs out of y• power of darknes, translated vs into a kingdome of immort• … ie & grace.
now christ hath spoiled the principalities and Powers, Delivered us out of y• power of darkness, translated us into a Kingdom of immort• … ie & grace.
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Except we haue set our harts as an Adamāt stone, or as the Prophet saith made our harts and facee like the Flint, it is impossible but that thys cogitation shoulde moue vs. Or if it do not so,
Except we have Set our hearts as an Adamant stone, or as the Prophet Says made our hearts and facee like the Flint, it is impossible but that this cogitation should move us Or if it do not so,
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surelye, surelye, though the Lord had not spoken it thus often vnto vs, or if the Scripture were not written for our instruction,
surely, surely, though the Lord had not spoken it thus often unto us, or if the Scripture were not written for our instruction,
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yet the law of Nature would condempne vs for most vnthankfull men.
yet the law of Nature would condemn us for most unthankful men.
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Day and night we should beare a witnes in our own conscience, how fearful iudge ment God hath reserued for so great iniquity.
Day and night we should bear a witness in our own conscience, how fearful judge meant God hath reserved for so great iniquity.
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Who amongest vs could beare it, to be rewarded with vnthankfulnes, wher we haue well deserued? To bee contemned of those, whom we raised vp to honour? To be spoyled of those, whō before we had clothed? To be betraied of those, whom we haue especially trusted? And how then are we blynde and vnderstand nothing? Howe shall the Lorde beare it at our handes,
Who amongst us could bear it, to be rewarded with unthankfulness, where we have well deserved? To be contemned of those, whom we raised up to honour? To be spoiled of those, whom before we had clothed? To be betrayed of those, whom we have especially trusted? And how then Are we blind and understand nothing? Howe shall the Lord bear it At our hands,
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if we be vnthankfull vnto him, if we contemne him, rob him of his honour, who alone hath made vs glorious,
if we be unthankful unto him, if we contemn him, rob him of his honour, who alone hath made us glorious,
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when we were couered with our own shame and confusion? The Lord graunt vs his holy spirit, that we deceiue not our selues.
when we were covered with our own shame and confusion? The Lord grant us his holy Spirit, that we deceive not our selves.
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There is nothing more effectual to moue a sonne to obedience, then to know he hath a louing father.
There is nothing more effectual to move a son to Obedience, then to know he hath a loving father.
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Nothing maketh so trusty the • … ondseruant, as to remēber he hath a gentle Maister.
Nothing makes so trusty the • … ondseruant, as to Remember he hath a gentle Master.
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Nothing maketh the Subiect more faithful vnto his Prince, then to féele by good experience his Princes elementy.
Nothing makes the Subject more faithful unto his Prince, then to feel by good experience his Princes elementy.
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Nothyng ioyneth man faster in the bond of friendship, then to consider well what his friende hath done for him.
Nothing Joineth man faster in the bound of friendship, then to Consider well what his friend hath done for him.
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And let nothing binde our obedience more carefully to the word and wyl of God,
And let nothing bind our Obedience more carefully to the word and will of God,
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then that he hath so long continued mer ciful vnto vs. As sure as the Lord doth liue, this is his holy truth, he y• cannot be moued with this, he hath not Gods holy spirit.
then that he hath so long continued mer ciful unto us As sure as the Lord does live, this is his holy truth, he y• cannot be moved with this, he hath not God's holy Spirit.
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Poo• … e or ritch, bond or free, hye or low, Noble or of low degrée, Prince or subiect al is one.
Poo• … e or rich, bound or free, high or low, Noble or of low degree, Prince or Subject all is one.
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The remembrance of Gods mercy must make vs al thankful, were we neuer so mighty.
The remembrance of God's mercy must make us all thankful, were we never so mighty.
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This cogitation must vanish far from vs the pride of a kingdome, to thinke how God hath raysed vs from the sh• … s.
This cogitation must vanish Far from us the pride of a Kingdom, to think how God hath raised us from the sh• … s.
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Whoso• … er can say thus: I haue bene bond, but I 〈 ◊ 〉 free:
Whoso• … er can say thus: I have be bound, but I 〈 ◊ 〉 free:
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I haue bene in danger, I am in safety. I haue bene feareful and trembling, I am carelesse:
I have be in danger, I am in safety. I have be fearful and trembling, I am careless:
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I haue bene ful of sorow, now my soule is at rest: I haue bene in misery, I am in dignity:
I have be full of sorrow, now my soul is At rest: I have be in misery, I am in dignity:
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I haue bene a prisoner, I am a Princes. Beleue me, beleue me, if the great and goodly Cities, which he builded not:
I have be a prisoner, I am a Princes. Believe me, believe me, if the great and goodly Cities, which he built not:
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if the houses full of al maner of gold, which he filled not:
if the houses full of all manner of gold, which he filled not:
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if the vineyardes and Oliue trées, which he planted not, did not make him to forget the Lord, which brought him out of the land of Egypt, out of the house of bondage:
if the vineyards and Olive trees, which he planted not, did not make him to forget the Lord, which brought him out of the land of Egypt, out of the house of bondage:
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If prosperitys haue not made him dronken, so that he hath banished farre from him al sense and vnderstanding, the remembrance of this thing will make him thankful vnto him that hath bene the worker.
If Prosperities have not made him drunken, so that he hath banished Far from him all sense and understanding, the remembrance of this thing will make him thankful unto him that hath be the worker.
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Yea, euen you that are now a Princes of Maiesty, if you haue felt any such alteration, take héede, flee far away from al vnthankfulnes.
Yea, even you that Are now a Princes of Majesty, if you have felt any such alteration, take heed, flee Far away from all unthankfulness.
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If you haue sene the daies, in which you haue said:
If you have seen the days, in which you have said:
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O Lord, I haue no friend but th• … alone, now that prosperitie hath brought vnto you a great many of faire countenaunces, forget not that God, who was your onelye Friend in trouble.
Oh Lord, I have no friend but th• … alone, now that Prosperity hath brought unto you a great many of fair countenances, forget not that God, who was your only Friend in trouble.
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If in times past you haue praied that you might not builde vpon the sand, to haue your house shaken wyth euery blast of winde:
If in times passed you have prayed that you might not build upon the sand, to have your house shaken with every blast of wind:
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now that you haue choyce of your 〈 ◊ 〉 ground, take • … de. I beseeche you, where you lay your foundation.
now that you have choice of your 〈 ◊ 〉 ground, take • … de. I beseech you, where you lay your Foundation.
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Now that the Sterne and Helme is in your own band, guide your Ship so that the waues do not ouer run it.
Now that the Stern and Helm is in your own band, guide your Ship so that the waves do not over run it.
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If you haue prayed in times past vnto God to molify your enemies harts, and to bring their cruel practises to nothing,
If you have prayed in times passed unto God to mollify your enemies hearts, and to bring their cruel practises to nothing,
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now that you your selfe are in safety, be not cruel vnto Gods anointed, and do his Prophets no harme.
now that you your self Are in safety, be not cruel unto God's anointed, and do his prophets no harm.
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I neede not séeke farre for offences, wherat Gods people are greeued, euen round about this Chappel I see a great manye,
I need not seek Far for offences, whereat God's people Are grieved, even round about this Chapel I see a great many,
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and God in his good tune shall roote them out. If you haue sayd sometime of your selfe:
and God in his good tune shall root them out. If you have said sometime of your self:
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Tanquam ouis, as a Shéepe appointed to be slain, take héede you heare not now of the prophet: Tanquam ouis, as a Sheep appointed to be slave, take heed you hear not now of the Prophet:
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Tanquam indomita Iuuenca, as an v• … tamed and vnruly Heiffer. I wyll not with many words admonish your Maiesty, that are wise inough: Tanquam indomita Iuuenca, as an v• … tamed and unruly Heifer. I will not with many words admonish your Majesty, that Are wise enough:
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onely I wyll say this, returne into your own hart, and search your raynes. And here I set before you the tribunall seate of Christ:
only I will say this, return into your own heart, and search your reins. And Here I Set before you the tribunal seat of christ:
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If you know these things to be true, discharge the faith you owe, greene not your quiet conscience,
If you know these things to be true, discharge the faith you owe, green not your quiet conscience,
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least it begyn to accuse you, and the burthen of it be greater then you shal be able to beare.
lest it begin to accuse you, and the burden of it be greater then you shall be able to bear.
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If God haue defended you mightely, as euer he did Dauid the Prophet, discharge your faith with the Prophet Dauid and cry in spirit:
If God have defended you mightily, as ever he did David the Prophet, discharge your faith with the Prophet David and cry in Spirit:
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Quid retribuam Domino pro omnibus quae retribuunt mihi? What shal I geue vnto the Lord for all those benefites that he bestowed vpon me? Quid retribuam Domino Pro omnibus Quae retribuunt mihi? What shall I give unto the Lord for all those benefits that he bestowed upon me?
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And thus much as God hath geuen me vtterance, I haue noted vnto you out of the first part of this scripture,
And thus much as God hath given me utterance, I have noted unto you out of the First part of this scripture,
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how that God did chuse Dauid from the shepefold.
how that God did choose David from the shepefold.
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The Lord geue you grace to confesse his goodnes, and she we your selues more thankfull for all his benefites. One other thing we maye note here, that al that we haue of God, it is of hys frée mercy, it is not of our deseruing,
The Lord give you grace to confess his Goodness, and she we your selves more thankful for all his benefits. One other thing we may note Here, that all that we have of God, it is of his free mercy, it is not of our deserving,
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euen as he gaue both the Tabernacle and the Scepter vnto the tribe of Iuda, because he loued it.
even as he gave both the Tabernacle and the Sceptre unto the tribe of Iuda, Because he loved it.
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So God gaue vnto his people a land that flowed with milke and hoony, but he gaue it not for their righteousnes,
So God gave unto his people a land that flowed with milk and hoony, but he gave it not for their righteousness,
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for they were a frowaroe, people, but because he loued them.
for they were a frowaroe, people, but Because he loved them.
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So God delt fauourably with Sion, that is, wyth the children of Israel, not because of their obedience, for they were a rebellious nation:
So God dealt favourably with Sion, that is, with the children of Israel, not Because of their Obedience, for they were a rebellious Nation:
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but because hee remembred his othe whych her sware vnto their forefathers.
but Because he remembered his other which her sware unto their Forefathers.
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So God fulfilled the prophecy of Iacob, & he blessed Iuda, but he fulfilled it in Dauid, whom hee tooke from the shepefoldes.
So God fulfilled the prophecy of Iacob, & he blessed Iuda, but he fulfilled it in David, whom he took from the shepefoldes.
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So Christ made hys kingdome euerlasting in the house of Iacob, but he layd first the foūdation of it.
So christ made his Kingdom everlasting in the house of Iacob, but he laid First the Foundation of it.
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And now he hath builded it vp neither by the wisdome of the wyse, nor by the vnderstanding of the p• … udent,
And now he hath built it up neither by the Wisdom of the wise, nor by the understanding of the p• … udent,
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but to testifye vnto vs his frée grace and mercy.
but to testify unto us his free grace and mercy.
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Hée hath chosen the foolish things of this world, to confound the wyse, and the weake thinges of this world, to confound the mighty:
He hath chosen the foolish things of this world, to confound the wise, and the weak things of this world, to confound the mighty:
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and vyle thinges of the world which are despised, to bring to nought the thinges that are estéemed and had in reputation,
and vile things of the world which Are despised, to bring to nought the things that Are esteemed and had in reputation,
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for this cause alone (as the scripture witnesseth) that no flesh should reioyce in his presence.
for this cause alone (as the scripture Witnesseth) that no Flesh should rejoice in his presence.
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But what nede we so far to seeke for examples? Let vs behold our selues how plētifully at thys day are Gods mercies and benefites poured out vpon vs, both vpon our Quéene, and vpon her people.
But what need we so Far to seek for Examples? Let us behold our selves how plentifully At this day Are God's Mercies and benefits poured out upon us, both upon our Queen, and upon her people.
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How myghtely doth he defend vs in so many daungers? How sit we in safety,
How mightily does he defend us in so many dangers? How fit we in safety,
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when all the world is on an vprore? And is this (thinke you) of our deseruing,
when all the world is on an uproar? And is this (think you) of our deserving,
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or rather of Gods mercy? Now surely, surely, we were very blinde, if we would not al confes with the Prophet Ieremy, that it is Gods mercy that we be not consumed.
or rather of God's mercy? Now surely, surely, we were very blind, if we would not all confess with the Prophet Ieremy, that it is God's mercy that we be not consumed.
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So muche disobedience both in Prince and Subiect, so litle care of duty, so déepe forgetfulnes of God what doth it els deserue,
So much disobedience both in Prince and Subject, so little care of duty, so deep forgetfulness of God what does it Else deserve,
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but heauye iudgement? What can it testifie els, but that all these blessinges are of mercy? Wel,
but heavy judgement? What can it testify Else, but that all these blessings Are of mercy? Well,
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wel, the wisest w• … y is to take heede in time.
well, the Wisest w• … y is to take heed in time.
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Let not our syus seperate betwene God and vs. If therebe no wher examples that we can looke vpon,
Let not our syus separate between God and us If therebe no where Examples that we can look upon,
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yet let vs beware by the tribe of Ephra im, that we abuse not Gods mercies for feare we lose them.
yet let us beware by the tribe of Ephra im, that we abuse not God's Mercies for Fear we loose them.
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Because we are now out of daunger, and ther is no peril that is present, let ve not therfore say as proud Babilon: I sit like a Queene,
Because we Are now out of danger, and there is no peril that is present, let we not Therefore say as proud Babylon: I fit like a Queen,
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& shal see no euil, I shalbe a Lady for euer, and shall see no losse of Children.
& shall see no evil, I shall a Lady for ever, and shall see no loss of Children.
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He that thinketh he stands (saith Paul) let him take heede he fall not. He that Thinketh he Stands (Says Paul) let him take heed he fallen not.
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It is no good argument that our state is sure, because God hath deliuered vs out of a great many of trou bles.
It is no good argument that our state is sure, Because God hath Delivered us out of a great many of trou bles.
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Nay, let vs rather feare, & be the more circumspect.
Nay, let us rather Fear, & be the more circumspect.
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Gods arme that hath bene • … ret ched out for our safegard in times past, is not now drawne in that he cannot againe gréeue vs. God deliuered the people of Israel out of the handes of many and gréeous enemies:
God's arm that hath be • … rest Ched out for our safeguard in times past, is not now drawn in that he cannot again grieve us God Delivered the people of Israel out of the hands of many and gréeous enemies:
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but yet when the people of Israel would in no wise amend. God could raise vp Salmanasar to leade them away to perpetual captiuitie.
but yet when the people of Israel would in no wise amend. God could raise up Shalmaneser to lead them away to perpetual captivity.
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Nay, we haue a great many more fearful examples then this. Nay, we have a great many more fearful Examples then this.
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We haue fearful example before our eyes, to take héde of Gods iudgementes, when we abuse hys graces.
We have fearful Exampl before our eyes, to take héde of God's Judgments, when we abuse his graces.
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God defended Senacherib in the conquest of a great many of countries, in al which he escaped harmles:
God defended Sennacherib in the conquest of a great many of countries, in all which he escaped harmless:
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yet when he knew not himself, but blasphemed the God of Israel, euen before the waules of Ierusalem, God could finde him out at home in hys own country,
yet when he knew not himself, but blasphemed the God of Israel, even before the wauls of Ierusalem, God could find him out At home in his own country,
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and in the temple of his Idols his own sonnes slew him. Agamemnon. x. yeres together in mortall and bloody warres, could neuer be hurt:
and in the temple of his Idols his own Sons slew him. Agamemnon. x. Years together in Mortal and bloody wars, could never be hurt:
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yet after, at home in his owne house by hys own wyfe he was kylled. Bibulus a noble Romaine, gat many victories, and styll escaped peryl:
yet After, At home in his own house by his own wife he was killed. Bibulus a noble Roman, got many victories, and still escaped peril:
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yet afterward in the city of Rome, when he should haue had the glory of all hys valiant actes,
yet afterwards in the City of Room, when he should have had the glory of all his valiant acts,
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and rode through the strats in the pryde of hys triumphe, a tyle fallyng from the house, stroke so déepe into hys head, that it kylled hym presently.
and road through the strats in the pride of his triumph, a tile falling from the house, stroke so deep into his head, that it killed him presently.
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Iulius Caisar, in wynnyng the west part of the world, in. 51. set battayles neuer receyued daungerous stroke: Julius Caisar, in winning the west part of the world, in. 51. Set battles never received dangerous stroke:
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yet after all hys daungers so happely escaped, at home in the Senate house, in the myddest of hys Nobilitye,
yet After all his dangers so happily escaped, At home in the Senate house, in the midst of his Nobilt,
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and in hys Parlament robes he receiued. 24. woundes, and all of them deadly.
and in his Parliament robes he received. 24. wounds, and all of them deadly.
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Many such examples are before our eyes to make vs beware and take heede of security,
Many such Examples Are before our eyes to make us beware and take heed of security,
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when any daunger is pa• … and to take hede of forgetfulnes, when we haue receiued mercy.
when any danger is pa• … and to take heed of forgetfulness, when we have received mercy.
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The Lord enrich vs with the graces of his spirit, that when we often behold from whence we haue bene delyuered, we may séeke diligently,
The Lord enrich us with the graces of his Spirit, that when we often behold from whence we have be Delivered, we may seek diligently,
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and be alwayes carefull how to be found thankfull.
and be always careful how to be found thankful.
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The second argument whych I sayd the Prophet vsed, to make the people thankful, was taken of Gods intent and purpose, to what end he chose Dauid, and that he sheweth in these wordes:
The second argument which I said the Prophet used, to make the people thankful, was taken of God's intent and purpose, to what end he chosen David, and that he shows in these words:
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To feede his people in Iacob, and his inheritance in Israel. To feed his people in Iacob, and his inheritance in Israel.
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These wordes are very plaine, and containe so expresly what is the duty of any Prince or Magistrate, that none can bee ignoraunt,
These words Are very plain, and contain so expressly what is the duty of any Prince or Magistrate, that none can be ignorant,
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but he that will not know.
but he that will not know.
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For this purpose they are chosen, to feede Gods people in Iacob, and his inheritaunce in Israel. Whether he bee Prince or Emperour, Duke, Earle, Lorde, Counsellour, Magistrat whatsoeuer,
For this purpose they Are chosen, to feed God's people in Iacob, and his inheritance in Israel. Whither he be Prince or Emperor, Duke, Earl, Lord, Counselor, Magistrate whatsoever,
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for this purpose he is called, discharge it as wel as he will:
for this purpose he is called, discharge it as well as he will:
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He must feede Gods people in Iacob, & his inheritance in Israel. O if God had called them for some other purpose,
He must feed God's people in Iacob, & his inheritance in Israel. O if God had called them for Some other purpose,
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how gladly would they haue executed it? If God had called them to dicing and carding, to swearing and lying, to pride & vanitie, the mighty men of our daies,
how gladly would they have executed it? If God had called them to dicing and carding, to swearing and lying, to pride & vanity, the mighty men of our days,
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how busely had they done their dutie? But alas, this is not to féede gods people in Iacob, nor his inheritaunce in Israel. This is to féede our selues,
how busily had they done their duty? But alas, this is not to feed God's people in Iacob, nor his inheritance in Israel. This is to feed our selves,
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euen as the Ore is fed to the slaughter house, so we doe féede our selues to euerlasting confusion.
even as the Over is fed to the slaughter house, so we do feed our selves to everlasting confusion.
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They that haue eares to heare, let them heare. They that have ears to hear, let them hear.
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God had chosen his Rulers, To feede his people in Iacob, and his inheritance in Israel.
God had chosen his Rulers, To feed his people in Iacob, and his inheritance in Israel.
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These are the plaine and expresse wordes of Gods spirit:
These Are the plain and express words of God's Spirit:
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And then what outragious spirit is y•, or what Fury rather, that crieth thus w• … an impudent face, that the Prince hath not to 〈 ◊ 〉 with Iacob, and may not meddle with Israel? But these are the steps that the man of s• … e should treade, to speake against the Lord,
And then what outrageous Spirit is y•, or what Fury rather, that cries thus w• … an impudent face, that the Prince hath not to 〈 ◊ 〉 with Iacob, and may not meddle with Israel? But these Are the steps that the man of s• … e should tread, to speak against the Lord,
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and yet say that he cannot erre.
and yet say that he cannot err.
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There are the liuely markes of Antichrist, thus to fight against Christ, and yet saye he is his • … hear.
There Are the lively marks of Antichrist, thus to fight against christ, and yet say he is his • … hear.
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Such is al the religion of • … stry, examine it if you will, euen from point to point, where God saith one thing, it saith stil contrary,
Such is all the Religion of • … stry, examine it if you will, even from point to point, where God Says one thing, it Says still contrary,
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and yet crieth with shame inough, there is no errour in it.
and yet cries with shame enough, there is no error in it.
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God saith, It is the doctrine of deuils to forbid mariages, and the lawful vse of meates:
God Says, It is the Doctrine of Devils to forbid marriages, and the lawful use of Meats:
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The Pope presumpt• … y forbiddeth both, and yet saith still that he hath the holy Ghost. Paule the Apostle saith:
The Pope presumpt• … y forbiddeth both, and yet Says still that he hath the holy Ghost. Paul the Apostle Says:
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If you obserue daies and times, I am afraid that the Gospel is preached vnto you in vayne: If you observe days and times, I am afraid that the Gospel is preached unto you in vain:
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The Pope saith, you shall obserue both, I can dispence with the Apostle, and yet he saith he is Apostolical. Saint Peter saith:
The Pope Says, you shall observe both, I can dispense with the Apostle, and yet he Says he is Apostolical. Saint Peter Says:
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Be you subiect to the Prince, as to the chiefest: Be you Subject to the Prince, as to the chiefest:
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The Pope saith, the King is not highest, but he is aboue doth King and Keasar,
The Pope Says, the King is not highest, but he is above does King and Keasar,
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and yet he saith still he is the Successor of Peter. And what should I say more? It greueth me to recken vp al that Monsters abominations.
and yet he Says still he is the Successor of Peter. And what should I say more? It Grieveth me to reckon up all that Monsters abominations.
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It would make a Christian hart to bleed, to see how he hath deceiued the simple.
It would make a Christian heart to bleed, to see how he hath deceived the simple.
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With his paper waules and painted fiers he made them so afraid, that they beleued what so euer he had spoken.
With his paper wauls and painted fierce he made them so afraid, that they believed what so ever he had spoken.
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But he is filthy, and let him be filthy still:
But he is filthy, and let him be filthy still:
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We wyll returne to our purpose, and learne of a princely Prophet what is a Princes duty.
We will return to our purpose, and Learn of a princely Prophet what is a Princes duty.
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He must féede Iacob and Israel, that is, Kinges must be Nurce fathers, & Quenes must be Nurces vnto the Churche of God.
He must feed Iacob and Israel, that is, Kings must be Nurse Father's, & Queens must be Nurses unto the Church of God.
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And to this end they must vse their authoritie, that Gods children may learne vertue & knowledge.
And to this end they must use their Authority, that God's children may Learn virtue & knowledge.
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For to seeke onely worldly peace and securitie, or to make vs lyue at ease here in this wayfaring citie, that is rather to féede flesh and bloud,
For to seek only worldly peace and security, or to make us live At ease Here in this wayfaring City, that is rather to feed Flesh and blood,
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then to féede Iacob: rather to make happy this worldly fellowship, then to instruct Israel. The true Israelite is strong against the Lord,
then to feed Iacob: rather to make happy this worldly fellowship, then to instruct Israel. The true Israelite is strong against the Lord,
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and commeth with violence to claime the kingdome of heauen.
and comes with violence to claim the Kingdom of heaven.
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What helpeth it in this respect to be ritch or honorable? If I had al the ritches in the world,
What Helpeth it in this respect to be rich or honourable? If I had all the riches in the world,
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yet could I not pay the price of my bothers soul. yet could I not pay the price of my bothers soul.
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Or if I had neuer so much rule and authoritie, I am not therfore the nearer to make intercession vnto God.
Or if I had never so much Rule and Authority, I am not Therefore the nearer to make Intercession unto God.
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They are other weapons that must preuaile against Sathan, and it is an other attyre that wyll be accepted for the mariage garment.
They Are other weapons that must prevail against Sathan, and it is an other attire that will be accepted for the marriage garment.
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If we wil feede Iacob and Israel, let vs leade them to the house of wisedome,
If we will feed Iacob and Israel, let us lead them to the house of Wisdom,
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and traine them vp in the feare of God. The Lord open the Queenes Maiesties eyes, that she may looke to this charge:
and train them up in the Fear of God. The Lord open the Queens Majesties eyes, that she may look to this charge:
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Otherwise if we lyued neuer so peaceably vnder her, yet when the Lord shal come to aske accompt of her stewardship,
Otherwise if we lived never so peaceably under her, yet when the Lord shall come to ask account of her stewardship,
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how she hath fed her fellow seruants with the meate appointed them, then she will be found eating and drinking with sinners.
how she hath fed her fellow Servants with the meat appointed them, then she will be found eating and drinking with Sinners.
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But because we are so dul of hearing, that a little teaching of our dutye is not sufficient for vs, I will shew out of the scriptures somewhat more plainly,
But Because we Are so dul of hearing, that a little teaching of our duty is not sufficient for us, I will show out of the Scriptures somewhat more plainly,
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if ought may be playner, what is the duty of a Prince.
if ought may be plainer, what is the duty of a Prince.
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The Prophet Esay very effectually setteth it out in the person of our Sauiour Christ, saying:
The Prophet Isaiah very effectually sets it out in the person of our Saviour christ, saying:
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Righteousnes shall be the girdle of his loynes, and faithfulnes the buckle of his raines. It is true that the Prince must defende the fatherles and widdow, relieue the oppressed, Righteousness shall be the girdle of his loins, and faithfulness the buckle of his reins. It is true that the Prince must defend the fatherless and widow, relieve the oppressed,
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and haue no respect of persons in iudgement, sake peace vnto his people, and gird him selfe with righteousnes:
and have no respect of Persons in judgement, sake peace unto his people, and gird him self with righteousness:
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But this is also his duty, and his greatest duty, to be careful for religion, to maintaine the Gospell, to teache the people knowledge,
But this is also his duty, and his greatest duty, to be careful for Religion, to maintain the Gospel, to teach the people knowledge,
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and builde his whole gouernance with faithfulnes.
and build his Whole governance with faithfulness.
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For this cause king Salomon, both the mightiest and the wisest kyng that euer was, called him salfe a Preacher.
For this cause King Solomon, both the Mightiest and the Wisest King that ever was, called him salfe a Preacher.
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And king Dauid to testifie how he acknowledged his duty, spake openly to his people:
And King David to testify how he acknowledged his duty, spoke openly to his people:
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I wyl instruct thee, and teach thee in the way that thou shalt go, and I wyl guide thee with mine eye. This general rule king Salomon gaue vnto other: I will instruct thee, and teach thee in the Way that thou shalt go, and I will guide thee with mine eye. This general Rule King Solomon gave unto other:
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Be diligent to knowe theestate of thy flocke, and take heede vnto thy heardes. For ritches remaine not alwaies, Be diligent to know theestate of thy flock, and take heed unto thy herds. For riches remain not always,
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neither the crowne from generation to generation: neither the crown from generation to generation:
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Expres• … y shewing, that to encrease riches, or to set forth the glory of a kyngdome, that is not the greatest d• … uty of a Magistrate.
Expres• … y showing, that to increase riches, or to Set forth the glory of a Kingdom, that is not the greatest d• … uty of a Magistrate.
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Thus the Prophet Hoseas, crying out against the people of Israel, he reckeneth vp this as their greatest disorder, that lying and swearing,
Thus the Prophet Hoseas, crying out against the people of Israel, he Reckoneth up this as their greatest disorder, that lying and swearing,
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& ignoraunce of God was not punished amongest them.
& ignorance of God was not punished amongst them.
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And alas (dearely beloued) if this be the saying of the Prophet, let vs looke vnto it.
And alas (dearly Beloved) if this be the saying of the Prophet, let us look unto it.
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I dare not but speake the truth, seyng God hath called me hether.
I Dare not but speak the truth, sing God hath called me hither.
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He hath raysed me vp so hye, when I was cast downe, that I cannot forget hys benefites.
He hath raised me up so high, when I was cast down, that I cannot forget his benefits.
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If this wyll not serue, I wil surely speake it more playnely, when the Lord shall open my mouth againe Surely if this be the saying of the Prophet (as it is in déede) that lying, that swearing, that blynde and wylfull ignoraunce shall be punished, let not the Princesse deceiue her self, the spirite of God doth not posses her hart,
If this will not serve, I will surely speak it more plainly, when the Lord shall open my Mouth again Surely if this be the saying of the Prophet (as it is in deed) that lying, that swearing, that blind and wilful ignorance shall be punished, let not the Princess deceive her self, the Spirit of God does not poss her heart,
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if she heare daylye, lying and blasphemous swearing, and sée the peoples ignoraunce, and yet leaue all vnpunished.
if she hear daily, lying and blasphemous swearing, and see the peoples ignorance, and yet leave all unpunished.
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Looke vnto these thinges better, if you wyl looke well vnto your selfe: you cannot pretend ignoraunce, thys is playn inough, if anye thyng be inough.
Look unto these things better, if you will look well unto your self: you cannot pretend ignorance, this is plain enough, if any thing be enough.
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And yet least you should seeke to buselye to be deceued, I wyll rehearse the pláyne law of the Lord.
And yet lest you should seek to busily to be deceived, I will rehearse the pláyne law of the Lord.
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That this doctrine may be warranted with the surer witnesses, God sayth of a Kyng in the, 17. of Deuteronomy:
That this Doctrine may be warranted with the Surer Witnesses, God say of a King in thee, 17. of Deuteronomy:
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VVhen he shal sit vpon the throne of hys kingdome, then shal he vvrite him this lawe repeated in a booke, by the Priestes of the Leuites. When he shall fit upon the throne of his Kingdom, then shall he write him this law repeated in a book, by the Priests of the Levites.
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And it shall be vvith him, and he shall reade therein all the dayes of hys life:
And it shall be with him, and he shall read therein all the days of his life:
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That he may learne to feare the Lord his God, and keepe all the wordes of his Law,
That he may Learn to Fear the Lord his God, and keep all the words of his Law,
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and these couenauntes, for to do them. That hys hart be not lifted vp aboue his brethren.
and these Covenants, for to do them. That his heart be not lifted up above his brothers.
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That he turne not aside from these commaundements, neither to the right hand, nor to the leaft.
That he turn not aside from these Commandments, neither to the right hand, nor to the leaft.
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But that he may prolong hys dayes in his kyngdome, he and hys Sonnes in the middest of Israel. But that he may prolong his days in his Kingdom, he and his Sons in the midst of Israel.
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This law I know not how your Maiesty shall interpreate, because I knowe not your spirite:
This law I know not how your Majesty shall interpreate, Because I know not your Spirit:
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but of this I am sure, it made Dauid that he would not suffer a wicked man in his house, It made Asa driue awaye the Sodomites out of Israel, put downe the Idols, depose his own mother from her dignitie.
but of this I am sure, it made David that he would not suffer a wicked man in his house, It made Asa driven away the Sodomites out of Israel, put down the Idols, depose his own mother from her dignity.
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It made Ieosaphat, Ezechias, Iosias, euen in the beginning of their raigne, to make godly and zealous réformations in religion,
It made Jehoshaphat, Hezekiah, Iosias, even in the beginning of their Reign, to make godly and zealous réformations in Religion,
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and neuer consulted farther with the high Priests.
and never consulted farther with the high Priests.
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Nay it made Salomon to put down Abiathar that was the hye Priest, and to place Sadoe a better in his roome.
Nay it made Solomon to put down Abiathar that was the high Priest, and to place Sadoe a better in his room.
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This made manye godlye Emperours in the primitiue Church, to call general counsels, to reforme many misorders crept into the church, to depose many ambitious and proude Popes,
This made many godly emperors in the primitive Church, to call general Counsels, to reform many misorders crept into the Church, to depose many ambitious and proud Popes,
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and plate better in their roome. And he that denieth this, denieth the Sunne to shine at noone dayes.
and plate better in their room. And he that Denieth this, Denieth the Sun to shine At noon days.
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And as this lawe hath thus wrought heretofore:
And as this law hath thus wrought heretofore:
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so when it lighteth in a good spirite, I am sure it will do the like hereafter.
so when it lights in a good Spirit, I am sure it will do the like hereafter.
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It wyll mooue a godly Magistrate to haue his chiefest care to maintaine Religion, and to suppresse superstition.
It will move a godly Magistrate to have his chiefest care to maintain Religion, and to suppress Superstition.
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And suche is Gods righteous iudgement, that whosoeuer shall do the contrarye, I am sure his own conscience wyl condemne him selfe.
And such is God's righteous judgement, that whosoever shall do the contrary, I am sure his own conscience will condemn him self.
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It is the law of Nature, and it maketh the most wickedest Magistrate to sigh• … and say in his hart, in remembraunce of hy• … sinne:
It is the law of Nature, and it makes the most wickedest Magistrate to sigh• … and say in his heart, in remembrance of hy• … sin:
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Sure this doing wil not last alwaye, God hath appointed me for some other purpose.
Sure this doing will not last alway, God hath appointed me for Some other purpose.
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This was the greatest fault that proud Agamemnon could finde in al the glory of his kingdome, NONLATINALPHABET, i.
This was the greatest fault that proud Agamemnon could find in all the glory of his Kingdom,, i.
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When Gods cause goeth not vpright, it layeth the glorye of my kyngdome in the dust, it turneth vpsidowne al my life and happines.
When God's cause Goes not upright, it Layeth the glory of my Kingdom in the dust, it turns upsidedown all my life and happiness.
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Thus it happeneth with the wicked, who so euer they are:
Thus it Happeneth with the wicked, who so ever they Are:
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they condemne theyr own doing, when they séeke not to set out the glory of God.
they condemn their own doing, when they seek not to Set out the glory of God.
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The law of God hath thus cōmaunded it, the godly kinges of Iuda and Ierusalem haue euermore practised it, the faithful Emperors in the primitiue Church made it their chiefest study, the law of Nature hath ingrauen it in the hart of man.
The law of God hath thus commanded it, the godly Kings of Iuda and Ierusalem have evermore practised it, the faithful Emperor's in the primitive Church made it their chiefest study, the law of Nature hath engraved it in the heart of man.
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And what godly Prince can now sléepe in securitie, if he haue no care vnto it? Especially seing God is the God of all Magistrates, and they are his creatures.
And what godly Prince can now sleep in security, if he have no care unto it? Especially sing God is the God of all Magistrates, and they Are his creatures.
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This is their greatest studye, to shew obedience vnto him, to féede his people, and set forth his Religion.
This is their greatest study, to show Obedience unto him, to feed his people, and Set forth his Religion.
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But here I thinke some wil easely say:
But Here I think Some will Easily say:
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If this be so as you teache it, then the case is cleare, the Prince is a spirituall Magistrate, it belongeth vnto him to reforme religion, he is the highest Iudge in the Church of God to establish that by law, which the law of God hath appointed.
If this be so as you teach it, then the case is clear, the Prince is a spiritual Magistrate, it belongeth unto him to reform Religion, he is the highest Judge in the Church of God to establish that by law, which the law of God hath appointed.
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Howe then that the Pope seeth not this? Why do not others sée it, that reade and know the scriptures? The Emperours them selues,
Howe then that the Pope sees not this? Why do not Others see it, that read and know the Scriptures? The emperors them selves,
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why haue not they s• … ne it? How grew the Pope vp to such vn• … ridled authoritie? How the Pope shoulde come to so great authoritie, I know no cause but this, that it was the wyll of God,
why have not they s• … ne it? How grew the Pope up to such vn• … riddled Authority? How the Pope should come to so great Authority, I know no cause but this, that it was the will of God,
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& such was the depth of his secrete iudgementes:
& such was the depth of his secret Judgments:
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The purple whore would make all the Princes of the earth to drinke of the cups of her fornications.
The purple whore would make all the Princes of the earth to drink of the cups of her fornications.
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But for the Popes seing, or not seing of his own abominations, I knowe not hys eye sight, I cannot tell whether he doth sée them,
But for the Popes sing, or not sing of his own abominations, I know not his eye sighed, I cannot tell whither he does see them,
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or sée them not, but I thinke he seeth them.
or see them not, but I think he sees them.
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For I sée in all ages, how God hath raised vp some that haue enuayed bitterly agaynst hys intollerable pride.
For I see in all ages, how God hath raised up Some that have enuayed bitterly against his intolerable pride.
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If he sieth it not, his eyes are very sicke, and him self a verier beast then euer was Nabuchodonosor. And the Lord be praysed, that hath hardened his proud hart,
If he sieth it not, his eyes Are very sick, and him self a verier beast then ever was Nebuchadnezzar. And the Lord be praised, that hath hardened his proud heart,
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and reuealed better knowledge vnto litle ones.
and revealed better knowledge unto little ones.
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Why other should not sée it that reade the scriptures as wel as we, and are as wel learned as we, I can assigne no other cause,
Why other should not see it that read the Scriptures as well as we, and Are as well learned as we, I can assign no other cause,
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but saye with the Prophet, Gods iudgementes are like to a great depth.
but say with the Prophet, God's Judgments Are like to a great depth.
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They are as they are, and what they are it skilleth nothing vnto vs. I came not hether to compare with learning, who be Hebrues, and who be none.
They Are as they Are, and what they Are it skilleth nothing unto us I Come not hither to compare with learning, who be Hebrews, and who be none.
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I am sure, if they did séeke him in the simplicitie of their hart, and cal after him in the truth, not in their own inuentions, that then they should finde him.
I am sure, if they did seek him in the simplicity of their heart, and call After him in the truth, not in their own Inventions, that then they should find him.
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Now they seeke the liuing springes in vayne, because they seke them in the puddels that they haue digged them selues.
Now they seek the living springs in vain, Because they seek them in the puddles that they have dug them selves.
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And they seeke for the Gospel of saluation in vaine, because they follow the doctrine that is but preceptes of men.
And they seek for the Gospel of salvation in vain, Because they follow the Doctrine that is but Precepts of men.
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But what if many learned see it not? Is it not therefore truth, that is so playne in the Scriptures?
But what if many learned see it not? Is it not Therefore truth, that is so plain in the Scriptures?
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Let me aske againe I beseth you, this question:
Let me ask again I beseth you, this question:
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Why did not Pharao sée, that Moyses and Aaron were sent of God? They turned all his waters into bloud:
Why did not Pharaoh see, that Moses and Aaron were sent of God? They turned all his waters into blood:
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they brought vpon him Frogs that couered all his lande: they plauged him with great swarmes of Lyce a Flies:
they brought upon him Frogs that covered all his land: they plagued him with great swarms of Lice a Flies:
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they feared hym with thunders and lightnyng, and with great tempestes: they made darknes thicke and sensible vpon the face of the earth:
they feared him with Thunders and lightning, and with great tempests: they made darkness thick and sensible upon the face of the earth:
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they slew the first borne of all that was in the lande.
they slew the First born of all that was in the land.
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Why knewe not Pharao that they were sent of God? They deuided the read sea,
Why knew not Pharaoh that they were sent of God? They divided the read sea,
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and went through on dry land:
and went through on dry land:
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What madnes made him venter to go so desperatly after? Why would he not be taught, till the water couered him and all his host? Should the age that came after him reason thus against Israel:
What madness made him venture to go so desperately After? Why would he not be taught, till the water covered him and all his host? Should the age that Come After him reason thus against Israel:
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If your God be the Lord of heauē and earth, why did not our fathers know him? Why did not the Scribes and Pharises know Christ to be the Messias? They heard Iohn Baptist geue hym playne testimonie:
If your God be the Lord of heaven and earth, why did not our Father's know him? Why did not the Scribes and Pharisees know christ to be the Messias? They herd John Baptist give him plain testimony:
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why dyd they not beleue hym? The same Christ fulfilled al that was spoken by the Prophets:
why did they not believe him? The same christ fulfilled all that was spoken by the prophets:
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why could they not see that he was the Sauiour of the world? He made the himde to sée, the deafe to heare, the dum to speake, the lame to go.
why could they not see that he was the Saviour of the world? He made the himde to see, the deaf to hear, the dum to speak, the lame to go.
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He made the sicke and diseased whole: he raised vp the dead, he told vnto them euen their thoughtes and cogitations:
He made the sick and diseased Whole: he raised up the dead, he told unto them even their thoughts and cogitations:
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How were they so dull of vnderstanding, that yet they could not know him? If this may be sufficiēt to reproue a truth (why do not other sée it) then the Pharises reason wel against Christ, How were they so dull of understanding, that yet they could not know him? If this may be sufficient to reprove a truth (why do not other see it) then the Pharisees reason well against christ,
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when they sayd vnto the people: VVhy doe none of the Princes and Rulers beleue in him?
when they said unto the people: Why do none of the Princes and Rulers believe in him?
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But sée I besech you, how great is our madnes that thus reason of other men,
But see I beseech you, how great is our madness that thus reason of other men,
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why they see, or sée not.
why they see, or see not.
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Why haue we our selues so great beames in our eyes, that we can not sée our own estate and condition? Why doe we not sée the shortnes of our life,
Why have we our selves so great beams in our eyes, that we can not see our own estate and condition? Why do we not see the shortness of our life,
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but thus lyue in the world, as though we should liue euer? Seing we haue a righteous God, that wil be a reuenger of his own cause,
but thus live in the world, as though we should live ever? Sing we have a righteous God, that will be a revenger of his own cause,
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and punish o• … transgression, why do we syn yet dayly more and more? Seing our lyfe is but a vapour, and all our glory is but as the flower in the field,
and Punish o• … Transgression, why do we sin yet daily more and more? Sing our life is but a vapour, and all our glory is but as the flower in the field,
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why be we so bewitched with loue of so great vanitie? Seing our estate shall be before God euerlasting,
why be we so bewitched with love of so great vanity? Sing our estate shall be before God everlasting,
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and these accompted daies come so fast to an end, that we shall be spéedely called:
and these accounted days come so fast to an end, that we shall be speedily called:
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why be we still so careles in what sorte we shall appeare? Seing Gods threatninges are so neare vnto vs,
why be we still so careless in what sort we shall appear? Sing God's threatenings Are so near unto us,
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and the daungers that hang ouer our heades are so many. Seing Gods iudgements are so fearful, and his wrath burning for euer:
and the dangers that hang over our Heads Are so many. Sing God's Judgments Are so fearful, and his wrath burning for ever:
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why ar we so careles? And why is it true that was spoken so long a gone:
why Are we so careless? And why is it true that was spoken so long a gone:
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Heu v• … unt homines, tanquam mors nulla sequatur: Aut velut infernus fabula vana foret. Why do we liue, as though we should dye neuer:Heu v• … unt homines, tanquam mors nulla sequatur: Or velut Infernus fabula Vana foret. Why do we live, as though we should die never:
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Or as hell fire were an old wiues fable euer.
Or as hell fire were an old wives fable ever.
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Beleue me, beleue me, this is intollerable blyndnesse, seyng we bee so bleare eyed our selues, that we cannot sée before vs neyther heauen nor hell,
Believe me, believe me, this is intolerable blindness, sing we be so blear eyed our selves, that we cannot see before us neither heaven nor hell,
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yet that we wyll reason against Gods truth, by anye mans eye sight, whether he sée, or see not.
yet that we will reason against God's truth, by any men eye sighed, whither he see, or see not.
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If we lyst to meruell at the duines of mans eyes, we cannot wel maruel at any thing so much,
If we list to marvel At the duines of men eyes, we cannot well marvel At any thing so much,
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as at o• … own foolishnes, that cānot sée our selués.
as At o• … own foolishness, that cannot see our selués.
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L• … vs looke at the last to our owne estate, and a• … for other men let vs leaue thē vnto the Lord he doth knowe most assuredlye who be his They are not the wyse and prudent of this world that he hath chosen.
L• … us look At the last to our own estate, and a• … for other men let us leave them unto the Lord he does know most assuredly who be his They Are not the wise and prudent of this world that he hath chosen.
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Ther are not many Princes and Noble men in the face of h• … Church.
There Are not many Princes and Noble men in the face of h• … Church.
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If Princes and Magistrates wyl b• … styll rebellious, what is that to vs? If th• … Pope and his hirelinges wyl be blinde styll yet the Scripture is the Scripture.
If Princes and Magistrates will b• … still rebellious, what is that to us? If th• … Pope and his hirelings will be blind still yet the Scripture is the Scripture.
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The vnfaythfull Stewarde neuer lyue• … more riotously, then when his Lord is euer at hand to cal him to his accomptes.
The unfaithful Steward never lyue• … more riotously, then when his Lord is ever At hand to call him to his accounts.
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The foo lishe Uirgins are neuer faster a sléepe, the• … when the Bridegrome is ready to enter into his wedding chamber.
The foe lishe Virgins Are never faster a sleep, the• … when the Bridegroom is ready to enter into his wedding chamber.
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The children of thys world are neuer buselier occupied, then the night before their soules shall be taken from them.
The children of this world Are never buselier occupied, then the night before their Souls shall be taken from them.
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The fonne of perdition shall neuer be more lofty, then in these latter daies when he shall bee reuealed.
The fonne of perdition shall never be more lofty, then in these latter days when he shall be revealed.
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But for these that are so blinde, let them be blinde stil:
But for these that Are so blind, let them be blind still:
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let vs approch vnto the throne of grace with faith, that the secretes of the Lorde maye be reuealed vnto vs. As for Kinges and Emperours if you wil yet aske,
let us approach unto the throne of grace with faith, that the secrets of the Lord may be revealed unto us As for Kings and emperors if you will yet ask,
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why could they not see it, but cōmit them selues vnto so great slauerie:
why could they not see it, but commit them selves unto so great slavery:
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alas poore creatures, how could they sée in the middest • … f so great darknes;
alas poor creatures, how could they see in the midst • … f so great darkness;
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How could they reade, when the booke was fast sealed? How coulde they discerne the voyce,
How could they read, when the book was fast sealed? How could they discern the voice,
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when they hearde no • … und but of ti• … kling Cymbals? But thys was the great subtiltie and craft of Sathan.
when they heard no • … und but of ti• … kling Cymbals? But this was the great subtlety and craft of Sathan.
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He knoweth howe willingly we be caried to worldly studies, and whether we did encline • … ether he thrust vs headlong.
He Knoweth how willingly we be carried to worldly studies, and whither we did incline • … either he thrust us headlong.
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He knoweth what corruption hee hath sowen in our nature, and how vnwillingly we meddle wyth the thinges of God:
He Knoweth what corruption he hath sown in our nature, and how unwillingly we meddle with the things of God:
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And therefore it was an easy practise for the Pope his Minister to pul away heauenly cares from all Princes gouernmentes.
And Therefore it was an easy practice for the Pope his Minister to pull away heavenly Cares from all Princes governments.
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They are greeuous vnto flesh and bloud, and suche as Kinges loue not to meddle with al. This was one meane why Princes did not their dutie.
They Are grievous unto Flesh and blood, and such as Kings love not to meddle with all This was one mean why Princes did not their duty.
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An other was as great as this: they heard the Pope so mag uisied, that they thought hym halfe a God.
an other was as great as this: they herd the Pope so mag uisied, that they Thought him half a God.
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When they wer once perswaded the Popes pardons should be no small discharge, who would not willingly submit him selfe wyth al humilitie to receiue it? If we may lyue all our life in riot,
When they were once persuaded the Popes Pardons should be no small discharge, who would not willingly submit him self with all humility to receive it? If we may live all our life in riot,
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& yet after thorow the Popes blessing rest in the peace of the Church:
& yet After thorough the Popes blessing rest in the peace of the Church:
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who would refuse any popishe subiection? Make • … en once dronke with this opinion,
who would refuse any popish subjection? Make • … en once drunk with this opinion,
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and they are at your commaundement to do what you wyl.
and they Are At your Commandment to do what you will.
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Baresoote and bareleg they will wayte at your gate, set your foote if you will on the Emperours neck, he wil refuse no villany.
Baresoote and bareleg they will wait At your gate, Set your foot if you will on the emperors neck, he will refuse no villainy.
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Wel, now that God hath deliuered vs out of that kingdome of darknes, now we know the Pope to be Antichrist, his praiers to bee euil, his Pardons to be worsse then the sinne of Witchcraft:
Well, now that God hath Delivered us out of that Kingdom of darkness, now we know the Pope to be Antichrist, his Prayers to be evil, his Pardons to be Worse then the sin of Witchcraft:
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let vs looke at the last to our own dutie, and trust no more to such a broké staffe.
let us look At the last to our own duty, and trust no more to such a broké staff.
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If God hath made vs Princes or Magistrates, let vs fee • … e his people in Iacob, and his inheritance in Israel. This is our dutye, let vs harken vnto it:
If God hath made us Princes or Magistrates, let us fee • … e his people in Iacob, and his inheritance in Israel. This is our duty, let us harken unto it:
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and that we may doe it the better, let vs enquire how it maye best be discharged.
and that we may do it the better, let us inquire how it may best be discharged.
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And I beséeche your Maiestie to harken, I wyl speake nothing according to man, which may easelye be contemned:
And I beseech your Majesty to harken, I will speak nothing according to man, which may Easily be contemned:
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but that which I wyl speake, shall be out of the mouth of the Lord. In obeying of which shal consist your safegard, and the health of your kingdome.
but that which I will speak, shall be out of the Mouth of the Lord. In obeying of which shall consist your safeguard, and the health of your Kingdom.
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Especially and aboue althinges looke vnto your Ministery. There is no commaundement geuen oftner in the olde Testament:
Especially and above All things look unto your Ministry. There is no Commandment given oftener in the old Testament:
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none geuen oftner in the new.
none given oftener in the new.
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When God would specially blesse the people of Israel, he scattered the Leuits among the other tribes, that the law might be taught in al the costes of Iewry. When Christ would bring into the world the light of the Gospell, he sent foorth his Apostels to preach vnto euerye creature.
When God would specially bless the people of Israel, he scattered the Leuits among the other tribes, that the law might be taught in all the costs of Iewry. When christ would bring into the world the Light of the Gospel, he sent forth his Apostles to preach unto every creature.
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In the old lawe God signified by manie outward tokens, how necessary the Priesthoode was for the instruction of his people, & what Priestes he required.
In the old law God signified by many outward tokens, how necessary the Priesthood was for the instruction of his people, & what Priests he required.
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The slaues were alwaies in the rings of the Arke, the Lampe euer burning, to shew that the Priests should alwaies declare the wil of God vnto his people,
The slaves were always in the rings of the Ark, the Lamp ever burning, to show that the Priests should always declare the will of God unto his people,
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and offer vp the sweete incense of continual praier.
and offer up the sweet incense of continual prayer.
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On the neat her end of the robe of the Ephod, were bels alwaye soundyng, to teache that the Priest shoulde be euer heard, where so euer he did go,
On the neat her end of the robe of the Ephod, were Bells alway sounding, to teach that the Priest should be ever herd, where so ever he did go,
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and shew him selfe a Messenger of the Lord of hostes.
and show him self a Messenger of the Lord of hosts.
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In the brest plate he had Vrim and Thumim, two liuely presentations of Gods presence, to be witnesses vnto the Priest of his knowledge & righteousnes.
In the breast plate he had Urim and Thumim, two lively presentations of God's presence, to be Witnesses unto the Priest of his knowledge & righteousness.
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In the plate of gold vpon his forehead was engrauen in great golden letters, Holynes vnto the Lord, to testifie his vpright life and conuersation God forbad any straūger to enter in among them,
In the plate of gold upon his forehead was engraved in great golden letters, Holiness unto the Lord, to testify his upright life and Conversation God forbade any stranger to enter in among them,
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except he were circumcised in hart.
except he were circumcised in heart.
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And of the children or Aaron, if any had faulted in his ministerye, he should by no repentance be receiued again to the Priesthood.
And of the children or Aaron, if any had faulted in his Ministry, he should by no Repentance be received again to the Priesthood.
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This was the care that God had then of his Priesthoode, that hee might kéepe in holines al the children of Israel.
This was the care that God had then of his Priesthood, that he might keep in holiness all the children of Israel.
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This is the care that we must haue of our Ministerie, if we wil haue the gospel of Christ to growe.
This is the care that we must have of our Ministry, if we will have the gospel of christ to grow.
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This care was greatest vnto the godlye Rulers and Princes of Israel, to the end they might kéepe the sanctuarie vndefiled.
This care was greatest unto the godly Rulers and Princes of Israel, to the end they might keep the sanctuary undefiled.
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This care must be greatest in those that be Christian Magistrates, if they loue Gods glory, and increase of his Gospel.
This care must be greatest in those that be Christian Magistrates, if they love God's glory, and increase of his Gospel.
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Thus dyd king Salomon in the beginning of his raigne, when he put downe Abiathar, and made Sadoc hie Priest.
Thus did King Solomon in the beginning of his Reign, when he put down Abiathar, and made Sadoc high Priest.
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Thus did Ieosaphat, when to reforme religion he sent forth Leuits into the coastes of Israel.
Thus did Jehoshaphat, when to reform Religion he sent forth Leuits into the coasts of Israel.
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Thus did Ezechias at the entraunce of his kingdome, when this was his first care, how the Leuites might be prouided for.
Thus did Hezekiah At the Entrance of his Kingdom, when this was his First care, how the Levites might be provided for.
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But of al other Moyses, who had receiued the commaundement of God hym selfe, as appeareth, did especiallye sée what was the necessitie of the Minister.
But of all other Moses, who had received the Commandment of God him self, as appears, did especially see what was the necessity of the Minister.
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In the. 33 of Deuteronomie, a little before his death, thus he maketh his praier:
In thee. 33 of Deuteronomy, a little before his death, thus he makes his prayer:
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Let thy Vrim & Thumim be with thy holy one, whom thou diddest proue in Masah, Let thy Urim & Thumim be with thy holy one, whom thou didst prove in Masah,
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and didst cause him to serue at the waters of Meribah, who sayde vnto his father and to his mother:
and didst cause him to serve At the waters of Meribah, who said unto his father and to his mother:
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I haue not sene them, neither knoweth he his brethren, nor yet his own children, but they obserued thy woord, and kept thy couenaunt.
I have not seen them, neither Knoweth he his brothers, nor yet his own children, but they observed thy word, and kept thy Covenant.
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They shall teach Iacob thy iudgementes, and Israel thy law. They shall put insense before thy face, and burnt offeryng vpon thyne aulter.
They shall teach Iacob thy Judgments, and Israel thy law. They shall put insense before thy face, and burned offering upon thine alter.
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Blesse O Lord his substaunce, and accept the worke of his hands.
Bless Oh Lord his substance, and accept the work of his hands.
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Smite through the loines of them that ryse vp against him, and of them that hate him, that they rise not vp agayne. Smite through the loins of them that rise up against him, and of them that hate him, that they rise not up again.
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Marke I besethe you, both his great care how the Leuites might prosper, and his notable describing of them what man• … r of men they shal be.
Mark I besethe you, both his great care how the Levites might prosper, and his notable describing of them what man• … r of men they shall be.
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First he praieth that true knowledge and vnderstanding be neuer remoued frō them:
First he Prayeth that true knowledge and understanding be never removed from them:
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that their affection towards Gods Sanctuarie may be such, that neither father nor mother, wife nor children do keepe them backe from obedience to the lawe and couenaunt.
that their affection towards God's Sanctuary may be such, that neither father nor mother, wife nor children do keep them back from Obedience to the law and Covenant.
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O that our Ministers were suche as Moyses praied for, then no doubt God would blesse them according to their request,
O that our Ministers were such as Moses prayed for, then no doubt God would bless them according to their request,
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and cōfound their aduersaries that rise vp against them. And here also marke his great zeale for their prosperitie:
and confound their Adversaries that rise up against them. And Here also mark his great zeal for their Prosperity:
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He was the pacientest man, and had the miledest nature of all the people of Israel,
He was the pacientest man, and had the miledest nature of all the people of Israel,
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yet could he not suppres his good and great affection, but brake out into these wordes:
yet could he not suppress his good and great affection, but brake out into these words:
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Smite through the loynes of them that rise vp against him, & of them that hate hym, that they ryse not vp agayne. Smite through the loins of them that rise up against him, & of them that hate him, that they rise not up again.
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O Lord, if Moyses had liued in our dayes, and seue this adulterous generation that so spoileth the Leuites,
Oh Lord, if Moses had lived in our days, and seue this adulterous generation that so spoileth the Levites,
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how woulde his zeale haue bene inflamed against them? He would haue cried out as good Nehemias cried:
how would his zeal have be inflamed against them? He would have cried out as good Nehemiah cried:
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Plage them O Lord, that defile thy Priesthood. Plague them Oh Lord, that defile thy Priesthood.
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And good were it for these synful men, that God would send his plagues vpon them,
And good were it for these sinful men, that God would send his plagues upon them,
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while yet they haue time to repent.
while yet they have time to Repent.
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Now we want a Moises to pray for their punishmēt, for they sleepe in their sinnes,
Now we want a Moses to pray for their punishment, for they sleep in their Sins,
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and God (I feare) hath reserued them to a greater punishment.
and God (I Fear) hath reserved them to a greater punishment.
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The Lord graunt vs grace to remember the latter end, and now looke while it is yet time, to the good order of the Ministerie.
The Lord grant us grace to Remember the latter end, and now look while it is yet time, to the good order of the Ministry.
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When God • … sed to establish his mercies with his Church, he promised thus, as the greatest token of his loue:
When God • … sed to establish his Mercies with his Church, he promised thus, as the greatest token of his love:
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I wil geue you Pastors according to my hart, that shal feede you wyth knowledge and vnderstanding. I will give you Pastors according to my heart, that shall feed you with knowledge and understanding.
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When he would haue them haue sure hope that he was their God, and they were his people, he said he would geue them Leuites, that should teach his people the di• … erence betwene the holye and the prophane, betwene the vncleane & the cleane:
When he would have them have sure hope that he was their God, and they were his people, he said he would give them Levites, that should teach his people the di• … erence between the holy and the profane, between the unclean & the clean:
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he promised them this as a perpetual couenaunt:
he promised them this as a perpetual Covenant:
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The lyps of the Priest shall keepe knowledge, and they shall seeke the Law from his mouth: The lips of the Priest shall keep knowledge, and they shall seek the Law from his Mouth:
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For he is the Messenger of the Lord of hostes. And this was the charge that God gaue straightly vnto the Priesthood: For he is the Messenger of the Lord of hosts. And this was the charge that God gave straightly unto the Priesthood:
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That they should tell hys people of their synnes, and the house of Iacob their offences. A miserable common wealth mu• … t needes be, That they should tell his people of their Sins, and the house of Iacob their offences. A miserable Common wealth mu• … tO needs be,
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and farre seperated from God and his mercies, that hath blynde leaders, who cannot leade them selues.
and Far separated from God and his Mercies, that hath blind leaders, who cannot lead them selves.
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Who so feareth the Lord, wyll surely looke vnto it, that he mayntaine no suche • … es within his kingdome,
Who so fears the Lord, will surely look unto it, that he maintain no such • … es within his Kingdom,
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nor nourish any suche sores in the body of his country.
nor nourish any such sores in the body of his country.
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If a man be once called to the Ministerye, let him attend vpon his sl• … ke,
If a man be once called to the Ministry, let him attend upon his sl• … ke,
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and feede them as his duty bindeth him. with the • … de of life, or let him be remoued. Christ sayde:
and feed them as his duty binds him. with the • … de of life, or let him be removed. christ said:
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Pa• … ce, pasce, pasce, Feede, feede, feede: This charge he hath geuen, euen as we loue him, so to see it executed. Pa• … ce, Paske, Paske, Feed, feed, feed: This charge he hath given, even as we love him, so to see it executed.
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Say what we wyl say, and the more we say it, the more impudently we shal lye,
Say what we will say, and the more we say it, the more impudently we shall lie,
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if we say we loue him, while we keepe not his commaundementes. Would to God we were wise to vnderstand it.
if we say we love him, while we keep not his Commandments. Would to God we were wise to understand it.
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Christ said, they are the salt of the earth, & what shall be done with them,
christ said, they Are the salt of the earth, & what shall be done with them,
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if they can season nothing? Christ said, they are the light of the world, and what heape of miseries shal they bring with them,
if they can season nothing? christ said, they Are the Light of the world, and what heap of misery's shall they bring with them,
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if they them selues be darke? Christ said, they be the watchmen, and what case shal the City be in,
if they them selves be dark? christ said, they be the watchmen, and what case shall the city be in,
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if they do nothing but sleepe, and delight in sleeping? Who seeth not these in• … e sicknesses, that can sée anye thing? They a• … the Pastors,
if they do nothing but sleep, and delight in sleeping? Who sees not these in• … e Sicknesses, that can see any thing? They a• … the Pastors,
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and how hungrie must the floc• … bee, when they haue no foode to geue them• … They ar the teachers,
and how hungry must the floc• … be, when they have no food to give them• … They Are the Teachers,
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and how great is their ignoraunce, where they them selues know• … nothing? They are the Euangelistes or Messengers of glad ridings,
and how great is their ignorance, where they them selves know• … nothing? They Are the Evangelists or Messengers of glad ridings,
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how little hope ha• … they, and what slender faith, whose Messengers cannot tel what the Lord saith?
how little hope ha• … they, and what slender faith, whose Messengers cannot tell what the Lord Says?
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The Lord enlarge within your Maiestie, the bowels of mercy, that you may once hau• … pitie vpon your poore Subiectes.
The Lord enlarge within your Majesty, the bowels of mercy, that you may once hau• … pity upon your poor Subjects.
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This cogitation made Paule say to Timothie, a paynful Father vnto a careful Childe:
This cogitation made Paul say to Timothy, a painful Father unto a careful Child:
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I charge thee before God, and before the Lorde Iesus Christ, that shall iudge the quicke and dead at his appearance, & in his kingdom: I charge thee before God, and before the Lord Iesus christ, that shall judge the quick and dead At his appearance, & in his Kingdom:
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preach the word, be instant in season, and out of season, reproue, rebuke, exhort. &c. Of al miseries wherwith the Church is gréeued, nohe is greater then this, that her Ministers be ignorant, and can say nothing.preach the word, be instant in season, and out of season, reprove, rebuke, exhort. etc. Of all misery's wherewith the Church is grieved, nohe is greater then this, that her Ministers be ignorant, and can say nothing.
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What coulde Ieroboam do more then this, to strengthen al his Idolatrie, then to make hym Priestes of the lowest of the people? What coulde haue made Asa (being otherwise religious) so soone to haue turned away frō the seruice of God, sauing onely he suffred his people to be without a Priest which could teach thē the woord of God? What plage did God threaten grea• … er against a rebellious people,
What could Jeroboam do more then this, to strengthen all his Idolatry, then to make him Priests of the lowest of the people? What could have made Asa (being otherwise religious) so soon to have turned away from the service of God, Saving only he suffered his people to be without a Priest which could teach them the word of God? What plague did God threaten grea• … er against a rebellious people,
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then that he would take from them their true Prophetes? When were the peoples syns so ripe to pro• … ure vengeaunce,
then that he would take from them their true prophets? When were the peoples Sins so ripe to pro• … ure vengeance,
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as when their Preachers were dum Dogs, and could not barcke? And what I beseche you, is our condition the bet• … er? Or what bee manye Ministers of our time and country other then dumme Dogs? Surely,
as when their Preachers were dum Dogs, and could not bark? And what I beseech you, is our condition the bet• … er? Or what be many Ministers of our time and country other then dumb Dogs? Surely,
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as Ahijah said of the people of Israel, so we may saye of our Ministers:
as Ahijah said of the people of Israel, so we may say of our Ministers:
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Haue we not made vs Priestes like the people of our countrie? Who so euer cōmeth to consecrate with a yong Bullocke,
Have we not made us Priests like the people of our country? Who so ever comes to consecrate with a young Bullock,
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and seuen Rams, the same maye be a Priest for them that are no Gods. And so surelye if wee serued Baal, a great number of our Priests at this day wer tollerable,
and seuen Rams, the same may be a Priest for them that Are no God's And so surely if we served Baal, a great number of our Priests At this day were tolerable,
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but if we serue the Lord, what do they with that function they cannot skyll of? Let them returne againe to their old occupation.
but if we serve the Lord, what do they with that function they cannot skill of? Let them return again to their old occupation.
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And yet this is but one euill, and if it were reformed, yet much styll were amysse.
And yet this is but one evil, and if it were reformed, yet much still were amiss.
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If I would declare vnto your Maiestie al the great abuses that are in our Ministerie, I should leade you along in the spirite,
If I would declare unto your Majesty all the great Abuses that Are in our Ministry, I should lead you along in the Spirit,
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as God did the Prophet Ezechiel, and after many intollerable euils, yet I shal still say vnto you,
as God did the Prophet Ezechiel, and After many intolerable evils, yet I shall still say unto you,
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behold you shal sée mo abominatiōs thē those.
behold you shall see more abominations them those.
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I would first leade you to your Benefices, and behold some are defiled with Impropriations, some with Sequestrations, some loden with Pensions, some robbed of their commodities:
I would First lead you to your Benefices, and behold Some Are defiled with Impropriations, Some with Sequestrations, Some laden with Pensions, Some robbed of their commodities:
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and yet bet behold more abominations then these.
and yet bet behold more abominations then these.
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Looke after this vpon your Patrons, and les some are selling their Benefices, some farming them, some keepe them for their Children, some geue them to Boies, some to Seruing men, a very few seeke after learned Pastors:
Look After this upon your Patrons, and less Some Are selling their Benefices, Some farming them, Some keep them for their Children, Some give them to Boys, Some to Serving men, a very few seek After learned Pastors:
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and yet you shall see more abominations then these. Looke vpon your Ministerie, and there are some of one occupation; some of another:
and yet you shall see more abominations then these. Look upon your Ministry, and there Are Some of one occupation; Some of Another:
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some shake bucklers, some Ruffians, some Hawkers & Hunters, some Dicers and Carders, some blind guides and cannot sée, some dum Dogs and wyl not barcke:
Some shake bucklers, Some Ruffians, Some Hawkers & Hunters, Some Dicers and Carders, Some blind guides and cannot see, Some dum Dogs and will not bark:
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and yet a thousande moe iniquities haue now couered the Priesthood.
and yet a thousande more iniquities have now covered the Priesthood.
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And yet you in the meane while that al these whoredomes are committed, you at whose handes God will require it, you sit stil,
And yet you in the mean while that all these whoredoms Are committed, you At whose hands God will require it, you fit still,
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and are careles, and let men do as they list.
and Are careless, and let men do as they list.
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It toucheth not belike your common wealth, and therefore you are so wel contented to let all alone.
It touches not belike your Common wealth, and Therefore you Are so well contented to let all alone.
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The Lord encrease the giftes of his holy spirite in you, that from faith to faith you maye grow continually, till that you be zealous as good king Dauid to woorke his will.
The Lord increase the Gifts of his holy Spirit in you, that from faith to faith you may grow continually, till that you be zealous as good King David to work his will.
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If you know not how to reform this, or haue so litle counsel (as mans hart is blinded) that you can deuise no way, aske counsel at the mouth of the Lord,
If you know not how to reform this, or have so little counsel (as men heart is blinded) that you can devise no Way, ask counsel At the Mouth of the Lord,
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and his holy wyl shall be reuealed vnto you.
and his holy will shall be revealed unto you.
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To reforme euil Patrones, your Maiestie must strengthen your lawes, that they maye rule as wel hye as low.
To reform evil Patroness, your Majesty must strengthen your laws, that they may Rule as well high as low.
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As Esdras said once, so may I say now: The handes of the Princes and Rulers are chiefe in this trespasse.
As Ezra said once, so may I say now: The hands of the Princes and Rulers Are chief in this trespass.
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If you wil haue it amended, you must prouide so that the highest may be afraide to offende.
If you will have it amended, you must provide so that the highest may be afraid to offend.
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To keepe backe the ignorant from the Ministerie, whom God hath not called to suche a function, take away your authoritie from the Bishops, let them not thus at their pleasure make Ministers in their Closset, whom so euer it pleaseth them.
To keep back the ignorant from the Ministry, whom God hath not called to such a function, take away your Authority from the Bishops, let them not thus At their pleasure make Ministers in their Closet, whom so ever it Pleases them.
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426
To stop the inconueniences that grow in the Ministerie by other, who say they are learned and can preach,
To stop the inconveniences that grow in the Ministry by other, who say they Are learned and can preach,
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427
and yet do not, that are as I said, dum Dogs, and wil not barcke, bridle at the least their greedy appetites, pul out of their mouthes these poisoned bones that they so gréedely gnaw vp• ….
and yet do not, that Are as I said, dum Dogs, and will not bark, bridle At the least their greedy appetites, pull out of their mouths these poisoned bones that they so greedily gnaw vp• ….
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428
Take away Dispensations, Pluralities, Totquots, Nonresidences, and such other sinnes. Pull downe the court of Faculties, the Mother and Nurce of all such abominations.
Take away Dispensations, Pluralities, Totcots, Nonresidences, and such other Sins. Pull down the court of Faculties, the Mother and Nurse of all such abominations.
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429
I tell you this before God, that quickneth all thinges, and before our Lorde Iesus Christ, that shall iudge the quicke and the dead in his appearaunce, and in his kingdome:
I tell you this before God, that Quickeneth all things, and before our Lord Iesus christ, that shall judge the quick and the dead in his appearance, and in his Kingdom:
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430
amend these horrible abuses, & the Lord is on your right hand, you shal not be remoued for euer.
amend these horrible Abuses, & the Lord is on your right hand, you shall not be removed for ever.
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431
Let these thinges alone, and God is a righteous God he wil one day call you to your reckoning.
Let these things alone, and God is a righteous God he will one day call you to your reckoning.
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432
The God of al glory open your eyes to see his hyghe kyngdome, and enflame your hart to desire it.
The God of all glory open your eyes to see his high Kingdom, and inflame your heart to desire it.
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433
The third thing sha• … I sayde in this place was to be noted, was of Dauid him selfe how faithfully he executed that wherunto he was called. The Prophet saith:
The third thing sha• … I said in this place was to be noted, was of David him self how faithfully he executed that whereunto he was called. The Prophet Says:
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434
He fed them in the sinceritie of his hart, & guided them with the discretion of his hands. He fed them in the sincerity of his heart, & guided them with the discretion of his hands.
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435
An excellent vertue, and meete for king Dauid, that was a mā according to the hart of God.
an excellent virtue, and meet for King David, that was a man according to the heart of God.
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436
He knew that obedience was better then sacrifice, and that Gods people were neuer better ruled,
He knew that Obedience was better then sacrifice, and that God's people were never better ruled,
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437
then when their Princes brought into captiuitie their own vnderstanding, and in simplicitie of ha• … were obedient onely to the wisdome of God.
then when their Princes brought into captivity their own understanding, and in simplicity of ha• … were obedient only to the Wisdom of God.
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438
He had to good experience of his own wisedome, and had tried it often how it made him to rebell:
He had to good experience of his own Wisdom, and had tried it often how it made him to rebel:
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439
therefore to please God effectually, he walked in his simplicitie.
Therefore to please God effectually, he walked in his simplicity.
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440
O that our Christian Princes had so great measure of Gods holy spirite, how many and gréeuous 〈 ◊ 〉 • … ens 〈 ◊ 〉 then be taken from vs, that now Christian eyes and eares can hardly behold and heare.
O that our Christian Princes had so great measure of God's holy Spirit, how many and grievous 〈 ◊ 〉 • … ens 〈 ◊ 〉 then be taken from us, that now Christian eyes and ears can hardly behold and hear.
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441
How many sinnes should 〈 ◊ 〉 extinct and buried, that nowe vaine polecy• … doth maintaine and strengthen? The time is past,
How many Sins should 〈 ◊ 〉 extinct and buried, that now vain polecy• … does maintain and strengthen? The time is past,
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442
and I wyll say no more.
and I will say no more.
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443
The God of all mercy, and Father of all consolation, enspire our harts with wisdome, that we may walke before God in our owne simplicitie.
The God of all mercy, and Father of all consolation, inspire our hearts with Wisdom, that we may walk before God in our own simplicity.
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444
That what his holy woord hath spoken, we may humblye heare, and reason not against it, because of our cōmon wealth.
That what his holy word hath spoken, we may humbly hear, and reason not against it, Because of our Common wealth.
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445
Then shall we end these short and euyl daies with gladnes:
Then shall we end these short and evil days with gladness:
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And when Christ shall appeare in glory and Maiesty to iudge the quick and dead, we shall stand on the right hand, in the number of his Elect,
And when christ shall appear in glory and Majesty to judge the quick and dead, we shall stand on the right hand, in the number of his Elect,
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and heare that la• … and happiest sentence that neuer shall be called backe againe:
and hear that la• … and Happiest sentence that never shall be called back again:
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Come yeblessed of my Eather, and possesse the kingdome which is prepared for you frō the beginning of the world. Come yeblessed of my Eather, and possess the Kingdom which is prepared for you from the beginning of the world.
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The which time the Lord bring hastely vpon vs, euen for his sonnes sake Iesus Christ our Sauiour:
The which time the Lord bring hastily upon us, even for his Sons sake Iesus christ our Saviour:
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to whom with the holy Ghost, three persons and one God be all honour and glory both now and euer. Amen.
to whom with the holy Ghost, three Persons and one God be all honour and glory both now and ever. Amen.
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