Sermon 29 September 1574, Sermon
¶ A Sermon made in the Chappel at the Gilde hall in London, the .xxix. day of September, in the yeare of our Lord God. 1574. before the Lord Maior and the whole ſtate of the Citie, then aſſembled for the chuſing of their Maior that ſhould then ſuccéede in the gouernment of that Citie: Concionatore Roberto Croleo.
IN the Pſalme. 139. it is written thus,Pſal. 139 in the latter ende of the Pſalme: Do not I hate thē (O Lord) that hate thee? And am not I greeued with them that riſe vp againſt thee? Yea I hate them right ſore: euen as though they were myne own enemies. Try me (O God) and ſeeke the ground of my hart: Proue mee, and examyne my thoughtes. Looke well if there be any way of wickednes in me, and leade me in the way euerlaſting.
That Pſalme (dearely beloued in our ſauiour Chriſt) in the latter end wherof theſe foure verſes are written, being in number .139. is one of thoſe Pſalmes, which are by order appointed to be read this mornyng at the Mornyng prayer: I hauehave thought good therfore to take a parcell thereof to entreate of, as offered by order.
The Prophet Dauid doth in this Pſalme ſhew him ſelfe to be myndfull of the maruelous and mercyful prouidence of God towardes al his creatures: but eſpecially towardes Man: in whoſe creation, preſeruation and gouernment, hee doth ſhew both his infinite wyſedome, and almighty power.
He ſheweth hym ſelfe alſo to bee myndeful of the infinite and incomprehenſible nature of God, whych cānot be comprehended in heauen, or earth, or in any deepe places: but fylleth all places, and is fylled or comprehended of none. He fylleth all, and contayneth all: and is not filled or contayned of any. If I go vp into heauen (ſayth he) thou art there: if I go downe into hel, thou art there to: Yea, if I ſhall take the winges of the morning (that is, if I ſhal make as much ſpeede as mā can make to flee from thee) and ſo flee into the vttermoſt parts of the ſea, euen there alſo thy hand ſhall leade me, and thy right hand ſhall hold me. Whether ſhall I go from thy ſpirit, and whither ſhall I flee from thy preſence?
He ſheweth alſo, how he eſtemeth of the deare friendes of God, and on the contrary, how he doth hate & abhorre Gods enemies: ſuch as do hate and riſe vp againſt God.
Thus you hauehave hearde a briefe ſumme of this whole Pſalme: that is, of the chiefe pointes cōtayned in this Pſalme, being in number .139.
I do not entende (at this time) to entreate of all theſe thinges, or of any one of them: but to apply theſe foure verſes (which I hauehave nowe read, being the laſt of this Pſalme) vntounto this preſent Auditory, and to the preſent occaſiō of this aſſemble. For I thinke it the duty of as many as ſhall occupye ſuch places as this, to apply all their ſpeeches to their Auditories, and to the occaſions of their aſſembling.
Conſidering therefore that thys Auditory is aſſembled to chuſe one to rule the reſt: I hauehave thought it meete to apply the woordes of the Prophet in theſe foure laſt verſes of this Pſalme, to them that be aſſembled, and to the preſent occaſion of aſſemblyng.
And herein I muſt ſpeake of another manner of hatred then the Prophet ment of in theſe wordes, when he ſaith: HaueHave not I hated them that hate thee. &c. And I am occaſioned ſo to do by that which I reade in the firſt chapter of the booke of prophecies of Malachie the prophet, where it is wrytten thus:Mala. 1. Iacob hauehave I loued, but Eſau hauehave I hated.
It is not ment here, that ye Lord hated Eſau wyth that hatred that Dauid ſpeaketh of in theſe wordes of the Pſalme whych I hauehave in hand: but that he did ſo hate him, that he would not chuſe hym to be Lord ouer hys brethren, notwithſtanding that by nature the birthright dyd belong vntounto hym, for he was the elder and the firſt borne.
And Iacob hee loued ſo, that notwithſtanding he was the younger, the honour of birthright was geuen vntounto hym, and hee was made Lord ouer his brethren.
After this ſort alſo dyd the Lord hate ye elder ſonnes of Ieſſe,1. Reg. 16. which wer in number .vij, & loued Dauid that was yonger then they all: and hee commaunded Samuel to take his horne of holy oyntment, and to anoynt Dauid king ouer al Iſrael.
There was none among the brethren of Dauid, that was not in the iudgement of man meete to be preferred before Dauid, and therefore their father preſented them to Samuel one after another, and ſhewed him ſelfe to make none accompt of Dauid: But the Lord ſo loued Dauid, and hated hys brethren, that he refuſed them, and choſe Dauid to be king ouer his people.
Applying thys ſcripture to you that be preſēt therfore, I muſt firſt ſpeake of this hatred and this louelove: admoniſhing as many of you as are to geue voyces in this election, that you hate with this hatred of refuſal, all ſuch as you ſee to hauehave in thē thoſe conditions as ſhould not bee in any that ſhould be choſē to beare rule among the people of God, and that you louelove with thys louelove that I hauehave ſpoken of, ſuch one as hath in hym thoſe thynges that by the ſcriptures are required to be in him that ſhall be choſen to be a Ruler.
Firſt,Deut. 17 in the fyft booke of Moſes called Deuteronomium it is written that the people of Iſrael might not chuſe any to be their king, that wer not their brother: that is, deſcended out of the loynes of Abraham, and one of the twelue kynreds of Iſraell, A man circumciſed, that therby had made a ſolemne profeſſion to obſerue & keepe all ye lawes and ſtatutes of the Lord hys God.
If that people myght not make them a Ruler of one that were not a brother by bloud and Religion: how may we that profeſſe the religion of Chriſt, chuſe one to be our Ruler that is not of one religion wyth vsus?
You therefore, to whom it belongeth to geue voyces in this electiō, muſt hauehave regard to the religion of him whom you ſhal chuſe. He muſt not be an Athiſte (that is, a mā that hath no religion) hee muſt not be a ſectary, an hereticke, or ſiſmaticke. He muſt not be a Papiſt: for of all Sectaries the Papiſt is moſt contrary to Chriſt: I meane the right Papiſt, who doth acknowledge the Pope to bee the vniuerſall head of the vniuerſall church of Chriſt, for that is, to ſet the Pope in the ſeate of Chriſt, and ſo conſequently to depoſe Chriſt, and to ſet vp the Pope in hys place, and ſo is hee become Antichriſt.
S. Paule in the .2. chapter of his ſecond Epiſtle to the Theſſalonians, doth lyuely deſcribe this Antichriſt vnderunder the name of the man of ſyn. He ſhall (ſayth S. Paule) aduaunce him ſelfe aboue all that is called God. That is, aboue all Princes.Pſal. 82. For in the Scriptures Princes are called Gods, becauſe they be Gods Leuetenants vponupon earth, and as ſaynt Paule doth terme them:Roma. 13. they are Gods reuengers, and beare the ſword, that by the vſe thereof they may reuenge Gods quarell, in puniſhing the tranſgreſſors and breakers of Gods lawes.
Of Princes the Prophet Dauid doth in the Pſalme .82. write thus in the perſon of God him ſelfe: Ego dixi Dii eſtis, I hauehave ſayd it, you are Gods. And our ſauiour Chriſt him ſelfe doth cite the ſame wordes,Iohn. 10. as we reade in the Goſpel: Wherfore, the Pope aduauncing hym ſelfe aboue Princes, doth ſhew him ſelfe to be that man of ſynne that ſaynt Paule doth write of in that place,2. Theſ. 2 and ſo conſequentlye to bee Antichriſt: for by that man of ſynne hee meaneth Antichriſt.
He ſitteth alſo in the Temple of God, and boaſteth hym ſelfe as though he were God: and this he doth in twoo poyntes eſpeciallye. Firſt, in that he taketh vponupon him to diſpoſe kingdomes: & then in that hee preſumeth to pardon ſynnes. For both theſe thynges belong to God alone, and no creature may enterpriſe to do either of theſe.
Prouer. 8Per me regnant Reges (ſayth Wiſdome) and by Wyſedome is ment God him ſelfe. By God alone therfore doo Kinges raygne. And the Prophet Dauid ſaith, that promotion cōmeth neither from the Eaſt nor from the Weſt, neyther from the North.Pſal. 75. &c. but it is God that ouerthroweth one, and ſetteth vp another.
The Pope therefore, in diſpoſyng kingdomes, as hee hath, and would preſently diſpoſe this kyngdome (if his power would ſtretch ſo farre) doth take vponupon hym, that which belongeth to God alone, and therefore ſytting in the Church of Chriſt, which is the temple of God, he boaſteth him ſelfe as though he were God, and ſheweth hym ſelfe to be that man of ſynne that ſaynt Paule ſpeaketh of.
He taketh vponupon him alſo to forgeue ſyns, which none can do but God onelyonly. In his Buls of Iubilie theſe wordes are inſert: A pena, & a culpa, that is, from the payne due to the fault, and from the fault alſo. So that he acquiteth and diſchargeth the ſynner of the fault of hys ſinne, and maketh him as innocent as if he had neuer cōmitted ſynne. And herein hee maketh hym ſelfe equall, or rather ſuperiour to God him ſelfe: for no Inferiour can pardon the treſpaſſe that is committed againſt his Superiour.
If any ſubiect ſhould preſume to pardon the treaſon that is cōmitted againſt his Prince: what could yt Prince thinke of that Subiect, otherwyſe then of one that taketh him ſelfe to be of greater authority then hys Prince, or at the leaſt of as great authoritye.
By theſe two practiſes therfore, the Pope maketh him ſelf knowen to as many as wyll know hym, to be that Antichriſt, whom S. Paul calleth the man of ſynne. And ſo by good conſequence, whoſoeuer is a right Papiſt, is moſt vnmeete to rule amongeſt Chriſtians.
You therfore, to whom it belongeth to geue voyces in this election, looke wel to the religion of him whom you chuſe, & if any be a Papiſt, ſo hate him as God hated Eſau and Dauids elder brethren, that you refuſe hym, and chuſe hym not to rule you, becauſe hee is not a Brother, & therfore much more vnmete to rule Chriſtians, then any ſuche was to rule the carnall Iſraelites.
In the ſeconde booke of Moſes called Exodus, Exod. 18.and in the .18. chapter of that booke, it is writtē, that ſuch one as ſhal be choſen to rule in any degree, muſt hauehave in him theſe four qualities: Firſt he muſt be wyſe & actiue, then hee muſt hauehave in hym the feare of God: thirdly, he muſt be a true man, and laſt of all hee muſt hate couetouſnes.
Wyſe he muſt be, ſuch one as by long experience hath learned wiſedome, and is able to rule wyſely: & there muſt be in him ſuch actiuity, as is meete for him that ſhal occupy the place yt he ſhal be choſē vntounto.
He muſt hauehave in him the feare of God alſo,Pſal. 111. which is the beginnyng of all wyſedome. By this note may we know them that hauehave the feare of God in them:Eccleſi. 2. they wyl (as Ieſus Siracke writeth) be careful to know the wyll of God: and when they know it, they wyll be as careful to conforme their lyues vntounto it, that the feare of God maye appeare in all that they do.
This feare is not that whereof ſ. Iohn1. Iohn. 4. writeth in his firſt epiſtle, when he ſayth, that louelove expelleth feare: for that feare is ioyned with hatred, and whoſoeuer feareth in that ſorte, muſt needes hate hym whom he ſo feareth, and that feare is of the ſchole men called, a ſeruile feare, ſuch as is in ſlaues or bonde men, that ſtand in feare of ſtripes at the handes of their Lordes or Maiſters, whoſe ſlaues they bee. But this is by the ſcohle men termed Filialis timor, a childlike feare: ſuch as is in good childrē towards their good and louyng Parentes: whom they feare becauſe they louelove them, and they louelove them becauſe they feare them. So that this feare is ioyned with louelove, and louelove with it, in ſuch ſorte that they cannot be ſeperated, and it cannot be hid, but wil ſhew it ſelfe wherſoeuer it is.
Looke therefore for theſe ſignes of Gods holy feare, and hate that perſon in whom you finde thē not, ſo that ye chuſe him not to rule you.
Thirdly, ye muſt not chuſe hym, whom you know not to bee a true man: true in his deedes, and true in his words. His yea muſt be yea, and his nay, nay. He muſt not ſay and vnſay, he muſt not ſweare to diſceiue. His wordes muſt not be winde, but ther muſt be waight in them. He muſt not do (as to many vſe to do in theſe daies) deny both his words & his writing (if ye can not proue it) though it be his hand & his ſeale, yet if he may gayne any thing by denying it to be his dede, it was neuer hys deede. Woulde God there were none ſuche to bee found in Iſrael, (I meane) among Chriſtians.
Laſt of all, he that muſt be choſen to beare rule, muſt bee a man that hateth couetouſnes. The common ſort of men hauehave none other note to know a couetous man by, but rytches. If he be ritch, then is he couetous, in the iudgement of moſt men. But ritches is not a note to know a couetous man by. Ritches is the gyft of God: and it is not a mans carefull toyle that can make hym ritch,Prou. 10. as ſayth the wyſe man, much leſſe is it hys couetous dealyng, but God geueth ritches to whom he luſteth. He maketh ſome ritch wythout anye great care or toyle taken of them to grow ritch: and ſome other, though they toyle neuer ſo ſore, and be neuer ſo carefull, yet can they neuer be ritch. It is therfore Gods bleſſing that maketh men ritch. Wherfore this reaſon holdeth not: he is ritch therefore he is couetous.
The Greekes do cal couetouſnes foreign, a deſire of more.Luke. 12. That man therefore that is not contented with that he hath, but is ſtyll deſyrous of more, is a couetous man. For foreign is the deſire of more, and it is an affection of the mynde, and may be as well in the poore as in the ritch.
Whereſoeuer therefore you ſhal ſee open ſygnes of thys deſire of more, there is couetouſnes. And that man in whom that is, muſt be ſo hated of you that hauehave to geue voyces in this election, yt you chuſe him not to beare rule.Eccle. 10. For ſuch one hath his own ſoule to ſel for mony.
Saint Paule would hauehave thys deſire of more, to be ſo far from all Chriſtians,Epheſi. 5. that it ſhould not once be named amongeſt them, that is, that it ſhould not be found amongſt them, and ſo conſequently hauehave no name, for thinges that be not hauehave no names. And writing to Timothie he ſaith,Tim. 6. that the louelove of money, is the roote of all miſchiefe.
Of the fruites that ſpring out of this peſtilent roote much might be ſpoken, & many examples brought out of hiſtories, both holy and prophane: But becauſe the tyme paſſeth away, and I hauehave determined to ſpeake ſomewhat of the dutye of hym that ſhall bee choſen, I wyll make mention onelye of two examples, the one prophane, & the other written in the hiſtory of ye Goſpell.
For the firſt, it is wrytten that Polymneſtor king of Thraſia, was of great familiaritie, & ioyned in ſynguler friendſhip with king Priamus of Troy: and that when Troy was beſeeged by the Grecians, and like to be woon by them, kyng Priamus ſent hys young ſonne Polydorus to Polymneſtor with a great maſſe of gold, truſting that of friendſhip he would foſter and bring vp the yong Prince, and helpe hym to recouer the kyngdome of Troy, if it ſhould at that time be woon by the Grecians. But when Polymneſtor perceiued that Priamus was dead, and Troy conquered, he ſlew Polydorus, and ſo poſſeſſed the gold hym ſelfe. The Poet Virgill writing of thys, vſeth this exclamation: Quid non mortalia cogis pectora, auri ſacra fames? O thou peſtilent hunger of golde, what is it that thou doeſt not enforce mens hartes to do?
The other example is wrytten in the hiſtory of the Goſpell. The traitour Iudas, notwithſtanding he had ſene the wonderful workes yt our ſauiour Chriſt had wrought, and heard hys heauenly doctrine: yet in a couetous deſire he betraied him, and for money deliuered him into the handes of thoſe enemies that ſought his lyfe. Such fruites doth thys peſtilent roote bryng forth, and therefore ſuch as are to geue conſent in this election, ſhuld not agree to chuſe ſuch one to rule, as hath in him the open ſygnes of this ſo peſtilent a roote.
Thus brieflye you hauehave hearde what is required in him that muſt be choſen to beare rule: He muſt be a brother, not of no religion, neyther of any other religion, then the true religion of Chriſt. For if the Iewes myght not make any man ruler ouer them that was not of their religiō: much leſſe may Chriſtians make that man their Ruler, that is not one of their religion.
He muſt be a wyſe & actiue man, ſuche one as hath had experience, and is well able to gouerne, beyng endued wyth all thoſe giftes that muſt be vſed in gouernment. If he hauehave gouerned hym ſelfe and hys own familye well: then is hee the meeter to rule other. But if this be not in hym, then is hee altogether vnmeete to be choſen to publike gouernment.
It is alſo requiſite that he hauehave in him the feare of God, in ſuch ſort as I hauehave declared. Not that feare that is ioyned wyth hatred, but yt which is matched with louelove: So that he doth feare God, becauſe he loueth him, and doth louelove him becauſe hee feareth hym,Eccleſi. 2. and wyth a reuerend and louing feare ſeeketh to do the wyll of God.
Moreouer, he muſt be a true mā, no falſe, no ſubtile, or crafty dealer: but ſuche one as dealeth trulye in word and deede. And to conclude, he muſt (euen from his very hart) hate that peſtilent roote couetouſnes. And thus much for that which I thought meete to ſpeake, touching that which is to be done by thē that hauehave to geue voyces in thys election.
Now as touching him that ſhal be choſen, he muſt looke vponupon the example of Dauid, to follow it. He ſayth, Do not I hate them (O Lord) that hate rhee? And am not I greeued with them that ryſe vp againſt thee? Yea I hate them, and that right ſore: euen as though they were myne own enemies. Try me (O God) and ſeeke the ground of my hart: proue me, and examine my thoughtes. Looke well if there be any way of wickednes in me, and leade me in the way euerlaſting.
Thys example of the Prophet Dauid doth teach hym that ſhall be choſen, eſpecially two leſſōs: wher of the one is how he muſt be affected towardes them that hate the Lord, and riſe vp againſt him: and the other is, what he ſhould continually craue at Gods hand in hys harty and earneſt prayers to God.
For the firſt he ſaith, Do not I hate them that hate thee? &c. And for the other he ſaith: Try me (O God) and ſeeke the ground of myne hart. &c.
In the ſcriptures they are ſayd to hate the Lord that geue anye part of his honor to any creatures: as in that commaundement wherin the Lord forbiddeth idolatry, he ſayth thus:Exod. 20. I wyll viſit the ſyns of the Fathers vponupon the children, to the third and fourth generation in them that hate me. &c. where they that breake that commaundement either in making or worſhipping of any Image, are ſayd to hate God, becauſe they put that image in the place of God, and geue that honour to it, whych is due to God.
The Prophet Dauid alſo calleth ſuche ſynners, when in the fiftith Pſalme hee ſayth thus:Pſal. 50. The Lord ſayd vntounto the ſinner, why takeſt thou my teſtament in thy mouth, ſeing thou hateſt to be reformed, and thou haſt caſt my word behinde thee. Thou ſaweſt a theefe, and thou ranneſt with him, and with the adulterer thou dyddeſt caſt in thy lot. &c. Theſe be they that hate the Lord, becauſe they hauehave euen ſold them ſelues to ſerue ſinne, and muſt therefore needes hate him, againſt whom they commit ſynne.
The example of the Prophet Dauid therefore, doth teach him (that ſhal be choſen to beare rule) to hate all ſuch maner of men as theſe be: that is, that do geue them ſelues to ſerue ſynne, and wyll not be reformed by any maner admonition or fatherly chaſticement.
He muſt hate them therfore, not with ſuch hatred as I hauehave ſpoken of (that is, to refuſe them in elections) but with perfect hatred, euen as though they were his own enemies. That is, euen as by the corruption of our own nature, we are moued to hate them that bee our enemies (for by the rule of our Religion,Math. 5. we are taught to louelove our enemies.) In that they be the enemies of God, therfore we muſt hate them ſo far forth as they be ſo: but theyr perſons we muſt not hate.
He therfore that ſhal beare rule, muſt ſo hate them that hate the Lord (in ſuch ſort as I hauehave ſayd) that hee vſe the ſwoord that God hath geuen him,Roma. 13. in puniſhing their wickedneſſes: For as ſaynt Paule writeth to the Romanes, he is Gods Reuenger. And he muſt doo this earneſtly and diligently: Leaſt he come wythin the reatche of thys curſſe:Ierem. 48 Curſſed is eueryevery one that doth the worke of God negligently.
In his praiers to God, the Prophet Dauid craued eſpeciallye two thinges: wherof one was that he might be throughly tryed, and the other, that the Lord would leade him in the way euerlaſting.
He therfore that ſhall be choſen, muſt in his prayers beg the ſame, with deſire to be purged of all euil: & that he may be lead by the good ſpirit of God all the dayes of thys his tranſitory lyfe, and in the ende thereof, into that lyfe that neuer ſhall hauehave ende.
Try me (O God) ſayth the Prophet, and ſeeke out the ground of my hart. &c. In theſe wordes the Prophet ſheweth hym ſelfe to bee wylling to walke before the Lord hys God, and to hauehave his waies knowen vntounto him. It is not inough for vsus to know that the Lord knoweth our waies: but we muſt be deſirous that the Lord would hauehave ſuch regard vntounto our wayes, that he ſuffer vsus not to walke in anye way of wickednes, but that he doo by ſuch meanes as may pleaſe him, bring vsus to the way euerlaſting, & leade vsus therein by his holy ſpirit, that is, in that way, the end wherof is euerlaſting lyfe, and that we may continually walke in that way all the dayes of this our tranſitory lyfe, and ſo in the ende thereof finde euerlaſting lyfe.
He that ſhal be choſen therefore, muſt learne by the example of Dauid, to craue this at the handes of God: and ſo ſhall he bee alwayes carefull to walke in the Lordes wayes, that when the Lord ſhall try him, there be no way of wickednes found in hym.
In that the Prophet deſireth to be lead in the euerlaſtyng way: he confeſſeth that of him ſelf he is not able to walke therein.2. Cor. 3. This leſſon therefore is to bee learned (of hym eſpecially that now is to be choſē, and of all other generallye) that none is able of hym ſelfe to walke in this euerlaſting way, but al that ſhall walke therin, muſt be lead by Gods holy ſpirit,Roma. 8. by whom who ſo is lead, is vndoubtedly the chylde of God. Let vsus therefore all pray continually that we may be lead by that ſpirit euermore, that our lyfe being acceptable to him, we maye after the ſame ſhall bee ended, bee happy with him for euer.
Thus as the ſhortnes of the time would ſuffer, & as God hath made me able, I hauehave by occaſiō of thoſe wordes, which at the beginnyng I read out of the Pſalme. 139. noted thoſe things that I thought meete to be noted in this Auditory, and to be applied to the preſent occaſion of our aſſembling at this tyme.
The Lord for his mercies ſake, ſo woorke in all our hartes by hys holy ſpirit, that we printing in memory, and practiſyng in lyfe theſe profitable leſſons, may in our ſeuerall callinges ſo deale in al that we do, that God may in vsus be glorified, & we in him euerlaſtingly comforted, wyth that endles comfort that hee hath prepared for hys. Which comfort he graūt that hath prepared it: to whom be all honor & glory, world without end. Amen.
¶ An Appendix added vntounto this Sermon.
THus at the requeſt of a friend (wiſhing the cōmon commodity) I hauehave (as nygh as I could) committed my Sermon to writing, in ſuch order, and (as my memorye would ſerue me) in ſuch woordes, as I dyd vtter it in the hearyng of the Lord Maior and his Brethren the Aldermen, and the whole ſtate of the City of London, being then (according to their yearelye order) aſſembled to chuſe one to be their Maior for the yere then following.
And becauſe the text that I hauehave handled, may as well be applyed to al other elections, as to that which then was to bee made: I hauehave thought meete (in the ſetting out of this my Sermō in print) to adde this Appendix, wherin I hauehave applyed the wordes of the Prophet, generally to all elections: as well of ſuch as ſhall ſerue in the Eccleſiaſticall gouernment, as in the Ciuile. Notyng the duties both of them to whom it appartayneth to chuſe, and alſo of them that ſhall be choſen to anye gouernment in eyther ſtate. And firſt of them to whō it belongeth to chuſe.
The perſons that, in any order, hauehave to geue conſent to the choyſe of any that ſhall ſerue in any publike calling, muſt firſt conſyder the place that is to be ſupplied by hym that is to bee choſen: wyth a due conſideratiō of thoſe qualities that muſt be in hym that ſhall be able to do the duty that belongeth to that place. And then their care muſt be, to fynde out ſuch one as hath in hym thoſe qualities.
And if any ſhal offer them ſelues to take vponupon them the place, and enable them ſelues thereunto: they are to bee narrowlye looked vntounto, and thorowly tryed before they be admitted, becauſe they do by offering them ſelues, geue occaſion to be ſuſpected of ſome deſire, eyther to be aduaunced, or els to be enritched, which deſire is moſt pernicious in hym that ſhall ſerue in any publike calling. Iſocrates (an Heathen man) inſtructyng Demonicus (a yong Gentleman, that was like to be called to publike office) ſayth thus vntounto hym: A publicis functionibus, nō ditior ſed glorioſior diſcedas. Depart not from a publike office, being more ritch, but more honourable, then when thou tookeſt it.
But if any ſhall by wordes, writing, giftes, or anye other ambitions meane, ſeeke to be admitted: the ſame hath made him ſelfe altogether vnmeete to be admitted, although there be in him as much as may be in a mā, otherwiſe to make him meete: For ſuch one beyng in place, cānot vſe any good gift that is in hym to anye other ende then that, whych moued hym ſo to ſeeke the place.
They therfore that hauehave to geue conſent in elections, muſt not bee ſubiect to their owne corrupt affections, ſo that they be lead by them to chuſe or admit anye in reſpect of conſanguinitie, affinity, friendſhip, or friendly familiarity: neither may they ſtand in awe of any mans perſon, & ſo through feare of dyſpleaſure, or hope of ſome friendly pleaſure, be enduced to chuſe or admyt ſuch one as they do not know to be meete for the place that they doo chuſe or admit him vntounto.
They muſt hauehave ſtyl before their eyes, the Maieſtye of God, whoſe Miniſters they are, that occupy any publike place: And therefore in chuſyng or admittyng them that ſhall ſupply any ſuch place, the chuſers and admitters muſt do all that they do in the feare of Gods Maieſtye, euen as they that know & do not forget, that they ſhal anſwer to him for al that they ſhall do therin.
It is meete therefore, that if the election or admiſſion be to be made by many, the ſame do (before they proceede to election or admiſſion) ioyne them ſelues together in publike praier, not of cuſtome onelyonly, or ſuperſticiouſly, but with harty deſire to obtayne at Gods hand hys holy ſpirite to direct them ſo, that they may finde out & conſent vponupon ſuch one, as may be both able and willing ſo to ſerue in the place that he ſhall be choſen vntounto, that Gods glory may be ſet forth in al that he ſhall do in that place.
After this ſort did ye Apoſtels behaue thē ſelues, when thei thought it meete to chuſe one to ſupply the place of Iudas▪ Actes. 1.(which had bene one of them, but was by tranſgreſſion fallen from hys place, and became a traitour to his Maiſter, for which wyckednes hee was ſo left to hym ſelfe, that hee hanged hym ſelfe, and by the guſhing out of hys bowels he was made an horryble example to all traytours) they agreed vponupon twoo whych had bene conuerſant with them (and therefore were well knowen vntounto them) and becauſe they could not diſcerne which of the two was moſt meete for the place, they prayed to God, and caſting lots, thei beſought God that the lot might light vponupon hym, whom God knew to be moſt meete.
And if the election or admiſſion, do belong to any one perſon, then it is meete that that perſon, do not onelyonly make earneſt and harty praiers to God in his own perſon, that in the choyſe that he ſhall make, he may be directed by Gods holy ſpirite, to make ſuch choiſe as may be to Gods glorye: but that the ſame do deſire that as many as may take either commoditye or hurt by the choiſe that he ſhall make, would in harty prayers vntounto God beg, that in chuſing his hart may be directed by Gods holy ſpirite, to chuſe ſuch one as in all pointes may be meete for the place that he ſhall be choſen vntounto.
And whether the election belong to one or to many, this one thyng muſt be diligently looked vntounto by the Electours, that neyther they them ſelues bee corrupted wyth bribes, neither enduced by the perſwaſion of anye that is bribed, to make choyſe of any, in whom they do not ſee thoſe properties that I hauehave before noted out of the fyft and ſecond bookes of Moſes.
For he that is not a brother (that is to ſaye,Deut. 18. a true Chriſtian) but a Papiſt, or an heretike of any maner ſect: the ſame muſt bee ſo hated, that he be not choſen to ſupply any place in any publike miniſtration.
In like maner, he that is not a man of ſuch wyſdome and actiuity as is required in him that ſhal ſupply that place that is to be ſupplyed,Exod. 17. and he in whom the ſygnes of Gods feare do not appeare: or that is not a true man, nor one that hateth couetouſnes: muſt be ſo hated of them or him, to whom it appertaineth to chuſe or admit, that hee be not choſen or admitted by them, but refuſed, as a perſon vnmeete to ſupply ſuch a place. And thus much touching them to whom it belongeth to elect or admit anye to ſerue in the common wealth in any publicke callyng.
The perſons that ſhal be elected or admitted, muſt firſt conſider in them ſelues, whether they be ſuch in deede, as they be ſuppoſed to be, and whether thoſe qualities be in them that be required in thoſe perſons that ſhould ſupply ſuch places as they be called or admitted vntounto. And if they ſhall not fynde them ſelues to be ſuch, or that the qualities required be not in them: then muſt they (if they wyll not prouoke the heauye wrath of God agaynſt them ſelues) either ſeeke by earneſt and continuall praiers to God, and by all other meanes to bee made ſuch, and to obtaine thoſe qualities that they lacke: or els vtterly refuſe to take vponupon them to ſupply a place for which they knowe them ſelues to be ſo vnmeete.
And if (when they hauehave examined them ſelues) they ſhall fynde, that they bee in all poyntes meete for the places that they bee choſen or admitted to: they muſt in the feare of God, conſider what dutye thei hauehave to do in theſe places, and conſecrate them ſelues to bee occupied continually in doing thoſe duties, and not onelyonly begge at Gods hand his holy ſpirite to direct and ſtrengthen thē therin, but earneſtly deſire, that all the people, amongeſt whom they are appointed to ſerue, doo in all their prayers commende them to God, wythout whoſe conduct & ayde they cannot bee able to diſcharge any part of their duty.
And according to the example of the Prophet Dauid, theſe men muſt hate all them that hate the Lord, that is, all ſuch as geue ouer them ſelues to ſerue ſyn: For thoſe perſons do louelove ſynne, and none can louelove ſyn, but the ſame muſt needes hate the Lord who hateth ſynne.
With ſuch hatred therfore as the Lord hateth ſyn and ſuch ſinners, the Prophet hated them, that in his daies were ſuche ſynners, and therfore hated the Lord. And euerye one that is elected or admitted to ſerue in anye publike place, muſt in lyke maner hate all them that he ſhall ſee to be ſuch ſynners.
If his calling be Eccleſiaſticall, he muſt reprehend, rebuke, and enſtruct them: And if that wyll not helpe, he muſt lay before them the horrible threatnynges of Gods wrath againſt them. And thys he muſt do (as Dauid dyd) without any feare, fauour, hatred, or other fleſhly reſpect, that they might bee moued to hauehave towards their perſons. They muſt alwaies hauehave in mynde whoſe miniſters they be, & whoſe worke it is that they hauehave in hand. And they muſt neuer forget, that who ſo doth the Lordes worke negligently, is accurſſed of the Lord.
More ouer, they muſt ſtyll beare in mynde the woordes which the Lord ſpake to Ezechiel the Prophet ſaying thus:Ezechi. 3. Take good heede to the wordes of my mouth, and geue them warning at my commaundement. If I ſay vntounto thee concernyng the vngodly man, that (without doubt) he muſt dye: and thou geueſt him no warning, nor ſpeakeſt vntounto hym that hee maye turne from his euyll waye, and ſo lyue: then ſhall the ſame vngodly man dye in his own vnrighteouſnes, but his bloud wyl I require of thine hand.
Yea, he muſt alwaies be myndfull of the wordes of Paule to Timothie, where he ſaith thus: A Biſhop, that is a Church Miniſter, muſt be without fault. &c. And of the wordes of the ſame Apoſtle to the Elders of Epheſus, when hee ſayth thus: Take heede to your ſelues and to the whole flocke, wherein the holye Ghoſt hath appointed you to bee ouerſears, to gouerne the Church of God, which hee hath bought with his owne bloud.
And aboue all thinges, he muſt take heede of that peſtilent roote couetouſnes, whych if it doo once take hold in his hart, it wyll bryng forth ſuch fruit, as wyl turne al the wholſome wyne of hys good doctrine, to moſt pernicious poyſon. For he ſhall neuer be ſatiſfied with liuing. Yea, though he hauehave a great deale to much, wyth more charge then many more able then hee can be able to diſcharge: yet wyl he ſtil deſire more, for that deſire of more can neuer ſaye, inough, but ſtyll it cryeth for more.
Out of this peſtilent roote ſprang all the Popes Diſpenſations, hys Vnions, his Pluralities, hys Trialities, and his Totquots. His diſpenſation of Non reſidens, his Impropriations, and what ſoeuer els hath bene deuiſed, for the augmenting of the lyuing of his Prelates.
The Miniſter of Chriſtes church therefore, muſt neuer forget theſe wordes which Paule wrote to Timothe:1. Timo. 6 Thou man of God, flee from theſe thinges, and followe thou righteouſnes, faith, louelove, pacience, and meekenes. And he muſt print in memorye the wordes of Chriſt, which ſaith: Firſt ſeeke the kingdome of God, and the righteouſnes thereof, Math. 6.and all theſe thinges ſhall be miniſtred vntounto you.
To conclude, he muſt hauehave written in his hart the words of Chriſt to Peter, whych are theeſe: Peter, Iohn. 21.doeſt thou louelove me? Feede my lambes, feede my ſheepe, feede my ſheepe. And the wordes of the ſame Peter to al his fellow Elders, which are theſe: Feede the flocke of Chriſt as much as lyeth in you,1. Peter. 5. takyng the ouerſyght of them, not as compelled thereto, but wyllingly after a godly ſort, not for the deſire of filthye lucre, but of a good mynde: not as though ye were Lordes ouer the Pariſhes, but that ye be an enſample to the flock, and that with good wyll. &c.
But if his callyng be Ciuile, hee muſt vſe the ſwoorde in puniſhyng ſynne accordyng to the lawes of his Countrye: remembring alway that hee is appointed by God hymſelfe,Roma. 13. to be the reuenger of his quarell vponupon earth. And therefore hee muſt euer be myndfull of the curſſe that Ieremie hath pronounced againſt all that woorke the Lordes woorke negligently.Ierem. 48
He muſt alſo be myndfull of the wordes of Eſay, which ſayth of the Rulers of Ieruſalem in this wyſe: Thy Princes are the companions of theeues,Eſay. 1. for they louelove brybes, and they hunt after rewards. And the conſideration of theſe wordes muſt moue him to hate all maner of briberye and bribers, as haters of God.
Moreouer hee muſt not forget the wordes of Moſes, who ſayth thus: Bribes do blynde the eyes of the wyſe,Deut. 16. and peruert the ſentence of the ryghteous.Exod. 23. And in iudgement he muſt neither feare the face of the mightye, nor pity the caſe of the myſerable: for iudgement is the Lordes.
Thus muche I hauehave thought meete to adde (in order of Appendix) to that Sermō which I made the .29. of Septēber .1574. as afore in ye title: Beſeching the almighty, in mercy towards his Church, to moue the mindes of his reuengers vponupon earth, that they maye bende them ſelues in al that they are able to reforme firſt in them ſelues, and after in all other, all maner of corruptiōs in elections, both of church Miniſters, & of ciuill officers alſo.
So maye we hope to ſee all corruption baniſhed out of all maner miniſtration, and Gods glory aduaunced therby: which he graūt for his mercies ſake, to whom be all honour and glory for euer. Amen.
❧ Imprinted at London by Iohn Awdeley, dwellyng in little Brittaine ſtreete without Alderſgate.
1575
The .7. day of Ianuary.
End of the text · Robert Crowley, Sermon 29 September 1574 (1575)