A Sermon made in the Chapel at the Gylde Halle in London, the xxix day of September, 1574. before the Lord Maior and the whole state of the City, then assembled for the choosing of their Mayor that should then succeed in the government of the same City. Coneionatore Roberto Croleo. ¶ Perused and licensed, according to the Quoenes majesties Injunction. ¶ Imprinted at London by john Awdeley. 1575. TO THE RIGHT honourable sir james Hawes Knight, Lord Mayor of the City of London, and to his worshipful Brethrens the Aldermen, with the whole state of the same City, Robert Crowley wisheth continuance in the fear of God. BEing by the Lord Maior (that then was) appointed to occupy the place of a better, in your Chapel at the Gild hall, on that day wherein; according to your yearly custom you were gathered together to make choice of one to rule your City, for the year then to come: I did bend all my speeches to the instruction of as many of you as were to give voices in that Election, and of him that was then to be elected. And although I did not then so well like of mine own doing that I could think it meet to be penned and published to the view of all that would read it: yet I perceived afterward, that many amongst you were desirous to have it in writing, that it might remain in memory, and be a rule for you and your posterity to follow in your yearly Elections. Being therefore requested by one (that seemed to me most desirous of this common commodity) to set down in writing that which I had then spoken: I could not deny that so honest and reasonable a request. But being then oppressed with manifold exercises, I differred the doing thereof almost to long: even till memory began to be amazed, when she should make report to my pen of those words which she not before willed to retain. And then I began to feel, that age cannot easily do that, whereof youth maketh small account. Yet notwithstanding I caused my Memory to search out all her corners, and to bring forth that which she found? and so have I penned (as my Memory telleth me) almost the same words that I then spoke, and in the same order that I then did speak them. And because I thought that this instruction might serve as well for all other Elections, as for that which then was in hand: I thought good to add an Appendix, wherein I have applied the whole matter of every Election to be made, of any that must serve in any public calling, either Ecclesiastical or Civil. If this my labour have or shall do any good, the praise thereof is due to God, the doer of all that is well done: who first moved the minds of your Rulers to think me meet to occupy that place at that time, and my mind to conceive and utter such matter there, and the mind of him that first moved me to conceive it in writing, and the minds of them that have thought it meet to be imprinted. To GOD therefore especially, I do dedicated this my labour, and generally to all you, whom he hath herein used as his instruments: Beseeching his Majesty to accept of that which he hath made me able to do, and to employ both it and me to the commodity of his Church, and you to take at his hand the fruit of this my labour, whom he hath in this matter used as his instrument to instruct you how ye aught to deal, not only in this one yearly election of your Mayor, but in all your other Elections also. The Lord jesus Christ (whose Servants we all do profess to be) direct us by his holy Spirit: that in all our works, words, and thoughts we may seek to set forth the glory of his (and by him) our heavenly Father. To whom, with the same his only begotten son, & the holy spirit be all honour & glory for evermore. Amen. Yours to command in the Lord, Robert Crowley. ¶ A Sermon made in the Chapel at the Gild hall in London, the xxix day of September, in the year of our Lord God. 1574. before the Lord Maior and the whole state of the City, then assembled for the choosing of their Mayor that should then succeed in the government of that City: Concionatore Roberto Croleo. IN the Psalm. 139. it is written thus, Psal. 139 in the latter end of the Psalm: Do not I hate them (O Lord) that hate thee? And am not I grieved with them that rise up against thee? Yea I hate them right sore: even as though they were mine own enemies. Try me (O God) and seek the ground of my heart: Prove me, and examine my thoughts. Look well if there be any way of wickedness in me, and lead me in the way everlasting. That Psalm (dearly beloved in our saviour Christ) in the latter end whereof these four verses are written, being in number .139. is one of those Psalms, which are by order appointed to be read this morning at the Morning prayer: I have thought good therefore to take a parcel thereof to entreat of, as offered by order. The Prophet David doth in this Psalm show himself to be mindful of the marvelous and merciful providence of God towards all his creatures: but especially towards Man: in whose creation, preservation and government, he doth show both his infinite wisdom, and almighty power. He showeth himself also to be mindful of the infinite and incomprehensible nature of God, which cannot be comprehended in heaven, or earth, or in any deep places: but filleth all places, and is filled or comprehended of none. He filleth all, and containeth all: and is not filled or contained of any. If I go up into heaven (saith he) thou art there: if I go down into hell, thou art there to: Yea, if I shall take the wings of the morning (that is, if I shall make as much speed as man can make to flee from thee) and so flee into the uttermost parts of the sea, even there also thy hand shall lead me, and thy right hand shall hold me. Whether shall I go from thy spirit, and whither shall I flee from thy presence? He showeth also, how he esteemeth of the dear friends of God, and on the contrary, how he doth hate & abhor God's enemies: such as do hate and rise up against God. Thus you have heard a brief sum of this whole Psalm: that is, of the chief points contained in this Psalm, being in number .139. I do not intend (at this time) to entreat of all these things, or of any one of them: but to apply these four verses (which I have now read, being the last of this Psalm) unto this present Auditory, and to the present occasion of this assemble. For I think it the duty of as many as shall occupy such places as this, to apply all their speeches to their Auditories, and to the occasions of their assembling. Considering therefore that this Auditory is assembled to choose one to rule the rest: I have thought it meet to apply the words of the Prophet in these four last verses of this Psalm, to them that be assembled, and to the present occasion of assembling. And herein I must speak of another manner of hatred than the Prophet meant of in these words, when he saith: Have not I hated them that hate thee. etc. And I am occasioned so to do by that which I read in the first chapter of the book of prophecies of Malachi the prophet, where it is written thus: Mala. 1 jacob have I loved, but Esau have I hated. It is not meant here, that the Lord hated Esau with that hatred that David speaketh of in these words of the Psalm which I have in hand: but that he did so hate him, that he would not choose him to be Lord over his brethren, notwithstanding that by nature the birthright did belong unto him, for he was the elder and the first borne. And jacob he loved so, that notwithstanding he was the younger, the honour of birthright was given unto him, and he was made Lord over his brethren. After this sort also did the Lord hate the elder sons of jesse, 1. Reg. 16. which were in number vij, & loved David that was younger than they all: and he commanded Samuel to take his horn of holy ointment, and to anoint David king over all Israel. There was none among the brethren of David, that was not in the judgement of man meet to be preferred before David, and therefore their father presented them to Samuel one after another, and showed himself to make none account of David: But the Lord so loved David, and hated his brethren, that he refused them, and chose David to be king over his people. Applying this scripture to you that be present therefore, I must first speak of this hatred and this love: admonishing as many of you as are to give voices in this election, that you hate with this hatred of refusal, all such as you see to have in them those conditions as should not be in any that should be choose to bear rule among the people of God, and that you love with this love that I have spoken of, such one as hath in him those things that by the scriptures are required to be in him that shall be chosen to be a Ruler. First, Deut. 17 in the fift book of Moses called Deuteronomium it is written that the people of Israel might not choose any to be their king, that were not their brother: that is, descended out of the loins of Abraham, and one of the twelve kindreds of Israel, A man circumcised, that thereby had made a solemn profession to observe & keep all the laws and statutes of the Lord his God. If that people might not make them a Ruler of one that were not a brother by blood and Religion: how may we that profess the religion of Christ, choose one to be our Ruler that is not of one religion with us? You therefore, to whom it belongeth to give voices in this election, must have regard to the religion of him whom you shall choose. He must not be an Athiste (that is, a man that hath no religion) he must not be a sectary, an heretic, or sismaticke. He must not be a Papist: for of all Sectaries the Papist is most contrary to Christ: I mean the right Papist, who doth acknowledge the Pope to be the universal head of the universal church of Christ, for that is, to set the Pope in the seat of Christ, and so consequently to depose Christ, and to set up the Pope in his place, and so is he become Antichrist. S. Paul in the .2. chapter of his second Epistle to the Thessalonians, doth lively describe this Antichrist under the name of the man of sin. He shall (saith S. Paul) advance himself above all that is called God. That is, above all Princes. Psal. 82. For in the Scriptures Princes are called Gods, because they be God's Levetenants upon earth, and as saint Paul doth term them: Roma. 13. they are Gods revengers, and bear the sword, that by the use thereof they may revenge God's quarrel, in punishing the transgressors and breakers of God's laws. Of Princes the Prophet David doth in the Psalm .82. writ thus in the person of God himself: Ego dixi Dii estis, I have said it, you are Gods. And our saviour Christ himself doth cite the same words, john. 10. as we read in the Gospel: Wherefore, the Pope advancing himself above Princes, doth show himself to be that man of sin that saint Paul doth writ of in that place, 2. Thes. 2 and so consequently to be Antichrist: for by that man of sin he meaneth Antichrist. He sitteth also in the Temple of God, and boasteth himself as though he were God: and this he doth in two points especially. First, in that he taketh upon him to dispose kingdoms: & then in that he presumeth to pardon sins. For both these things belong to God alone, and no creature may enterprise to do either of these. prover. 8 Per me regnant Reges (saith Wisdom) and by Wisdom is meant God himself. By God alone therefore do Kings reign. And the Prophet David saith, that promotion cometh neither from the East nor from the West, neither from the North. Psal. 75. etc. but it is God that overthroweth one, and setteth up another. The Pope therefore, in disposing kingdoms, as he hath, and would presently dispose this kingdom (if his power would stretch so far) doth take upon him, that which belongeth to God alone, and therefore sitting in the Church of Christ, which is the temple of God, he boasteth himself as though he were God, and showeth himself to be that man of sin that saint Paul speaketh of. He taketh upon him also to forgive sins, which none can do but God only. In his Bulls of jubilee these words are insert: A pena, & a culpa, that is, from the pain due to the fault, and from the fault also. So that he acquitteth and dischargeth the sinner of the fault of his sin, and maketh him as innocent as if he had never committed sin. And herein he maketh himself equal, or rather superior to God himself: for no Inferior can pardon the trespass that is committed against his Superior. If any subject should presume to pardon the treason that is committed against his Prince: what could that Prince think of that Subject, otherwise then of one that taketh himself to be of greater authority than his Prince, or at the lest of as great authority. By these two practices therefore, the Pope maketh himself known to as many as will know him, to be that Antichrist, whom S. Paul calleth the man of sin. And so by good consequence, whosoever is a right Papist, is most unmeet to rule amongst Christians. You therefore, to whom it belongeth to give voices in this election, look well to the religion of him whom you choose, & if any be a Papist, so hate him as God hated Esau and David's elder brethren, that you refuse him, and choose him not to rule you, because he is not a Brother, & therefore much more unmeet to rule Christians, than any such was to rule the carnal Israelites. In the second book of Moses called Exodus, Exod. 18. and in the .18. chapter of that book, it is written, that such one as shall be chosen to rule in any degree, must have in him these four qualities: First he must be wise & active, than he must have in him the fear of God: thirdly, he must be a true man, and last of all he must hate covetousness. wise he must be, such one as by long experience hath learned wisdom, and is able to rule wisely: & there must be in him such activity, as is meet for him that shall occupy the place that he shall be choose unto. He must have in him the fear of God also, Psal. 111. which is the beginning of all wisdom. By this note may we know them that have the fear of God in them: Ecclesi. 2. they will (as jesus Siracke writeth) be careful to know the will of God: and when they know it, they will be as careful to conform their lives unto it, that the fear of God may appear in all that they do. This fear is not that whereof s. john 1. john. 4. writeth in his first epistle, when he saith, that love expelleth fear: for that fear is joined with hatred, and whosoever feareth in that sort, must needs hate him whom he so feareth, and that fear is of the school men called, a servile fear, such as is in slaves or bond men, that stand in fear of stripes at the hands of their Lords or Masters, whose slaves they be. But this is by the scohle men termed Filialis timor, a childlike fear: such as is in good children towards their good and loving Parents: whom they fear because they love them, and they love them because they fear them. So that this fear is joined with love, and love with it, in such sort that they cannot be separated, and it cannot be hid, but will show itself wheresoever it is. Look therefore for these signs of Gods holy fear, and hate that person in whom you find them not, so that ye choose him not to rule you. Thirdly, ye must not choose him, whom you know not to be a true man: true in his deeds, and true in his words. His yea must be yea, and his nay, nay. He must not say and unsay, he must not swear to deceive. His words must not be wind, but there must be weight in them. He must not do (as to many use to do in these days) deny both his words & his writing (if ye can not prove it) though it be his hand & his seal, yet if he may gain any thing by denying it to be his deed, it was never his deed. Would God there were none such to be found in Israel, (I mean) among christian's. Last of all, he that must be chosen to bear rule, must be a man that hateth covetousness. The common sort of men have none other note to know a covetous man by, but riches. If he be rich, then is he covetous, in the judgement of most men. But riches is not a note to know a covetous man by. riches is the gift of God: and it is not a man's careful toil that can make him rich, Prou. 10. as saith the wise man, much less is it his covetous dealing, but God giveth riches to whom he lusteth. He maketh some rich without any great care or toil taken of them to grow rich: and some other, though they toil never so sore, and be never so careful, yet can they never be rich. It is therefore God's blessing that maketh men rich. Wherefore this reason holdeth not: he is rich therefore he is covetous. The greeks do call covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire of more. Luke. 12. That man therefore that is not contented with that he hath, but is still desirous of more, is a covetous man. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the desire of more, and it is an affection of the mind, and may be as well in the poor as in the rich. Wheresoever therefore you shall see open signs of this desire of more, there is covetousness. And that man in whom that is, must be so hated of you that have to give voices in this election, that you choose him not to bear rule. Eccle. 10. For such one hath his own soul to sell for money. Saint Paul would have this desire of more, to be so far from all Christians, Ephesi. 5. that it should not once be named amongst them, that is, that it should not be found amongst them, and so consequently have no name, for things that be not have no names. And writing to Timothy he saith, Tim. 6. that the love of money, is the root of all mischief. Of the fruits that spring out of this pestilent root much might be spoken, & many examples brought out of histories, both holy and profane: But because the time passeth away, and I have determined to speak somewhat of the duty of him that shall be chosen, I will make mention only of two examples, the one profane, & the other written in the history of the Gospel. For the first, it is written that Polymnestor king of Thracia, was of great familiarity, & joined in singular friendship with king Priamus of Troy: and that when Troy was besieged by the Grecians, and like to be won by them, king Priamus sent his young son Polydorus to Polymnestor with a great mass of gold, trusting that of friendship he would foster and bring up the young Prince, and help him to recover the kingdom of Troy, if it should at that time be won by the Grecians. But when Polymnestor perceived that Priamus was dead, and Troy conquered, he slew Polydorus, and so possessed the gold himself. The Poet Virgil writing of this, useth this exclamation: Quid non mortalia cogis pectora, auri sacra fames? O thou pestilent hunger of gold, what is it that thou dost not enforce men's hearts to do? The other example is written in the history of the Gospel. The traitor judas, notwithstanding he had seen the wondered works that our saviour Christ had wrought, and heard his heavenly doctrine: yet in a covetous desire he betrayed him, and for money delivered him into the hands of those enemies that sought his life. Such fruits doth this pestilent root bring forth, and therefore such as are to give consent in this election, should not agreed to choose such one to rule, as hath in him the open signs of this so pestilent a root. Thus briefly you have heard what is required in him that must be chosen to bear rule: He must be a brother, not of no religion, neither of any other religion, than the true religion of Christ. For if the jews might not make any man ruler over them that was not of their religion: much less may Christians make that man their Ruler, that is not one of their religion. He must be a wise & active man, such one as hath had experience, and is well able to govern, being endued with all those gifts that must be used in government. If he have governed himself and his own family well: then is he the meeter to rule other. But if this be not in him, then is he altogether unmeet to be chosen to public government. It is also requisite that he have in him the fear of God, in such sort as I have declared. Not that fear that is joined with hatred, but that which is matched with love: So that he doth fear God, because he loveth him, and doth love him because he feareth him, Ecclesi. 2. and with a reverend and loving fear seeketh to do the will of God. Moreover, he must be a true man, no false, no subtle, or crafty dealer: but such one as dealeth truly in word and deed. And to conclude, he must (even from his very heart) hate that pestilent root covetousness. And thus much for that which I thought meet to speak, touching that which is to be done by them that have to give voices in this election. Now as touching him that shall be chosen, he must look upon the example of David, to follow it. He saith, Do not I hate them (O Lord) that hate thee? And am not I grieved with them that rise up against thee? Yea I hate them, and that right sore: even as though they were mine own enemies. Try me (O God) and seek the ground of my heart: prove me, and examine my thoughts. Look well if there be any way of wickedness in me, and lead me in the way everlasting. This example of the Prophet David doth teach him that shall be chosen, especially two lessons: where of the one is how he must be affected towards them that hate the Lord, and rise up against him: and the other is, what he should continually crave at God's hand in his hearty and earnest prayers to God. For the first he saith, Do not I hate them that hate thee? etc. And for the other he saith: Try me (O God) and seek the ground of mine heart. etc. In the scriptures they are said to hate the Lord that give any part of his honour to any creatures: as in that commandment wherein the Lord forbiddeth idolatry, he saith thus: Exod. 20. I will visit the sins of the Fathers upon the children, to the third and fourth generation in them that hate me. etc. where they that break that commandment either in making or worshipping of any Image, are said to hate God, because they put that image in the place of God, and give that honour to it, which is due to God. The Prophet David also calleth such sinners, when in the fiftieth Psalm he saith thus: Psal. 50. The Lord said unto the sinner, why takest thou my testament in thy mouth, seeing thou hatest to be reformed, and thou hast cast my word behind thee. Thou sawest a thief, and thou runnest with him, and with the adulterer thou didst cast in thy lot. etc. These be they that hate the Lord, because they have even sold themselves to serve sin, and must therefore needs hate him, against whom they commit sin. The example of the Prophet David therefore, doth teach him (that shall be chosen to bear rule) to hate all such manner of men as these be: that is, that do give themselves to serve sin, and will not be reformed by any manner admonition or fatherly chastisement. He must hate them therefore, not with such hatred as I have spoken of (that is, to refuse them in elections) but with perfect hatred, even as though they were his own enemies. That is, even as by the corruption of our own nature, we are moved to hate them that be our enemies (for by the rule of our Religion, Math. 5. we are taught to love our enemies.) In that they be the enemies of God, therefore we must hate them so far forth as they be so: but their persons we must not hate. He therefore that shall bear rule, must so hate them that hate the Lord (in such sort as I have said) that he use the sword that God hath given him, Roma. 13. in punishing their wickednesses: For as saint Paul writeth to the Romans, he is God's Revenger. And he must do this earnestly and diligently: Lest he come within the reatche of this curse: jerem. 48 Cursed is every one that doth the work of God negligently. In his prayers to God, the Prophet David craved especially two things: whereof one was that he might be thoroughly tried, and the other, that the Lord would lead him in the way everlasting. He therefore that shall be chosen, must in his prayers beg the same, with desire to be purged of all evil: & that he may be lead by the good spirit of God all the days of this his transitory life, and in the end thereof, into that life that never shall have end. Try me (O God) saith the Prophet, and seek out the ground of my heart. etc. In these words the Prophet showeth himself to be willing to walk before the Lord his God, and to have his ways known unto him. It is not enough for us to know that the Lord knoweth our ways: but we must be desirous that the Lord would have such regard unto our ways, that he suffer us not to walk in any way of wickedness, but that he do by such means as may please him, bring us to the way everlasting, & lead us therein by his holy spirit, that is, in that way, the end whereof is everlasting life, and that we may continually walk in that way all the days of this our transitory life, and so in the end thereof find everlasting life. He that shall be chosen therefore, must learn by the example of David, to crave this at the hands of God: and so shall he be always careful to walk in the lords ways, that when the Lord shall try him, there be no way of wickedness found in him. In that the Prophet desireth to be lead in the everlasting way: he confesseth that of himself he is not able to walk therein. 2. Cor. 3. This lesson therefore is to be learned (of him especially that now is to be choose, and of all other generally) that none is able of himself to walk in this everlasting way, but all that shall walk therein, must be lead by God's holy spirit, Roma. 8. by whom who so is lead, is undoubtedly the child of God. Let us therefore all pray continually that we may be lead by that spirit evermore, that our life being acceptable to him, we may after the same shall be ended, be happy with him for ever. Thus as the shortness of the time would suffer, & as God hath made me able, I have by occasion of those words, which at the beginning I read out of the Psalm. 139. noted those things that I thought meet to be noted in this Auditory, and to be applied to the present occasion of our assembling at this tyme. The Lord for his mercy's sake, so work in all our hearts by his holy spirit, that we printing in memory, and practising in life these profitable lessons, may in our several callings so deal in all that we do, that God may in us be glorified, & we in him everlastingly comforted, with that endless comfort that he hath prepared for his. Which comfort he grant that hath prepared it: to whom be all honour & glory, world without end. Amen. ¶ An Appendix added unto this Sermon. THus at the request of a friend (wishing the common commodity) I have (as nigh as I could) committed my Sermon to writing, in such order, and (as my memory would serve me) in such words, as I did utter it in the hearing of the Lord Maior and his Brethrens the Aldermen, and the whole state of the City of London, being then (according to their yearly order) assembled to choose one to be their Mayor for the year then following. And because the text that I have handled, may as well be applied to all other elections, as to that which then was to be made: I have thought meet (in the setting out of this my Sermon in print) to add this Appendix, wherein I have applied the words of the Prophet, generally to all elections: as well of such as shall serve in the Ecclesiastical government, as in the Civil. Noting the duties both of them to whom it appertaineth to choose, and also of them that shall be chosen to any government in either state. And first of them to whom it belongeth to choose. The persons that, in any order, have to give consent to the choice of any that shall serve in any public calling, must first consider the place that is to be supplied by him that is to be chosen: with a due consideration of those qualities that must be in him that shall be able to do the duty that belongeth to that place. And then their care must be, to find out such one as hath in him those qualities. And if any shall offer themselves to take upon them the place, and enable themselves thereunto: they are to be narrowly looked unto, and thoroughly tried before they be admitted, because they do by offering themselves, give occasion to be suspected of some desire, either to be advanced, or else to be enriched, which desire is most pernicious in him that shall serve in any public calling. Isocrates (an Heathen man) instructing Demonicus (a young Gentleman, that was like to be called to public office) saith thus unto him: A publicis functionibus, non ditior sed gloriosior discedas. Departed not from a public office, being more rich, but more honourable, then when thou tookest it. But if any shall by words, writing, gifts, or any other ambitions mean, seek to be admitted: the same hath made himself altogether unmeet to be admitted, although there be in him as much as may be in a man, otherwise to make him meet: For such one being in place, cannot use any good gift that is in him to any other end then that, which moved him so to seek the place. They therefore that have to give consent in elections, must not be subject to their own corrupt affections, so that they be lead by them to choose or admit any in respect of consanguinity, affinity, friendship, or friendly familiarity: neither may they stand in awe of any man's person, & so through fear of displeasure, or hope of some friendly pleasure, be induced to choose or admit such one as they do not know to be meet for the place that they do choose or admit him unto. They must have still before their eyes, the Majesty of God, whose Ministers they are, that occupy any public place: And therefore in choosing or admitting them that shall supply any such place, the choosers and admitters must do all that they do in the fear of God's Majesty, even as they that know & do not forget, that they shall answer to him for all that they shall do therein. It is meet therefore, that if the election or admission be to be made by many, the same do (before they proceed to election or admission) join themselves together in public prayer, not of custom only, or superstitiously, but with hearty desire to obtain at God's hand his holy spirit to direct them so, that they may find out & consent upon such one, as may be both able and willing so to serve in the place that he shall be chosen unto, that God's glory may be set forth in all that he shall do in that place. After this sort did the apostles behave themselves, when they thought it meet to choose one to supply the place of judas▪ Acts. 1. (which had been one of them, but was by transgression fallen from his place, and become a traitor to his Master, for which wickedness he was so left to himself, that he hanged himself, and by the gushing out of his bowels he was made an horrible example to all traitors) they agreed upon two which had been conversant with them (and therefore were well known unto them) and because they could not discern which of the two was most meet for the place, they prayed to God, and casting lots, they besought God that the lot might light upon him, whom God knew to be most meet. And if the election or admission, do belong to any one person, than it is meet that that person, do not only make earnest and hearty prayers to God in his own person, that in the choice that he shall make, he may be directed by God's holy spirit, to make such choice as may be to God's glory: but that the same do desire that as many as may take either commodity or hurt by the choice that he shall make, would in hearty prayers unto God beg, that in choosing his heart may be directed by God's holy spirit, to choose such one as in all points may be meet for the place that he shall be chosen unto. And whether the election belong to one or to many, this one thing must be diligently looked unto by the electors, that neither they themselves be corrupted with bribes, neither induced by the persuasion of any that is bribed, to make choice of any, in whom they do not see those properties that I have before noted out of the fift and second books of Moses. For he that is not a brother (that is to say, Deut. 18. a true Christian) but a Papist, or an heretic of any manner sect: the same must be so hated, that he be not chosen to supply any place in any public ministration. In like manner, he that is not a man of such wisdom and activity as is required in him that shall supply that place that is to be supplied, Exod. 17. and he in whom the signs of God's fear do not appear: or that is not a true man, nor one that hateth covetousness: must be so hated of them or him, to whom it appertaineth to choose or admit, that he be not chosen or admitted by them, but refused, as a person unmeet to supply such a place. And thus much touching them to whom it belongeth to elect or admit any to serve in the common wealth in any public calling. The persons that shall be elected or admitted, must first consider in themselves, whether they be such in deed, 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 unto. And if they shall not find themselves to be such, or that the qualities required be not in them: then must they (if they will not provoke the heavy wrath of God against themselves) either seek by earnest and continual prayers to God, and by all other means to be made such, and to obtain those qualities that they lack: or else utterly refuse to take upon them to supply a place for which they know themselves to be so unmeet. And if (when they have examined themselves) they shall find, that they be in all points meet for the places that they be chosen or admitted to: they must in the fear of God, consider what duty they have to do in these places, and consecrated themselves to be occupied continually in doing those duties, and not only beg at God's hand his holy spirit to direct and strengthen them therein, but earnestly desire, that all the people, amongst whom they are appointed to serve, do in all their prayers commend them to God, without whose conduct & aid they cannot be able to discharge any part of their duty. And according to the example of the Prophet David, these men must hate all them that hate the Lord, that is, all such as give over themselves to serve sin: For those persons do love sin, and none can love sin, but the same must needs hate the Lord who hateth sin. With such hatred therefore as the Lord hateth sin and such sinners, the Prophet hated them, that in his days were such sinners, and therefore hated the Lord. And every one that is elected or admitted to serve in any public place, must in like manner hate all them that he shall see to be such sinners. If his calling be Ecclesiastical, he must reprehend, rebuke, and instruct them: And if that will not help, he must lay before them the horrible threatenings of God's wrath against them. And this he must do (as David did) without any fear, favour, hatred, or other fleshly respect, that they might be moved to have towards their persons. They must always have in mind whose ministers they be, & whose work it is that they have in hand. And they must never forget, that who so doth the Lords work negligently, is accursed of the Lord Moore over, they must still bear in mind the words which the Lord spoke to Ezechiel the Prophet saying thus: Ezechi. 3. Take good heed to the words of my mouth, and give them warning at my commandment. If I say unto thee concerning the ungodly man, that (without doubt) he must die: and thou givest him no warning, nor speakest unto him that he may turn from his evil way, and so live: then shall the same ungodly man die in his own unrighteousness, but his blood will I require of thine hand. Yea, he must always be mindful of the words of Paul to Timothy, where he saith thus: A Bishop, that is a Church Minister, must be without fault. etc. And of the words of the same Apostle to the Elders of Ephesus, when he saith thus: Take heed to yourselves and to the whole flock, wherein the holy Ghost hath appointed you to be overseers, to govern the Church of God, which he hath bought with his own blood. And above all things, he must take heed of that pestilent root covetousness, which if it do once take hold in his heart, it will bring forth such fruit, as will turn all the wholesome wine of his good doctrine, to most pernicious poison. For he shall never be satisfied with living. Yea, though he have a great deal to much, with more charge than many more able than he can be able to discharge: yet will he still desire more, for that desire of more can never say, enough, but still it crieth for more. Out of this pestilent root sprang all the Pope's Dispensations, his Unions, his Pluralities, his Trialities, and his tot-quots. His dispensation of Non residens, his Impropriations, and what soever else hath been devised, for the augmenting of the living of his Prelates. The Minister of Christ's church therefore, must never forget these words which Paul wrote to Timothe: 1. Timo. 6 Thou man of God, flee from these things, and follow thou righteousness, faith, love, patience, and meekness. And he must print in memory the words of Christ, which saith: First seek the kingdom of God, and the righteousness thereof, Math. 6. and all these things shall be ministered unto you. To conclude, he must have written in his heart the words of Christ to Peter, which are these: Peter, john. 21. dost thou love me? Feed my lambs, feed my sheep, feed my sheep. And the words of the same Peter to all his fellow Elders, which are these: Feed the flock of Christ as much as lieth in you, 1. Peter. 5. taking the oversight of them, not as compelled thereto, but willingly after a godly sort, not for the desire of filthy lucre, but of a good mind: not as though ye were Lords over the Parishes, but that ye be an ensample to the flock, and that with good will. etc. But if his calling be Civil, he must use the sword in punishing sin according to the laws of his Country: remembering always that he is appointed by God himself, Roma. 13. to be the revenger of his quarrel upon earth. And therefore he must ever be mindful of the curse that jeremy hath pronounced against all that work the lords work negligently. jerem. 48 He must also be mindful of the words of Esay, which saith of the Rulers of jerusalem in this wise: Thy Princes are the companions of thieves, Esay. 1. for they love bribes, and they hunt after rewards. And the consideration of these words must move him to hate all manner of bribery and bribers, as haters of God. Moreover he must not forget the words of Moses, who saith thus: Bribes do blind the eyes of the wise, Deut. 16. and pervert the sentence of the righteous. Exod. 23. And in judgement he must neither fear the face of the mighty, nor pity the case of the miserable: for judgement is the Lords. Thus much I have thought meet to add (in order of Appendix) to that Sermon which I made the .29. of September .1574. as afore in the title: Beseeching the almighty, in mercy towards his Church, to move the minds of his revengers upon earth, that they may bend themselves in all that they are able to reform first in themselves, and after in all other, all manner of corruptions in elections, both of church Ministers, & of civil officers also. So may we hope to see all corruption banished out of all manner ministration, and Gods glory advanced thereby: which he grant for his mercy's sake, to whom be all honour and glory for ever. Amen. ❧ Imprinted at London by john Awdeley, dwelling in little Britain street without Aldersgate. 1575. The .7. day of january.