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, & gaue them to the tribe of Iuda: whom then accor­ding to his mercy he had purposed to blesse with al pefect happynes. In which we learne not to abuse Gods mercies, least they be ta­ken away from vs, as frō the tribe of Ephra­im they were. 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 [Page] displeasure: the prophet in this place stirreth them vp to thankfulnes, that they might be found worthy to haue continued toward thē so great blessinges. And this he doth by ex­ample of Dauid, in shewing both how merci­fully God had delt with him, and how obedi­ently Dauid walked before the Lord.

And herein he vseth as it were thrée reasōs Three reasons. to moue them withall. 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 third of Da­uids own person how faithfully & how truly he did execute that wherunto he was called. 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: He chose hym to feede hys people in Iacob, & his inheritāce in Israel. The third in these wordes: So he fed them according to the simplicitie of hys hart, and guided them with the discretion of his handes. These argumentes wil I speake of as God shall geue me vtteraunce. And if they shalbe now more effectual to moue vs, then they were then to moue the people of Is­rael: then be we profitable & happy hearers. If not, it is good right and reason, that as we haue bene in the fellowship of the same sinne [Page] and iniquitie, so we shoulde be partakers of the same reward & punishment: that if God shal so deale with vs, that we loose againe both the Tabernacle & the Scepter, as they haue done before vs, we can say no other but the Lord is righteous, and behold we haue eaten the fruit of our own labours. 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.

The first argument is the good consideratiō of Gods mercies whence he called Dauid. I 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, though we were neuer so deepe soonken in rebellion. A sure proofe of the efficacie of it may be vnto vs the oft & continual vse of it in the sacred scriptures. For seyng that Gods spirit in his holy word doth so oft aply it, both as a helpe to confirme the godly, and as a pre­sent remedy to turn againe the most obdurat and wylfull synner from hys obstinate pur­pose: 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. [...] [Page] 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: I am the Lord thy God, which brought thee out of [...]. xv. V [...] of the Chaldeans. 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.

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: their country to be a cursed country, their fa­thers idolaters, themselues geuen ouer to al voluptuousnes and pleasure, not regarding Io [...]. 24. Ge [...]e. xi. Exod. iij. God, nor seking his religion. In which woful estate when the Lord God did behold them, he pitied their misery, & said euen then vnto thē: You shal liue. By which promise their former Exod. x [...]. 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, & had a crowne of beuty vpon their heades. Now therfore that they should [...]. 23. [Page] not walke in their own waies, or cōmit Ido­latry as other Gentiles did, nor treade such Es [...]. xli [...]. E [...]. xvi. benefits vnder their féete: this argument as a strong medecine the Prophet repeated of­ten, and with many wordes.

Thus God delt oft with the Kings of Israel [...]. S [...]m. x [...]. [...]. [...]. [...]. x [...]. xv [...]. [...]. [...]. [...]ij. [...]. Regum [...]. [...]. [...]. and of Iuda, when they began to fall away, & walke as others nations walked that were rounde about them. He called them back by putting thē oft in mynde, how hys mercy had bene with them, and from what low estate he had raysed them up. Thus the Prophets of God delt often wyth the people. Iosua, when Iosu. ij. he had brought them into the lād of Chanaan, to the end they might feare God, 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. Samuel, when, he was afraid of Gods [...]. S [...]m. [...]. heauy displeasure towards the people of Is­raell, because they had asked a king for them: 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, as a ready way to make them beware afterward, how they did willyngly [...] [...]end so louing a father. Steuen, when he woulde [...]. v [...] haue perswaded those, whose iniquitye was [Page] now growen to so ful measure, that they ha [...] crucified Christ, 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. 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: so it hath bene continu ed by the same spirit from time to time to styr vs vp not to forget the Lord. 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. Saint Paul, Iohn. xv. when he would moue the Corinthians for to auoide the false Apostels, and to folow Christ, he perswaded them thus, that in times past 1. Cor. xij they were Gentiles, and were willingly lead away to dum Idoles. And agayne to the E­phesians: You were in tymes past dead in Ephesi ij trespasses and synnes, you walked after the Prince that ruleth in the ayre, 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, euen when we were dead, hath quickned vs in hys sonne Christ.

This argument, dearely beloued, seing it [Page] is so strong, let vs apply it vnto our selue [...] for our disease cleaueth fast vnto our bones with long continuance, and we haue néede of sharpe medicine to heale if agayne. 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 vs sée our own estate, and what God hath done for vs, what cloudy [...] daies haue gone ouer our heads, 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 we wil neuer be brought with the beuty of the golden cup, to drinke of the spirituall whoredomes that are within. We were in times past Gentiles, and vncircumcised peo­ple, Ephe [...]. [...] now Christ hath pulled downe the waule of seperation, and made vs all one, euen hys children of adoption. We were aliantes frō the common wealth of Israel, now we are receiued as Citizens, in the company of hys faithful. 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 liued som­ [...]e in ignoraunce, and had no hope, now we haue receiued knowledge, and are comforted. We were without God in the worlde, and [Page] could no wher lay downe the terrours of our sinnes, but now we haue receiued the spirite of adoption, by which we cry Abba, Father. And what should I say more? We wer sub­iect vnto sinne, hel, death and condemnation, now Christ hath spoiled the principalites and Rom. viij powers, deliuered vs out of y^• power of dark­nes, translated vs into a kingdome of immor­t [...]ie Col. ij. [...]xv & grace. Except we haue set our harts as an Adamāt stone, or as the Prophet saith Col. i. xi [...] made our harts and facee like the Flint, it is impossible but that thys cogitation shoulde [...]ze. iij. ix moue vs. Or if it do not so, surelye, surelye, though the Lord had not spoken it thus often vnto vs, or if the Scripture were not writ­ten for our instruction, yet the law of Nature would condempne vs for most vnthankfull men. Day and night we should beare a wit­nes in our own conscience, how fearful iudge ment God hath reserued for so great iniquity. 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, if we be vnthankfull [Page] vnto him, if we contemne him, rob him of his honour, who alone hath made vs glorious, when we were couered with our own shame and confusion? The Lord graunt vs his holy spirit, that we deceiue not our selues.

There is nothing more effectual to moue a sonne to obedience, then to know he hath a louing father. Nothing maketh so trusty the [...]ondseruant, as to remēber he hath a gentle Maister. Nothing maketh the Subiect more faithful vnto his Prince, then to féele by good experience his Princes elementy. Nothyng ioyneth man faster in the bond of friendship, then to consider well what his friende hath done for him. And let nothing binde our obe­dience more carefully to the word and wyl of God, 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. Poo [...]e or ritch, bond or free, hye or low, Noble or of low degrée, Prince or subiect al is one. The remembrance of Gods mercy must make vs al thankful, were we neuer so mighty. This cogitation must vanish far from vs the pride of a kingdome, to thinke how God hath ray­sed vs from the sh [...]s. Whoso [...]er can say thus: I haue bene bond, but I [...] free: I haue bene in danger, I am in safety. I haue [Page] bene feareful and trembling, I am carelesse: I haue bene ful of sorow, now my soule is at rest: I haue bene in misery, I am in dignity: I haue bene a prisoner, I am a Princes. Be­leue me, beleue me, if the great and goodly Ci­ties, which he builded not: if the houses full of al maner of gold, which he filled not: 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 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.

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. If you haue sene the daies, in which you haue said: 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. If in times past you haue praied that you might not builde vpon the sand, to haue your house shaken wyth euery Mat. vij. blast of winde: now that you haue choyce of your [...] ground, take [...]de. I beseeche you, [Page] where you lay your foundation. Now that the Sterne and Helme is in your own band, guide your Ship so that the waues do not o­uer run it. If you haue prayed in times past vnto God to molify your enemies harts, and to bring their cruel practises to nothing, now that you your selfe are in safety, be not cruel vnto Gods anointed, and do his Prophets no P [...]l. [...]v. harme. I neede not séeke farre for offences, wherat Gods people are greeued, euen round about this Chappel I see a great manye, and God in his good tune shall roote them out. If you haue sayd sometime of your selfe: Tan­quam Ps [...]. xlii [...] ouis, as a Shéepe appointed to be slain, take héede you heare not now of the prophet: [...]. xxx [...] Tanquam indomita Iuuenca, as an v [...]tamed and vnruly Heiffer. I wyll not with many words admonish your Maiesty, that are wise inough: 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: If you know these things to be true, discharge the faith you owe, greene not your quiet conscience, least it begyn to accuse you, and the burthen of it be greater then you shal be able to beare. If God haue defended you mightely, as euer he did Dauid the Prophet, discharge your faith with the Prophet Dauid and cry in spirit: Quid retribuam Domino [...]. [...] [Page] pro omnibus quae retribuunt mihi? What shal I geue vnto the Lord for all those bene­fites that he bestowed vpon me?

And thus much as God hath geuen me vt­terance, I haue noted vnto you out of the first part of this scripture, how that God did chuse Dauid from the shepefold. 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, euen as he gaue both the Tabernacle and the Scepter vnto the tribe of Iuda, because he loued it. So God gaue vnto his people a land that flowed with milke and hoony, but he gaue it not for Iosua. v. their righteousnes, for they were a frowaroe, people, but because he loued them. So God delt fauourably with Sion, that is, wyth the children of Israel, not because of their obedi­ence, Deut. 1. 8 for they were a rebellious nation: but because hee remembred his othe whych her sware vnto their forefathers. So God ful­filled the prophecy of Iacob, & he blessed Iuda, [...]. xlix. but he fulfilled it in Dauid, whom hee tooke from the shepefoldes. So Christ made hys 1. Corin. j. [...] kingdome euerlasting in the house of Iacob, but he layd first the foūdation of it. And now he hath builded it vp neither by the wisdome [Page] of the wyse, nor by the vnderstanding of the p [...]udent, but to testifye vnto vs his frée grace and mercy. Hée hath chosen the foolish things This her doth to beare dow ne [...] pride. of this world, to confound the wyse, and the weake thinges of this world, to confound the mighty: and vyle thinges of the world which are despised, to bring to nought the thinges that are estéemed and had in reputation, for this cause alone (as the scripture witnesseth) that no flesh should reioyce in his presence.

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. How myghtely doth he defend vs in so many daungers? How sit we in safety, when all the world is on an vprore? And is this (thinke you) of our deseruing, 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 Lai [...] ix. mercy that we be not consumed. So muche disobedience both in Prince and Subiect, so litle care of duty, so déepe forgetfulnes of God what doth it els deserue, but heauye iudge­ment? What can it testifie els, but that all these blessinges are of mercy? Wel, wel, the wisest w [...]y is to take heede in time. Let not Esay. [...]. our syus seperate betwene God and vs. If [Page] therebe no wher examples that we can looke vpon, yet let vs beware by the tribe of Ephra im, that we abuse not Gods mercies for feare we lose them. 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, & shal see no euil, I shalbe a Reu. xvi [...] Lady for euer, and shall see no losse of Chil­dren. He that thinketh he stands (saith Paul) 1. Cor. x. let him take heede he fall not. It is no good argument that our state is sure, because God hath deliuered vs out of a great many of trou bles. Nay, let vs rather feare, & be the more circumspect. 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 ij. Regū. x [...]ij. x [...]ij the handes of many and gréeous enemies: but yet when the people of Israel would in no wise amend. God could raise vp Salmana­sar to leade them away to perpetual captiui­tie. ij. Regum [...]ij. ix. Nay, we haue a great many more fear­ful examples then this. We haue fearful ex­ample before our eyes, to take héde of Gods iudgementes, when we abuse hys graces. God defended Senacherib in the conquest of a Esay. 37. xxxv [...]j. great many of countries, in al which he esca­ped harmles: yet when he knew not himself, but blasphemed the God of Israel, euen be­fore [Page] the waules of Ierusalem, God could finde him out at home in hys own country, and in the temple of his Idols his own sonnes slew him. Agamemnon. x. yeres together in mor­tall Agamē ­non. and bloody warres, could neuer be hurt: yet after, at home in his owne house by hys own wyfe he was kylled. Bibulus a noble Bibulus. Romaine, gat many victories, and styll esca­ped peryl: yet afterward in the city of Rome, when he should haue had the glory of all hys valiant actes, 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. Iulius Caisar, Iulius Caesar. in wynnyng the west part of the world, in. 51. set battayles neuer receyued daungerous stroke: yet after all hys daungers so happely escaped, at home in the Senate house, in the myddest of hys Nobilitye, and in hys Parla­ment robes he receiued. 24. woundes, and all of them deadly. Many such examples are be­fore our eyes to make vs beware and take heede of security, when any daunger is pa [...] and to take hede of forgetfulnes, when we haue receiued mercy. 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, and be al­wayes carefull how to be found thankfull.

[Page] The second argument whych I sayd the The se­conde ar­gument. 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: To feede his people in Iacob, and his inheritance in Israel. These The of­fice & du­ti of Prin­ces & ma­gistrates. wordes are very plaine, and containe so ex­presly what is the duty of any Prince or Ma­gistrate, that none can bee ignoraunt, but he that will not know. 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 he is called, discharge it as wel as he will: He must feede Gods people in Iacob, & his inheritance in Israel. O if God had cal­led them for some other purpose, 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 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, euen as the Ore is fed to the slaughter house, so we doe féede our selues to euerlasting confusion. They that haue eares to heare, let them heare. God Math. xj. had chosen his Rulers, To feede his people [Page] in Iacob, and his inheritance in Israel. These are the plaine and expresse wordes of Gods spirit: 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 yet say that he cannot erre. There are the liuely markes of Antichrist, thus to fight a­gainst Christ, and yet saye he is his [...]hear. 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, and yet crieth with shame inough, there is no er­rour in it. God saith, It is the doctrine of de­uils i. Tim. ii [...] to forbid mariages, and the lawful vse of meates: The Pope presumpt [...]y forbid­deth both, and yet saith still that he hath the holy Ghost. Paule the Apostle saith: If you Gala. ii [...]. obserue daies and times, I am afraid that the Gospel is preached vnto you in vayne: The Pope saith, you shall obserue both, I can dis­pence with the Apostle, and yet he saith he is Apostolical. Saint Peter saith: Be you sub­iect i. Peter. i [...] to the Prince, as to the chiefest: The Pope saith, the King is not highest, but he is aboue doth King and Keasar, and yet he saith still he is the Successor of Peter. And what [Page] should I say more? It greueth me to recken vp al that Monsters abominations. It would make a Christian hart to bleed, to see how he hath deceiued the simple. With his paper waules and painted fiers he made them so a­fraid, that they beleued what so euer he had Apo. xxij. spoken. But he is filthy, and let him be filthy still: We wyll returne to our purpose, and learne of a princely Prophet what is a Prin­ces duty. He must féede Iacob and Israel, that Esay. xlix is, Kinges must be Nurce fathers, & Quenes must be Nurces vnto the Churche of God. And to this end they must vse their authori­tie, that Gods children may learne vertue & knowledge. 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, then to féede Iacob: rather to Heb. xiij. make happy this worldly fellowship, then to instruct Israel. The true Israelite is strong against the Lord, and commeth with violence to claime the kingdome of heauen. What helpeth it in this respect to be ritch or hono­rable? If I had al the ritches in the world, yet Psa. xlix. could I not pay the price of my bothers soul. Or if I had neuer so much rule and authori­tie, I am not therfore the nearer to make in­tercession vnto God. They are other wea­pons that must preuaile against Sathan, and Ephe. vj. [Page] it is an other attyre that wyll be accepted for the mariage garment. If we wil feede Iacob Mat. xxij. and Israel, let vs leade them to the house of wisedome, and traine them vp in the feare of God. The Lord open the Queenes Maiesties eyes, that she may looke to this charge: O­therwise if we lyued neuer so peaceably vn­der her, yet when the Lord shal come to aske accompt of her stewardship, how she hath fed Luke. xj. her fellow seruants with the meate appoin­ted them, then she will be found eating and drinking with sinners.

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, if ought may be playner, what is the duty of a Prince. The Prophet Esay very effectually setteth it out in the per­son of our Sauiour Christ, saying: Righte­ousnes shall be the girdle of his loynes, and Esay. xi. faithfulnes the buckle of his raines. It is true that the Prince must defende the fatherles and widdow, relieue the oppressed, and haue no respect of persons in iudgement, sake peace vnto his people, and gird him selfe with righteousnes: But this is also his duty, and his greatest duty, to be careful for religion, to maintaine the Gospell, to teache the people knowledge, and builde his whole gouernance [Page] with faithfulnes. For this cause king Salo­mon, both the mightiest and the wisest kyng that euer was, called him salfe a Preacher. And king Dauid to testifie how he acknow­ledged his duty, spake openly to his people: I wyl instruct thee, and teach thee in the way that thou shalt go, and I wyl guide thee with Psa. xxxij mine eye. This general rule king Salomon gaue vnto other: Be diligent to knowe thee­state of thy flocke, and take heede vnto thy [...]ron. 27 heardes. For ritches remaine not alwaies, nei­ther the crowne from generation to genera­tion: 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. Thus the Prophet Hoseas, crying out a­gainst the people of Israel, he reckeneth vp this as their greatest disorder, that lying and [...]e. iiij. swearing, & ignoraunce of God was not pu­nished amongest them.

And alas (dearely beloued) if this be the say­ing of the Prophet, let vs looke vnto it. I dare not but speake the truth, seyng God hath cal­led me hether. He hath raysed me vp so hye, when I was cast downe, that I cannot forget hys benefites. 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 [Page] 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 she heare daylye, lying and blasphemous swearing, and sée the peoples ignoraunce, and yet leaue all vnpunished. 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. And yet least you should seeke to buselye to be deceued, I wyll rehearse the pláyne law of the Lord. That this doctrine may be warranted with the surer witnesses, God sayth of a Kyng in the, 17. of Deuteronomy: VVhen he shal sit Deu. iv [...] xviij. xi [...]. xxix. &c. vpon the throne of hys kingdome, then shal he vvrite him this lawe repeated in a booke, by the Priestes of the Leuites. And it shall be vvith him, and he shall reade therein all the dayes of hys life: That he may learne to feare the Lord his God, and keepe all the wordes of his Law, and these couenauntes, for to do them. That hys hart be not lifted vp aboue his brethren. That he turne not aside from these commaundements, neither to the right hand, nor to the leaft. But that he may pro­long hys dayes in his kyngdome, he and hys Sonnes in the middest of Israel.

This law I know not how your Maiesty [Page] shall interpreate, because I knowe not your spirite: but of this I am sure, it made Dauid that he would not suffer a wicked man in his Psa. x. vij house, It made Asa driue awaye the Sodo­mites out of Israel, put downe the Idols, de­pose j. Reg. xv. his own mother from her dignitie. It made Ieosaphat, Ezechias, Iosias, euen in the j. Regum xxij. xli. ij. Reg. 8. beginning of their raigne, to make godly and zealous réformations in religion, and neuer consulted farther with the high Priests. Nay it made Salomon to put down Abiathar that i. Reg xix was the hye Priest, and to place Sadoe a bet­ter in his roome. 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, and plate better in their roome. And he that denieth this, denieth the Sunne to shine at noone dayes. And as this lawe hath thus wrought heretofore: so when it lighteth in a good spirite, I am sure it will do the like hereafter. It wyll mooue a godly Magistrate to haue his chiefest care to maintaine Religion, and to suppresse super­stition. And suche is Gods righteous iudge­ment, that whosoeuer shall do the contrarye, I am sure his own conscience wyl condemne him selfe. It is the law of Nature, and it ma­keth the most wickedest Magistrate to sigh [...] [Page] and say in his hart, in remembraunce of hy [...] sinne: Sure this doing wil not last alwaye, God hath appointed me for some other pur­pose. This was the greatest fault that proud Agamemnon could finde in al the glory of his Agam [...] ­non. kingdome, [...], i. When Gods cause goeth not vpright, it layeth the glorye of my kyngdome in the dust, it turneth vpsidowne al my life and hap­pines. Thus it happeneth with the wicked, who so euer they are: they condemne theyr own doing, when they séeke not to set out the glory of God. The law of God hath thus cō ­maunded 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. 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. This is their greatest studye, to shew obedience vnto him, to féede his people, and set forth his Religion.

But here I thinke some wil easely say: 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 [Page] establish that by law, which the law of God hath appointed. Howe then that the Pope seeth not this? Why do not others sée it, that reade and know the scriptures? The Empe­rours them selues, 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, & such was the depth of his secrete iudgementes: The purple whore would make all the Princes of Apo. xvij the earth to drinke of the cups of her fornica­tions. 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, or sée them not, but I thinke he seeth them. For I sée in all ages, how God hath raised vp some that haue enuayed bitterly a­gaynst hys intollerable pride. If he sieth it not, his eyes are very sicke, and him self a ve­rier beast then euer was Nabuchodonosor. Dani. iiij. And the Lord be praysed, that hath hardened his proud hart, and reuealed better know­ledge Math. xj. vnto litle ones. 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, but saye with the Prophet, Gods iudgementes are like to a great depth. They are as they are, and what they are it [Page] skilleth nothing vnto vs. I came not hether to compare with learning, who be Hebrues, [...] C [...]or. xj. and who be none. I am sure, if they did séeke him in the simplicitie of their hart, and cal af­ter Ps. xxxvi him in the truth, not in their own inuen­tions, that then they should finde him. Now they seeke the liuing springes in vayne, be­cause Iere. ij. they seke them in the puddels that they haue digged them selues. And they seeke for the Gospel of saluation in vaine, because they follow the doctrine that is but preceptes of Mar. xv. men. But what if many learned see it not? Is it not therefore truth, that is so playne in the Scriptures?

Let me aske againe I beseth you, this que­stion: Why did not Pharao sée, that Moyses and Aaron were sent of God? They turned Exod. vij all his waters into bloud: they brought vpon Exo. viij. him Frogs that couered all his lande: they plauged him with great swarmes of Lyce a Exod. ix. Flies: they feared hym with thunders and Exod. X. lightnyng, and with great tempestes: they made darknes thicke and sensible vpon the Exod. xij. face of the earth: they slew the first borne of all that was in the lande. Why knewe not Exo. xiiij. Pharao that they were sent of God? They deuided the read sea, and went through on dry land: What madnes made him venter to go so desperatly after? Why would he not [Page] be taught, till the water couered him and all his host? Should the age that came after him reason thus against Israel: 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? Iohn. j. They heard Iohn Baptist geue hym playne testimonie: why dyd they not beleue hym? The same Christ fulfilled al that was spoken by the Prophets: why could they not see that he was the Sauiour of the world? He made Math. xi. the himde to sée, the deafe to heare, the dum to speake, the lame to go. He made the sicke and Math. ix. diseased whole: he raised vp the dead, he told vnto them euen their thoughtes and cogita­tions: Iohn. xi. 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, when they sayd vnto the people: VVhy doe none of the Princes and Rulers beleue in him? Iohn. vij

But sée I besech you, how great is our mad­nes that thus reason of other men, why they see, or sée not. Why haue we our selues so great beames in our eyes, that we can not sée Mat. vij. our own estate and condition? Why doe we not sée the shortnes of our life, but thus lyue [...]eb. xiij. in the world, as though we should liue euer? [Page] Seing we haue a righteous God, that wil be a reuenger of his own cause, and punish o [...] Rom. [...]ii. Roma. [...]ij. transgression, why do we syn yet dayly more and more? Seing our lyfe is but a vapour, Iam. iiij. Esay. iiij. and all our glory is but as the flower in the field, why be we so bewitched with loue of so great vanitie? Seing our estate shall be be­fore Iohn. v. God euerlasting, and these accompted daies come so fast to an end, that we shall be Ioh. viij. spéedely called: why be we still so careles in what sorte we shall appeare? Seing Gods threatninges are so neare vnto vs, and the daungers that hang ouer our heades are so many. Seing Gods iudgements are so fear­ful, and his wrath burning for euer: why ar we so careles? And why is it true that was spoken so long a gone:

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, yet that we wyll reason a­gainst Gods truth, by anye mans eye sight, whether he sée, or see not. If we lyst to mer­uell at the duines of mans eyes, we cannot [Page] wel maruel at any thing so much, as at o [...] own foolishnes, that cānot sée our selués. 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 Iohn. x. They are not the wyse and prudent of this world that he hath chosen. Ther are not ma­ny ij. Tim. ij [...]. Corin. j. Princes and Noble men in the face of h [...] Church. 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.

The vnfaythfull Stewarde neuer lyue [...] more riotously, then when his Lord is euer Luk. xvj. at hand to cal him to his accomptes. The foo lishe Uirgins are neuer faster a sléepe, the [...] Mat, xxv when the Bridegrome is ready to enter into his wedding chamber. The children of thys world are neuer buselier occupied, then the Luke. xij. night before their soules shall be taken from them. The fonne of perdition shall neuer be ij. Thes. ij more lofty, then in these latter daies when he shall bee reuealed. But for these that are so blinde, let them be blinde stil: let vs approch Mebr. iiij. 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, why could they not see it, but cōmit them selues vnto so great slauerie: alas poore [Page] creatures, how could they sée in the middest [...]f so great darknes; How could they reade, when the booke was fast sealed? How coulde Apoc. xv. they discerne the voyce, when they hearde no [...]und but of ti [...]kling Cymbals? But thys Apoca. [...]. was the great subtiltie and craft of Sathan. He knoweth howe willingly we be caried to worldly studies, and whether we did encline [...]ether he thrust vs headlong. He knoweth what corruption hee hath sowen in our na­ture, and how vnwillingly we meddle wyth the thinges of God: And therefore it was an easy practise for the Pope his Minister to pul away heauenly cares from all Princes go­uernmentes. 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. An other was as great as this: they heard the Pope so mag uisied, that they thought hym halfe a God. 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, & yet after thorow the Popes blessing rest in the peace of the Church: who would refuse any popishe subiection? Make [...]en once dronke with this opinion, and they are at your commaundement to do what you [Page] wyl. Baresoote and bareleg they will wayte at your gate, set your foote if you will on the Emperours neck, he wil refuse no villany.

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: let vs looke at the last to our own dutie, and trust no more to such a broké staffe. 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: and that we may doe it the better, let vs enquire how it maye best be discharged. And I beséeche your Maiestie The safe­garde of a Prince is true obe­dience to God. to harken, I wyl speake nothing according to man, which may easelye be contemned: 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.

Especially and aboue althinges looke vnto your Ministery. There is no commaunde­ment geuen oftner in the olde Testament: none geuen oftner in the new. When God would specially blesse the people of Israel, he scattered the Leuits among the other tribes, Num. iij. that the law might be taught in al the costes of Iewry. When Christ would bring into the [Page] world the light of the Gospell, he sent foorth his Apostels to preach vnto euerye creature. 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. The slaues were al­waies Exo. xxv. 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, and offer vp the sweete incense of continu­al praier. On the neat her end of the robe of the Ephod, were bels alwaye soundyng, to Exod. 28 teache that the Priest shoulde be euer heard, where so euer he did go, and shew him selfe a Messenger of the Lord of hostes. In the brest plate he had Vrim and Thumim, two liuely Ex. xxviij presentations of Gods presence, to be witnes­ses vnto the Priest of his knowledge & righ­teousnes. In the plate of gold vpon his fore­head Ex. xxviij was engrauen in great golden letters, Holynes vnto the Lord, to testifie his vpright life and conuersation God forbad any straū ­ger to enter in among them, except he were circumcised in hart. And of the children or A­aron, if any had faulted in his ministerye, he should by no repentance be receiued again to the Priesthood. This was the care that God had then of his Priesthoode, that hee might kéepe in holines al the children of Israel.

[Page] This is the care that we must haue of our Ministerie, if we wil haue the gospel of Christ to growe. This care was greatest vnto the godlye Rulers and Princes of Israel, to the end they might kéepe the sanctuarie vndefi­led. This care must be greatest in those that be Christian Magistrates, if they loue Gods glory, and increase of his Gospel. Thus dyd king Salomon in the beginning of his raigne, i. Reg. ij. when he put downe Abiathar, and made Sa­doc hie Priest. Thus did Ieosaphat, when to ij. Cro. 18 reforme religion he sent forth Leuits into the coastes of Israel. Thus did Ezechias at the 2. Reg. 18 entraunce of his kingdome, when this was his first care, how the Leuites might be pro­uided ij. Cro. 29 for. 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. In the. 33 of Deuteronomie, a little before his death, thus he maketh his praier: Let thy Vrim & De. xxxiij Thumim be with thy holy one, whom thou diddest proue in Masah, and didst cause him to serue at the waters of Meribah, who sayde vnto his father and to his mother: I haue not sene them, neither knoweth he his brethren, nor yet his own children, but they obserued thy woord, and kept thy couenaunt. They shall teach Iacob thy iudgementes, and Israel [Page] thy law. They shall put insense before thy face, and burnt offeryng vpon thyne aulter. Blesse O Lord his substaunce, and accept the worke of his hands. Smite through the loines of them that ryse vp against him, and of them that hate him, that they rise not vp agayne.

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. First he praieth that true know­ledge and vnderstanding be neuer remoued frō them: 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. O that our Ministers were suche as Moyses praied for, then no doubt God would blesse them according to their request, and cō ­found their aduersaries that rise vp against them. And here also marke his great zeale for their prosperitie: He was the pacientest man, and had the miledest nature of all the people of Israel, yet could he not suppres his good and great affection, but brake out into these wordes: Smite through the loynes of them that rise vp against him, & of them that hate hym, that they ryse not vp agayne. O Lord, if Moyses had liued in our dayes, and seue this adulterous generation that so spoi­leth [Page] the Leuites, how woulde his zeale haue bene inflamed against them? He would haue cried out as good Nehemias cried: Plage them Nehe. vj. and. xiij. O Lord, that defile thy Priesthood. And good were it for these synful men, that God would send his plagues vpon them, while yet they haue time to repent. Now we want a Moi­ses to pray for their punishmēt, for they sleepe in their sinnes, and God (I feare) hath re­serued them to a greater punishment. 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.

When God [...]sed to establish his mer­cies with his Church, he promised thus, as the greatest token of his loue: I wil geue you Pastors according to my hart, that shal feede Iere. iij. you wyth knowledge and vnderstanding. 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: he promised them this as a perpetual couenaunt: The lyps of the Priest shall keepe knowledge, and they shall seeke the Law from his mouth: For he Ma [...]a. ij. is the Messenger of the Lord of hostes. And this was the charge that God gaue straightly [Page] vnto the Priesthood: That they should tell hys people of their synnes, and the house of Esa. [...]viij. Iacob their offences. A miserable common wealth mu [...]t needes be, and farre seperated from God and his mercies, that hath blynde leaders, who cannot leade them selues. Who so feareth the Lord, wyll surely looke vnto it, that he mayntaine no suche [...]es within his kingdome, nor nourish any suche sores in the body of his country.

If a man be once called to the Ministerye, i. Pet. v. let him attend vpon his sl [...]ke, and feede them as his duty bindeth him. with the [...]de of life, or let him be remoued. Christ sayde: Pa [...]ce, Iohn. xx [...] pasce, pasce, Feede, feede, feede: This charge he hath geuen, euen as we loue him, so to see it executed. Say what we wyl say, and the more we say it, the more impudently we shal lye, if we say we loue him, while we keepe not his commaundementes. Would to God we were wise to vnderstand it. Christ said, they Math. v. are the salt of the earth, & what shall be done with them, 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 them selues be darke? Christ said, they be the watchmen, and what case shal the City be in, if they do nothing but sleepe, and delight in sleeping? Who seeth not these in [...]e [Page] sicknesses, that can sée anye thing? They a [...] the Pastors, and how hungrie must the floc [...] bee, when they haue no foode to geue them [...] They ar the teachers, and how great is their ignoraunce, where they them selues know [...] nothing? They are the Euangelistes or Mes­sengers of glad ridings, how little hope ha [...] they, and what slender faith, whose Messen­gers cannot tel what the Lord saith?

The Lord enlarge within your Maiestie, the bowels of mercy, that you may once hau [...] pitie vpon your poore Subiectes. This cogi­tation made Paule say to Timothie, a payn­ful Father vnto a careful Childe: I charge thee before God, and before the Lorde Iesus [...]. Timo. j. Christ, that shall iudge the quicke and dead at his appearance, & in his kingdom: 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. What coulde Ieroboam do more then this, to strengthen al j. Reg. xiij his Idolatrie, then to make hym Priestes of the lowest of the people? What coulde haue made Asa (being otherwise religious) so soone ij. Cro. xv 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 [Page] of God? What plage did God threaten grea­ [...]er against a rebellious people, then that he would take from them their true Prophetes? Esa. xxxij When were the peoples syns so ripe to pro­ [...]ure vengeaunce, as when their Preachers were dum Dogs, and could not barcke? And Esay. lvj. 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 Ahijah said of the people of Israel, so we may saye of our Ministers: Haue we not made vs Priestes like the people of our i. Cro. xiij countrie? Who so euer cōmeth to consecrate with a yong Bullocke, 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, but if we serue the Lord, what do they with that function they cannot skyll of? Let them returne againe to their old occupa­tion. And yet this is but one euill, and if it were reformed, yet much styll were amysse. If I would declare vnto your Maiestie al the great abuses that are in our Ministerie, I should leade you along in the spirite, as God did the Prophet Ezechiel, and after many in­tollerable Ezec. viij euils, yet I shal still say vnto you, behold you shal sée mo abominatiōs thē those.

I would first leade you to your Benefices, [Page] and behold some are defiled with Impropria­tions, some with Sequestrations, some loden with Pensions, some robbed of their commo­dities: and yet bet behold more abominati­ons then these. 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: and yet you shall see more abominations then these. Looke vpon your Ministerie, and there are some of one occupa­tion; some of another: 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: and yet a thousande moe iniquities haue now couered the Priesthood. 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 are care­les, and let men do as they list. It toucheth not belike your common wealth, and there­fore you are so wel contented to let all alone. 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. If you know not how to reform this, or haue so litle [Page] counsel (as mans hart is blinded) that you can deuise no way, aske counsel at the mouth of the Lord, and his holy wyl shall be reuea­led vnto you.

To reforme euil Patrones, your Maiestie must strengthen your lawes, that they maye rule as wel hye as low. As Esdras said once, so may I say now: The handes of the Prin­ces and Rulers are chiefe in this trespasse. If Esdra. ix. you wil haue it amended, you must prouide so that the highest may be afraide to offende. 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 stop the inconueni­ences that grow in the Ministerie by other, who say they are learned and can preach, 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 [...]. Take away Dispensations, Pluralities, Tot­quots, Nonresidences, and such other sinnes. Pull downe the court of Faculties, the Mo­ther and Nurce of all such abominations. I tell you this before God, that quickneth all thinges, and before our Lorde Iesus Christ, [Page] that shall iudge the quicke and the dead in his appearaunce, and in his kingdome: amend these horrible abuses, & the Lord is on your right hand, you shal not be remoued for euer. Let these thinges alone, and God is a righte­ous God he wil one day call you to your rec­koning. The God of al glory open your eyes to see his hyghe kyngdome, and enflame your hart to desire it.

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: He fed them in the sinceritie of his hart, & guided them with the discretion of his hands. An excellent ver­tue, and meete for king Dauid, that was a mā according to the hart of God. He knew that obedience was better then sacrifice, and that Gods people were neuer better ruled, then when their Princes brought into captiuitie their own vnderstanding, and in simplicitie of ha [...] were obedient onely to the wisdome of God. He had to good experience of his own wisedome, and had tried it often how it made him to rebell: therefore to please God effec­tually, he walked in his simplicitie. O that our Christian Princes had so great measure of Gods holy spirite, how many and gréeuous [...] [...]ens [...] then be taken from vs, that [Page] now Christian eyes and eares can hardly be­hold and heare. How many sinnes should [...] extinct and buried, that nowe vaine polecy [...] doth maintaine and strengthen? The time is past, and I wyll say no more.

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. That what his holy woord hath spoken, we may humblye heare, and reason not against it, because of our cōmon wealth. Then shall we end these short and euyl daies with gladnes: 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 heare that la [...] and happiest sentence that neuer shall be cal­led backe againe: Come yeblessed of my Ea­ther, and possesse the kingdome which is pre­pared for you frō the beginning of the world. The which time the Lord bring hastely vpon vs, euen for his sonnes sake Iesus Christ our Sauiour: to whom with the holy Ghost, three persons and one God be all ho­nour and glory both now and euer.

Amen.