Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	true_a	write_v	1,767	5	5.1287	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19669	A sermon made in the chappel at the Gylde Halle in London, the. xxix. day of September, 1574 before the Lord Maior and the whole state of the citie, then assembled for the chusing of their Maior that shuld then succede in the gouernme[n]t of the same citie. Concionatore Roberto Croleo. Perused and licenced, according to the Queenes Maisties iniunction.	Crowley, Robert, 1518?-1588.	1575 (1575)	STC 6092; ESTC S120719	15,206	56

rule you because hee is not a Brother therfore much more vnmete to rule Christians then any suche was to rule the carnall Israelites In the seconde booke of Moses called Exodus and in the .18 chapter of that booke it is writtē that such one as shal be chosen to rule in any degree must haue in him these four qualities First he must be wyse actiue then hee must haue in hym the feare of God thirdly he must be a true man and last of all hee must hate couetousnes Wyse he must be such one as by long experience hath learned wisedome and is able to rule wysely there must be in him such actiuity as is meete for him that shal occupy the place that he shal be chosē vnto He must haue in him the feare of God also which is the beginnyng of all wysedome By this note may we know them that haue the feare of God in them they wyl as Iesus Siracke writeth be careful to know the wyll of God and when they know it they wyll be as careful to conforme their lyues vnto it that the feare of God maye appeare in all that they do This feare is not that whereof s Iohn writeth in his first epistle when he sayth that loue expelleth feare for that feare is ioyned with hatred and whosoeuer feareth in that sorte must needes hate hym whom he so feareth and that feare is of the schole men called a seruile feare such as is in slaues or bonde men that stand in feare of stripes at the handes of their Lordes or Maisters whose slaues they bee But this is by the scohle men termed Filialis timor a childlike feare such as is in good childrē towards their good and louyng Parentes whom they feare because they loue them and they loue them because they feare them So that this feare is ioyned with loue and loue with it in such sorte that they cannot be seperated and it cannot be hid but wil shew it selfe whersoeuer it is Looke therefore for these signes of Gods holy feare and hate that person in whom you finde thē not so that ye chuse him not to rule you Thirdly ye must not chuse hym whom you know not to bee a true man true in his deedes and true in his words His yea must be yea and his nay nay He must not say and vnsay he must not sweare to disceiue His wordes must not be winde but ther must be waight in them He must not do as to many vse to do in these daies deny both his words his writing if ye can not proue it though it be his hand his seale yet if he may gayne any thing by denying it to be his dede it was neuer hys deede Woulde God there were none suche to bee found in Israel I meane among Christians Last of all he that must be chosen to beare rule must bee a man that hateth couetousnes The common sort of men haue none other note to know a couetous man by but rytches If he be ritch then is he couetous in the iudgement of most men But ritches is not a note to know a couetous man by Ritches is the gyft of God and it is not a mans carefull toyle that can make hym ritch as sayth the wyse man much lesse is it hys couetous dealyng but God geueth ritches to whom he lusteth He maketh some ritch wythout anye great care or toyle taken of them to grow ritch and some other though they toyle neuer so sore and be neuer so carefull yet can they neuer be ritch It is therfore Gods blessing that maketh men ritch Wherfore this reason holdeth not he is ritch therefore he is couetous The Greekes do cal couetousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of more That man therefore that is not contented with that he hath but is styll desyrous of more is a couetous man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the desire of more and it is an affection of the mynde and may be as well in the poore as in the ritch Wheresoeuer therefore you shal see open sygnes of thys desire of more there is couetousnes And that man in whom that is must be so hated of you that haue to geue voyces in this election that you chuse him not to beare rule For such one hath his own soule to sel for mony Saint Paule would haue thys desire of more to be so far from all Christians that it should not once be named amongest them that is that it should not be found amongst them and so consequently haue no name for thinges that be not haue no names And writing to Timothie he saith that the loue of money is the roote of all mischiefe Of the fruites that spring out of this pestilent roote much might be spoken many examples brought out of histories both holy and prophane But because the tyme passeth away and I haue determined to speake somewhat of the dutye of hym that shall bee chosen I wyll make mention onelye of two examples the one prophane the other written in the history of the Gospell For the first it is wrytten that Polymnestor king of Thrasia was of great familiaritie ioyned in synguler friendship with king Priamus of Troy and that when Troy was beseeged by the Grecians and like to be woon by them kyng Priamus sent hys young sonne Polydorus to Polymnestor with a great masse of gold trusting that of friendship he would foster and bring vp the yong Prince and helpe hym to recouer the kyngdome of Troy if it should at that time be woon by the Grecians But when Polymnestor perceiued that Priamus was dead and Troy conquered he slew Polydorus and so possessed the gold hym selfe The Poet Virgill writing of thys vseth this exclamation Quid non mortalia cogis pectora auri sacra fames O thou pestilent hunger of golde what is it that thou doest not enforce mens hartes to do The other example is wrytten in the history of the Gospell The traitour Iudas notwithstanding he had sene the wonderful workes that our sauiour Christ had wrought and heard hys heauenly doctrine yet in a couetous desire he betraied him and for money deliuered him into the handes of those enemies that sought his lyfe Such fruites doth thys pestilent roote bryng forth and therefore such as are to geue consent in this election shuld not agree to chuse such one to rule as hath in him the open sygnes of this so pestilent a roote Thus brieflye you haue hearde what is required in him that must be chosen to beare rule He must be a brother not of no religion neyther of any other religion then the true religion of Christ For if the Iewes myght not make any man ruler ouer them that was not of their religiō much lesse may Christians make that man their Ruler that is not one of their religion He must be a wyse actiue man suche one as hath

thought it meete to apply the woordes of the Prophet in these foure last verses of this Psalme to them that be assembled and to the present occasion of assemblyng And herein I must speake of another manner of hatred then the Prophet ment of in these wordes when he saith Haue not I hated them that hate thee c. And I am occasioned so to do by that which I reade in the first chapter of the booke of prophecies of Malachie the prophet where it is wrytten thus Iacob haue I loued but Esau haue I hated It is not ment here that the Lord hated Esau wyth that hatred that Dauid speaketh of in these wordes of the Psalme whych I haue in hand but that he did so hate him that he would not chuse hym to be Lord ouer hys brethren notwithstanding that by nature the birth-right dyd belong vnto hym for he was the elder and the first borne And Iacob hee loued so that notwithstanding he was the younger the honour of birthright was geuen vnto hym and hee was made Lord ouer his brethren After this sort also dyd the Lord hate the elder sonnes of Iesse which wer in number .vij loued Dauid that was yonger then they all and hee commaunded Samuel to take his horne of holy oyntment and to anoynt Dauid king ouer al Israel There was none among the brethren of Dauid that was not in the iudgement of man meete to be preferred before Dauid and therefore their father presented them to Samuel one after another and shewed him selfe to make none accompt of Dauid But the Lord so loued Dauid and hated hys brethren that he refused them and chose Dauid to be king ouer his people Applying thys scripture to you that be presēt therfore I must first speake of this hatred and this loue admonishing as many of you as are to geue voyces in this election that you hate with this hatred of refusal all such as you see to haue in thē those conditions as should not bee in any that should be chosē to beare rule among the people of God and that you loue with thys loue that I haue spoken of such one as hath in hym those thynges that by the scriptures are required to be in him that shall be chosen to be a Ruler First in the fyft booke of Moses called Deuteronomium it is written that the people of Israel might not chuse any to be their king that wer not their brother that is descended out of the loynes of Abraham and one of the twelue kynreds of Israell A man circumcised that therby had made a solemne profession to obserue keepe all the lawes and statutes of the Lord hys God. If that people myght not make them a Ruler of one that were not a brother by bloud and Religion how may we that professe the religion of Christ chuse one to be our Ruler that is not of one religion wyth vs You therefore to whom it belongeth to geue voyces in this electiō must haue regard to the religion of him whom you shal chuse He must not be an Athiste that is a mā that hath no religion hee must not be a sectary an hereticke or sismaticke He must not be a Papist for of all Sectaries the Papist is most contrary to Christ I meane the right Papist who doth acknowledge the Pope to bee the vniuersall head of the vniuersall church of Christ for that is to set the Pope in the seate of Christ and so consequently to depose Christ and to set vp the Pope in hys place and so is hee become Antichrist S. Paule in the .2 chapter of his second Epistle to the Thessalonians doth lyuely describe this Antichrist vnder the name of the man of syn He shall sayth S. Paule aduaunce him selfe aboue all that is called God. That is aboue all Princes For in the Scriptures Princes are called Gods because they be Gods Leuetenants vpon earth and as saynt Paule doth terme them they are Gods reuengers and beare the sword that by the vse thereof they may reuenge Gods quarell in punishing the transgressors and breakers of Gods lawes Of Princes the Prophet Dauid doth in the Psalme .82 write thus in the person of God him selfe Ego dixi Dii estis I haue sayd it you are Gods. And our sauiour Christ him selfe doth cite the same wordes as we reade in the Gospel Wherfore the Pope aduauncing hym selfe aboue Princes doth shew him selfe to be that man of synne that saynt Paule doth write of in that place and so consequentlye to bee Antichrist for by that man of synne hee meaneth Antichrist He sitteth also in the Temple of God and boasteth hym selfe as though he were God and this he doth in twoo poyntes especiallye First in that he taketh vpon him to dispose kingdomes then in that hee presumeth to pardon synnes For both these thynges belong to God alone and no creature may enterprise to do either of these Per me regnant Reges sayth Wisdome and by Wysedome is ment God him selfe By God alone therfore doo Kinges raygne And the Prophet Dauid saith that promotion cōmeth neither from the East nor from the West neyther from the North. c. but it is God that ouerthroweth one and setteth vp another The Pope therefore in disposyng kingdomes as hee hath and would presently dispose this kyngdome if his power would stretch so farre doth take vpon hym that which belongeth to God alone and therefore sytting in the Church of Christ which is the temple of God he boasteth him selfe as though he were God and sheweth hym selfe to be that man of synne that saynt Paule speaketh of He taketh vpon him also to forgeue syns which none can do but God onely In his Buls of Iubilie these wordes are insert A pena a culpa that is from the payne due to the fault and from the fault also So that he acquiteth and dischargeth the synner of the fault of hys sinne and maketh him as innocent as if he had neuer cōmitted synne And herein hee maketh hym selfe equall or rather superiour to God him selfe for no Inferiour can pardon the trespasse that is committed against his Superiour If any subiect should presume to pardon the treason that is cōmitted against his Prince what could that Prince thinke of that Subiect otherwyse then of one that taketh him selfe to be of greater authority then hys Prince or at the least of as great authoritye By these two practises therfore the Pope maketh him self knowen to as many as wyll know hym to be that Antichrist whom S. Paul calleth the man of synne And so by good consequence whosoeuer is a right Papist is most vnmeete to rule amongest Christians You therfore to whom it belongeth to geue voyces in this election looke wel to the religion of him whom you chuse if any be a Papist so hate him as God hated Esau and Dauids elder brethren that you refuse hym and chuse hym not to