A Preparative to Contentation: Containing a display of the wonderful distractions of men in opinions and strange Conceits: And of the several Discontentations which are incident to every particular vocation and condition of men in this life, with the causes and inconveniences of the same: Also how they may be either salved or qualified, pacified or eased.  
Confected Applicatory, especially to this people and time, as an Argument most necessary and profitable to be urged.  
By john Carpenter.  2. Pet. 2.17. 
love brotherly fellowship. Fear God.  
Honour the Prince.  Prou. 24.1. 
LONDON Printed by Thomas Creed. 1597.   

❧ TO THE MOST Noble Theophilos, the friend, and well-beloved of God: I. C. wisheth the right happy increase and continuance of the Grace, love, and peace of God, and the highest felicity in jesus Christ.  
AS he which regardeth the wind, shall not sow: and he that respecteth the clouds, shall not reap, (as saith Solomon) so, 
Eccle: 11.4  if every wel-willing mind that would gladly benefit the Church and common wealth, should be discouraged by the partial censures of strange conceited heads, and the stinging obloquy of uncharmed tongues (wherewith the ingrateful world is replenished) many things which be both profitable and necessary for either state, would be couched in thriftless obscurity: and, as a thousand learned wits have been thereby the sooner occasioned to fling from their fingers, both the pen and the paper, entering most unhappily their Lord's Talon: there would presently be seen too to many of those negligent fools, which perceiving that all travail, and the perfection of works do purchase emulation and envy of one man towards an other, do fold their hands with this sorry resolution: Yet one morsel with quietness, is better, 
Eccles. 4.5.6  than both the hands-full with labour and vexation of spirit. And as for mine own part (most Noble Theophilos) although I speak of peace, and prepare for Contentation: yet have I no less cause of care and discouragement proffered me therein, when I assure myself to meet with them which are Enemies to peace, and (in their Discontented hearts) prepare themselves to war: for as the most unnatural maladies and venomous humours do most strongly wrestle and strive against the sovereign salves, and wholesome medicines which are discreetly prepared and applied to expel and purge them, & to restore health unto the patiented: so is it the nature of the vain men of this world (especially of such as are Moriones Diaboli, I mean the diriders of religion) to strive and struggle against them which prepare to purge and heal such passionate persons: Neither will they like well of any medicine, how good and sovereign soever it be, that shall be applied unto their maladies. Howbeit, because The Truth is strong and prevaileth, and the Author of Truth hath taught, that whosoever he be which hath received either one Talon, or two Talents, or five Talents, after his ability, he is to employ and occupy the same accordingly: and hath also willed all them who mind to be worthy partakers of the Supper of the great King, to eschew all excuses and delays: I have thereon presumed and adventured in this sort to cast fourth my bread as on the face of the waters: 
Eccles. 11.1  yet in this good hope, that in the length of days it shall be recovered, and that my labours in the Lord shall not be in vain. Next, for as much as it is the bounden duty of every liege Subject, 
1 Cor. 15.58  so to tender and regard the safety of his Prince, and the welfare of his Country, that when he perceiveth either the foreign enemy to prepare his forces and endeavour to invade: or the unnatural Subjects to withdraw their obedience and incline to rebellion: he withstand the one and suppress the other to his power: defending and preserving both his Prince and Country, I thought it no less my duty to do the like. Therefore, when I considered how Nimrod that mighty Hunter before the Lord, on the one side had called together and mustered his forces and assistants towards the re-edifying of the confused Tower of Babel; 
Psal. 137  and that the dissembling Edomites on the other side, had assayed to raise and pull down the repaired walls of Jerusalem: and had taken unto them in that Action, the Ismalites, the Moabites, the Hagarenes, Gebal and Ammon, and Amalek, the Philistines, and them that devil at tire, with Assur, who have cast their heads together, and are confederate against the Lord and his holy Anointed: yea, and that some other, pretending to new build with Zorobabel and the principal fathers of Israel, 
1 Isra. 4.23.  have rather hindered, than any way furthered the Lords work, and have practised without ceasing to reduce our State, and so well ordered Commonwealth into an heedless Anarchy, and lawless liberty, 
Want of government.  which engender naught else, but a monstrous Ataxy and woeful infelicity (from the which, 
A confusion or disorder.  I beseech God in his mercy to keep and defend us): I was thereupon vehemently provoked and stirred up to stand forth and to acquit myself (though as the meanest of others yet) Zorobabel, Nehemiah, and other the principal Builders under our most redoubted Lord jesus, to set hand to the Lords work, the which being begun, he would should be urged: being in hand, he willeth to be furthered: and being accomplished, he commandeth the same to be maintained accordingly. To, and for the which purpose, I have taken in the one hand an Instrument to build for and with, Israel: & in the other hand a Sword to fight against the foes of Israel: being right well assured, that the wisdom of God (the which Ireverence and highly esteem) is better than the weapons of war: and that the valour of his Grace is preferred far above all the power, prudence, and policy of man. And seeing that it is that naughty humour of Discontentation. (engendered in Ambitious heads, and in distracted minds) that so much inflameth & agonizeth the state of our church and Commonwealth, the which it laboureth to load with such inconveniences, as are not only dreadful and dangerous, but most miserable and remediless. I thought it good in this time, and upon this occasion, to display on the one side, the horribleness of that humour, and to dissuade men from the same: on the other side, to show the unspeakable good of Contentation) the which springeth up of the fear of God, and combineth with true obedience to the Prince and brotherly love) and to persuade all men to embrace it, as that which is not only commanded and commended in the word of God, but also esteemed, honoured and observed of them that be the Lords. For this cause I have both framed and entitled this discourse, A Preparative to Contentation. This having finished, and perpending to whom I might chiefly dedicated the same, I happily thought on thee (Most Noble Theophilos) to whose Nobility before all others, I both present and commend it, moved to this choice by no mean causes. For first I consider of thy worthiness being (indeed) the friend and well-beloved of God, and therein preferred to all others, as is the soul to the body and things celestial, to the things terrestrial.  
2 Next, I am not ignorant that these and such like things which concern the kingdom of God, do properly appertain unto such as being of God beloved, do also love and fear him; the which Saint Luke well considered, and therefore having composed two learned Volumes of the evangelical History, he dedicated them both unto his dear Theophilos. Luke 1.3. Acts 1.1. Thirdly, it is certain that the most reverend Name and note of thy Nobility, doth add such an Admirable Grace to the things, which to the same commended thy worthiness, vouchsafeth to accept, that in regard thereof, they are the sooner admitted and embraced, as those, which were sometimes offered in the Temples, and consecrated to holy uses, have been esteemed for precious jewels, as Plynie said, writing to Vespasian the Emperor.  
4 Thy right willing and grateful heart, in the ready acceptation and right estimation of those things (though slender and by mean persons) of good will dedicated to thy Nobility, is apparent and commended: the which (being well weighed (could not but move me at this time, to cast into thy treasure-house this my goodwill offering, though so slender, as the two mites of the poor widow mentioned in the Gospel.  
5 Being the faithful of the Lord, and of him so well-beloved, thou wilt not admit, that either those which slide of ignorance, infirmity or fear, should be made public examples of disgrace: or that whatsoever is either said, written, or wrought (especially by them that thereby endeavour to benefit the church and commonwealth) should be wrested and urged with hard censures and like constructions: but rather, that the multitude of sins should be charitably covered, and all things taken in the better sense, and favourably construed. Therefore I have been most willing to submit myself and my labours in this part unto thy godly judgement, and right charitable constructions.  
6 As it hath pleased god in his love & mercy, both to grace and protect thee, so hath he also given thee a will & ability to favour and defend both his inestimable truth, & the true professors thereof: that so, howsoever the worldling's rage and rave against the one and the other, Wisdom may be yet justified of her Children: the Truth and her lovers approved and defended of them that love and fear the Lord.  
7 Finally: I have been most willing (most worthy Theophilos) in this sort to signify my hearty affection and good will towards thee: for whose happy increase and perseverance in the love and grace of God, with all prosperity I pray daylit unto his Divine Majesty, and that by thine happy ministery he would vouchsafe yet to help, sustain and edify his Church, and promote and further that true, ancient, lively and Catholic faith and holy Religion within this realm and Church of England: the which hath these many years of our peace been worthily defended in the same, by our right Christian and most Sovereign Princess Queen Elizabeth, whose most excellent Majesty, the most mighty God long prospero and preserve to reign over, us, for the comfort of his Church, and his high Glory. And thus I commend this Preparative unto thee (most Noble Theopilos) and thyself unto him who hath both loved, graced, and blessed thee in his Son jesus Christ: to whom be praised and glory for ever more, Amen.   

The whole book is distinguished into 26. Chapters, the Contents whereof are these, uz.  

CHap. 1. Of the misery and discontentation of worldly men, with the author and cause thereof.  
Chap. 2 The practice of the enemy trobling the church and the commonwealth of England 

The ingratitude and discontentation of Englishmen    
Chap. 3 Themal-contented Papist his practice, purand daily expectation: how he must be pacified  
Chap. 4 The Papist hath taken a bad cause in hand  
Chap. 5 The B. of Rome is plainly deciphered to be that very Antichrist, Apo. 13  
Chap. 6 Mahomet was not that Beast, which john noted under the number 666: but the number is found in, certain words which concern the B. of Rome, etc.  
Chap. 7 The punishment of traitorous Papists is justly inflicted, their sufferings, and their confusion with Antichrist  
Chap. 8 The foolish zeal and singular conceits of certain which justify themselves, and contemn others: their desire of reformation of that they conceit to be amiss.  
Chap. 9 The malapertness of certain private persons which presume to censure the Prince, the Magistrates, and Ministers  
Chap. 10 Of certain proud, curious and discontented heads, which disdaining the plain sense of holy scriptures, and the judgement of all the ancient and learned Fathers and wisemen, do daily hatch strange opinions, and thrust them into the Church, which they endeavour to rob & throw down, etc. yet under a good pretence. Against Polypragmosyne.  
Chap. 11 We may not dream of better events of our studies, than others have had before us: against Innovasions.  
Chap. 12 The ambitious persons, wanting preferment, begin to slander, condemn and contemn the Magistracy and the laws: the Prince is to be honoured, and the laws to be abeyed of good subjects  
Chap. 13 Sedition is a vile and noysomething: every good man knowing the danger thereof, doth wisely fly and eschew it.  
Chap. 14 Stop not one inconvenience with another, be thankful to God, and prevent mischiefs timely.  
Chap. 15. Happy be they that protest well, and walk accordingly. Three kinds of Protestants  
Chap. 16 The examination of some particular parts of title Protestant's  
Chap. 17 The former Argument is continued. Men, being at peace under a peaceable Prince, wax weary of well doing: contemn Religion, etc. Neither can they take heed by other men's plagues  
Chap. 18 An instruction for all Christians. A caveat for Englishmen  
Chap. 19 There is no state nor condition of man, free of his crosses and troubles in this life. Of the Prince, of the Magistrate, and discontentation of those high States  
Chap. 20 The troubles and afflictions of the Minister, of the Housholder, of the Schoolmaster, of the Scribe, and of other faculties and conditions of men  
Chap. 21 Many men are distrasted in the consideration of the disorders of this world. Men are in these days ingrateful for good deserts. The necessity of instruction and good admonitions  
Chap. 22 The best medicines for the cure of man's maladies, must be made of the word of God. 

An especial Comfortative for the Magistrate    
Chap. 23 Consolations and instructions for the Pastor  
Ca 24 Comforts to content the Housholder, the Scribe, and other persons, in their several places  
Chap. 25 Every man is to take the benefit of Time, to keep himself within the bounds of his own vocation: to depend on the divine Providence: the unlike ends of piety, and impiety.  
Chap. 26. We aught to acknowledge and submit ourselves to the power, mercy, and will of God: to eschew Contention, to retain Contentation, and to pray to God for strength and opportunity to perform our duties.    

The Argument of this Preparative, composed of the words of Christ.  
The Elder Brother was displeased,  
and stood without, and fretted:  
Than therefore came his father forth,  
and gently him entreated.   

A Valeto to the Praeparative.  
God guide thee well my Praeprative,  
to peace and Contentation:  
Thus now at length, as needful is,  
composed in contemplation:  
The Turk and Pope will fret and threat,  
the glorious Pharisee:  
The Sectaries, and Schismatics  
will burn and banish thee.  
The Epicures cyclopical  
will grunt at thee like Hogs:  
And all the godless Atheists will  
against thee bark as Dogs:  
But fear them not, whiles truth and faith  
and reason can thee stay:  
And for thy good success, to God  
the Christians true shall pray.  
Adieu therefore, prepare the minds  
of men, to Contentation:  
Especially my Countrymen,  
I mean, the English Nation.  
Vale.   

To the true Christian and indifferent Readers, Peace, Contentation, and Salvation in Christ jesus, the Author and worker of the same.  
THere is no man living under the Sun, which feeleth not the painful effect of Adam's sin, in the bitter sense of woeful miseries. But the godly and best disposed persons, in whatsoever time, place, or calling they live, are constrained with Simon of Cirene to bear the Cross after their Master Christ. For why, there be not only ministered unto them many mighty causes of Discontentation, through those grievous oppressions urged on them by the ungodly, whom the Lord maketh his rods to correct and punish his own when they offend him: whereby the very heart of Mary is pierced with the sword, as Simeon prophesied: but also the holy spirit in them is moved, through the horrible sins and grievous offences of the ingrateful against God, to drive the mestive mill of lamentation, with floods of weeping tears. All the which (nevertheless) the Lord of mercy, and God of consolation, mitigateth and moderateth in them that fear and love him, both by the inward comforts of his spirit, and by the external ministery of his word. But as for the ungodly (which are mere strangers from the womb, and naturally devoid of peace, like the raging waves of the sea that cast out their own filth) the Lord suffereth Satan to rule them at his pleasure: he giveth them over, to be destroyed in their own lusts, as such of whom he hath no regard, and suffereth them to speak lies, to profane his holy religion, and to sway in their abominable sins, until their wickedness be full, when he is willing to require them with his just judgements in displeasure. In the mean time, waxing proud, and climbing on high through haughty presumption of the Lords long suffering (which should rather draw sinners to repentance) they take no mean pleasure and glory to oppress and offend the Lords little ones, and daily devise and endeavour to disturb & trouble the profitable tranquillity and peace of the Christian Commonweal: whereas placing the Lord jesus on the high Pinnacle of the Temple, they assay how they might cast him down headlong, to the great grief of the godly thereby offended, the dishonour of Christ, thereby contemned: and the provocation of the God of heaven, thereby displeased and urged to power down his terrible vengeance and unhappy woe upon them by whom those offences come. The state & condition not only of other times and nations, but also of this our own, yield us too many pitiful examples of this Argument. Wherein, we see how the rough raging waves of human devices, suggested and provoked by the high blustering winds of devilish Ambition, have not a little molested and perplexed (I say not those Mariners that embarked jonas towards Tharsus only, but also) Noah and his family in the Ark: the Apostles of Christ in the ship, and such as are passengers even in the same vessel with Christ towards the Haven of happiness. Besides that, we may see, how that on the very main land, little David hath very much ado to rescue the silly sheep from the hungry lions teeth. An house is much sooner thrown down, then re-edified: a City is not so easily reduced into unity and concord, as it is divided. And surely there, where the distracted minds and wandering opinions of ambitious heads, have not only contrived and commenced, but also drawn forth and twisted the odious thread of Discontentation, we may expect none other thing thereof, but utter subvertions of Towns, Cities, Countries, Churches, Kingdoms, without speedy prevention. Therefore, this is that, which in the account of all wise men is unhappy, and after the judgement of all the godly, most ungodly, and the occasion of greater courage and boldness to the foreign enemy, than the feeblest resistances of them that be combined in true concord and peace.  
But what is that to us? I would (indeed) that these things did neither touch us, nor were found rowsting in our houses! but, when the vizard of haughty conceit and proper integrity, is removed from our bleared eyes, we cannot but plainly perceive, that the Church (notwithstanding the sincere preaching of the word of God in the same) is intolerably burdened with Sects opinions, and dangerous Schisms: and that the whole Commonwealth is no less unhappily pestered with discords, dissensions, seditions, and many other huge enormities and evils of this last age and wane of the world, wherein the band of Christian Charity is broken, he Truth (though so strong and above all) is entertained but as a wandering Pilgrim on the earth, even with them that fawn on her presence: the right faith is sorely contemned by them that have taken up weapons under pretence to defend her: and the Prince of darkness groweth stronger and stronger without resistance, towards the end of his reign in the world, who hath vehemently inflamed and strongly provoked the enemies of the Church against the Church: to the which they threaten fire and sword, and daily endeavour destruction. And this to compass & effect, they have joined hands with mighty Potentates, they have armed well waged soldiers, they have prepared their strong barbed Horses, their swift Chariots, and a thousand warlike engines, to the terror of the weak in spirit, to the affliction of poor joseph, and to the dishonour of the name of God: who laugheth them to scorn, and knoweth well how to confounded them in their own devices, when it shall please him to express his displeasure towards them, and his love to his children. But what inconveniences may ensue the present mischiefs, who knoweth not, that hath wisdom to discern thereof? and what good Christian would not endeavour to stop and prevent the same? Therefore (though after many others, yet with and among some others) to meet with those desperate maladies, and to assay to prevent whatsoever greater evils may thereof ensue (according to that mean wisdom and ability the Lord hath given me) I have confected A Preparative to Contentation: and made the same Applicatory to this our time, Nation, and the present occasion. An Argument most necessary to be urged, and a thing in earnest expectation of all good minds, within whom the holy spirit of discipline is made sad and sorrowful, through the considerarion of the manifold disorders and huge inconveniences of noisome Discontentation, and to whose good natures, the true Contentation, is every way both profitable and acceptable, in the fear of God, and honour of the Prince, (howsoever harrish and unpleasant it seemeth to the taste of him that is oppressed with the humour of singular conceit) as those potions which are in taste bitter and sour, may be more wholesome for the distressed patient, than such as are sweet and wallowish. And (indeed) although I could not be so brief as Phocian was in the City of Athenes: nor (if I could) would I be either so copious as Demosthenes with the Grecians, or so eloquent as Cicero with the Romans, to whose learned immitatours I refer both the lapping up of plain things in obscurity, and the handling of public controversies in ample discourses: yet have I wished and endeavoured to be rather modest with Paul, and charitable with john, then impudent with Tartullus, and curious with Peter: hazarding all my credit & ease, in regard of your profit and peace. Moreover, albeit I know well, that to many of you, this my present Preparative shallbe but like the glimmering light of a Candle set in the bright Sun shining, having (indeed) little need of this mean help: yet I persuade, that ye which love brotherly fellowship, fear God, and honour the Prince, will not disdain it, but rather, that ye will be the more ready upon this, and such like occasions, to stand up in the defence of the truth against all erroneous opinions, vain devices, and sinister practices of man, as it best becometh you with all such as be of the household of faith. Neither doubt I, but that also the sooner by the force of this Preparative, the rage and rigour of the Discontented will be assuaged, the domestical enemy in part, terrified, the seditious Adversary of our state quailed, or at the lest made ashamed, and the foreign foe the better observed and resisted: that so, both in the one and the other, the Lord of heaven may be worthily glorified. For these causes have I the rather published this Preparative, the which also I pray and beseech you (Christian Readers) before the Lord jesus, and his holy Angels, to take in good part, and to construe thereof indifferently, to apply it discreetly, and to use it in all points charitably, for the better quiet of conscience, the peace of the Church, and safety of the Commonwealth, in the fear of God: unto whose goodness, let us daily pray for the true Contentation.  
Moore yours than his own, in the Lord jesus. I. C.   

An Admonition to the gentle Readers.  
WHereas it is said in the 6. Chapter, that the Number of the Beast is contained in certain Hebrew and Greek words and voices etc. ye shall understand, that the said Number, is to be gathered and made of the letters and characters of the same words after the manner of the Hebrews and Greeks', which use their Alphabetical letters and characters for Arithmetical figures.  

Faults escaped.  
Moreover, because it was not my good lot to be present at the printing of this Book, there be therein too many faults escaped, for the which I am sorry, and do beseech you gentle Readers either to conster all in the best sense, or else to read or correct them thus.  
In pag. 6. lin. 2. read thus Clh. mlc. all. or thus, Calah. Melech. ael.  
In pag. 64. lin. 1. supply these words omitted H Aitalih. cschr. chuh. which ye may thus read ha' Italy ceschar: chehunah. 1. lo: Italy is like a Prince of the priesthood. Lin. 7. read ha'. anosch cijhovah. Lin. 23. read Royh quohel ha' Romah.  
In pag. 59 lin. 3.4.5. read it thus, years 666. expired: but chief from the time that the Devil was let at liberty after the thousand years: that is sithence the year of our Lord 1000  
In pag. 113. lin. 1. supply (Not, thus have I said) etc.    

rible confusions and woeful Discontentations.  

The miseries of this last age of the world, under the reign of Antichrist.  2. And as all men of all ages before us have seen, and might the same confess: so we also that live in these desperate and dangerous days, do now see, and may also the same confess, that not only Hevah by her fall hath her conceptions multiplied, and her sorrows increased: but also the sons of Adam have conceived opinions, travailed with mischiefs, and brought forth iniquities, whereof (as such which have ploughed wickedness) they have reaped wretchedness, drawing not only from Adam, by descent naturally, but also from the Angel apostate, by imitation wickedly, the cankered humour of Discontentation, to the provocation of the God of heaven, to the disquiet of the Church, and to the shame of their own faces. Whereupon, the godly are moved to ruminate Salomons conclusion, 
Eccle. 1.2. & 12.8.  Vanity of vanities: yea, and enforced they are to confess, that against the inhabitors of the Earth, and of the Sea, there is a roll of a Book written without and within, 
Eze. 2.10. Apo. 12.12.  full of Lamentations, Mourning, and Woe: for that the Author of all Discontentation, the Devil, is come down unto them, and hath great wrath, (yea more than ever he had) for that his time is but short.  
3. For although this discontented devil, ever envying the state of the Saints, hath been long time (even from the fall of Adam, unto this day) busied, tripping on the heel of the promised Seed: yet is he nothing weary, he giveth not over: but he continueth as nimble, as subtle, as strong, as diligent, and as terrible, as he was in the beginning of the world: and this waning age too well proveth the deepness and extremities of his most pestilent practices: wherewith (posting from coast to coast, 
job. 1.7.  and compassing the earth round about) he struggleth with tooth and nail most eagerly, and that often under the fair face of a bright Angel, to seduce, draw away, and keep captive (as for his own) the Souls, which jesus Christ the king of righteousness by his conquest hath redeemed. Such is his mighty force! such is his mad fury! such is his eager bent! and to this purpose, he useth such bottomless devices, as thereby (if possible it were) he would deceive the holy chosen people of God.  
So it pleaseth the Lord of heaven to permit and suffer (for a time) this instrument of his wrath to rage in the world: 
Why God suffereth the Devil to rage's in the world.  partly for the exercise of the Church in this her pilgrimage through the huge wilderness of this world: that the godly being tried, may run unto his mercy for comfort, 
2. Tim. 3. Apo. 2.10.11.17.27. Augustine.  and by the same resist the enemy, and resisting, may get the victory, and having the victory, they may be crowned: for were there not an enemy, there could be no battle: Were there not a battle, there should be no victory: and were there not a victory, there would be no Crown: 
Eccle. 1.13. & 2.26. Rom. 1.21.  partly, hath the Lord thus suffered this Enemy to reign over the children of disobedience, and to rage in the world for the punishment of transgressions and sins, for a scourge to beat and to humble the children of men, chiefly them which knowing God, do neither glorify God, as God; nor be thankful in their hearts for the benefit of his Son; but waxing full of Vanity in their carnal imaginations, do walk their own ways in the lewdness of their minds. But above all, that the highest God might be glorified, as well in the horrible confusion & destruction of his proud enemies; as in the wonderful delivery and salvation of his elected Saints.  
4. To let pass the recital of a thousand subtle seductions and mighty encounters of that grand enemy, which here to tell would be tedious and irksome: what is he in all the world, that hath not in one time or other of his life, either felt or perceived his practices, his devices, his bent against Christ, and his rage in the world? Beyond all other, his ways and means to assault & annoyed the Church of Christ, his Satanical shifts and devilish conveyances, practised by those his two mischievous miscreants, 
a Covered.  Gog and 
b Discovered. The two mighty enemies of Christ and his Church in the world Reu. 12.1.  Magog: that is to say, the Pope, and the Turk, are plainly discovered. These two, though they be enemies the one to the other of them, have yet consented, the former covertly, the latter openly, to persecute and pursue with all bloody cruelty, the mystical Woman and her son, now little less than a thousand years, according as the Prophets, the Apostles, and Christ himself have most truly foretold of them to come in this latter age & wane of the world. Lo! such two outcast hands hath that direful devil, to contend and strive for him in his deadly quarrel! These, and such like Antichristian persons (saith chrysostom) are the very weapons of the damned devil: for as a man cannot do any thing against his enemy without weapons or instruments, so neither can the devil without the ministry and service of such ungodly & wicked persons, vex, persecute, and trouble the Saints of God in the world. 
Lodolf. de vita Christi, Cap. 5.2.  These ungodly and wicked miscreants be indeed the powers of the devil, without whom he cannot sow his wicked seeds in the world: for in the Saints he findeth no place. Neither hath this subtle Serpent invented any fit way to combine Gog and Magog in league, and to reconcile Herod with Pilate, then by the persecuting, the crucifying, the blaspheming, the tormenting, and vexing of jesus Christ in his members. 
Psal. 2.1. & 83.56.  And therefore he hath vehemently suggested, and furiously provoked the Heathen to rage, the People to imagine vain things, the kings of the earth to stand up, and the Princes to assemble together against the Lord, and against his anointed.  
5. But, to the great terror of all the ungodly, that thus oppose themselves against the Lord and his Saints; and to the endless comfort of all his holy Elect, we hear what he saith: He that dwelleth in heaven shall laugh them to scorn: the Lord shall have them in derision: he shall speak to them in his wrath, and vex them in his sore displeasure: yet have I set my king upon my holy hill of Zion. Thus, 
Gen. 11.1.  though Nimrod that mighty hunter before the Lord, with his followers, do incite and stir up one another in this sort: Let us make brick, 
Laterificemus. aedificemus.  and therewith let us build us a City and a Tower, whose top may reach unto heaven: and let us make us a name: and will not be restrained from that, which they have imagined to do: yet will the Lord God himself come down to visit and confounded them, with this meet allusion to their incitation: 

Descendamus.  
Confundamus.   Let us go down & confounded their language: and he will scatter them from that place upon all the earth. Thus hath the Lord God derided Sennacherib, Pharaoh, Herod, the high Priests, the Roman Potentates, and all others, that have exalted themselves & raged in the world against his Church. The while, as the ship in the Sea, which after many tempestuous storms arriveth into the haven of peace: and as the travailing woman, after many woeful throws, is delivered of a son, to her exceeding consolation, so the Church of God, standeth; flourisheth, and obtaineth at length that eternal peace which the Son of God hath purchased for his Saints, mawgres the tyranny, the hypocrisy, and the Sophistry of the wicked world: and the horrible rage and fury of that damned and discontented devil.  

CHAP. II.  
The practice of the enemy troubling the Church and the Commonwealth of England. The ingratitude and discontentation of Englishmen.  
WHy should we note only the general griefs, and point at that which seemeth so far hence? Let us rather (as we be justly moved) draw homeward, and we shall descry many miserable Vanities, 
Vanities in England.  (I say▪ not under the Sun, but) even here in this particular part of Europe. I doubt not, but that the wise Christian will (as the wise Patient) permit me with the Physician, 
The enemy 〈◊〉 entered on our 〈◊〉 Church, & Commonwealth, and therein sown the seeds of discontentation and trouble.  first to display, and then to prescribe medicines for man's maladies.  
Man's mortal foe, hath too boldly intruded himself both into our Church and into our Commonwealth, and by an usurped tyranny, daily disturbeth and troubleth the tranquillity and peace of the same. And therein men being inflamed, are become in steed of reasonable and Christian, brutish and profane: they are grown contentious, haughty, vainglorious, ambitious, wrathful, envious, contumelious, gluttonous, covetous, faithless, and as saith the Poet, An unprofitable Charge of the earth, 
Telluris inutile pondus. Homer.  whom neither one simple and right Religion can content or please: but, as among the Philosophers, some stoics, some Epicures, some Academics, some Peripatikes: and, as of the Lawyers, some Cassianes, some Sabianes, some Proculianes: and as among the jews, some 
a justitiarij.  Saducees, some 
b Legis expositores.  Pharisees, some 
c Operarii.  Essees: and as in their Universities, some Libertines, some Cyrenians, some Alexandrians, some Cilicians, some Asians, &c: so now they excogitate and invent divers heresies or Sects, in their choice, of strange conceited opinions of some certain persons, into the which, they like well to divide themselves, 
Luke 15.28.  and travail therein (as in most intricate Labyrinths) without any end or perfection at all. In the mean time, they do (with that glorious Clergy of the jews) chower against the Church of Christ, and like unto that discontented and most disdainful Elder Brother, they will not vouchsafe to enter into the house of joy and gladness with the younger Brother, there to rejoice in right concord and contentation: though the Good Father himself come forth and very gently and friendly entreat them to come in.  

Eccle. 13.19. Hyena, is a subtle wild beast, that by counterfeiting man's voice beguileth him. Luke 2.35. Lytta is the worm in a dog's tongue, that makes him mad. Prou. 30.15.  For this purpose, Hyena trieth every man's nature to the uttermost, Satan sifteth Peter as wheat, and the very soul of Mary is so deeply pierced with the sword, that except this mischief be timely observed, and the inconvenience thereof wisely prevented, lewd Lytta will breed mad melancholy, and the Horseleeches two daughters that know not to cry ho, will devour and consume altogether. For Lucifer being cast out of heaven, and having no power left him to ascend thither again, lieth like an unprofitable branch in the depth of the earth, where he hath enkindled such a fire, as cannot be quenched with mighty streams of water.  
2 In truth, we Englishmen (far beyond all other nations under the Sun) are worthily occasioned with glad hearts and appeased minds to praise the name of our most merciful God, for this so good a state of our Church & Common wealth, as we have had, and yet do enjoy, under the most happy government of our most Christian Princess Queen Elizabeth, whom the preserver of Princes long prospero & protect: And we may pray, 
Isay. 39.8.  with King Hezekiah, that this Truth, that is to say, this quiet and peaceable State wherein the light of Israel shineth, may be continued accordingly. And it cannot be denied, but that many good men in many ages (whose blood hath confirmed their witness of Christ) have groaned for, and yet could not see such blessed days: and that, when by the goodness of God, the godly in their times did happily see these & such like heavenly commodities and blessings granted to men, they were most glad, and congratulated in the same, with right heavenly praises unto the Lord.  
Alas, why is it then, that now men wax weary of prayer? weary of God's service? weary of the word of God? weary of true obedience? weary of peace and quietness? weary of goodness? weary of God? and how cometh it to pass, 
English men be not content with their great blessings.  that English men in am of foreign pleasures, do disdain their home commodities? How is it, that so many of them have such unquiet consciences, such strange conceits, and are never contented with whatsoever good thing the Lord God in his mercy enricheth them? May they be accounted a chosen generation, an holy priesthood, and the children of the most high, that so yern and murmur against him in their hearts every day? But unto them (me thinketh) I hear one applying this fable: The Ass and the Ape do both complain: the one, for that he hath not horns: the other, because he wanteth a tail: to whom, the Moule or want thus answereth: But if, that ye did well consider of my miserable blindness, ye would not so complain of such your want. Such as never felt the bitterness of thraldom and bondage, do not acknowledge the rare benefit of freedom and liberty. But if these persons did well think on the misery of the Nations and Countries near about us, and of the infelicity of our forefathers, wanting indeed those blessings which we have, or might in this our time enjoy, and they with us; they would gladly content themselves in peace, & express their grateful minds to God our heavenly father; for all the great goodness that he hath granted unto us, and to them, in the abundance of his mercies: yea, they would hearty praise the living Lord for his benefits, 
Psal. 107.8.  and preach of the wonders that he hath wrought for the children of men. 

Men be forgetful of benefits, and also of old afflictions.  
Gen. 3.1. Luke. 16. 2. Pet. 2.4. jude. 6.   But they remember not the wife of Loath, which was turned into a pillar of Salt, nor Adam and Hevah, which were both thrust our of Paradise, when they began to be discontented with those pleasures which the Lord had allotted them there: nor the richman in hell, who at length wished to be eased when it was too late: nor the Angels, which forsaking their first estate (in the rage of their discontentation) were cast down headlong and reserved to the judgement of the great day, in everlasting Chains of darkness: All these examples are blotted out of their memories. They have also quite forgotten all the afflictions of joseph, and all the ever he did for them in Egypt: as the men of the third and fourth generation after, know not their former friends and benefactors, nor make any inquiry of their ancient good deeds showed to them and their Fathers. And they have clean banished from their minds, all those great good works and notable wonders, that the Lord hath declared on their fathers, and on many of them also, in leading them safely through the Marian floods with the preservation of their heavenly food and spiritual provision, to see and enjoy these calm Halcyon days of peace and Christian prosperity. But, 
Juvenal.  being pearked up with the present long leagues, tranquillity, peace and prosperity (which as we see hath also inconveniences) they be grown therewith so wanton, 
Omnes cum valemus bonum consilium aegrotis damus. Ter.  that, as they which be in health do give good counsel to them that be sick, which counsel themselves in any their extremities can scarce follow: they can easily promise' now being in health (as they think) not only to themselves continual rest, quietness, and a defence against all dangers: but also to others that be in trouble, they proffer the like security without God: as if themselves were Lords of Hell and Death, and had all prosperity, and all troubles in their own proper power to dispose: then the which, nothing can be more foolish, nor more repugnant to the wisdom of God.  
3. Now, in equal censure, 
Afflictions be sometimes meeter for men, them prosperity. Scipio.  what may be thought meeter for such persons, then bitter wars, hard afflictions, miseries at home, enemies abroad, (as once Scipio judged of the case of the Romans, for whose better prowess & diligence, he thought it right necessary, that Carthage remained an enemy unto them.) Neither hath the Lord God himself permitted his people so to stink on the dregss of prosperity, but hath rolled them with many afflictions upon such occasions, as thereof he hath said, by the Prophet Hoseah: 
Hos. 6.14.  I will be unto Ephraim, as a Lion, and as a Lion's whelp to the house of judah: I, even I will spoil, and go away: I will take away, and none shall rescue it; I will go and return to my place, till they acknowledge their fault and seek me: In their affliction, they will seek me diligently.  
Of these things, if they once tasted but one dram of the bitterness, 
They be fools that acknowledge not present benefits, but negligently let them pass away.  (with those other Nations) they would soon change their minds and opinions, as in a case suddenly altered, & acknowledge of what great blessings they have deprived themselves, through such their monstrous ingratitude. Till then, they shall be numbered up among those fools, that confess not a good thing whiles they have it in their hands, but, being thereof deprived, they do most earnestly (but all in vain) crave and desire it. 
jer. 8.14.  The Lord God grant this, that we be not put to silence, and that we have not water mixed with gall to drink, because we have offended him in these our discontentations: then may we seek for comfort against sorrow: but sorrow shall come upon us, and heaviness shall vex our hearts, that the health of the people shall not be recovered with the help of all the Physicians or triakle in Gilead (as the Prophet saith) The wise will ponder these things, 
Psal. 107.43.  and they only shall understand the loving kindness of the Lord towards them and their children: 
Gen. 49.14.  but Isachar, though a great boned Ass, shall couch down between two burdens: and being deprived worthily of that good thing which they sometime unworthily possessed, they shall be moved to confess, that God was among them, and they knew it not. 
Gen. 28.16.    

CHAP. III.  
The malcontented Papist, his practice, purpose, and daily expectation, how he must be pacified.  
THe malevolent disposition of the traitorous limbs of Gog; lurking here in secret (as the cursed Cham, between Shem and japhet) is such, 
Gen. 9 25. jud. 14.15. and 16.5.  that with the Philistines, they do not only plough with Samsons Cow, to find out Samsons riddle, but also do labour to persuade Dalila, to search out the strength of Samson, to shave off his hairy locks, and to betray him into the hands of his mortal enemies. Under a cloak of civil obedience, 
Mat. 22.21. joh. 19.12.  they pretend Caesar's wealth; but yet, 
Brutus and Cassius were the chief conspirators and murderers of juli-caesar, but Octavius revenged it on them. Plutarch. Sueton. Luk. 19.14. Gen. 29.41.  retaining in heart their inveterated malice against the Religion, government, and the state of Caesar, they do with Brutus and Cassius contrive shrewd matters, not considering, that God (when it shall please him) will raise up an Octavius, to reward them in the end. But this thing being lest thought on (whatsoever they show) they like & love Caesar, as they did their lawful Lord, who sent a message after him, saying: We will not have this man to reign over us. And their love and affection towards their brethren, well resembleth that of Esau towards his brother jaacob, who wished for his father's funerals, that he might be revenged on jaacob his natural brother. To effect and hasten all these matters, 
2. Sam. 15.  Absalon with his fair flattering tongue, beginneth to steal away the hearts of the people from David their lawful King. Achitophel with his craft & subtlety, is ready to counsel unthriftily, the high Priests offer largely, and finally, judas Iscarioth is the man (or rather the devil) which is appointed the executioner of this tragedy, and he (for his own filthy lucre) intendeth to betray his liege Lord (yet with a kiss, under a show of love and friendship) into the high priests hands, to be crucified. This is that they gape for, this is their expected jubilee and golden day, wherein they determine as blood-thirsty butchers, to imbrue their servile hands in sovereign and innocent blood: and thereupon to become pricks in out eyes, whips to our sides, scourges to their own Nation, and destructions to themselves, and their own mother's children. These be (indeed) the fruits of their holy vows and religious profession! With these and such high points of divellsh service, they adulate their most holy father, and think that therein they please the most high God, and merit to themselves eternal life.  

Zopirus.  Zopirus the Persian (as Herodote reporteth it) though an Heathen man, was contented to sustain the cutting off, of his nose, his ears, and his lips, to further the enterprise of his liege Lord Darius, against proud Babylon: the like (in a manner) is said of that famous Ulysses, 
Ulysses apud Homer.  for the behoof of his Country men against the Trojans: But these persons, being enemies to God, rebels against their Prince, and false Traitors to their own Nation, are priest and ready, 
Dolon Verg. li. 12. Aeneid. Psal. 137.  rather with Dolon the Trojan, to betray all, and with the dissembling Edomites to provoke the enemies of Israel against Israel, (when an opportunity shall be offered them) then to sustain any loss, or to do any good for any of them all.  

The Papist his obedience.  2. Albeit these crafty Foxes so long as they be tied in Chains, seem familiar and tame: yet let them once catch an opportunity of escape, and they run with all haste to the wood again. And although these ravening Wolves being fast haltered to the tree, can counterfeit the little scholars in the School, 
Obedientia vulpina, & lupina, non columbina.  and learn to spell P. a.pan.t.e.r, tenr: yet when they shall see the harmless Lambs leaping within their reach, they will quite forget to join syllables, and to say pater: but they will cry out, Agni, Agni, Lambs, Lambs, and catch them for their pray.  

Isa. 29.15.  But woe unto them (saith the Prophet) that seek deep to hide their counsels from the Lord: for their works are in darkness, and they say, who seethe us? and who knoweth us? your turning (in your devices) shall it not be esteemed, but as the Potter's clay, and that within a very short time? Yea, I doubt not, but that the Lord will so work, that they shall be, (as they have been heretofore) prevented of their bloody purpose, by this, that the Lord our God will persuade Samson to take these Foxes, 
judg. 15.4.  and to tie firebrands to their tails, and to send them home to the spoil of these uncircumcised Philistines: that thereby they may feel the force of that fiery law. 
Deut. 33.2. judg. 15.16.  For one Samson (one true Nazarite, having the assistance of God's spirit) shall do more with the seely jawe-bone of an Ass, than a thousand of those uncircumcised Philistines, with all their worldly power, fleshly devices, and devilish practices. Neither shall their devices prospero, so long as God is with us, as to whom the Prophet saith in the name of the Lord: 
Isa. 8.10.  Break down (O ye people) and ye shall be broken down: hearken to, all ye of far Countries: Muster ye, and ye shall be broken down: Prepare ye, and ye shall be torn in pieces. Take your counsel together, yet shall your counsel come to naught: determine the matter, yet shall it not prospero: for God is with us.  
And if that the horribleness of our own sins, and a general Apostasy from the Lord, 
We are to beware that our own sins occasion not our enemies to triumph over us.  provoke not his justice to a deadly hatred of us and our lives (as the transgressions of Ephraim and juda, before the babylonical captivity provoked him, (which the good Lord in his mercy forbidden) the 
* Rusticus expectat d●●● defluit 〈◊〉  Rustic may gape long enough for the stay of the stream, which yet will run without fainting. 
Isa. 29.9. Rom. 10.19.  So let them wait (being provoked to envy by them that fear God, and that live in true obedience to his Anointed) until their spiteful eyes fall out, their yearning bowels break, and their faint souls be swallowed up with vain dreams and frivolous expectations. In the mean time, let them not imagine, that their close jugglings in hucker-mucker, 
Isa. 29.16.  can cover their treacherous devices and conspiracies from the Lord, when he seethe all: nor can blear the eyes of his Anointed, when Elisha deciphereth all: nor may couch that in secrecy from the sight of all men, when they themselves (much like unto them which dance in nets) demonstrate all.  

It is more hard to root them out, than it is to find them out.  3 Though Caesar said of the Scythians, that it was an harder thing to find them out, then to vanquish them: yet of these may we say, it is nothing so difficile to find them out (notwithstanding their great dissimulation and monstrous hypocrisy,) as it is to root them out, or to expel them. For as the jebusites presumed to devil with the children of juda in Jerusalem, 
josua 15.63.  and the inhabitants of Jerusalem could not cast them out from among them: so presume these Gogites to inhabit among the true subjects, and are so friended and favoured, so rooted and established, as they cannot easily be expelled and cast out. Howbeit, whether they be in preferment before many others, as Haman was in the Court of Ahasuerosh, or be put under tribute, as the Canaanites were under the children of Manasses and the Ephramites, 
How to know them.  they may easily be discerned (as I said) and that partly by their faces, and partly by their languages, besides their common practices, in like sort as the trees are known by their leaves and fruits. For first their cankered hearts cannot but yield forth at time and times such a countenance as cain sometime expressed towards Abel his brother, 
Gen. 4.  when the Lord said to him: Why art thou angry? and why is thy countenance abated? If thou dost well, shalt thou not receive? and if thou dost evil, lieth not thy sin at the door (to be seen?) The Samaritans knew that Christ was a jew by his face, which was full bend towards jerusalem. 
Luk. 9.53.  But on the other side, we know these Gogites to be not jews, not true Christians, but bond men to Pharaoh, and captives to Nabucadnezar, by that that their faces are not bend towards the land of Canaan, nor towards jerusalem, but they look backward towards Egypt, and towards Babylon, as such as rather love bondage before freedom, & captivity before redemption. And that some which have been happily drawn from thence against their wills (as those jews who having liberty granted them to return home with Zorobabel, did set the land of the living at nought) they do yet look with stern faces and eager countenances against their brethren, and wait but for passports to be sent packing. And surely an happy thing were it for the right Israelites, if they were once gathered and cast out, being as noisome to the true subjects as stones, brambles, and bushes, in the lords vineyard, 
Isay 5.  and as tars that grow in the field among the corn.  
4. Besides this, they decipher themselves by their tongues: for when they should say Schibboleth, they say shibboleth, & their languages be mixed with Asdod, 
judg. 12.6. 2. Esr. 13.24.  Ammon, and Moab, neither are they able pronounce in the right jewish language. Whereas the talking of the right Christian is wisdom, 
Eccle. 27.11.13.  their talk is abomination, for thereby they endeavour to profane the glory of the Gospel, to blemish the credit of the Lords anointed, and to corrupt the manners of the true subjects. By the which our most noble sovereign Princess is justly moved to complain of them, as Moses did of those old Israelites, saying: I know thy rebellion, and thy stiff neck, while I am yet alive with you this day, ye have been disobedient to the Lord, and how much more will ye be disobedient after my death? Such (indeed) are they found to be, and known well to be, howsoever they change their suits to dazzle men's eyes, of whom we may beware, for whiles they be not expelled, by their unhappy example and leaven of ungodliness, many simple souls laden with sin, stand suspensive in the matters of religion: & others make question, whether it were better for them, either to lurk at home in hope of longer life, 
Verg.  or else with Achilles to batter the walls of proud Troy in the jeopardy of life. Others think, that though Nabucadnezzar which captived them, is cruel and grievous to be served, yet he which cometh after him (namely Baltsazar) may be a bon companion for their purpose. 
2. Cor. 39.22  And all the whiles they consider not that God will stir up Cyrus the Persian to invade proud Babylon, and to destroy Baltsazar with all his lascivious concubines, and carnal companions. Neither is there any wisdom, strength, 
The desire of the true Protestant, for the pacification of those papists.  counsel or policy against the Lord God. To strive against God is to labour against the stream.  
5. O that the Lord would yet persuade them as he did japhet, to devil and serve gladly with good contentation within the happy Tabernacle of Shem. O that he would either in his justice extirpate and root out all cankered Canaanites from his vineyard, 
Gen. 9.27. Mark. 7.26  or that he would grant them grace in time to revert and repent with the Syrophenissan, and quiet their giddy heads, if not for any love to the Lord and his anointed, yet (at the lest) for fear of that fearful lot which he casteth forth for their choice and heavy portion which will not repent. O that the learned and wise magistrates in the commonwealth, and the faithful pastors in the church, would both join together, duly to observe, rightly to detect, and timely to expel these blasphemous Gogites, that the glory of the son of God be not derogated, & the safety of his anointed be not endangered through the pestilent practices of such troublesome tars, neither that the sound sheep be infected through the contagion of scabbed Goats.  
This is Solomon's counsel, or rather the advise of the holy ghost in such a case. 
Cant. 2.5.  Get us the foxes (and to teach that this must be done betimes, yer much hurt be done, he saith again) yea the little foxes that hurt the vines. Also Paul perceiving that certain false Apostles were crept in among the Galathians whom he had now long time taught in the truth of the Gospel, and that they had corrupted the pured doctrine to the offence of the church, 
Gal. 5.12. Mar. 9.43.  he prescribed them this medicine. Would to God (said he) they were cut off which disquiet you. And our saviour teacheth. If thy right hand hinder thee, cut it off and cast it from thee. Such a thing respecteth the Poet.  
With knife cut off (despairing cure) the foistred sore: 
Immedicabile vulnus Ease recidendum, ne pars syncera trahatur.   
That it those parts which yet are sound, may hurt no more.  
In this business, if both the magistrate and the minister shall be negligent, yet will the highest of all come down to visit his Church, and sand deliverance to the same by some other means (as Mardochai said to Hester) when they and their families shall no be holden guiltless. 
Hest. 4.14.    

CHAP. FOUR  
The Papist hath taken a bad cause in hand.  
ALbeit that my purpose be not to handle controversies, yet would I with all mine heart, that the folly of them that hung on the train of Antichrist should be deciphered, that thereby the sooner (if it please God) some of those seduced souls may change their opinions, repent and pray to the Lord to grant them now at the length to know the truth, 
1. Tim. 2.25 26.  & that they may escape the snare of the devil, and be turned from the power of darkness unto the father of lights: that they may no longer trust to the hypocrisy of him that mustreth himself as an Angel of light, 
Act. 26.18.  and by that art (which Cyprian calleth devilish) seeketh to deceive the heedless: I have therefore thought it good to say somewhat else, first of the cause, and next of the punishment and sufferings of these malcontent miscreants.  

The cause of the malcontent papist is wicked.  2 As for their cause (as it shall be both proved and plainly seen (God willing) it hath in it neither any authority of the word of God, nor probability of truth: for their striving and struggling is to extol the Bishop of Rome, and to defend the Supremacy of his usurped authority, against Christ, his Apostles, Martyrs, and truth. Indeed the Apostle saith: Let every soul be subject unto the higher power. 
Rom. 13.1, 2.  But what power meaneth he? the power of the Pope, or of any other Bishop? Not, but such a power as of right hath a sword to take vengeance, and to the which tribute is of duty payable, (as by the words of the same Apostle following in the same chapter may be proved.) But the right of the sword and tribute belong only to Emperors, Kings, Princes, and civil Magistrates in their places, and not unto the Bishops, Priests, & ministers of the word, as both by the doctrine and example of Christ, 
joh. 18.11. Mat. 22.21.  and the doctrine and testimony of his Apostles Peter and Paul may be easily learned. Therefore it followeth, that every Soul, that is to say, every person, whether of the Laity, or of the Clergy, and so every Pope, and every Bishop of Rome, aught to be subject to the Emperor, to the King, to the Prince, and to that civil magistrate especially advanced and authorized to reign in and over that province or place where he dwelleth. This is that power (saith Chrisostome) to the which the Apostles, 
In Rom. 13. hom. 23.  Prophets, and Evangelists are subject on earth. Who are they then, that would exempt the Bishop of Rome from his subjection to this authority. 
The sword of the minister.  The minister of the word of God (who in the primitive Church was called a Bishop or a Deacon) hath a sword also to fight with: howbeit, the sword of the spirit only, 
Chrys. in ep. ad philip. hom. 2.  that is, the word of God, a meet weapon for the ministers of Christ thereby to strike their enemies, and to defend themselves. 
The ministers weapon Ephs. 6.17.  And to take away all colour of that usurped power which the Lord did foresee they would in time affix to Peter's authority, he sharply rebuked Peter, because he had drawn a sword, 
Mat 26.52.  and commanded him to put it up into the sheath. 
Bern. de consideration. ad Eugenium. Com. super decr. Car. d. 10. c. Quoniam.  This thing Bernard the Abbot well noted, and therefore when Pope Eugenius, whom the Romans had expelled, would for that injury in all hast be revenged with the temporal sword, calling them serpents, dragons, & beasts, he advised his holiness to use more moderation, writing unto him (among other things) thus: Aggredere verbo, sed non ferro: that is: Set on them with the word, but not with the sword. Again he said: If thou wilt have both the sword, thou shalt have neither of them, declaring thereby that his right weapon was the word of god, & not the emperors sword, and that it was all unmeet for him to use them both. Howbeit, these malcontented persons, taking on them the guide of others, as the very ministers of Antichrist, 

Antonin. par. 3. tit. 22. ca 5. de max. pont. papa.  
Aug. Selenchus de primatu.   do endeavour to seduce & lead away the ignorant souls from God to the devil. And this that they may the sooner contrive & compass, they be incited & provoked by the father of lies, not only to extol and advance the Bishop of Rome above all other Bishops, patriarchs, & ministers of the word, and entitle him the universal Pope, 
In the twelfth year of King john, the 2. legates of the Pope did assoil all English men of their homages to their king. So Pius quintus the Pope intending the same sent his Romish Bull  the vicar of Christ, the successor of Peter, but also to prefer the same bishop to all kings and Emperors, yea, to all the angels of God. To his holiness they labour to draw away the minds and hearts of all subjects from their lawful princes, and to take away all obedience of the members of Christ from their true head, who in regard of the pope's honour, are promised by him to be assoiled, not only of all homages, services and fealties that they own, and by the word of God and their own oaths, are bound to yield, & to do unto their lawful kings, princes, and governors, but also from their obedience to the Gospel, in such sort as they do, 
into England by john Felton, the which he placed on the Bishop of London's gate, importing the excommunicating & deposing of the Queen's majesty, and other traitorous conspiracies against her highness person. Deut. 17. Mal. 2.7.  which labour to pull away souls from God to the devil. And they would, if they could, draw down those Saints that be placed with the Lord in heaven, and set them not only thralls on earth to serve to their madness, but also with the devil in the depth of hell.  
3 It is true, that the priests mouth shall keep wisdom: that the people are to inquire the law at his mouth: that the apostles be sent forth into all the world to preach the gospel to every creature, that they be the ministers of Christ & disposers of the secrets of God, & that they are in their places to be heard, reverenced & double honoured of all them to whom the benefit of their functions and labours do appertain: howbeit, that the priest have been preferred in authority to their kings, & that bishops have governed, 
Act. 1.26. Rom. 10.15. 1. Tim. 5.17.  or may lawfully govern & bear rule in all things above emperors and princes, it cannot be proved in holy scriptures, but the contrary is found. Aaron the priest was his time most beautiful, having that right Urim & Thummim, 
Priests are not preferred to princes in the word of God.  he shined in knowledge, perfection, & glory, wherein therefore he might be preferred to all the priests that succeeded him, unto the time of Christ, yet did he not exalt himself in government before Moses, 
Moses was preferred to Aaron.  who in that respect, was glorious before Aaron. Moses was not only the prince and Lord of the people, but the prince & lord of Aaron too, notwithstanding that only in the priesthood, being his peculiar office, Aaron did excel. Moses appointed & substituted under him judges & officers in their places: he also anointed Aaron the priest & filled his hand with the book of the law, 
Exod. 28.41.  & full sacrifices to be offered to the lord. And, as touching the authority and office of either of them in their places, the lord said to Moses, Thou shalt speak unto him, that is, 
Exo. 4.15 16.  to Aaron. & put the words in his mouth. Again, he shallbe unto the people, as thy mouth or spoksman, and thou shalt be unto him Lelohim, for God: that is to say, thou shalt be his prince or captain, or a wise counsellor & full of the spirit of God, 
1. Sam. 10.6.9.  (for indeed the Lord furnisheth and beautifieth the right godly Princes and Magistrates with many rare ornaments and divine gifts, far before other persons.) So likewise in another place God said to Moses: Lo, I have made thee pharao's God, and Aaron thy brother shall be thy Prophet. Which Rabbi Abraham thus expoundeth. 
Act. 7.1.  Thou shalt appear before Pharaoh like an Angel in dignity, and Aaron shall be thine interpreter: than not his head, nor his king. Besides this, 

Aaron submitted himself to Moses.  
Exo. 32.24   when Aaron had offended about the Calf that was made, and perceived that Moses was very angry for the same, he humbly submitted himself, & said: Let not Adoni, my Lord, or my Master, be angry. This was in those days when the Priest was most glorious in his place, & to whom all the rest in succession should be conformed. 
Deut. 17.15 2. Cro. 29.20.23.  Moreover, that the Priests have been placed by their Kings, and that they have been subject unto them in all things next unto God, and that they have not been preferred before their Kings and Princes at any time, in rule, power, and dignity, in the days of josophat, Hezekiah, josiah, David, Solomon, and such other, the Histories of those times do sufficiently witness. According to the which, and after the writings and examples of Peter, Paul, & the ancient fathers, as well in the prime as in the chief sway of the church, the lawful prince enjoyed his authority, he was chief heard & obeyed in all things next under God: and that, whensoever the Bishops, priests, and ministers of the word neglected their offices, and offended against God and the laws, it appertained to their Prince to reprove them, to correct them: to whose Censure, they have been likewise contented to submit themselves, after that example of Aaron, who yielded himself to Moses. 
Fabian. Cornelius. Bishops of Rome. Greg. B. of Rome, submitteth himself to the Emperor. L●. 3. ep. 61. ad Maurie lib. 3. ep. 64.  Thus Fabian and Cornelius, both Bishops of Rome, submitted their lives to Decius the Emperor: So Gregory the first of that name, was contented to submit himself unto the Emperor Mauritius, whose humble servant he called himself, and granted himself obedient to his commandment. And further he said in a certain Epistle, that Christ had given power to the Emperor to bear rule, not only over soldiers, but over Priests also. This was a little before the time that Boniface the third aspired to the Popedom. And long after this, Pope Leo 2. yielded himself unto Lewes the Emperor, 
Leo. 2. q. 7. Nos si.  and said, that also all others under his jurisdiction, should be judged by his Majesty, for the correction and redress of all faults and disorders, knowing well, that the Emperor was in authority the next unto God, and less than God only: 
Tert. ad Scapul.  For so (saith Tertullian) is the Emperor greater than all men, while he is less than the only true God.  
4. This is that chief Power (indeed) to whom the charge of all the people is principally committed. The obedience to this power, the Apostle calleth a good-worke: but they that obey not, do contemn this good-worke, and are contrary to the will of God. 
1. Tim. 3.  Peter the Apostle saith: Submit yourselves to all manner Ordinances of man, for the Lords sake: he speaketh this, 
1. Pet. 2.13.17.  as well to Bishops and Ministers, as to others: and he showeth the pre-eminence of the Prince before all others, when he addeth: Eite Basileî, ôs Hupereconti. Whether it be unto the King, as having the pre-eminence: either unto Rulers, as unto them that are sent of him. And this he shutteth up with this reason. For so is the will of God. 
2. Chro. 24.20.23.24.  He saith again, Fear God, honour the King. And this is according to that example of the priests, Levites, and the people of the old time, being obedient to the commandment of their kings. 
There is none example in the scripture for the pope's supremacy.  If in all the holy Bible, there were any such pregnant example, testimony, or argument, for the defence of the Supremacy of the Pope above the emperor, and of other clergy men above their lawful Princes, o God, how they would triumph then! But we find not any such matter, and therefore their courage might soon be allayed, if they were not too impudent. Moreover, it cannot be denied, but that many wise and godly Kings and Princes have gladly preferred and advanced beyond some others, many learned, wise, grave, and divine Prophets, Bishops, and ministers of the word, for their own better instruction, counsel, and comfort. 
Grat. ca 24. quaest. 1. office  Howbeit, that therefore the Bishop of Rome only should be preferred to all Kings and Princes in the world, advanced above all other Bishops in the Church, yea, and exalted indignity beyond the Angels of GOD, (as if he were very God. 

Anton. in part 3. Sum. maior. ti. 22. c. 2. de potest. papae.  
E●. ca 3. de jur. & 4. de potesta. clavium, & ca 5. de. maxima potestate papae.  ) Surely all the reasons that Antonine and others whatsoever, have yet produced for the confirmation thereof, are weak and frivolous. There hath been no little ado to contrive and bring this to pass, that the Bishop of Rome should be the only head of all other Bishops and Priests, and that the Church of Rome should be the mother of all other Churches.  
Great contention arose and continued between the Bishops of Constantinople and Rome, about these matters, for an hundred and twelve years at the lest, until that in the end, Boniface the third of that name, a man too ambitious and crafty, 
Phocas made the bishop of Rome supreme head above all other Bishops.  obtained the pre-eminence under that bloody Phocas, (which had a little before killed his Lord and Master Mauritius the Emperor, with his wife and children, and so gotten possession of the empire) about the year of our Lord 605. A very meet author for so godly a practice, which hath also in none other wise been continued, than it first commenced and took his original, that is to say, 
Vrspergensis in Phoca. Sabellicus. li 6. M. Palmerius.  by cruelty, murder, and hypocrisy, to the final ruin and decay of the emperors honour and estate.  
5. If this authority be fathered on Saint Peter, who seethe not how far they go astray from all truth, and that they would also dazzle the eyes of them which see full clearly? 
The authority of the Pope cannot be fathered on S. Peter  If Peter had been the chief among the Apostles in order, yet who can prove that he was so in office? And if he had been preferred to all the other Apostles both in order and office, (as we find it not, but rather that he was only equal with them) yet, who can justly say, that Peter was ordained of Christ to be the universal head of the Church, that Peter had authority given him to make the Bishops of Rome chief Bishops over all others by continual succession: that Peter himself was at Rome, and was the Bishop of that City, and that he died at Rome. Surely all these things they shall never be able to prove. But if they could prove all, yet with what face presume they to extol their Pope above Kings, Princes, Emperors? It is certain, that Christ jesus commanded his Apostle Peter to pay tribute to the Emperor, and commanded that Caesar should have his due: Saint Paul in many places exhorteth men to be obedient to the Emperor, and Ordinances: 
1. Pet. 5.2.2.  and S. Peter hath not only taught submission to the same as before is said: but also sharply reproved them, that, being placed in the Church, would seek to govern and rule over their brethren, as Lords of the Heathen. 
Lact. de diui. praemio, li. 7. cap. 25.  But the Pope, notwithstanding this, being advanced by crafty, indirect, and devilish means, far above his worthiness, as that Tyrant, which of all others is to be detested and abhorred, (as it shall be further plainly proved) doth usurp dominion over all Bishops & Churches, and above all Princes & people, in such tyrannical sort, as yet never any Titan or Heathenish Tyrant hath done, sit hence the creation of the world. And surely, so both Paul, and also Peter, would boldly tell him to his face, if they were now living on the earth. 
Phocas. Boniface 3.  When Phocas for his own safety, profit, and glory, yielded to this, that Boniface the Bishop of Rome, should be the chief Bishop of the world, he little thought of the inconvenience that would grow thereof: or, if he had thought thereon, yet regarded he rather his own present honour and gain, than the good of them that succeeded him. And albeit, that the German Emperor Otho. 1. had given his oath, 
Otho. 1. Platina. Pope joh. 13.  and made fair promises to Pope joh. 13. to be dutiful and beneficial to him and his Church, upon this condition, that he would be a means that he might be received into Rome, and there crowned Emperor, with the title of Augustus: yet, when afterward he saw the pride of the Pope, and considered into what thraldom he had cast himself, he could hardly bear it in the time of Pope john: but afterward, perceiving that Benedict the 5. which succeeded john, 
Benedict 5. Summa. Conc. fol. 320.  would not willingly yield & surrender one inch unto the Emperor, of that which his predecessor had arrogated, he made no more of the matter, but quite expelled him the Sea, and constrained the Clergy to admit and receive Leo 8. into his place. 
Leo 5. Otho. 3. Grego. 6. R. Reynold de vit. imparat.  The like mind retained Otho 3. who having preferred Gregory 6. to the See, and hearing that john had expelled him, and usurped by the counsel of one Crescentius, he levied an Army, entered into Italy, took Rome, killed Crescentius, put out the eyes of the usurper, and restored Gregory again.  
6. Although the Nicene Council (for order's sake, 

Nicen. Con. ca 6.7. d. 65. quoniam. & Mos antiq. Item. in Antioc. Con. ca 9 q. 3. d. 6. per sing.  
Hier. ad Euge. d●st. 93. ca Olim.   & for the better government of the Church) thought it right good, and permitted that metropolitans and Archbishops should be placed in and over divers provinces: yet was not that in any other meaning, but that nevertheless, every Church should retain and enjoy it own honour. But that one man should be exalted in the Church above all patriarchs, Bishops, Ministers, yea, above all Kings and Caesars in the world, to whom only all persons of whatsoever estate, condition or order, should yield and obey, as to their universal and Supreme head, the said Council never gave one lote of consent. 
* There were constituted 3. patriarchs in the 3 parts of the world: Asia, Africa, Europa, & the B. of Rome was, but as one of the three patriarchs. Eccle. hist..  In this Council was the Bishop of Rome numbered among the patriarchs, as one of them, but not above any one of them. And it was decreed, that he should have no greater authority nor jurisdiction in his own Province, then either the Patriarch of Antioch, had in his Province, or that the Patriarch of Alexandria had in his Province. And besides that, if he did not perform his duty in his place, that he should be reputed for neither a priest nor a patriarch. The great Aphrican council worthily rejected the proud petition of that ambitious Prelate of Constantinople, 
Aphrican Conc. apad Carthag.  which sought to exalt himself so contrary to the word of God, and expressly decreed, that the Bishop of that See, though he first spoke in sundry Counsels, and used to take the first seat in the congregation, should not (for all that) be called Princeps Sacerdotum, aut Summus Sacerdos, aut aliquid huiusmodi, that is, 
Dist. 99  the Prince of Priests, or the chief Bishop, or by any like title, but only the bishop of the first See. Neither, that the Bishop of Rome should be called the Universal Pope or high Priest. And thereunto Gratian addeth the words of Pelagius, 
Pelag.  to all other Bishops. Nullus Patriarcharum, Vniversalitis vocabulo unquam utatur: 
The title of universal pope or bishop was odious in those days.  quiasi summus patriarcha universalis dicitur, Patriarcharum nomen caeteris derogatur, Sed absit hoc a fidelibus, hoc sibi velle quempiam arripere. Let not any one of the patriarchs (saith he) at anytime take on him the name of Universality: for if the chief Patriarch should be called the universal Patriarch, the name of Patriarch would be taken away from all other. But God forbidden that any Christian man should be willing to take on him this title.  

Aug. li. 3. ca 3. de baptismo contra Donatist. Neque enim quisque nostrum, etc.  And Augustine against the Donatists to that end, reciteth the words of Cyprian, spoken in the Council of Carthage: for neither hath any of us (saith he) made himself a Bishop of Bishops, or a chief Bishop, nor constrained our fellow brethren to the necessity of obedience with a tyrannical fear.  


Gregor. 1. withstood this title. Epist. 35. ad joan. epis. Constantinop.  
et epist. 38. li. 4.  
in An, dom. 590.   Gregory also (sometimes Bishop of Rome) very sharply reproved john the Bishop of Constantinople, for that he presumed to usurp this Title, well near a thousand years ago, and said in an epistle which he wrote to him, that the King of Pride, namely Antichrist, was near. Moreover, he reproved Eulogius the Patriarch of Alexandra, for that in the preface of an epistle which he had written unto him, he called him the Universal Pope, he charged him to do no more so, for that his desire was to prospero and excel in virtues, and not in Titles. Neither accounted he that thing to be to himself an honour, wherein he acknowledged that his brethren did lose their honour.  
7 Howbeit, they would willingly recure this deep wound that Gregory hath given them that so proudly aspire: but how? Note (saith one) the humility of Gregory, whiles he reprehendeth the Patriarch of Alexandria: 
Comment. super, decret card. Alex. d. 96. Ecce.  he might have added▪ mark the ambition of our Popes, which impudently aspire and advance themselves not only in all titles of worldly glory: but also in all power, rule, and dominion over their Churches, above Kings, Princes, Emperors, and all that is called God. He saith not so, but Note Gregory's humility: yet thus he saith. Instruit Gregorius ad humilitatem Romanos Pontifices, He teacheth the Roman Bishop's humility.  
And hereof was it, 
The Pope is called a servant, yet holdeth he authority above kings  that the Pope (though fore against his will) yielded to be called servus servorum Dei, and to call the other bishops brethren. But so accepted, partly for the conformity of Name, as Christ called his Apostles his brethren, and said that himself was their servant: partly, for the equality of merit: and partly, for the condignity of order (as they say) and not in any wise concerning the authority of jurisdiction, which yet he retaineth wholly to himself. But yet, Gregory himself made it not so light a matter, as that the gloss or glance of a Commentor, or any such accidental titles (for only shows) could appease so mighty a tempest. For he said plainly, and denounced it with no small vehemency of words and gesture, that the title of Universal Bishop, was A proud, a sacrilegious, a profane, and an Antichristian Name. And he said moreover, that whosoever taketh on him that name, he is 

Grego. his opinion of this Title: Universal Pope.  
Nomen arrogans, sacrilegum, profanum, Antichristianum est.  
This Gregory spoke when the B. of Constan. would be so called: & therein he prophefied of the Pop. of Rome, that after him should indeed arise and be that very Antichrist, whose forerunner this B of Constant. was, as this title declared him, by the testimony of Gregory: About the year of our Lord, 600. Aeneid. li. 3.   the Prince of Pride Lucifer, an Apostate, and the herald of Antichrist. These words he uttered at what time Mauritius the Emperor would that the Bishop of Constantinople should be entitled (as he would be indeed) the Universal Pope. As if he would have said in a word: This is Monstrum & portentum Mundi, That Monster, and only miscreant of the world. Neither hath Platina letted so to entitle some of the Roman Sea, in regard of their Satanical doctrines, and abominable lives: as unto whom, that hobbling verse which sometimes Vigil composed of that huge Cyclops (a very semblable Monster) may not unaptly be applied, howsoever the Poet seemeth by way of prophesy to point at this person.  

Monstr' horrend' inform' ingens,  
cui lumen ademptum.   

A Monster, ouglee, from shappen,  
huge, and starke-blinde.   
8 And as he hath been entitled, 
Papa.  so hath he revealed himself to all the world in the time appointed. At the sight whereof, men may call him, as well worthy, not Pappas which is a father: but may well say of him with admiration in his own language, Papae, nova figura oris: Behold that strange and new form thing, such, as the like was never seen before! And so is he termed by some of his own, Admirabilis Papa, & stupormundi. The Pope admirable, 
john januen. Peter Egid. in dict. Papa. Anorlicus. What is meant by a monster.  and the wonder of the world. That is called a monster, which either much differeth from Nature, or that which is far degenerated from the natural form. But lo; what can be more strange, and further off from the nature of a true Christian, then that a man professing Christianity, should (in contempt of the word of God, and of all holy Religion) challenge, exact, and usurp among Christians an ungodly power, both over the Church, and the Common wealth, with more than a tyrannical or heathenish force? Is not he therefore a Moster? What can be more monstrous, then that a man should be metamorphosed from an humble person, to a proud tyrant: from a father of peace, to a worker of wars: from a pattern of honesty, to a mirror of luxury? to be changed, from a meek sheep, to a ravening wolf: to be turned from godliness to Atheism: from Christianity to Epicurism: from the child of God, to a member of the devil? If the light become darkness, Alas, how great is that darkness? What husbandman, would not wonder, that after his great labour, the best Grape that he planted, should yield him sour Grapes, and the cleanest seed that he sowed in his field should be overcome with tars? 
Amongst whom Antichrist was borne. Eras. in 1. john 2.  And who can but marvel, that Antichrist, that is, a person contrary to Christ in life, in doctrine, and studies, should have been begotten, conceived, borne, and brought up in the Church among them (before all others) that professed the holy Religion of jesus Christ? If the holy Apostles, and Disciples of our Lord wondered not a little when they perceived by the doctrine of Christ, that the Scribes and Pharisees, which were said to sit in Moses Chair, did very little or nothing resemble Moses: but rather were contrary to him in their lives, doctrines, and studies: then worthily may we wonder at this Universal person, which is said to sit in Peter's Chair, and is called the Vicar of Christ: when we see, that he is so contrary to Peter, as ever Simon Magus was, (except only in this, that he denied his Master; would have hindered his Master; did sleep when he should have watched in his curious noting of john; and in such other his sins and imperfections) yea, and so contrary to Christ, as judas was, which betrayed him? Christ said of judas, that he was a devil, though judas came to kiss him: and he called Simon Peter, Satan, and commanded him back behind him, when he would have hindered him in the performance of his duty. Now, what to judge of such a person, which resembleth the jews in their hypocrisy, and judas in his treachery, & Simon in his worldly devices, & Magus in his sorceries, we may resolve without long deliberation, having thoroughly viewed the image of his counterfeit holy life, and so we may call him a monster in deed.  
9 Again, 
The Pope teacheth a contrary doctrine & law.  what place hath the doctrine of Christ in that new form persons mind? what more oppugneth the law and the gospel, than his erroneous and false glosses, decrees, Canons, traditions, doctrines? Christ teacheth Truth: but the Pope diwlgateth unwritten fables and lies. Christ requireth faith to justification: but the Pope extolleth man's merits. Christ preacheth peace, charity, brotherly love: but the Pope moveth up discord, wrath, hatred, wars, murders. Christ commandeth us to be obedient to the law of God: but the Pope's following the hypocritical Pharisee, maketh voided the law of God, through his own traditions. Christ expressly forbiddeth, that any man should either add unto the word of God, or withdraw any thing from the same: but the Pope most presumptuously now addeth, 
Irenaeus. li. 4. ca 25. de tradit. sen.  now detracteth, & thereof giveth such interpretations, as his own fantasy affordeth, as the ancient heretics have accustomed to do. Christ commanded his apostles and disciples, to search the scriptures, to writ unto the churches, to preach the Gospel to all creatures, & to publish that openly, which he taught them in secret: but the Pope forbiddeth the translation of the Bible into diverse tongues, wherein the people may read the same: he inhibiteth the preaching of the gospel, & shutteth out the people of God from the reading, hearing, and conferring of the scriptures and word of God: & imitating that ungodly Antiochus' king of Graecia, and that profane julian the Apostate: he straightly chargeth, that the common people shall neither read, nor writ, nor talk, nor sing, of Religion, or of any part of the word of God, excluding them out from all participation of those holy mysteries and precious jewels, as dogs, and swine, making hovocke of Christian people, whom he proffereth to Satan to be led blindfold into errors and damnation. Our Saviour Christ hath both by his word taught, and by his own example commended unto his Apostles, and Disciples, 
1. Thes. 2.4.  all due obedience to Princes, and a willing subjection to all manner Ordinances of man for the lords sake: But the Pope, exalting himself above all that is called GOD, bindeth all Kings and Caesars, to yield and submit themselves to his Censures, to be ruled by his Canon's, and Decrees, to follow his devices, his Traditions, his Counsels, his Laws, yea, to kiss his foot, and to humble themselves under his footstool. A special note of Antichrist, in that he exalteth himself above Kings, and Princes, which in regard of their high place and dignity next unto GOD, are called gods. Finally, Christ hath taught and commended unto us, all Christian virtues, as fasting, prayer, humility, chastity, holiness, religion, and the true worship of GOD in this world: 
The Pope under pretence of Religion, overthroweth all religion.  but the Pope being choked with that subitle evil, that secret poison, that hidden venom, that show of virtue, that moth of holiness, I mean hypocrisy, under a cruel Art, he heweth down virtue, with virtues sword: under a show of fasting, he overthroweth the true fast: under colour of prayer, he abolisheth all holy invocation: under the name of humility, he fostereth the haughtiest pride: under a shadow of virginity, he banisheth all chastity: under the title of holiness, he practiseth all abomination: under the fair face of Religion, he assayeth to throw down all Religion: and under the profession of Christianity, he persecuteth Christ in his members. Is this that Successor of Peter? is this that Servant of the servants of God? is this the right Vicar of Christ? Nay rather, this is the persecuter of Peter: this is that abominable Tyrant, the which (as Lactantius once said) only imagineth mischiefs, 
Lanct. de dion praem: li: 7. ca 25.  and banisheth that light which sustaineth the world: this is that Antichrist pointed at by Saint john, Apoc. 13. Therefore we may thus argue and conclude against him.  
Who so is most contrary to Christ in doctrine, in studies, in life, especially of them that pretend the greatest holiness, and are chiefest in the profession of Christianity, the same is that Antichrist. Apoc. 13.  
But the Bishop of Rome, amongst all them which show the greatest holiness, and are chiefest in the profession of christianity, is most contrary to Christ in his Doctrine, in his studies, in his life.  
Ergo, the Bishop of Rome is that Antichrist. The Mayor cannot be denied: and the Minor is sufficiently proved by that which hath been in this chapter produced. Therefore they also that strive to support him, are the very ministers of Antichrist, as their own Gregory would tell them, 
Greg. li 4. Epist. 30. & 38.  if he yet lived among them.  
10. And it is likely enough that the ancient Sibyle, whom Lactantius remembreth, expostulating the old Grecians for their Idolatry, in the exaltation and worship of earthy Tyrants in the place of God, did therein also by the way of prophesy, point at them and their folly, which extol, prop up, and honour this monster.  
O Graece: thy Gods of Tytanes proud  
what meanest thou thus to feign?  
Why dedicatest thou thy gifts  
to dead men thus in vain?  
To Idols thou dost sacrifice,  
Alas: what fury brought  
This erroer in? the great God's Law  
the while contemned for naught!  

Psal. 12.9.  But this is most certain, that the holy Psalmist accounteth the Children of men most worthy of rebuke and shame, for the exaltation of such ungodly persons. And the Lord God himself deriding their folly, and abhorring, their great madness, feedeth them with wormwood, and drencheth them with the water of bitter gall. The tempest of the Lord goeth forth against them in his wrath, & a violent whirlwind falleth down upon their heads. 
Ier 23.15.  And this have they gotten for their reward in the setting up and defending of this their Idol. It shall be good for them therefore, who have been dreanched with those venomous dregs of the fornication of Antichrist, to forsake him in season, to purge out the venomous humours of their abominations, by a true repentance, in the blood of Christ, and henceforth yield themselves obedient to God, and dutiful to his anointed (our most Sovereign Princess) in all gratitude and right contentation, and that before they feel the intolerable effect of the heavy curse of almighty God, and be constrained to bear their open reproach and shame among men.   

CHAP. V.  
The Bishop of Rome is yet more plainly deciphered to be that very Antichrist which was revealed to Saint john. Apoca. 13.  
THe Bishop of Rome (as before it is declared) making the greatest show of holiness in the world, as if he were not only a Saint, or the son of God, but even God himself: hath entitled himself with many holy, high, & wondered names, and set himself fourth, as one most ready and best able to help and relieve the Church of Christ, both in the world & out of the world at every need: Howbeit, when he is thoroughly considered of, and wisely observed touching his doctrine, his studies and his conversation, the former semblance and show of high holiness, shall be so shadowed and blemished in his person, that nothing shall be found inhabiting and resting within him indeed, besides deep hypocrisies, great abominations, and horrible sins. And that this fair show of Angelical holiness is nothing else, but a guile to deceive the Saints of God, as the Wolf which is clad in sheeps clothing, the sooner to take and devour the silly sheep. But as the ravening wolf bewrayeth himself by his voice, by the manner of his feeding, and by other wolvish evil qualities, to be no sheep, but a wolf, an enemy to the sheep: even so I say again, hath the Bishop of Rome sufficiently deciphered himself by his false doctrine, by his devilish practices, and his abominable life, behaviour, and fruits, what he is indeed, that is to say, that very Antichrist, to the horror and dread of all Christians. Neither were all men so blind in the time of his appearance, 
joh. Hus in An. Dom. 1415.  but that by many of them he was plainly perceived and abandoned. When johannes Hus in his time had found him, he could not be silent: and when Erasmus had descried him, he pointed at him directly with his finger, 
Erasmus.  as who would say, I have descried that hideous monster, and lo there he sitteth in the Temple of God, 
Th●y espied. Antichrist,  as a God. Having spoken of the dignity of Christ our high priest, he saith, Cum huius dignitate, compone unius Templi Pontificem, qui Sacerdotium unius anni, 
Inparaph ras. In marc. 1 1.  ab impio rege turpi precio redemerit. Confer nudum jesu caput, cum huius auro gemmisque Lucente Tiara. With the dignity of Christ, compare a Bishop of one Temple, which hath bought a priesthood lasting but for one year, of a wicked King, for a filthy sum of money. Compare the bore head of jesus, with his tire or Mitre, all glistering and shining with gold and precious stones, etc. But when that Martin Luther in the same age, 
Luther.  being about one hundred years after john Hus, and in the year of our Lord 1515, had espied the Romish iniquity, 
Bulleng. in Apoc. 11. heming. Euchir: ca 10. de Ordine. Ecclae.  he did not only point at, and discover him, but also very earnestly thenceforth pursued him in hot chase, maugre the loud lowing of all Romish Bulls, and the mad malice of Apollyon that destroying Devil.  
And thus have john Wickliff, and Zuinglius, and Ochinus, and Bucer, and Bullenger, and Munster, and calvin, with many other right learned and famous men in the Church, judged of the Bishop of Rome, and written against his abominations, nothing fearing to depaint him forth as that Antichrist so much spoken of, and to pursue him to the death, with the most profound Arguments of God's word. Neither may we think that any of those men before named, have been the first Authors of this opinion: but that Irenaeus, and Arnulphus, and other holy Martyrs and Fathers of the Church, which lived full many years before them, have in their times considered and after a sort revealed the same: whose words and testimonies thereof here to writ, would be too tedious, and to no purpose, being by others already so often and plainly noted.  
Moreover, it is certain, that Baptista Mantuan, Laurentius Valla, Franciscus Petrarchus, Marsilius Patavinus, Hieronimus Savanorola, and joachim Abbas, who led their lives in the City of Rome, even in the face of the Pope, and his Cardinals, and were sometimes partakers of the same faith and Religion, have in their writings much complained of the wickedness of the Church, and did not only under certain similitudes, and dark speeches covert, but also sometimes in plain terms openly declare to the World▪ that Antichrist reigned in the succession of the Popes, or among the Bishops of that Sea. And of this we also are not ignorant, that from the Pope's holiness, there is gone forth a far greater hypocrisy into all the world, then that which went forth from the Prophets of jerusalem into all the land of juda. 
jor. 23.15.  Howbeit the most part of all men (having their eyes enchanted with his sorceries, and their hearts hardened through unbelief) can neither feel, nor perceive such a thing, until that they, with the Kings of the earth, and earthly minded men, have deeply pledged him in the venomous dregs of his fornications.  

666 The number of the beast.  2 Others also having good understanding, have reckoned the number of the beast, and have found it to be (as john said) Arithmos Anthropou, The number of man, that is to say, either such a number as may be by man's reason understood, or such a number, as concerneth man, as that Antichrist should be a man, or in and among men. And that his just number is, six hundred sixty and six. In the which number indeed is contained, not only the Time when Antichrist should be borne, when he should be revealed, and how long he should reign in his might and great pomp: but also the nation, the place, the pride, the ingeny, the power, and nature of Antichrist.  

How to reckon the number of the beast.  Some have taken the time to commence, from the Conception of Christ, and from thence to be reckoned unto the year of our Lord, 666. And this reason they have for it, that as every virtue hath to it a vice opposed, and against the light is set the darkness: so Christ findeth his Antichrist. 
Christ and Antichrist are in the world at one time.  Christ was no sooner conceived by the holy Ghost, but by and by Antichrist was conceived by the spirit of the Devil: the one in the womb of the Virgin: the other in the hearts of worldly men.  
Indeed, it is true, if this place be understood of that general Antichrist. For there is not only a Christ, to save, but also an Antichrist to destroy, as the seed of the woman, and the seed of the Serpent. But it is certain, that Saint john by prophecy pointeth at some special and notable Antichrist to come afterward. 
Bul. in Apo. 13. con. 611 Aret. in. apo. 13.  And in that respect, the learned have taken the supputation of the time from the Revelation of this mystery to Saint john in the Isle of Pathmos, the which was (after the judgement of Irenaeus) in the latter time of Domitian the Emperor, who was a mighty persecutor of the Christian Religion, and a contemner of Christ. 
A Christ not. anno. 97. ad anno. 764.  And this was (as Eusebius sayeth in his Chronicles) about ninety and seven years after the Nativity of Christ. Now from thence, if ye reckon 666. years, that is to say, unto the year of our Lord 764, 
The begetting conceiving, etc. of Antichrist.  and divide those years into six several ages, or times, (accounting for every time 111. years) ye shall found, 1. How that Antichrist was begotten: 2. How he was conceived: 3. How he was form: 4. How he was quickened: 5. How his Dame groaned towards the birth: 6. How he was borne and brought forth. Than from thence again, if ye reckon 666. years, that is to say, unto the year of our Lord 1430. and part that number into six other ages or times, ye shall perceive therein: 1. The nursing: 2. The growing up: 3. The policy: 4. The practice: 5. The power: 6. The chief pomp and triumph of that Antichrist. And so ye shall have for his begetting and conceiving 222. years: for his forming, and quickening 222. years: for the groaning and birth, 222. years: for his nursing and growing, 222 years: for his policy and practice, 222. years: and for his power and chief glory, 222. years: being in the whole 1332. years. And I think my conjecture probable enough, that the Angel in Daniel, 12, 12. speaking of the two times: and also of the 1335. days, rightly aimed to the end of those 1332. years, being about the year of our Lord 1429. For if from this number 1335. ye take 3, and then divide the remainder into 2. parts, according to the rule of Mediations, ye shall find the very number 666. in either part. Thirdly, that which remaineth of the time, whether half a time, or the dividing of the time: 
The declination and ruin of Antichrist.  or part of a time (as the Lord in his secret council hath decreed it) concerneth the detestation, the pursuing, the wounding, the languishing, the waning, and the ruin of that Antichrist. And this, who so waiting cometh to behold in the end of those 1335. days, is accounted happy, 
Dan. 12.12  by the testimony of the Angel. Therefore, as we doubt not, but that we are happy whom the Lord hath reserved to these times, wherein that Antichrist is loathed, is pursued, is wounded, doth languish, droop, and run daily towards his ruin and utter decay: so do we also expect in faith, that (as the Lord hath promised) for the chosen's sake, the time of his reign shall be shortened and that his final destruction is near at hand.  

That Antichrist whereunto john pointed is found in Rome.  3 What things have been wrought and done in the Empire, and Sea of Rome, as manifest notes of that Antichrist, and well worthy the observation, within every one of those several times or Ages, I mind not here at large to discourse: but after a few words thereof, to refer them, that are willing to understand the same, unto the general Counsels, the Centuries, the Ecclesiastical histories, the Chronicles, and writers of those times. It is most certain, 
When the mystery of Iniquity began to work.  that this mystery of iniquity began to work effectually, even then, when S. john saw these things revealed unto him, and wrote of them unto the seven Churches in Asia, and said also in his Canonical Epistle, that even then was that last time, wherein that Antichrist (before prophesied of) should come; & so from thence continued working from age to age, unto the year of our Lord 764. At which time the monstrous Babe was borne at Rome, 
The birth of Antichrist.  and (after a sort) revealed in the world with no little wonder. And then forthwith the Bishop of Rome began to forget all Christian humility, the former poverty of the Saints, the ministery of the word, and such like; and (being enriched with those great rewards which king Pipine, and other princes bestowed on him) he exalted himself beyond measure, and gladly embraced that proud name Universal Bishop; which was given to Antichrist by the tyrant Phocas, 
Phocas named the child.  whereof also Gregory had before prophesied, when he said, that the Bishop of Constantinople which before that, usurped that Name, was the forerunner or herald of Antichrist: meaning that he, that should next after him accept of the same title, was indeed that Antichrist. Neither hath there been any other (besides the Bishops of Rome) since that time, that hath challenged and retained this Title. From thence forth the Pope exalted himself more & more, in the church above all other Bishops, 
Decret. Nicol. 1. papa. D. 21. in tant. & Nunc. D. 22. c. 1. d. 9 S. 1. Rom d. 96. univam.  patriarchs, priests, ministers, preachers: and also departing from that obedience which belonged to the Emperor, he usurped on the secular & civil power: so much that the Emperor decreased in authority, which the Pope arrogated to his own holiness, & in process of time, presumed most impudent (as a malapert babe) to face his Lord the Emperor, 
De Maiorat & obed. Solit. Carrion in juno.  to thrust down his crown with his foot, & by way of an odious comparison, to prefer himself to the Emperor, as the Sun is preferred to the Moon in beauty and brightness, with the abuse of that place of Scripture: 
The Pope would no longer obey, but rule over the Emperor. Gen. 1.16.  God made two great lights: a greater light to rule the day, and a less light to rule the night. Yea, beyond all this, he advanced himself in all things above Peter, whose successor he is called, and whose sword he would bear, above Christ jesus, whose vicar he is supposed, and, (if not above, yet) equal with God, a servant unto all, whose servants he was named. Lo here was that departing of which saint Paul prophesied, 2. Thes. 2.3. For now the christians for a great part revolted from the faith of Christ, and from their obedience to their kings & Emperors, & willingly yield themselves thralls and bondmen to the bishop of Rome: that is to say, to Antichrist, that child of Perdition, their rebellious head and Captain.  
4. Surely, if we consider those 111. years which immediately followed the former 666. years, 
The nursing of Antichrist.  & were referred to the nursing time of Antichrist, we shall perceive how prettily he pearked up, and began to discover himself in the church of Rome. And by that age & time we shall easily consider & judge of all the ages succeeding: that is to say, by the consideration of this nursing time of Antichrist, we may conjecture of his power, policy, practice & pomp. About the end of those former 666. years, 
Adrian 1. An. 764.  in An. Do. 764. Pope Adrian the first, occupied the See of Rome, and held the same about 23. years. As this Pope exalted himself above his brethren, & hunted after the riches and glory of the world: so also he was a great Idolater. In this Pope's time was holden the 2. Nicaene Synod, 
Worshipping of Images.  which the Greeks' call the 7. general Synod, in the reign of Irene and Constantine her young son. In this Synod by the commandment of the Pope, fortified by the power & authority of the Emperor, Basilius, the Bishop of Ancyra, Theodorus Cyrus, the B. of Myron, & Theodosius the B. of Amorie, 
Sum. con c. fol. 277. Basilius Theodor. 9  and some other bishops, were constrained to recant their opinions against the worshipping of the Images of Saints. And in the said Synod it was decreed, 
Theodosius Bishops of the Ephesians.  by the commandment of the pope, & the consent of the said Irene, that Images should be restored & placed in the churches, that saints should be worshipped as the sons of God, that their relics, and the ashes of the martyrs should be reverently honoured: that also was then & there confirmed by a general consent, which Phocas had before that time commanded: namely, that the B. of Rome should be the highest in authority over all other bishops, & that the church of Rome should be the head of all other churches: & that whosoever spoke or taught contrary to this decree, he should be anathematized & condemned. 
Terasius patriarch of Constantinople,  In consideration thereof Terasius, then patriarch of Constant. which was present at that Synod being demanded by the pope's commandment, whether we would consent to these & such other matters which were contained in a certain epistle which the Pope had written to the Emperor and Empress: he, fearing what would ensue the contrary, answered in these words. Nos patrum, praeceptis imbuti, 
Sum. Concil. fol. 277.  sic confessi sumus, & confitemur, concordamus, & vim, Literarum Lectarum confirmamus, & Imaginum picturas, secundum priscam patrum traditionem, recipimus, & has desiderto nostro adoramus. That is, We being instructed in the precepts of the Fathers, have so confessed, and do confess, concord, and confirm the force of the Letters, which have been read: and the pictures of Images, according to the ancient traditions of the Fathers, we do receive, and the same with all our desire we do adore. These and such like notes of Antichrist, appear in the Roman Bishop, even in the nursing time of the Babe which (as ye heard before) was commended in the days of Pope Adrian, 
Adrian. 1.  the first: 666. years from the act of his conception, and was continued unto the 777. year of the same, about the year of our Lord and Saviour, 875: that is, unto the latter time of Pope Adrian the second, 
Adrian. 2. john. 9  and at the beginning of Pope john 9 which succeeded the said Adrian 2. Both these Pope's hunting eagerly after the kingdom and honour of the world, worshipping strange gods, usurping authority over all Bishops and civil magistrates whatsoever, 
Cent. 9 ca 10.  stirring up and broaching bloody wars, commanding divers errors, idolatries, and superfluities to be used and observed for their own honour and filthy Lucre, did rather increase, than any way let or diminish the iniquity of that place. Neither unlike unto these, were all the rest that succeeded them in that See, as namely Martin 2. Agapetus, Adrian 3, Basile, Stephan 5. Formosus, Boniface 6, Stephan 6, Romanus, Theodorus 2, john 10, Benedict 4, Leo 5, Christopher Sergius 3, Anastasius 3, with others: unto the year of our Lord, 986. and the year of Antichrist, 888.  
5 All this was yet in the nonage of Antichrist, 

The time of the thousand years.  
Apoc. 20.23.   and within the compass of those thousand years wherein Satan was bound up from seducing the Saints of God. Apoc. 20.2. But it seemeth very strange that Antichrist could be gotten in the Church and brought forth into the world, within this time of Satan's restraint & thraldom: were it not that the Lord had permitted this Deceiver to work the mystery of iniquity, and to seduce by strong delusions, them that would not believe the Gospel. And if that Antichrist presumed to be so malapert in that time of his nonage, what may we think that he did then, when he was come to his full growth and power? that is to say, the end of those 1000 years, at what time his cursed Sire was let lose to deceive the world. Although by the 1000 years, may be understood all the time of the free preaching of the Gospel, and light of the word of God, whereby the devil is restrained his liberty: yet may we not imagine, but that as the Lord hath appointed years, days, and times, in that which he hath wrought & doth work, and bring things to pass for the comfort of his chosen people: so by 1000 years, & 1335. days, and by this number 666. & such like, he would stir up the godly to a due consideration of his providence, & a diligent searching out, and trial of the truth of his word, which performeth all things that he hath foretold us by the Prophets in the due time. A notable stay to our faith, and comfort to our souls. And indeed, after the full expiration of a thousand years, being reckoned from the birth of Christ, which bound up the devil unto the time of Pope Silvester the second, 
Silvester 2.  who (as it is written of him) gave himself to the devil to be made a Pope, and by wicked Arts aspired to the Popedom, wherein he never served God, but daily served the devil: then the devil raged indeed in the Papacy, like a ramping and roaring Lion, lately let lose from out of his Den, and so continued (by the sufferance of the lord) for the little season, Apoc. 20.3. that is to say, unto the end of those latter 666. years, about the year of our Lord 1430. In and by all the which time, to the end that he might seem holy and most glorious, and not to do any manner of hurt then, 
The policy of Antichrist.  when he did most harm and villainy; and that the deceived world might not perceive his treachery and legerdemain, he took away from the people the light of the Gospel, without the which the world could not but perish, that being blinded and nuzzled up in ignoance and gross errors, they might not be able to discern between truth and falsehood, and being terrified with his excommunications and tyrannous cruelty, they might take on them the mark of the Beast: and then hearing none other doctrine delivered to them, but that only which tended to the exaltation and worship of the Beast, and the destruction of Christian souls, they might believe that not jesus Christ, but the Pope only, could shut up the Gates of hell and death from them, and open unto them the door of heaven with Saint Peter's keys, which they thought he alone had in his power and possession. Hereof it ensued, that the seduced souls worshipped him with all holy reverence, 
Names and Titles attributed to Antichrist.  honoured him as a God, and accounted him worthy these and such like high Titles: uz. The most holy Father, the head of the Church, the Prince of Priests, the Universal Bishop, the Pope's holiness, the Lord of Lords, the Kings of Kings, the Vicar of Christ, the Successor of Saint Peter, the God of the Earth. And he hath been taken among them of that Religion, for his Primacy, as Abel; 
Bernard. cons. li. 2. ad Engen.  for his government, us Noah: for his Patriark-shippe, as Abraham: for his order, as Melchizedech: for his dignity, as Aaron: for his authority, as Moses: for his judgement, as Samuel: for his power, as Peter: and for his anointing, as Christ. Whereupon his Legates also and proud Cardinals and Prelates were advanced, not only in the secular affairs equal with Kings and Princes, but also in the Church above them and all others. And hereof was it, that the Clergy gave him their first fruits and tenths, and daily remembered him in their Masses and Orisons, that every man that had fire made within his House, was contented to pay his Romescot and peterpence to his holiness, and that the more part of all persons, than deemed their lands, Money, Plate, jewels, and such things as they had, best bestowed, devised, and disposed, (chiefly at the time of their departing out of this world) when with the same they could be persuaded by their ghostly Fathers, to purchase from the Pope, Indulgences and pardons of their sins, and promises of releases out of the feigned fire of Purgatory, by Masses, prayers, and superstitious observations after their death: then the which there was never any deceit and treachery more heinous & devilish: whereat the devil laughed, & was most glad, that by such a mean he could so multiply his members, & enlarge his kingdom with the service of so many dammed souls.  

The wounding of Antichrist.  6 Now within this age, and towards the latter end thereof, that notable member of Christ, john Hus the Bohemian, and that worthy preacher of the Gospel, john Wicliffe the Englishman, 
john Has joh. Wicliffe  did both preach and writ against those enormities and abominations, 

Sir john Oldcastle.  
Lord Cobham.  
Anno Dom. 1413.   for the which they were both condemned for heresy, by the counsel of Constance, and most unjustly martyred. For the like Sir john Oldcastle, the Lord Cobham was martyred. And very near unto this time, Hierome Savanarola taught in Italy, that the pope of Rome was that very Antichrist, for the which Alexander 6. caused him to be cruelly burned at Florence. 
Hierome Savanarola.  Yet the Lord letted not to stir up others that should (as faithful witnesses) declare his truth, 
Anno. Dom. 1499. An. 1517.  to the discovery and wounding of the man of sin, and to the shame of the devil. Among others, Martin Luther preached against the Pope's indulgences and pardons, 
Martin Luther.  he wrote an epistle to pope Leo 10. concerning the same argument, and called many things in question, touching the supremacy of the Bishop of Rome: for the which he was also troubled and condemned most falsely for an arch-heretic, who nevertheless preached the Gospel, wrote many-bookes, and prospered under the happy defence of that noble Fredrick Duke of Saxony. 
Frederick the Duke of Saxonye.   
Soon after this, not only the said duke of Saxony, 
Philip of Hess.  and also Philip the Landgrave of Hessa, 
Germany.  with all Germany, forsook the Bishop of Rome, and refused any longer to obey unto his false and erroneous traditions: and the whole state of religion was altered among them: but also Clement the Pope, 

Pope Clement.  
Charles 5.   grew contemptible in the hearts of the Emperor Charles 5, and other Princes: for about that time the said Pope (notwithstanding his pomp and glory) was assaulted by the duke of Burbone, 
Duke of Bourbon. Polid. Virg. de prodi. li. 1.  and driven to the Castle of Angelo, where he was besieged, and constrained as a prisoner; in the conceit whereof, and through some other such piercing wounds, he shortly after ended his days, & gave a farewell to all happiness. England also, about this time, 
England.  groaned to be eased of his intolerable yoke; and in the year of our Lord, 1533, and the 25. year of the reign of that most worthy king of happy memory Henry the eight, 
Henry the eight king of England.  King of England, in his high Court of Parliament, an statute was concluded & made, which authorised the said king, to be supreme head of the Church of England, 
Graft. in Chron.  next under Christ: whereby also the Pope, and all his College of Cardinals, with all their Indulgences and Pardons, were utterly abolished out of England. In this Parliament were given to the King's highness, the fruits and tithes of all dignities and spiritual promotions, which before that the time were paid to the Pope and his Clergy.  
7 Thus the beast was daily pricked, 
The fall of Babylon.  and pierced, and Babylon was ruinous, and fell more and more. For, many other mighty pensions and payments, taxes, and exactions, were withdrawn and detained from the Pope's holiness; diverse Monasteries, Friaries, abbeys, Nunneries, Colleges of Idolaters, and Cells of Superstition, were thrown down to the ground, & made desolate: the pomp and glory of Antichrist now being at the full, by these & such like means, was wonderfully abated: whereby he languished, drooped and drew towards his death. For in this time, the clear light of the gospel being preached, which had so long time been shadowed with obscure clouds of errors, Satan was seen where he rousted in the church of Rome, to the loathe of all good men: and that old Serpent which had deceived the world, was by the powerful word of God haltered up again, and that child of perdition was pursued, and in eager chase so near tired, and the chase so continued, that he shall (I hope) shortly be forced to give over, & yield to utter confusion, and Babylon shall be laid waste: which the Lord in mercy grant for the comfort of his people, and his own high glory.  

The continuance of the reign of Antichrist. Mart. in Chro. Sigebertus. Platina. Ranulph. li. 5. cap. 32.  8 There be some which by this number 666. have noted the continuance of the reign of Antichrist (and that not without sound arguments) from the time of Pope john 8: otherwise Pope johan (being indeed a woman, which dissembling her sex, and at length (by the wicked society of a carnal Cardinal) was begotten with child, in the travail and delivery whereof, she died in the open assembly) in Anno dom. 857: unto the days of Pope Leo 10. in An. do. 1523. Others have accounted the time from the days of Pope Benedict. 3, in Anno. dom. 860. and the beginning of Pope Nicholas his successor which both had in them notable marks of Antichrist (as in their doctrines and lives contained in history it appeareth) unto the latter time of the forenamed Leo 10, 

Platina. Baleus dist. 96. lib. pontiff. Granzius. Cent. 9 ca 10.  
Antichrist was fully revealed.   and the beginning of Pope Adrian 6: about the year of our Lord 1526.  
In or about this time, Luther, and Oecolampadius, and Zuinglius, and Erasmus, lived, and spoke, and wrote many things touching this Argument. And before the which time (especially within the compass of 222. years) the Roman Bishop was plainly displayed to be that very Antichrist: the Popedom was become a very carnal Priesthood: Rome was a filthy Cage of all unclean birds, and the Church of Rome was thoroughly stained with all Idolatries, and wicked fornications, wherewith also the kings of the earth were polluted. At the sight whereof, the right godly men of that time yearned in their hearts, and could not be silent to the death.  
9 Lastly, if we should accounted the whole time of the reign of Antichrist, from the losing of Satan, 
The end of the 1000 years when Satan was loosed.  which was (after our account) in the days of Pope Sylvester 2, being now about 596. years ago, at what time the light of the Gospel was shadowed; the word of God was not preached, but neglected of them that had chief places in the church: whereat Satan had liberty to break forth, and to work this mystery of iniquity: yet, cannot his time be continued full three score years now to come, which are nothing else but his drooping days, and time of his travel and sorrow, and the which also, the Lord may (if he will) divide and shorten, for the comfort of his Saints that daily cry, How long will it be, O Lord, holy and true, ere thou judge and avenge our blood on them that devil on the earth?   

CHAP. VI  
Mahomet was not that beast which Saint john noteth under the number 666. But the very number 666. is contained in certain Greek, Hebrew, Latin, and English words, and sentences, which concern the Church of Rome, and the Bishops thereof.  
IN the former chapter we have seen the time and reign of Antichrist, under the number 666. Now also in this Chapter by the same number (being well counted) we shall easily find out the Nation and place, 
The time when Mahomet died.  the power and pride, the ingeny and qualities of this miscreant. Albeit Lyrae reckoneth that Mahomet the false Prophet of the Saracens or Turks died in the year of our Lord, 666 whereof some would that he should be that Antichrist of the which Saint john had prophesied: yet cannot this prophecy be properly referred to Mahomet: for this number may not be reckoned from the death of Antichrist: but rather from the time of his conception, and rising, as it is before declared, and so to be continued for the whole term of his reign in the Church. secondly, 
Where Antichrist should be borne.  Antichrist was to be borne in the Church among the Christians, in the which he should occupy a chief place, and be accounted of the Christian believers: and that afterward, He should apostate and departed from the same, according to the words of S. john, in his first Epistle and second chapter. And as Paul said, 2. Thes. 2.3, 
Apoc. 13.11. & 17.9.  that he should sit in the Temple of God, as God: and that his seat, or the City of his Sea, should be the seven headed beast with the ten horns: which (as S. john prophesied) rose up out of the sea, upon whose horns were ten crowns, & upon his heads the name of blasphemy. But it is certain that Mahomet (although he be indeed another great Antichrist, or a mighty member of Antichrist, as Nero was in his time, or in respect of the cause, as were in the former times, Nimrod, Nabucadnezar, Antiochus, & such like: yet was he never in the Christian church, nor did he never show himself as a member of the same: but hath been always estranged and separated from that number.  
Besides, that the Throne of Mahomet and the Turk is placed far off from the seven headed beast with the ten horns, 
Rome is that beast with seven heads and ten horns.  the which all the best learned have expounded of the City and policy of the Romans. For indeed within the walls of that City are seven several hills or high places, bearing so many sundry names: as Palatine, Capitoline, 
Tit. liu. Plin. 3. ca 6.  Aventine, Exquiline, Caelius, Viminalis, Quirinalis. The former four of those hills Romulus enclosed, 
The names of the seven hills.  and to enlarge the City, Servius Tullius enclosed the other three, whereof Rome was made the seven headed City. To this, concorded the policy of the Romans, 
The policy of Rome.  who were governed first by kings: next by Consuls: thirdly by Decem viri: fourthly by Dictatores: fifthly by Triumvirs: sixtly by Caesares: seventhly by Emperors: to whose govenrment were also subdued ten kingdoms: as namely Neapolis, Hispania, 
The ten horns of the Beast.  Portugalia, France, Polon, Bohem, Hungary, England, Denmark, Suedia. Therefore this prophesy cannot so well be expounded of the Turk, nor of his Mahomet, not of any other Heathen Potentate: nor (indeed) of any other Synagogue or Church, as of the City of Rome, the Church of Rome: the Bishops of Rome in that See, so far degenerating from the holy sincerity of the Apostles of our Lord, whom nevertheless they would seem to resemble in an external show of holiness with their apostolical titles and grace. Gratian. Ca 24. q. 1. Officii.  
2. Now it shall be convenient, that we examine some certain words and voices containing the number 666. which is the number of the Beast, 
Words containing the number. 666.  and the number of his name. Apo. ca 13.17.18. And first, those words, which others both of yore, and in this age, have found out, and thereof counted the said number.  
Irenaeus a very ancient writer hath found the number in this word, 
Latinus 666. Ire. li. 5. contra. heres. ca 15. li. 35.  Lateinus, a man of Italy, a Roman, written in Greek letters. The bishop of Rome (indeed) is both of that Nation, an Italian Priest, and the same which both in his Church, and in his Courts, etc. preferreth the Latin and Roman tongue, to the Hebrew and Greek tongues (in the which the word of GOD was first and best written.)  
The same number was deciphered in this word Teitan, 
Teitan. 666.  the title of the ancient Tyrants: unto whom rightly alludeth the policy of the Pope, who (as it is said) hath healed up the deadly wound of the former Beast, 
Apoc. 13.12.  that is, of the ancient Empire of the Romans, and hath renewed his old cruelty against the Saints, surpassing the tyranny of all the ancient Tytanes and Tyrants, that ever reigned and raged before him, as the Histories which are extant sithence the former years 666. expired: that is, from the time that the Devil was let at liberty, after the thousand years, but chiefly sithence the year of our Lord, 1000 do plainly testify. Some others have counted the number, 
Apoc. 20.2. Romiit. Aret. 666.  in this Hebrew word Romiit, that is, a Roman: and likewise: in this voice, Romanus, written in Hebrew Letters. By the which they assure themselves of the splace and seat of the Beast. 
Roman. 9.666.  After this, they find him within the Church of Rome: for Ecclesia Italica, written in Greek Letters, 
666. Aect. in Apoc. 13. & Nichol Collado. 666.  yieldeth the number. The Italian Church, or the Roman Church: and then by one other sentence wherein they reckon the said number, they discern his Luciferian pride and ambition, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, I am a God upon the earth. But unto whom can this sentence be better applied, then to the Bishop of Rome, which exaleth himself (as it is before said) against all Kings and Caesar's, Princes, Magistrates, and powers in the world. Yea, he sitteth in the Temple of God as God, and would as God be worshipped.  
This thing Franciscus Zarabella the Cardinal perceiving, said plainly: Papa facit quioquid libet, etiam illicita, & est plusquam Deus: that is, The Pope doth whatsoever him listeth, though it be unlawful: and he is more than a God.  
Lo! what is this person then, but that very Antichrist and who besides that Antichrist, extolleth himself in that abominable pride?  
3. Furthermore, after diligent search and due examination of words and sentences (as the holy Scripture, 
The number 666. found out in certain words & sentences which concern the Bishop of Rome, and his ministers.  which openeth man's understanding, hath directed) I have found out certain other words, voices and sentences, containing not only the like argument, but also the number Six hundred, sixty and six, and that not alone of the Greek tongue (in the which Saint john wrote both his Epistles, & also the Apocalypse, wherein he left a note of this Number and argument unto the Church, but also of the Hebrew & Latin tongues. And I do verily believe, that the said number and name is contained in some certain words and voices of the like argument, of every other language and tongue in the world. And for their sakes which are willing to count the number of the Beast, 
The Greek words and voice, of the number of the Beast. 666.  thereby the sooner to eschew him and his destruction, I presently note (among others) that follow. uz.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, I am a Roman, as spoken by that Antichrist, displaying his nation and cheese Seat.  

666.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: The Godlike Pope. Thus (indeed) that holy Father the Bishop of Rome mustereth forth himself, and would that so all men should esteem him, a divine power, a Godlike father: the vicar of Christ: the head of the Church. There followeth another like voice.  

666.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is: The Pope-like God. This is to be understood in such sort, as that which Paul speaketh of the devil, which Transformeth himself into an Angel of light. For how soever he would show himself, he is found to be such an one, as the next word declareth him to be uz.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: The Catholic man, 
666  is a plague or infelicity. His chair therefore is worthily called the Chair of pestilence, wherein whosoever sitteth, findeth no mean destructions and woes awaiting on him. Apo. 16.2. Moreover, he is not only descried to rise out of the earth, as wholly earthly minded, but also to be in very deed that Beast which Saint john saw to rise from thence, by the which he would (without all doubt) that we should understand Antichrist. Apo. 13.11, 12.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, The Sacerdotal Emperor, 
666  and King for ever.  
In every one of those former several voices, I have deciphered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, six hundred sixty and six, which is the number of the Beast. Apo. 13.11: of the which argument, I could produce yet many more: but these shall here suffice.  
4. After the premised, 
Hebrew words and voices of the number of Antichrist.  having examined certain Hebrew words, and voices of the like argument, I have from thence happily deciphered the foresaid number: uz.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, As a God, or, Godlike. 
666  But who aspireth to this dignity, as doth the Pope? he would be worshipped as God: he would rule over all kings and Caesar's, as God: he sitteth in the Temple of God as God: and he saith in his heart: 
666  Anchicalh bmyzith, I am as God in munition and strength: alluding to that place in Dan. 11.38. He shall honour the God Maysim; that is, the God of munition or strength.  
Another word trieth him to be of or among the Tyrants of the earth: as namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: 
666  Those Emim or Giants, so called, for that they are a terror to their subjects whom they oppress with cruelty. With such (indeed) the Pope hath shaken hands, to the honour of true Christian hearts. Neither hath he only daunted mean and poor persons, but terrified the mighty Potentates, who hath been forced both to stoop to his unmeasurable cruelty, and also to pledge him in the unsavoury dregs of his filthy fornications: wherein (no doubt) appeared a fearful judgement of God upon the inhabiters of the earth, and of the Sea, unto whom it pleased his Majesty to send forth that ungodly Tyrant, as a just recompense for their sins, and therefore he is called in another word of the like number, Marath jehovah, That is, The bitterness, 
666  or plague of Almighty God: as the instrument of his wrath on the earth.  
And because the Emperor himself hath been compelled to stoop unto his holiness, as overwhelmed with the terror of his mighty cruelty, to the decay of the Imperial honour, we have another Hebrew word of the same number, which saith: 
666  Clh. mlch, Almighty King decayeth: as then, when the Pope aspiring, exalted his throne to the abasing of the Roman Emperor, his Lord and Master, and as then, when the people gave that unto the Pope, which (in very deed) was due unto Caesar. This is that Departing whereof Paul prophesied. 2. Thes. 2.3. Unto the which they unhappily adjoined their faithless Apostasy, attributing that also to the Pope, which was proper and due unto Christ, the true bread of life, the which is also bewrayed in other Hebrew voices following.  

666  Lchm hchih: The bread of vivification: or, food of relief. An horrible blasphemy, in that the people esteemed the Pope for their everlasting food, which came from heaven, derogating the honour of Christ.  
Moreover, this voice is not unaptly applied to the Pope's Wafer-cake, the which they taught to be transubstantiated into the body of Christ, which therefore the blinded people adored and worshipped as their very maker and Saviour.  
Another voice noteth his damnable Apostasy, from the faith of Christ, how soever he show himself, Srtho: His turning away: or, his abomination: 
666  For notwithstanding the pristine purity of the Bishop of Rome, the latter Bishops being called the universal Popes, have wonderfully degenerated and apostated, forsaking not only Paul, with Demas, and Peter with Magus, but also Christ jesus with judas. Howbeit, with the Angel Apostate, they give fair semblances of holiness, whose egregious hypocrisy therein, another word bewrayeth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word with the Hebrews, 
666  signifieth Hiding, keeping secret: Also, an Hider, and by translation an Hypocrite. The Chaldeans by the same, understand a destioyer, a waster: but the Greeks' by the like voice (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) note a Saviour. Although there be in this one voice contrary significations (after the diversity of tongues), yet may the triple signification thereof, be aptly applied to him that hath that triple Crown: who notwithstanding that he be indeed a waster and destroyer of souls, and a disturber of the Christian peace, setteth forth himself as a Preserver, a Saviour, dissembling to be that which he is, and sembling to be that which he is not. Further, he is found within the borders of Italy, yea, and among the Priests, as this word importeth, uz.  
There be some other words and voices which rightly decipher, not only his proud exaltation, but also his chief seat: in the view & consideration whereof, we may point at the Roman Prelate, and say: Lo, there is that Antichrist.  

666  Ha' a nosch, ciihorah beromi, That wretched man, which is likened to the highest Lord, is in Rome. Yea, another saith. Neged maschiach Romah, Antichrist of Rome, or, the Romish Antichrist. Unto this may be added an other like sentence: 
666  as, Hoiah cozeb maschiah Beromah: Antichrist is in Rome: or, a false Christ is resident in the City of Rome.  

666  By another word he is found among the holy Fathers: as, Abboth Haromah: The Abbots: or, Fathers of Rome.  

666  Another voice findeth him in the Church, as the chief person: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is: The head of the Church or Congregation. And who is he which usurpeth on this title and dignity? Even the Romish Bishop. Therefore another voice discrieth him, not only in the Church, and in a principal seat, but in the Church of Rome: 
666  as Royi chahal Romah: The high Priest: or, principal Prelate of the Romish Church. I am sure the Pope will not abandon this title, howsoever he acquit himself in the place.  
In every one of those several places, I found 666. being the number of Antichrist. Moreover these Hebrew letters being transcribed or converted and placed after the Hebrew order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: have affinity with a word which signifieth an elevation, 
666  a lifting up, an offering: whereof (as it seemeth) was borrowed the word Missa, or Mass: which is the note of the Pope's Idol. Now, of so many words proposed, the reader may take the meetest, and apply them with right judgement.  
5 There be also found certain Latin words and sentences of the former number and argument, whereof I only note those that follow, to be likewise considered.  
Dux Cleri, The Captain, the Leader, or, 
Latin words and voices of the number of the beast. Doxlvi.  the Head of the Clergy.  
Carduus Latinus, A Latin thistle.  
Calix Deus, The Chalice God.  
Lucrodoxi: Gain worthy: or, Glorious through lucre.  
Doctoris universalis initia: The beginnings of a Catholic Doctor.  
Pontifex, altus Sacerdos: The Pope, an high Priest: or, The filth of the Sea, an high Priest. The Pope is as the excrements of the Roman Empire: (which is that beast that rose up from the Sea, Apoc. 13.1, 11.) yea, and of the same Sea.  
Pseudo episcopales usus: The false Bishoplike Masters: or, The use and conversation of the false Bishops. Such are the Popes and his Clergy.  
Socerdotale surrexit: A sacerdotal thing is risen up.  
Vicarius titulo Christi, fell sansta a Ecclesiae: he, who is entitled the Vicar of Christ, is the gall of the holy Church.  
Also this Monostich following, is of the like number and argument.  Icon, pax, pixis, crux, lux, fex, cantica, Cleiri. 
Thus englished.  
The picture, Pixe, and Pax,  
the Cross and lights:  
The drowsy dregs and Canticles,  
of Clergy wights.  
Further, to show in what place, and amongst what persons Antichrist was borne, bred, and maintained, we have this sentence of the like number. Per Episcopos universales sanctae Ecclesiae, surrexit Antichristus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is meant by this word Antichrist.  Rex, servus, superbus. Amongst the Catholic Bishops of the holy church, Antichrist is risen up, both a King, and a proud servant. And here we may note, that this word Antichrist, is not the proper name of any one singular person, but a name common to all them that be contrary to Christ (as it is said before:) but beyond all others to them who when they be contrary to Christ, do seem to be for him. Therefore the Roman Bishops have worthily merited this title, who notwithstanding their holy semblances of virtues, do both usurp tyranny, Lordship, and dominion, over and above all Kings and Caesar's, the which our Lord Christ never attempted, nor taught. And in studies and doctrine are to him opposed & contrary. Neither can it be, but that this is that notable Antichrist, the which john in the spirit of prophecy descried in the Roman Monarch. Nor is that prophecy to be expounded of any one Pope▪ or of any one particular person: but of all those wicked and ungodly miscreants, either consederating in one conspiracy against Christ, and his Saints, or succeeding one another in that Antichristian Sea, and Church of Rome. So that, though one Pope die, 
Antichrist is continued in the world yea, in the sea of Rome.  or be removed from that Sea, or Church, it followeth not, that therefore Antichrist is dead, or that Antichrist is removed wholly with him: but that Antichrist, is nevertheless continued and fostered in the same Sea, by them that retain this proud title of universality, and worship a mortal man in the place of Christ.  
In every one of those Latin words and sentences, we may also gather the number of Antichrist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pap'est. 666  Delx vi.  
Moreover, this voice Pap'est: that is, he is the Pope: or Papest, written in Greek letters, and reckoned, yieldeth the foresaid number.  
6 I hope that the true Christian will neither disdain nor condemn this my plain dealing, nor judge the paper cumbered with curious and unnecessary inventions and devices: but rather, as he is willing with wisdom to count the number of Antichrist, thereby the sooner to abandon him, and fly from his destructions, so will he gladly embrace those means which are to him exhibited to that end, by the help of the divine spirit, in the fear of Almighty God.  
7 Moreover, the seat or place of Antichrist, 
The seat of ● Antichrist.  is well known, partly by the title, partly by the description of the same. The title of his Sea is after the name of his City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome, and is interpreted pride, exaltation, elevation, mightiness, sturdiness, abomination, and by them of yore, called Ungodly Rome. After the which his Church is entitled, Ecclesia Romana, the Roman Church: which is as much to say, as the proud, the stately, the strong, the haughty, and the abominable Church, 
Christ hath not set forth his church in proud titles.  as opposed to the holy Catholic Church of Christ. For Christ hath not set forth his Church before the world in proud titles, but under the notes of humility, meekness, and sobriety, as a little flock, an oppressed people, a deformed Spouse, the poor, the Lambs, the Doves, little children, little ones, and such like: and hath commended unto them humility, sobriety, simplicity, innocency, patience, watchfulness, fasting, obedience and such like. Therefore not only Daniel, 
Dan. 7.8. Reu. 13.1. & ca 17.9.  when he speaketh of the 4. Monarch, being of the Romans, and Saint john when he telleth of that Beast which rose up out of the Sea, 
Antichrist was discovered as soon as he was borne, and pointed at in every age following.  with seven heads, and ten horns, do plainly point at the City and See of Rome: but also the ancient Martyr Irenaeus, now little less than a thousand five hundred years ago, and Gregory a Bishop of Rome, and Hierom, and Augustine, and Haymo, and Hylarius, and Tertullian, and Lyra, and Thomas, and Bernarde, with wany others, both godly and learned in their times, have consented in this, that Rome is that mystical Babylon, and the seat of Antichrist.  
8 But because that of this Argument, both they, and many others, both of yore, and in this present age, have written both learnedly and largely: therefore unto that which hath been said, I will add only that ancient prophecy of Sibylla Erithraea, 
This sybil prophesied to the Greeks' when they besieged Troy. Bull. in Apo. 13. con. 61.  who lived many hundred years before the birth of Christ: briefly comprehending the things premised, and so conclude this argument. This Sibylla having forespoken of the taking, the ransacking, and the burning of Rome, which was performed by totila's king of the Goths, in the time of justinian the Emperor, did also prophecy of fifteen delicate Kings which should reign there after that: and that then immediately, there should rise up one other king in such sort described and set forth, as best beseemeth the Pope's holiness. 
sybil. Erith. in li. 8. Sibyl. oraculorum.  The words of her prophecy being Englished, sound much after this sort.  
In time to come (O bragging Rome)  
on thee shall fall from high:  
Celestial plagues, as scourgesiust,  
for all thy tyranny.  
Than shall thy neck bow to thy doom,  
and groveling to the ground,  
The fiery flames that knows not ho  
shall fiercely thee confounded.  
From thence when fifteen kings succeed,  
(So delicate) the rest:  
And have with cruel servitude  
The world full sorely priest:  
A king shall rise, whose white hoar head,  
shall shine and glister gay:  
His title sounding like the Sea,  
(as Pontifex men say.)  
Respecting wholly earthly things,  
and promising men bliss:  
With putting forth his filthy foot,  
(to them, the same to kiss.)  
According to this prophecy, 
Ri. Reynol. in his Chronicle of the Empire.  if ye number up 15. Emperors, or Caesars, after the reign of justinian, ye, shall come into the reign of Irene, with her young son Constantine, 
Adrian 1. in Nicaen. Synod. 2. al. 7.  at what time Pope Adrian occupied the See of Rome, who with the consent of the Empress, commanded that wicked decree in the Nicaene Synod, for the restoring and worshipping of dumb Images, as it is before declared.  
9 Lo, this is that Dagon whom they strive to stay up! this is that Baal, for whom they contend so eagerly, and therein much disquiet joas, and Cedeon, with their families, and utterly disturb all godly tranquillity: and this is their cause, wherein they do not only resemble, but exceed those old Israelites which the Lord destroyed: yea, those heathen, whom he cast out before the children of Israel, after that he had long suffered them to walk their own ways, in the lewdness of their minds.   

CHAP. VII.  
The punishment of traitorous Papists is justly inflicted: their sufferings are desperate: and finally they are confounded with Antichrist their Prince.  
AS the secret Papists savour most odiously of wicked conspiracies, and dangerous treacheries against the Lord, the Lords anointed their own Nation, and the whole church of Christ: so, having no better arguments to defend the cause they plead, than had those Idolatrous Baalites, which pleaded for Baal, in the time of Gedeon: they do no less deserve that reward which joas did award them, saying: 
jud. 6.30.31.  He that will contend for Baal, let him die ere the morning. Neither can it be, that they shall be freed from that trouble, which Moses, David, and the Prophets said to be due unto such, as contemning the right worship of the true God, do run a whoring after strange gods: 
God will not neglect to punish traitors.  the which trouble, albeit neither the Prince, nor the civil Magistrate (which is the minister of God to do justice) either by favour or by negligence, inflict not, shallbe yet justly paid them in their day, with full measure, by him that is much higher than the highest upon the earth, and that will not give his honour to another.  
2 Besides that, as their cause is both wicked and damnable, wherein they justly deserve to be afflicted: so is the manner of their suffering no less desperate and without all comfort of the spirit of God, 
1. King. 18.28  which hath included them within the compass of those Baalites that lanced themselves with knives, till the blood ran forth in abundance, but all in vain: and within the number of those hypocrites which say to god: We have punished ourselves and thou regardest it not; being reicted thus: 
Isay 58.3.  But who hath required these things at your hands? For as they suffer not for a good cause, so they suffer not as they should, nor to that end for the which the godly endure afflictions. Indeed, they suffer not as Christians, 
The manner of their suffering.  but as malefactors, and transgressors of good laws: as busy bodies in other men's matters, as workers of evil: yea, as rebels, as traitors, as thieves, as murderers, in such sort as Saint Peter forbiddeth that Christians should suffer. But look on those Baalites: behold, what turmoils take they? what troubles endure they? what dangers incur they? what mischief broach they, under the benedictions and dispensations of their most holy fathers? how wickedly conspire they, & consult against the Lord, and against his anointed? how often devise they to murder true Christians; to steal away the hearts of subjects from their lawful Princes: to depose Kings and Emperors: to overturn all good governments? how bold are they, to deal in matters of state, to meddle with Prince's affairs? how impudent are they in the exaltation of their most holy father, to control them and their laws? yea, how presumptuous are they to assault them, & cowardly to murder them, and to censure them to eternal torments? Be these Christians? nay, rather devils incarnate. Are they in these their devices and practices tolerable? Not at all: should they not be punished, or rather plagued among those Baalites? Right worthy, and that unless their cause were better, it were good their courage were less. For albeit that suffering be the common recognizance of God's children, who ever bear in their bodies the marks of the Lord jesus: yet they who suffer not in the Lord, 
How Christ suffered,  that is, in a good cause, and for his sake, and in such sort as Christ by his example hath taught us to suffer, are never the near to the cross of Christ, though they be tossed and crossed never so much. Christ died, the just for the unjust, when there was no guile found in his mouth: he died innocently: he suffered patiently: he died to redeem us from sin, and to reconcile us unto God. To this suffering aimed the Psalmist, when in the person of the afflicted Israelites, he said unto the Lord: For thy sake are we killed all the day long: and are accounted as sheep appointed to be slain! And thus said the prophet jeremy in his suffering: Know that for thy sake (O Lord) I have suffered rebuke. So Zacharie the son of jehoida, being commanded to death by joash King of judah, he patiently sustained it and said: The Lord look upon it, and require it. Unto these, and such like examples looked Augustine, and therefore being grievously afflicted, he said not, Lord look on my punishment: but he said, Respice in causam meam domine: Lord respect my cause.  
3. Unto these sufferers hath the Lord jesus promised peace and happiness, when the others are left without all comfort. As, 
Matth. 5.  Blessed are they which suffer persecution, or bear affliction patiently for righteousness sake: for theirs is the kingdom of heaven. Again: Blessed are ye, when men revile you, and persecute you, and say all manner of evil against you falsely, for my sake. 
jam. 5.10.  Therefore Saint james counseleth us to take the prophets for an example of suffering adversity, & of long suffering, which have spoken in the name of the Lord: as if he might have said to them under the cross: Look on the cause and patience of Isayah, of jeremy, of David, of Zacharias, of Amos, of Daniel, of Moses, of Michaeah, of Vriah, of john the Babtist, and such others, which have been persecuted, and patiently suffered afflictions in the good cause, for the Lords sake. S. Stephen in his sermon, charged the jews, that they had murdered them, 
Acts 7.  that had foreshowed them of the coming of that just: that is, of Christ jesus our righteousness. This was the cause of the prophets, the same was Stephen's cause, and Paul pleading the same cause, waxed both bold and cheerful at the bar. For having declared that he moved the people to repent and turn to God, and to do the works worthy the amendment of life, he said: For this cause the jews caught me in the Temple. Moreover, touching the end of his suffering, he thus protested with no small joy of Spirit: I would that ye understood brethren, that the things which have betided me, 
Phil. 1.14.  are turned to the furthering of the Gospel: so that my bands in Christ, are famous throughout all the judgement Hall, and in all other places: insomuch that many of my Brethrens in the Lord, are emboldened through my bands, and dare more frankly speak the word, etc. Thus, that old Eleazar, 
2. March. 6.24.28.  having pleaded this good cause, he would suffer in the defence thereof, not only. to declare his faithful constancy, and discharge of duty, but also to give a good example thereof unto the younger sort: and so he endured the pains of Martyrdom, with patience and great comfort in the Spirit.  
The like we read of the woman who died with her seven sons in the Maccabees, the law of the lord 
2. Mach. 7.  Thus james, Peter, john, & other holy Martyrs of the Lord, have with no mean comfort of the Spirit, suffered and borne the Cross of their master Christ, and are blessed in their death. But woe unto those miserable caitiffs, 
Wo to them that suffer in an evil cause.  whose punishments and sufferings are neither for righteousness: neither for speaking in the name of the Lord: neither for declaring of that Just: neither for moving the people to turn unto God: nor that others by their bands should be emboldened, more freely to speak the word: nor for the Lords sake: nor for any good, but all contrary. For lo! the Lord of heaven is risen up, and standeth against them as a swift witness, and a severe judge to condemn them, and to destroy them for ever, except they repent. Therefore it shall be good for them to learn truly to repent of their rebellions and sins timely, and to pray unto God in the spirit: yea, and to desire others also to pray for them, that the thoughts of their hearts may be forgiven them: for as their hearts are not right before God (a cause of their worthy judgements with Simon Magus) so run they forward in the high way of perdition. Now, if these and such like words move them not, but as enemies unto the true contentation and peace, they will with the deaf adder stop their ears, prepare themselves to battle, & continuerebellious; it shall said unto them by the true protestants, as josuah once said to that thievish Achan: Inasmuch as ye have troubled us, the Lord doth trouble you this day. Neither shall the walls of great Babylon protect them, nor the Prince Nimrod defend them: for neither shall the one, nor the other of them, be able to escape destruction, when the Lord God of heaven, which maketh wars with Amalech from generation to generation, 
Exod. 17.16. Gal. 5.10.  shall force them to bear their just condemnation for troubling the Lords people.  
4. For as God decreed, and his decree did stand, 
Nom. 16.32. 2. Sam. 17.23. &. 18.9.  that Agag should be destroyed: that Chore & his confederates should descend down into hell: that Achitophel, Haman, Absalon, judas, & such like, should swallow up their mortal morsels: so hath he decreed, & it shall be performed in time, that Babylon mother of whoredoms & abominations shall be confounded: that Antichrist shall be cast out, and his lovers and friends shall be laughed to scorn. And in the consideration thereof, not only they that be yet living (whom they have deprived of peace and tranquillity) shall enjoy their desired rest, quietness and gladness, but also the very infernal Spirits and Hell, shall be moved at their sudden fall and coming down, no less than they were moved at the fall of the King of Tyrus, and of the King of Babylon, to whom tauntingly, 
Eze. 28.2. Isa. 14.  and in division, they shall say, Lo! 
Antichrist is divided of the infernal spirits.  are not ye also touched with infirmities as other men? and are ye not made like unto us? yea, thou also, which (being blinded through malice, pride, and magnificence,) haft thought thyself to be a God, and not a mortal man, and far more excellent than any Emperor, Prince, King, Caesar, or Potentate on the earth: and sitting in the temple of God, wouldst be worshipped as God: even thou art fallen from heaven, and become one of them that dwell below. Therefore, we justly take up against thee, in steed of salutations, bitter scoffs and reproaches. And seeing thy naked soul, & most feeble spirits now deprived of all glory, pomp, & power, not able to oppugn the spirits infernal, but compelled perforce to yield, not only to the common lot of other damnable miscreants, but to a torment so far greater than the torment of others, by how much more thine abominations have exceeded others: and having put from us all fear of thy bloody tyranny, and beholding the reward of thy great hypocrisy, we are now worthily moved to deride thee. 
Bern. de consider li. 2. ad Engen.  Ha', ha', Art thou that Abel for Primacy? that Noah for government? that Abraham for Patriarchship? that Melchizedech for order: that Aaron for dignity: 
Antonin. tit. 22. ca 2. d. petistate Papae.  that Moses for authority: that Samuel for judgement: that Peter for power: that Christ touching anointing? yet lo, thou art cast down and covered with confusion: Art thou he, whom all men feared? Art thou he, that ruled in heaven and in earth, and in hell? Couldst thou loose and bind after thine own will? haft thou been taken for the most holy father, the Prince of peace, the head of the Church, the God of the earth, the king of kings, the Lord of Lords, higher than the Heavens, harmless, undefiled, most perfect, separate from sinners, and invincible among the Gods: yet behold, thou art come down unto the depth of hell! And there, there, thou liest!  
5 Thou art fallen into a place not of pleasure, 
Note here a great alteration and change.  but of pain: not of joy, but of anguish: not of solace, but of discomfort: not of happiness, but of extreme wretchedness. Thy Balsam and thy Myrrh hath not been able to preserve thy body from corruption, nor all thy Richeses, pomp, power, and glory, can save thy soul from eternal torment! The worms of the earth devour thy body, the worms of an evil conscience bite thy sinful soul, and all the infernal spirits torment thee in both, without remiss for evermore. This that is declared have I heard of the Lord of hosts, the God of Israel, 
Isa. 21.10. Eccle. 12.13.  which bringeth every work into judgement, and will be well known in the judgement, 
Ezec. 28.10.  and therein highly advanced, for he is the same God, to whom the kingdom, and the power, and the glory belongeth. 
Isa. 14.27.  So it is decreed, and it is so determined in the time appointed.   

CHAP. VIII.  
The foolish zeal and singular conceits of certain, who justify themselves only, and dislike all others: with their eager desire of hasty reformation, of that which they conceit to be amiss.  

8.4.2. Socrates. In many things the mean is best  ALthough in proportions Geometrical, the less number is nearer the middle than the more, and therefore in regard thereof, to do sometimes less than should be done, when the whole cannot be done, is more incident to the virtue in many things, them it is to exceed it. 
Eccles. 7.18.  And that also, not only the wise Preacher counseleth that men should not be over-iust, nor overwise: but also the Apostle adviseth them, not to be wise in their own conceits: yea, & Christ himself condemneth the hypocritical righteousness of the Pharisees, that esteem so much of themselves, & contemn other men, from whose society, they are separated and divided: yet lo, there be found even among us, such kind of persons, as, whiles they seem to detest the pope & his damnable doctrines, & pretend a singular zeal or jealousy, tending to reformation beyond all other men, do nevertheless far estrange themselves from that right Christian zeal, which combineth with perfect knowledge and christiaen love. Therefore they cannot yield themselves to be either content, or contained within their due bounds and duty of life, or to be friendly admonished by any others, to observe & perform the same. But as they which have their brains busied with some strange enchantment, 
These renew the Sect of the Parisees in their strange conceits and hypocrisy,  they are most singularly conceited, & are become more pharisaical. I mean not in this, that they yield tithes of Mint of Anice, & of all that they possess for there be none which tithe their commodities to the benefit of the labourors in the lords vineyard, worse than some of them: nor in this, that they fast twice in the week, for there be none which gormandize more than they: nor in this that they express a kind of civil justice in their life and demeanour: for in no persons is there found less good conscience, and more deceitful and cruel dealings in any trades, than there is well approved to be in many of them. And would to God they did not also doubt of the Resurrection of the dead, which yet the Pharisees believed, nor did think that the doctrine of immortality is but a pleasant error to hold men in a vain hope, as some heathen men have fond imagined▪ But in this they display their sect: namely, 
Tusc. quest.  that they esteem themselves only wise, righteous, holy, and perfect, & in this their pleasant conceit, they dislike, disdain, & contemn all other men, of whatsoever order, calling, or degree they be, whom they give over to Satan, and censure to the Pit of Hell, as fools, Publicans, and profane worldlings. With the Egyptians, they think it abomination for them to eat with the Hebrews: 
Egyptians. jews.  with the jews, they hold it not lawful for them to meddle with the Samaritans, 
Gen. 43.32. john. 4.9. Act. 10.28.  or to have any fellow ship with them which are of another nation. And therefore spread they this proud banner of defiance unto all others: Departed from us, for we are more holy than ye, more just, more pure, more perfect than ye are: and that which is lawful for us to do, is not lawful for you.  
2 Thus fly they would from Charybdis, but they fall on Scylla: they fear the fire, and are drowned in the water: not considering how good & commendable a thing it is, to keep the kings high way in the fear of God, and in the peace of a good conscience. From hence they fall into high dislike of the present State, the time, the persons, the place, and as little children of variable affections; & as the fool which changeth with the Moon, they desire novelties, they hunt after innovations, they are much busied in words, in endless genealogies, in vain questions, and in such matters, as are both unprofitable & unnecessary: about the which (in the heat of their contentions) they veritfie Homer's sentence.  
The hasty man condemneth the same,  
Which doth at all deserve no blame.  
Whereby, with the undiscreet, they forsake the honour, 
Eccl. 5.14.  and take on them the shame of the tongue, and so draw on themselves judgement and destruction. In their opinions and censures, they resemble well nigh the foolish Masons of Lesbian, who (as the proverb is) having leaden squares, would rather bow them to their works, then work unto them: for they presume without blushing, to draw the laws, the statutes, and constitutions, to their proper conceits: yea, they wrist the holy Scriptures (as he did which called them a nose of wax) to their self-wills and fantastical opinions, notwithstanding the peril of that terrible woe threatened unto them which cold evil good, and good evil: and unto them, which presume to add unto, or to diminish from the pure word of God. 
job. 13.7. As in the 2. Chap. 1. Luke 15.27. Bern in cant. ser. 73. A.  Isay 6.20. Revel. 224.18. But they pretend the defence of God's cause, and therefore think that they may therein speak at their pleasures. Lastly, they very notably resemble that angry Elder brother in the Gospel, as did the former sort: for through pride; envy, and disdain, they rather choose to stand and stay without the door in most miserable manner, then vouchsafe to come, and enter into the house of joy and gladness, 
Psal. 133.  there to prove how good and joyful a thing it is for brethren to devil together in unity, though they also be there unto both inityted, and gently entreated, by a most loving and merciful Father.  
3 Mistake me not (charitable Brethrens) God forbidden that I should condemn or dislike the godly zeal of the faithful Christian, 
The life of Religion.  which with a good conscience I do reverence and singularly esteem, as the very Life of Religion, and the right Ornament of them that fear the Lord. It is good to be zealous in a good cause: and the servant of God is even ravished with the zeal of the Lord▪ between the which, and, that Evil zeal which is not according to knowledge, it must be distinguished.  
The Good zeal, or the zeal of God is, 
The good zeal.  that affections or desire ●oman, whereby he is indeed and with all his heart, zealous for the Lord, according to knowledge. And this is an ardent love of the glory of God, of righteousness, of judgement, of wisdom, of piety, of chastity, and other godly virtues. A vehement displeasure conceived against unrighteousness, oppression, foolishness, ungodliness, filthiness and sin, whereby the glory of God is deformed, and the Church of Christ offended: also a fervent desire to punish the transgressors of the law of God, to withstand ungodliness, to depress and abolish sin.  
4 This virtue shined in measure in Abraham, in Moses, in Daniel, in Loath, in jeremy, in Phinez, in David, in Eliah, in Paul; and without measure in our Saviour Christ. And they in this outrage do express the same: who, believing in the Son of GOD, are marked with the note of contrition: which are sorry for josephs' affliction: which are grieved for the common and daily transgressions of the lords people: which do earnestly desire the advancement of God's glory, and the abolishing of sin: which do groan for the delivery of the Church, from those horrible persecutions wherewith she is daily oppressed: that do hunger and thirst after righteousness: that pray for an end of those days of sin, and wait for the joyful coming of our Lord jesus Christ: who shall change our vile bodies, that we may be conformed to his glorious body. This affection is engendered in the heart, 
Whereof this zeal is engendered.  or in the concupiscible part of man, by the effectual operation of the Spirit of God: the spirit of wisdom and understanding, the spirit of counsel & fortitude, the spirit of knowledge; and of the fear of God. This zeal ensueth faith and hope, and is so combined with charity, that though between them we may distinguish, yet divide them we may not: 
Cant. 5.8.  for the zealous Christian is even sick with holy love. Therefore August. saith thereof, Qui non zelat, non amat; & è contrario, qui non amat, non zelat: That is, He that is not zealous doth not love: and again, he that loveth not, is not zealous. And this virtue hath both affinity, and familiarity, with that vehement affection of love which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or jealousy, 
The godly jealousy.  as that of a man to his wife, or of a wife to her husband, when either of them is sorry and displeased for some unworthy or ingrateful action or thing which is perceived in the other of them. For this affection is not able to bear the hurt or contempt of the thing loved: and it is right sorry, that the thing which is only proper to itself, should be made common to others. The Lord God himself, though he be not touched with man's infirmities, nor subject to passions, speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of man, for the instruction and comfort of man, and saith, that He will be jealous over his land: that is, 
joel. 2.28.  that he will not suffer his own children which repent them of their sins to be any further vexed and troubled as they had been: as of whom he said also in the same affection. He that toucheth you, toucheth the apple of mine eye. And the same Lord being a jealous God, beareth not, that his people should run a whoring from him, and give his glory to another. Neither could his Son abide this, that his holy house should be made a den of thieves. Unto this also belongeth that zeal which is defined a sorrow conceived of that good which we see to be in some others, which we ourselves do want: so that therein we do not envy that good in them, nor do wish that they had it not, nor sorrowing for that they be in better case than ourselves are, (though they be not always worthy the same): but only, we are grieved and do lament the want thereof in ourselves, and in some others also, whom we would should enjoy that good thing with them and us: yea, and it congratulateth with them their good lot. And hereof is it, that we be so sorrowful, because some other men are holier than we are: that is, because we be not so religious, so devout, and so perfit as they be. Again, we are joyful when we see, that such as are worthy for their virtues, are honoured accordingly: but yet we be sorrowful, that we ourselves, and some others are either not so worthy as they, or being worthy, are yet in contempt, and not esteemed with them in those things which appertain to the glory of God. The Lord God make us all right zealous and jealous for his glory, according as himself in his word, his dear son in the Gospel, and his holy patriarchs, Prophets, Apostles and Martyrs, both by their divined doctrines, and worthy examples of life have taught us. For it is certain, that the God of the Spirits of all flesh, 
Psal. 51.17. Nom. 25.11.13.  doth never despise the woeful and troubled spirits, and the broken and contrite hearts of his people, as a most pleasant sacrifice unto himself, and he accepteth their zeal and holy jealousy, as a virtue worthy the remembrance from one generation unto another.  

Cacozelia, Evil zeal.  5 But there is a jealousy which is not commendable: & there is a zeal which is not according to knowledge: for if it were not so, then might we neither condemn them that crucified Christ, nor reprove them that persecuted the Apostles and holy Martyrs of Christ, which did therein they knew not what. And there is a kind of zeal, and a kind of jealousy, wherewith they be inflamed, which censure and condemn all other men, and only clear and commend themselves, with those their chief heads & authors whom the word of God condemneth. These be they, who in the heat of their passions, and carnal affections, pretend reformation of things which are amiss, & make great semblances and shows of religion, honesty, and virtue: when as (that notwithstanding) they hunt after the wealth, estimation, & glory of the world: they would gladly be enriched before others: they would be preferred to all others: they would be praised in their actions beyond all others, as they conceit themselves to be better than all others. And for this purpose they labour to invent, diwlgate, & thrust into the church, singular and strange opinions of their own heads, which they would should be esteemed, established, and defended, as equal with the sacred word of God. Such were the Epicures, the Pharisees, the Anabaptists, and Heretics of the former times: such are the Schismatics, and discontented heads of this time, which so much trouble the Church with their opinions, & endanger the peace of good commonwealths, with their sinister practices. And yet they are not pleased (as indeed they know not the right Contentation) but they break forth unorderly into a vehement grief of mind, and angry countenance against the condign preferment and good of such other men, as far surmount them in learning, godliness, and virtue: neither can they conceal, but are moved daily to utter and express their longing desire of the hurt and shame of those men, not respecting their preferment and good, but only that evil and hurt they wish them, for an object: 
Luke 15.  and so they apprehended that Good, not as Good, but as Evil, with that angry Elder brother, of whom our Lord speaketh in the Gospel. And this is that zeal, and that kind of jealousy, which hath none affinity nor fellowship at all, with faith, hope, and charity, nor any part of knowledge and the fear of God: and therefore, it is either blind zeal, & doting jealousy, 
Gal. 5.20.  or rather that very wicked Envy, hatred, fury, and work of the flesh: yea, the tyranny of the soul, & partinacy of the heart, which is engendered of that Luciferan pride, and devilish ambition grafted in man's corrupt nature by the subtle serpent, by the which a man thinketh himself better than other men: and therefore would be in all respects not only equal with others, but also more excellent, & above them al. A vice, which the Lord abhorreth from his heart, and toeth them which are therewith provoked, in punishment among the hollow hearted hypocrites.  

Note this.  Not doubt such kind of zealous persons were these friends of job, who pretending the glory of God, disputed with him wickedly in the cause of God: for the which he sharply reproved them in these words: Will ye speak wickedly for God's defence: 
job. 13.7.9.10.  and talk deceitfully for his cause? he will surely reprove you. As if he should say: will ye presume in the display of your zeal, to reason rashly and foolishly of the holy and divine things of God? do ye think that the Lord needeth the wits and arguments of such persons for the setting forth of his glory? Not, not, ye grate too much on his divine justice, and take his name in vain: for the which doing, he will not hold you guiltless.  
6 But yet, 
Some have a deep contest of their own zeal and purity, howsoever it be.  there be some that would (if they could) persuade us, that there is no zeal to their zeal, no jealousy to their jealousy, no wisdom to their wisdom, no justice, no temperance, no charity, no faith, no virtues, to their justice, to their temperance, to their charity, to their faith, to their virtues, & that if their discipline were once practised in our Church, and their invented laws provided for our Commonwealth, and all things ruled & ordered in points as they have devised, and could direct through the abundance of their spirit, 
They dream of such a purity, as yet never was, nor shall be seen among men in this world.  than the Moon which is so oftentimes obscured, would shine in the night, yea, & also in the day, without the appearance of any cloud or blemish: until then, she is justly to be shunned (in their conceit) nor be they disposed to take in good part the benefit of such light as she yieldeth. They imagine that the Church, which is yet but black, and deformed (as she is compared with Christ her glorious head) would then have in her neither spot nor wrinkle, nor any such thing. And this purity, they expect to be yet ere they die, even here in this life: until the which time, they be not willing to serve God (as it seemeth) in that holy Communion. As if they would say to God: well, let all things be thus, and thus perfected, or else will we not honour thee, nor serve thee, as thou wouldst that we should honour, and serve thee. Yea (as the Bethulians that appointed God a time at their pleasure, 
judith 7.31. and 8.11.  within five days) they dread not to tie the wisdom of God unto their devices, and to their appointed times: Let this thing thus be done shortly: we, we will hasten reformation, and do it ourselves speedily, and not wait any longer for the performance of words and promises. As if (forsooth) it were not only lawful for them to make, alter, & change laws, and reform all things at their own pleasures: but also, that it were possible themselves could reform all, and constrain every action of man to answer to right perfection in this world, wherein the very best things that be, do savour of imperfections, through the contagion of man's concupiscence and sin: 
Eccles. 3.16.  neither can they be corrected, as Solomon complained. They imagine, that if they did once attempt it, they were well enough able with Aratus Eudoxus, 
Aratus.  to number the stars in the firmament of heaven: the which is a matter so soon, and so easy to be done, as it is to count and to number the sand by the Sea shore. Wherein they deal far more impudently than ever that Aratus, or any other skilful mathematician in the world durst, to defend his knowledge & ability therein. 
Diogenes trampled with his fowl feet on Plato's clean bed clotheses, when he said so.  They pretend with Diogenes to tread down Plato's pride: but yet, with a more haughty pride, than ever harboured in Plato's heart, howsoever Diogenes, and they in outward appearance would seem to be. Howbeit, dreaming (nevertheless) of Plato's Commonwealth, they wax both extreme wise, and extreme just, not considering the while, how much they decipher themselves therein, 
Extreme wise  both extreme foolish, and extreme wicked: as, not only Ageselaus, but also Solomon, judgeth of such persons, to whose most grave censure, Saint Paul condiscendeth, when he would not, that men should be wise in their own conceits. Thus wandering at large in and through many matters, both strange & extravagant, they leave the body, and take the shadow: they depress the truth, and maintain errors: they go from the matter, 
While men strive in opinions, they neglect the preaching of Christ jesus.  and take hold of the trifles (as Hierome once said of such vain persons) would to God they would consent with us, that jesus Christ be preached sincerely and plainly: for it is too manifestly seen, how this necessary argument is neglected, between them that strive and contend to maintain, opinions God help us.  
7. But there is no consideration with them (the while) that extreme Law is mere wrong, 
Summumius.  as the common saying is, or that the laws regard rather general then private and particular things, 
One thing must be considered with another.  which are often referred to the equity and wise moderation of the magistrates. Neither do they remember, how that the wise man also offendeth sometimes as the fool doth: and that such an exact justice and discipline, as they labour to establish, savouring little or nothing of Equity, hath decayed many kingdoms, and troubled many Churches. 
It is easier to throw down, then to build up.  We are bound to bend to the best in every deliberation (wherein the Lord in mercy fill us with the graces of his spirit) but it is no point of wisdom for a man which hath a well builded house already, to pull the same down, before he hath made his reckoning, and be assured of his ability, and means to build the same better. It is much easier to throw down, than it is to build up: to kill, then to cure: to rend asunder, then to set together: to move wars, then to procure peace: though the fine thereof be not so profitable. And to trouble a City (said Pindare) it is a thing quickly done; 
Pindar.  but to reduce the same City into a quiet state, it lieth not in the power of man, but in the gift of God. Paul is very peremptory in this, that we should not do evil, that good may come thereof. 

We must do good things and do them well.  
G. Nazan. de Y. beol. li. 1. Arist. eth. 2.   Good things are forever commendable: but these good things aught to be done directly and well: lest whiles we bear men in hand that we do just things, by dealing in and about them, most unjustly we deprive them of their proper graces. Of this mind was learned Aristotle, who used also to say, that he was not just and wise, which did such things, but he only which ordered them well. And of this Argument johannes Gerson (if it were not some other) bringeth in two Soldiers disputing: 
Io. Gers. in dial. duorum militum.  They that have made of men Martyrs (said the one of them to his fellow) have made a good thing? to whom answered the other, yea, but yet they have not made that good thing well: Et Deus remunerator Aduerbiorum, non Nominum, And God rewardeth not Nouns, but adverbs. That is: God doth not so much regard what things men do, 
God respecteth rather the quality than the quantity of works & faith.  as he doth in what sort they do them. The death of Christ was a good thing, when as through the same all them that believed are freed from death and damnation, which Christ in his death overcame and destroyed: howbeit, the jews, the high Priests, Pilate, Caiphas, Annas, Herod, judas, and the devil, have consented together, and dealt therein most wickedly, ungodly, traitorously, and devilishly. Wherhfore they have their judgement and heavy condemnation, taken from the manner of their labours therein. Therefore, as we are willing to do good, so let us have this regard to retain the right grace of good deeds: that is, as Nazanzen said, To do them well. 
In li. 1. de Theolog.  And this shall we do indeed, if we deal in the fear of God and with a good conscience, according to the method and rule of the word of God, which shall neither deceive us, nor cause to to repent our travails bestowed about the same. And this is that which Zacharie intended when he said, that we being delivered from the hands of our enemies, should serve God, in holiness and righteousness, all the days of our life.   

CHAP. IX.  
Of the malapertness of certain private and ignorant persons, which presume to censure the Prince, the Magistrates, the Ministers, etc.  
IT is right and meet that faults should be reproved, corrected, 
Every man is not to be a corrector or reprover of other men's faults.  or contemned, so far, that neither heinous sins in persons, nor horrible inconveniences or mischiefs in laws, should under terms of honesty and justice, be defended. Amici vitia siferas, facistua, If thou suffer the vices of thy friend (saith Seneca) thou makest them thine own. He speaketh of those vices which no man by the Law of friendship, should wink at in his dear friend. And Erasmus in his Moria, will that the faults of our friends should be corrected, 
In lib. de amicit.  alluding unto Cicero, who in his book of friendship, will have nothing dissembled in friendship. And indeed, he that in such a case so winketh at the heinous offences of others, 
Levit. 19.17.  that he yieldeth obsequy to the sinner, committeth a double sin. This is the general law: Thou shalt in any wise rebuke thy neighbour, and suffer not sin to rest upon him: but thou shalt not hate him in thine heart. 
Every man is not meet to be a reprover of others.  Howbeit we be also taught, that it is not meet that therefore every private person should be a fault finder, a reprover, a correcter, a judge of every law, of every person, of every offence, in every sort, in every place, and as him listeth, without discretion and difference: for then, how should the law be answered, Honour father and mother? how should Peter rule be observed: Love covereth the multitude of sins? how should the words of Christ be followed, judge not: condemn not? how should james be understood, Be not many masters (my brethren) knowing how that we shall receive the greater damnation: for in many things we sin all? 
P. Berthor. in. 1. Sam. 24 5, 6. Item, de orig. Council Nicen: sub Constan. histo. Eccl. li. 10. ca 1.  The Emperor Constantine holding it unlawful for private men or inferior persons, to censure or judge the Magistrates and Bishops, caused all those Libels to be burned, which contained the accusations of certain Bishops in a general Council. Indeed there be not many called to this function, much less every person. Therefore albeit that Mardochai the jew, was an especial instrument appointed by the Lord to work with Hesther, the reversion of the king's commandment, 
Exo. 18. Nom. 16.1.  yet did it not become Haman to face her presumptuously. Though jothro was heard in his good counsel which he gave to Moses, yet Dathan urged him both untimely and unjustly. And notwithstanding the Prophet Nathan, and the prophet Gad, were specially raised up and sent to David by the Lord, 
Luth. in Eccl. ca 10.20.  to reprove him for his faults: it became not Michael (for all that) to mock the king her husband, and to call him fool. Nor was it meet and right, that malicious Shimei should so unreverently rail at the Lords Anointed, and curse and check him. For this business belonged not only unto him, nor did he deal therein discreetly. Moreover, to teach how unseemly a thing it is, either for children to note or display their own father's faults, or for the inferiors to be judges and correctors of their superiors, the Scripture telleth, that Shem and japhet, 
Shem and japhet winked at and covered their father's faults.  the two sons of Noah, did so dissemble their father's faults, that they did not only care, not to behold them; but also had great regard to cover and conceal them and therefore they went towards him to cover him, their faces being turned away. And the same Scripture saith, that because Cham had unreverently revealed his father's fault, 
I'm revealed his father's fault.  he was much disliked of his brethren, and of his father. Also the Poets tell, that one Actaeon for such a thing was devoured of his own dogs; 
Actaeon descried the nakedness of Diana.  as a punishment meet for him that taketh pleasure to descry and display other men's faults, especially of them whom he aught to reverence, honour, and obey.  
2. Next, as we should not speak wickedly though for God's cause, so also in those causes, 
In what sort faults must be reproved.  in those places, and of those persons, wherein it becometh well Moses himself to be jealous, and Paul to be zealous, there should be no cursed and ungodly speeches used among true Christians, either of them in authority and office, or of any other whatsoever. It is expressly forbidden in the law, that any man should rail upon the Gods: that is, upon the princes and magistrates, or to speak evil of the ruler of the people. 
Eccl. 10.10.  Which also Solomon intendeth when he saith: Curse not the King, not, not in thy thought: Neither speak evil of the rich, that is of the magistrate, in thy bedchamber.  

What to esteem of the Laws, and how we should deal one with one another.  According to the true meaning of that law, the Apostles of our Lord, Peter, james, Paul, and the Lord himself have most providently taught & advised us, aswell by example, as by word, that we should speak, judge, and esteem of the laws, magistrates, and ministers of the word, with great reverence & regard. And with whomsoever we strive, or of whomsoever we talk, our words should be so seasoned & tempered, that no note of bitter cursing pass our mouths: & this Michael our chief captain hath also taught us in his contention with the devil, by the testimoby of S. jude. 
judae. ver. 9  And that, as touching the infirmities & offences of private persons, we that be Christians, and should imitate our master, 
Private offences.  must take heed, how we take on us hastily to judge of them, and so to condemn them: nay rather we should by charity cover the multitude of sins, and knowing ourselves to be spiritual & stronger than some others, we aught neither to quip them with bitter scoffs and unseemly taunts, 
Gal. 6.1.3.  nor too rigorously reprehend & reprove them: but (as it is the property of the righteousness of faith and spiritual justice) to bear with the weak, and gently to inform and assay to restore them, as the Apostle Paul adviseth, whereto he addeth this reason, Lest thou also be tempted. He that observeth not this rule, had need to fear, lest the Spirit of God reprove him of judgement: and that out of his own words, there be not gathered against himself, 
joh. 16.8.  matter both to judge and to condemn him. So dangerous and so dreadful a thing it is, to be a censor, a judge, a reprover of others.  
3. But (this notwithstanding) curious Calisthenes disliketh all things in the Court of Alexander, 

It is the nature of some persons to dislike all things, and to check the best men, but to amend nothing in themselves. Sen. li. 3. de Ira.  
Juvenal. sat. 8. Homer. Il.   and talketh thereof his pleasure without wisdom, reverence or fear. Demochares also that saucy Parrhesiastes of Athens, is overbold with king Philip of Macedonia, and that impudent and deformed Grecian Thersites, blusheth not to taunt and prattle most malapertly against noble Achilles and other mighty men of his Country. Yea, the very base Seriphian (that cannot live though he were an Athenian without shame) objecteth, as it pleaseth him, to Themistocles the Athenian (who though he were a Seriphian, would not live without honour.) And who perceiveth it not, how well this is digested of them that emulate others, that some private persons, 
job. 30, 8, 9, 10.  ignorant men, yea, such as are distained with whoredoms, drunkenness, usury, theft, piracy, murders, & other vile sins, should presume to censure the prince, the judges and magistrates, the bishops and pastors, with open mouths, and that (which is most horrible) they should blaspheme the prince, the magistrates, the minister, the laws? Be these zealous persons? be these reformed people? have they been schooled and learned the true discipline? Nay, 
judae. 4.16, 19 2. Pet. 2.10. Shem and japhet turned away their faces, as not willing to behold it.  rather they be the same (among others) of whom S. Jude speaketh in his Epistle▪ and such of whom Saint Peter prophesieth, which have a pleasure (not with Shem and japhet, to dissemble and to assay to conceal their Father's fault, but unreverently with Cham the father of Chanaan to discover and divulgate the same) to speak evil of them that be in authority, to walk after the flesh in the lust of uncleanness, being persons presumptuous, and such as stand in their own conceit. To yield unto the provision of any good Law, or to exhibit any grateful assistance or obedience to the wisest makers and best executioners of Laws, they be far behind all others, whatsoever they make show of; and who seethe not what they be contented to yield unto for the good of the Church and common wealth, without bitter murmur & grudge? Besides that, in their common censures, 
Mat. 24. Luke 19  they express such charity towards their brethren and neighbours, as those latter times, whereof Christ prophesied, do afford: and yet they would show deep devotion, 
jam. 1.26.  not considering what Saint james had said: 
It is the nature of charitable christians, to be sorry for other men's faults and infirmities.  If any man among you seem to be devout, and refraineth not his tongue, but deceiveth his own heart, this man's devotion is vain. The right charitable christians, seeing that the Just man falleth seven times in a day, that the very judgement Seat savoureth of oppression, and that the Fathers and Elders of the Church have had their particular faults, do rightly consider of man's nature; 
Eccles. 3.16.  incident to slidings, and they be most sorry, not only for the falls of their brethren and friends, with Moses, Nehemiah, and Paul: 
Dolendum si quis inter nos m●lus.  but also for the transgressions of their mortal enemies and strangers▪ with David, Daniel, the Apostles, and their Master Christ: having the like sympathy and compassion that one member hath suffering with another. 
Bucer in Mat. 26. ●●arra: Sect. 4.  Above all, they lament the imperfections of them that be in authority and public places, as of Solomon, of Peter, of David, of jehosophat; which are in them (though they be otherwise gods servants) as the pain of the head inflaming the whole body and as oughly spots in a tower of excellent beauty, to the unspeakable grief of the godly.  
But, as for these uncharmed, 
Uncharitable tongues.  and uncharitable persons, which have not yet learned to speak well of any, 
Pindarus.  they esteem slanderous words for most daintre morsels (as Pindar said of such) when coming together they cannot only cut with their tongues (as with sharp razors, 
job 30, 8, 9, 10  that pierce and divide asunder) but also, as hungry Ravens which feed on the carcases, they devour them that be absent with greediness and delight: But if that a parsonage of account or name fall into their mouths, o God 

The play of the Cat the death of the Mouse.  
Boet. de cont. sol ..  
Philo. li. 2. Met. 7.   how he is tossed, turned, gnawn and rend in pieces among them, with jollity and pleasure? They play with him as the Cat playeth with the Mouse, and they draw him to the extremity of that second death; whereof Boethius speaketh, whereby (to their power) they deprive him of all good name, honour, and authority, both in his life, and after his departure also, with all greediness.  
In the manner of this judgement, 
hasty and rash judgement touching other men. Alexander.  Alexander's example is set a side, for he would commonly stop the one of his ears, when he heard and accusation against any man, until the party accused could come to answer for himself. But with them, impudent Actaeon can no sooner descry naked Diana, 
Inscius Actaeon vidit sine vest Dianam. ovid.  and shameless Cham discover his own father's fault: but by & by, there be mighty occasions proffered as they think, to Momus of reprehension, to Zoilus of railing, to Timon of detestation. So Doeg accuseth, Nabal slandereth, & Shimei curseth the Lords anointed: the viper hangeth on Paul's hand, assaying to hurt and sting him to death: and the unnurtered boys mock Elizeus in great sport and play. As if they would say: There, there, for so would we have it! Now is his holy life brought to light! Of such David complained in his days. Mine enemies speak evil of me: when shall he die, and his name perish? And if he come to see me, he speaketh vanity, and his heart conceiveth falsehood within himself, and when he cometh forth he telleth it. Is this religion? Is this charity?  


Punishment of slanderers and mockers.  
2. Sam. 16.9. 1. King. 2.8.   5 But this kind would be better advised (in mine opinion) if David would but harken to Abishai: or if his bent against Nabal were perfected: or if his charge which he gave to Solomon touching Shimei, were in every such case severely executed: or if every true Christian had that ability & will (with Paul) to fling the viper into the fire: or, that the Lord did ordinarily execute his vengeance with shee-Beares on such mockers now, as he did on those unnurtured boys then. Neither would they be half so malapert in this malice, if every such viper incurred the imprisonment, 
Aristogeton.  condemnation and end of Aristogeton the Athenian, for his sauciness against Phocian, and for his disturbance of the Citizens: or at the lest, if but only that sentence of Calipho (whom Plaute bringeth in speaking to Pseudolus) were exacted of them by some lawful officer. 
Plaut. in Pseudol.  Homines qui gestant, quique auseultant crimina, etc. Let both the slanderer (saith he) and the listner to the same, be hanged up, the one by the tongue, the other by the ears. And well worthy: for (saith Bernard) as the one carrieth the devil in his mouth: so the other carrieth the devil in his ear: And they both being execrable offenders, 
Psal. 15.3.  are denied the right of Paradise.  
But, forasmuch as this sentence wanteth an executioner; 
Hypocrites espy moats in other men's eyes, and perceive not beams in their own.  neither is Peter ever ready with his sword to cut off Malchus ear (which is so open to receive sinister reports) in the defence of his masters innocency, they wanting all charity to cover the very manifest sins, presume yet so to pry most curiously with eager emulation on other men, in whose eyes they have a delight to espy little thin motes, when yet they perceive not the big beams in their own. Such an one (once pointing to a married Minister) said of him in scorn: lo, this is he, that hath married a wife, 
Luke 14.26.  and therefore he cannot come: not considering the while, that himself had not only married a wife too, but had also fined a farm, and bought five yoke of oxen, and was so gone to survey the one, and to prove the other, that he came not indeed: Howbeit, is the eye seethe all thing saving itself, so could he not see into himself, though he gliked at his brother, 
Mat. 4.  with the wresting of Scripture in such a disdainful sort, which is a part of the devilish divinity.  
6. So curious are they in noting the lives of other men, secretly to accuse them, bitterly to rip them; 
Their vanity  
Gregor. hom. 36. super illud juga beum emi quinque.  & most negligent the while to see into themselves, and to clear themselves of all their filthy abominations! Of all the vanities under the Sun, this is not the meanest (by the judgement of Saint Augustine. 
In libro. confess. 10. ) But how near they come to the nature those hypocrites, of whom Bernerd speaketh, let themselves (when they have well searched and examined their own hearts and consciences) be the judges: Volunt esse humiles five despectu, etc. They would appear humble, but not in contempt: they would seem poor, but without any want: well clothed, without carefulness: they would have ease without labour: flattering some: backbiting others: biting like Dogs: deceiving like foxes: proud as Lions, and inwardly as ravening wolves. As bears they seek the sweetness of the honey of vain glory, and secret delights. They will be judges without authority, witnesses without sight, false accusers without all truth. As if he said in one word: These be very Nero's, which yet would be esteemed Cato's. Might not David say in this part of them, as he said, when he expostulated with the counsellors and flatterers of Saul, who had secretly accused him, and openly slandered him? 
Psal. 58.1, 2.  Is it true? (O Congregation) speak ye justly? O sons of men? judge ye uprightly? yea, rather ye imagine mischief in your heart: your hands execute cruelty upon the earth: And worthily of them speaketh Agur in the Proverbs of Solomon. 
Pro. 30.11, 12.  There is a generation that curse their father, and bless not their mother. There is a generation that are pure in their own conceit, and yet are they not washed from their filthiness. Our Saviour in the Gospel reproveth such hypocrites; 
Mat. 7.  and a very heathen man (not able to sustain this currish kind) flingeth to them this opprobrious stone 


Horat. Cum tua peruide as oculis mala lippus in unctis: cur?  
Good counsel. Plato.   What meanest thou with Serpent's sights,  
so sharply to descry  
Thy neighbour's faults; sith thou mayst see  
thine own with bleared eye?   
7. But as he which reproveth, should not give a just occasion to be reproved, lest in reprehending others he condemn himself: so by Plato's advice, if one found another man committing a fault, he should look by and by into himself, and say secretly: Am not I such an one?  
Thus also counseleth Syracides. 
Ecclus. 5.15.  Be thou not a privy accuser, as long as thou livest, and use no slander with thy tongue: for shame and sorrow goeth over the thief, and an evil name over him that is double tongued: but he that is a privy accuser of other men, shall be hated, envied, and confounded. Above all, Christ commandeth: 
Christ,  judge not, condemn not. Cast out the beam of thine own eye. And james his holy Apostle, 
james.  would that we should not backbite one another. This is the rule of the Gospel, this is the Law, this is the Prophets. 
K. Henry 8 Graft. in Chron. An. H. 8.37.  And this thing respected that most noble King of famous memory, Henry the eight: when in open Parliament he said among other things: Behold, what love and charity is amongst you, when the one calleth the other Heretic, and Anabaptist: and he calleth him again, Papist, Hypocrite, and Pharisee? Are these signs of fraternal love between you? Not, no. Again, Alas, how can the poor souls live in concord, when ye Preachers sow amongst them in your Sermonms, debate and discord? Again: ye of the temporalty be not clean and unspotted of malice and envy: for ye rail on Bishops, speak slanderously of Priests, and rebuke and taunt preachers, both contrary to good order, and Christian fraternity. If ye know surely that a Bishop, or Preacher erreth, or speaketh perverse doctrine, come and declare it to some of our Council, or to us, to whom is committed by God the high authority to reform and order such causes and behaviours: and be not judges yourselves of your own fantastical opinions, etc.   

CHAP. X.  
Of certain proud, curious and discontented heads, which disdaining the plain sense of holy Scriptures, and the judgement of all the Ancient and learned fathers and wise men, do hatch strange opinions, and thrust them into the Church, which they rather rob and throw down, than any way benefit, or hold up: yet under a godly pretence. Against Polypragmosine.  

Good menare heedful not to offend others. Tit. 3.9. Excles. 18  THe charitable good men, being well schooled by Solomon, and the holy Apostle Paul, are very wary of strange doctrines, and of such kind of questions, as do offend the weak brethren: neither desire they to deal in such actions, as rather annoyed then profit the Church and Commonwealth. But in these days, many making show of zeal and understanding, do nevertheless far estrange themselves from both. 
Ecclus. 5.10.  And whereas they should stand fast in the way of the Lord, & be steadfast in understanding, should abide by the word, and follow peace and righteousness: should be gentle to hear the word of God that they may understand it, 
Psal. 58. Some presume to argue very rashy of God and move up unnecessary and perilous questions.  and make a true answer with wisdom: they notwithstanding are most froward (as it were from the womb) they go astray, and speak lies. Among these, there be found the hatchers of many strange & fearful opinions, the movers up of matters most unnecessary, the brochers of many curious & dangerous questions: and they presume to touch even the high majesty of our most gracious God, whom only, that a man should name without great reverence and fear, is sin: & of whose causes, that any man should presume to argue, without humility and Christian wisdom, it is well worthy of a heavy judgement. But they, as blind men, run towards the pit of perdition, ready to fall into the same before they perceive it: neither will they withdraw their unwashen hands from polluting the most holy things. And albeit this be most plain, that all power both in heaven, 
Apoc. 1.  and in earth, belongeth to our Lord jesus Christ, and that the man Christ jesus is our mediator, and Lord over all the kings of the earth, the which also hath been gladly granted by those Christian Emperors, Constantius, Constantinus, Theodosius, and justinian: yet, there be, who in their contentious disputations about words and questions (in their unsavoury distinctions) dread not to abridge the kingdom & power of Christ, & strain courtesy to admit him into Samaria, because he is appareled like a jew: no marvel then, if they contemn his ministers, and faithful servants.  
2 These men (as those ancient Gnostikes) being exalted in the conceit of their own singular wisdom, 
Gnostici, a kind of heretics, so called of their singular conceited wisdom. Cap. 24. q. 3  decipher themselves to be such, as are ashamed of our simple jesus, whom they have tied up; and of his plain doctrine, which only edifieth. For they study to utter rather lofty things, then meet things, and in the pride of their hearts imagine themselves to be rather kings reigning with God in heaven, than men living among men on the earth (as August said of some such in his time). 
Hannibal. Phormio. Cicer. 2. de orator. Homer.  These do nor only think (with Hannibal) that the old philosopher Phormio dareth, when he telleth of a captain's duty and that among the Poets great Homer noddeth & also that Sanct●s Bernerdus non vidit omnia: 
Bern.  Faint Bernerd was ignorant of many things: and that other the holy Fathers, and learned doctors of the Church, have doted in their Sermons, opinions, and divine writings exceedingly, (whom indeed in all things (I say) we may not justify, forasmuch as they being mortal men have had their errors) but they proceed also to think that even those Apostles of Christ, whom the holy Ghost had replenished, have in their doctrine doted also: and were it not for shame, the corner stone and author of all wisdom and truth, should not escape their partial censures in this case. In the mean time, it is apparent, that themselves dote deeply indeed. But they will not have it so: being better conceited of themselves, 
Martion. Montanus.  learning their wisdom (as it seemeth) of the two Heretics, Martion and Montanus, who (as it is reported of them) used to say, that themselves knew many more and better things, then either Christ, or his Apostles ever knew. If it be so, then would they, that men should honour them, and keep them on line, Lest that whensoever they departed the world, 
job.  wisdom should also departed and perish together with them.  

The end of their knowledge. Bern.  3 O Lord, that ever men should be so impudent! It is apparent to what end they have hunted after that knowledge which they have: for seeing they utter no jot of wisdom, in that they have thereby instructed themselves, nor any sparkle of charity, in that they be not desirous to edify others, nor be any thing zealous therewith for the Lord of hosts: it is plain, that either with a covetous mind, they shoot at the wealth, riches, promotions, dignities, friends & favour of the world, or with a vain curiosity they strive & contend to answer their proper conceits, or in vain glory expect the singular praises and commendations of worldly men, whom they would should extol them with high titles, though the Poet be justly moved to point at their folly.  
Scire tuum nihil est: nisite scire hoc, sciat alter?  
By knowledge thine haste thou no name:  
Lest others know thou know'st the same?  
Socrates, who was so excellent among the philosophers, said of himself, that he knew nothing but this, that he knew nothing. But these men, 
Revelines Ladder to knowledge.  although they never ascended the full grades of Reuchlins' Ladder, know all things. This Ladder hath ten steps or stays, as namely, the Object, the discord, the sense exterior, the sense interior, the imagination, the judgement inferior, the judgement superior, the reason, the understanding, and the mind herself, from and by whose light, all other inferior virtues are directed and governed. This is the Ladder, by the which a man ascendeth to the knowledge of all things, which are either by sense, or by knowledge, or by faith comprehended. They that have not discreetly gone through all these grades, are most unable to discern and judge between truth and falsehood, betwixt good and evil, and more unable to teach and instruct others. Neither could these persons without the fame, contrive and compass any thing, were it not that they are so well conceited of their own supernatural speculation, and inspirations, 
Bucer. in Mat. 4.  to the admiration of the ignorant, wherein they do most proudly tempt the Lord God.  

Many ignorant men adventure to reason rashly of the highest mysteries,  4. Very near to the former cometh another crew, the which, albeit they never read over in their mother tongue (I say not the Bible, but) that common Psalter book which the younger children read in the schools, do yet (nevertheless) nothing blush to exalt themselves in learning & knowledge before others, of whom in reason they should be contented to learn: and presume most arrogantly and proudly, to argue, reason, & dispute of far higher matters, than their knowledge can extend unto, and beyond that it pleaseth God to utter, not only unto them, but unto any man living, and that in this conceit, that themselves are well able both to understand and argue of such matters, with all kind of dexterity. indeed, this kind is not newly conceived and brought forth, as in this age, or of late: for it hath been of old, of the which a certain learned man thus spoke: 
Petr. Rau. in sermone.  Quidam antequam disciplinis clementartis, imbuantur, etc. There be some, which before they know their letters, inquire of a point, of a line, and of the superficies and quantity of the Soul, of destiny, of charge, and free-will, of the matter and movings, of the beginnings of bodies, of the propagation of the multitude, and the section of greatness: what thing time is: what is that ina●e●voyd thing: what thing place is, and of the flowing and ebbing of the great Oceans of the sundry secrets of hidden nature: of the divers figures of causes: of the beginnings of things: and of many other such like matters. Indeed these things require a more full knowledge and understanding, than the most in number have attained unto. And yet none more ready to talk argue, and dispute of this and other such high matters, other they are yea, every alehouse and tavern, every market place & feast house, and to be brief (as Nazanzene once said) every company of men, 
Greg. Nazan. in de Theolog. libro. 1.  every assembly of women is filled with their divinity, whereby our faith and the holy religion of Christ beginneth to wax nothing else, but as it were a sophistry, or a talking craft. And therein every of them, hunteth after strange devices, and new coined conceits of his own head. 
Eccles. 12.   
5 We are warned in the word of God to abandon such proud conceits of our own wits, 
The word of god teacheth modesty and not curiosity nor rash judgement of Scriptures.  and such curiosity, and all irreverent and rash disputations of the holy law of God: for the doctrine of the Spirit, doth not edge on curiosity, but enkindleth the fire of charity: therefore Christ sent forth his Apostles, not to spread singular opinions of their own heads, but to preach the Gospel. 
Bern. in Cant.  And to prevent their vain boastings, and their haughty minds of their own integrity, he put them in remembrance of Satan that fell from heaven, after that he had vaingloriously exalted himself in his pride. 
Luke 10.18.  The wise Syracides giveth good counsel when he saith: 
Eccles. 3.22.24.  Seek not out the things, that are above thy capacity: and search not the ground of such things as are too mighty for thee: wherein he would not that men should be negligent in that which they aught to exercise themselves in, nor that they should leave one jot of that, which they are commanded to search & learn in the word of God: but his meaning is, that they should beware that they presume not to enter into the secrets of God, which his will is not to reveal unto men in this life, & that they take not on them to argue rashly of those divine things, which yet they know not: for, as it is not good to eat too much honey, 
Prou. 25.28.  so curiously to search out the glory of heavenly things, it is not commendable. Saint Paul teacheth us this by his own example. Albeit he had been taken up into the third heaven, and being in Paradise, 
2. Cor. 12.  heard & saw many wonderful and secret things: yet knowing how unable man's infirmity was to declare them, being neither showed unto him for that end, he did not strive to utter them, not to dispute of such things among men: but said, He would refrain, lest any man should think of him above that he saw of him, or heard of him. And when he had at large disputed of the casting out of the jews, and the receiving in of the Gentiles; and perceiving how far the wisdom and knowledge of God therein surmounted his capacity, he stayed himself, and shut up his disputation and admiration. O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, 
Rom. 11.33.  and his ways past finding out! for who hath known the mind of the Lord, and who was his counsellor.  
6. Now albeit these testimonies and examples be made perpetual, and may well be learned of them in our age, 
Some be never the better for the preaching of the word.  unto whom the same things are preached and made apparent by the light of the Scriptures: yet all this serveth not their turn, they are never the better, as those Carrions, that stink with the heat of the Sun, which to the creatures is so comfortable. For (as Bernard said) Sol non omnes quibus lucet, 
Ber. super. Cant. ser. 23.  etiam calefacit: Sit Sapientia multos quos docet quid sit faciendum, non continuo etiam accendit ad faciendum, etc. The Sun doth not warm all them to whom he shineth: so neither doth wisdom strait ways inflame them whom she teacheth, to perform that which they should do. It is one thing to know what riches is: it is another thing to have riches in possession. Neither doth the knowledge of riches make a man rich: but the possession of riches. But such is the arrogancy of these persons, that because they have seen the Sun, 
They think better of themselves than they deserve.  they think they be sufficiently warmed by his light only: because they have heard tell of riches, they imagine themselves right rich: because that Wisdom hath sent forth her maidens in the highest places of the city, 
Prou. 3.9.  and invited them unto her though they came not, nor would be instructed: therefore they be (as they conceit it) so well furnished, that they need no more teaching: yea, that they be so wise, as wisdom herself. Hereof it is, that in their proud conceits they are led and carried away with the wind of vanity, and wander in every bie-path with the double tongued sinner: they rather delight in fables and endless genealogies, which breed questions more than godly edifying, then in the words of the wise, 
Eccles. 12.  which are like goads, and like nails fastened by the masters of the assemblies, and given by one Pastor: that is, they be led about with new and strange devices, & their words are like the scum upon the water: they regard not those words of the wise, nor those wholesome books of the learned, which are accepted and authorised by the fathers and rulers of the Church of Christ, nor desire they to be as a flock of sheep under the true Pastor and head of the Church Christ; whereby they knowing not the right way to the City, do err, and wander egregiously, not considering the while what evil they commit. For notwithstanding all their arguing, reasoning, disputing and talking of God and those divine things, it is apparent by their fruits, and by those effects which follow that such is their faith, their hope, their charity, that they never yet saw the Lord jesus so clearly, as even that blind Burtimaeus saw him when he cried on him for mercy: 
Mark. 10.46.  that they never apprehended him, as the very thief did, which hanged on his right hand: that they never received him as Zacheus did: that they never followed him, as Levi the toll-taker did: that they never heard his words as Mary did: neither mind they to die in his truth as. Stephan did. Therefore, except they change their opinions and truly repent, they shall be placed among those foolish virgins, which have neither light nor oil in their lamps: and then though they say unto the Lord: Thou hast preached in our streets, and we have eaten and drunken in thy presence, 
Luk. 13.26.  therefore open to us: he will nevertheless thus reject them and their petition: Departed from me ye workers of iniquity, I know you not whence ye are.  
7 Now therefore, seeing it is not for all persons, and in any sort to reason, 
Who are meet to dispute of divine things, and in what sort, and how far.  dispute, and talk of the matters of God (as Gregory Nazanzen saith) let us in this place consider to whom this belongeth, then, at what time, in whose presence, of what things, and how far. The same Doctor both in his former book of divinity, and also in his book of the Arrians, 
Grego. Naz. de theolog. li. 1. Et in libro de Arriaenis, quod non liceat semper & publice de Deo contendere.  speaking of this argument, hath the like matter and words in effect. And thus he saith. It belongeth not to every man (O ye wise and Christian men) to reason of God: it is not meet for all men to discuss the divine Nature. This thing is not so base, that such as creep on the earth and are busied with terrene affections and worldly cogitations, should take it in hand. But this appertaineth to them only, which beyond others declare themselves meet for the matter, by deep contemplation and study, and which have cleansed as well their souls as their bodies from filthy affections, or that at the lest have a desire to be cleansed in the use of the same. For like as the sore eyes taketh harm by gazing on the Sun: so he that is unclean, cannot without danger presume to touch that thing which is most clean. Next, 
The time.  the time must be considered: for it is not meet to argue of those things at all times, but then indeed, when we be reposed and at rest from the gross and troublesome cares of worldly affairs: otherwise, as it is for an eloquent man to writ in crabbed Letters, and to mix precious ointment with filthy Dirt, so shall it be with us, if without regard the chief faculty of the mind, which is capable of the divine contemplations, should be confounded with the filthy and guileful imaginations of vain things: He must therefore take his time thereunto, that handleth these high matters, and know God.  
Thirdly, this must be done in the presence of those that reverently esteem of these things, 
In whose presence.  and take not a pleasure to trifle therewith, as men accustom to do in worldly matters, or as those men which after the regard of their Horses, after their games, after their songs and delights, after the care of their bellies, and of those shameful things under the same, do at the lest betake themselves for recreation and exercise of their wits, to the reasoning and disputing of the things which are most high, beyond their ability and knowledge.  
Fourthly, it is to be considered of what things and how far to wade in these disputations, namely of those things whereunto every man's own capacity is able to extend, 
Of what things.  and so far as the condition and understanding of the hearer shall be able to bear: lest that, as too great a noise harmeth the ear, too much meat annoyeth the body: too heavy burdens oppress the bearers thereof, and overmuch rain hurteth the ground: for those hearers be grieved, and both the one and the other be confounded by such high and more than sound disputations. Let us not attempt any thing beyond the highest strength of man's frailty: that is, beyond that it hath pleased God to enable man to conceive.  
8. Howbeit, I would not that men should so understand me herein, as if it were a sin for any man to remember God always, 
This is not spoken to discourage any man from reading the word and talking of God with reverence.  for in my mind, we should ever be mindful of God: yea, more often than we draw breath: and I think it good for a man to spend all his life therein, and in nothing else, if it were possible for him so to live. For I am one of that number, which allow that in the law of God should be the chief exercise of a man both day and night, as the scripture teacheth, and that he aught to praise and bless the lord in the evening, in the morning, at noontide, and at all times: and as Moses saith, lying down, rising up, going by the way and whatsoever else a man doth, he should have God, and the memory of God fixed in his heart. I forbidden not any man (I say) to remember God, but I forbidden him to reason of God: neither dislike I that a man should reason so far as that godliness be not neglected: but I like not that, which is done out of season: as if I shunned this part of doctrine, but that it be done with measure, and reverence. For a man may eat too much honey, and what is sweeter than honey? To be short: I am of Salomons mind in this, that there is for every work an appointed time. And we see, that the things which are of themselves good, do loose the grace of their goodness in them which handle them evil: as when a flower is out of season in the winter, and the apparel of a woman becometh not a man, nor the man's apparel beseemeth a woman: neither is mirth meet at funerals, nor mournings at marriages, etc. If therefore we can observe and keep that which is comely and timely in other things, should we not then do the same in those holy and divine matters? Gregory Nazanzen saith again. Let us keep ourselves within the bounds of our calling, and let us not go either too far on the one side, lest we return into Egypt again, or too far on the other side, lest we be carried away into Babylon: Let us not sing the Lords song in a strange land. 
Psal. 137.  That is to say: Let us not argue and reason of the word of God at all adventures, aswell there where it is not to be reasoned, as there where it is, and as well the ears of them that be not fit for the same, as of them that be fit, and the same likeneth those rash and unreverent disputers and talkers of the holy Scriptures unto mad men, that destroy their own houses, kill their own children, and beat their own natural parents, taking them for other men.  
9 But all this cannot satisfy those haughty conceys. For Gregory Nazanzen that learned Divient (in their opinion) doteth among other doctors. For do not these wise persons know as much as he? Can they not give as learned an interpretation of the hard questions of divinity as he hath given? Are they not inspired with that Spirit which doth teach them all things, and lead them into all truth? Indeed (as I said) this is their imagination: they take on them the knowledge of all things, neither is their any thing so difficult in the holy Scriptures, which they esteem not easy and ready enough by themselves to be discussed, when yet they know not whereof they speak, nor whereof they affirm. Would to God that they knew also this one thing, to keep silence (as, job wished that his friends would) then happily they should be taken for wise men: 
job. 13.5. Pro. 17.28.  but that will not be: therefore against them we may conclude, esteeming them fools, as they be indeed, and such as are willing to decipher their folly in their untimely and erreverent verbosity. Yet that notwithstanding, Peter's head is full of Proclamations, 
Peter's vein.  yea, and he is so far in, that whiles he should in reason harken to his Master, he deviseth to build Tabernacles, and he meeteth with such as are willing to shake hands with him, no less ready than those that with one mind attempted the building of Babel, after the flood. But to bring this to pass, they endeavour to raze and pull down the little Chamber which the noble Sunemite erected and prepared for holy Elisha to lodge in. 
2. King. 4.10  And observe this who that will, he shall soon espy, that Dionyse (though an Heathen Tyrant) hath no small number of immitatours, even among these in title Christians, which under a cloak of zeal and pretext of reformation, do without all scruple of conscience rob the Church, and despoil her of her lawful treasures. Neither care they whether God be honoured, or not honoured in the assembly of his faints, so as they may be permitted as greedy Cormorants to prey on those little Chambers, or those lands, livings, rents and revenues, the which by the providence of God, and the good regard of Christian Princes, have been provided and appointed for the maintenance of the house of God, which aught not to be neglected (as saith the Prophet) and the relief of the Ministers of the word, who thereof should live and reap reward, as the Apostle saith. But what did the Tyrant Dionyse? He rob and spoiled the Temple of jupiter Olympius, 
Dionyse rob the Temple of jupiter. Cicero de Nat. deo. lib. 3.  when he thirsted after the Treasures of the same, and defended his sacrilege therein by a fair pretence and show of honesty. First, entering into the Temple, he beheld the Image of jupiter, which had on it a coat of pure Gold, of great weight, and value, wherewith the Tyrant Gelo had adorned the same, of the spoils of the Carthaginenses. This coat Dionyse took away with this saying, That it was too heavy for jupiter in the Summer, and too cold for him in the Winter. Therefore in stead thereof, he put on him a coat of Lynsie-woolsie, as more meet for either season of the year. Next, looking on Aesculapius Epidaurus, and perceiving to have a long beard of Gold, he bereaved him also thereof, saying, It was not meet that the Son should have such a beard whose father in all Temples was painted beardless. Lastly, looking on the other Images within the Temple, and seeing them to have some golden crowns, some tables and dishes of silver in their hands stretched forth, he took them all away, and said, that he yet did not take away any of these things violently, but only received them gladly of their hands that proffered them unto him, and that it was a mere folly for a man, not to accept those good gifts of their hands, to whom he prayeth for them, when they shall offer and give them unto him. This was the devise and practise of Dyonise, when he would enrich himself by the spoil of a Temple! We speak not here of the Idolatry of the heathen beautifying those Images: but of the covetous mind of the Tyrant, which putting all Religion apart (notwithstanding his pretence and show of justice and honesty, thirsted after those treasures which were dedicated to holy uses. I would the like were not in practice among title Christians: but it is so common, yea and so manifest, that every one that hath wit cannot but perceive it. Alas that ever such persons should so foully disgrace the honour of so noble a title.  
10 But when this cometh into examination, and upon complaint into exclamation, than the answer of julian to the poor afflicted Christians is by them renewed, 
The Emperor julians answer to the persecuted Christians, that complained and came to him for justice.  It is your Master's commandment that ye should suffer these things with patience. Your master willeth you to possess neither silver nor gold: and Peter and james confessed that they had not so much as one cross of coin to bestow on a poor lame man. Such is their madness, and such shifts have they to defend the same in the horrible abuse of the holy Scriptures: they remember not that the will of Christ is, that as his servants should patiently bear afflictions: so also they should be right far off from oppressing one another of them. But this is the devils policy, which he also used against job. For having gotten leave of the Lord to deprive him of his children, health and wealth, he thought that job feeling the want of those things wherewith the Lord his God had blessed him, he would soon faint, he would murmur against God, he would swear and deny him, and all charity, almose deeds, and godly virtues decay in him. This practice hath he taught to many of those title Christians, so well contented to imitate him therein, who ever disdaining the state of the church, and of the ministers of the word, and envying the blessings that by the great zeal, regard and benefit of good princes, it hath pleased God to exhibit unto them, & thinking that the little chamber which the noble Sunemite prepared for Elisha the man of God, is too large for him, 
2. King. 4.10.  and the furniture thereof too magnificent: they stir most eagerly to diminish this portion, to pull down the chamber walls. Neither make they any scruple at this, that the spoils of sacrilege fill their own coffers: nor care they for this, that the poor Levite being cast into a low ebb, be constrained to serve with Micha the idolater, 
The Levites hard lot. judg. 17.10.  for a thin yearly stipend at his bore need. To be plain, as they rob Christ of his power on the earth, so would they waste his inheritance, and defraud his labourers of their lawful wages, thereby compelling them either to give over, or to use many hard shifts, which yet they rather wish them to do, then that any of their maintenance should rise from those things which they so thirst for, and eagerly pursue.  
11 O my dear brethren, let Dionyse, and julian follow their own bents: 
Ios. 24. john 4.23. Mat. 7.24.  but let us that be the Lords, serve the Lord in spirit & truth. Let us hold fast the anchor of our faith, and build upon our rock jesus Christ. God forbidden that men should presume so much as to think to profane the most holy power of God, through their vain studies and fantastical conceits. The holy spirit is ever the same, he is never contrary to himself: to oppugn this spirit, is of all other sins the greatest, and most fearful. And howsoever he inflame men's minds, he instructeth them ordinarily by the holy word of God: 
Act. 10.5.  else why was Cornelius commanded to sand to joppa for Peter? All that labour might have been saved. But this serveth not: for though the word teach men never so well, 

Some men's good pretence and their own conceits make any thing lawful for them to do without fear.  
2. Chro. 18.1. and 19.2. 2. Sam. 15.9.   and the wise charmer do his best endeavour: yet if they so conceit it, they assure safety to Pliny, though he approach never so neat Veswian hill: and Bellepheron, upon this warrantise, may boldly presume to mount the flying Pegasus: yea, jehosophat the servant of God, shall of them have dispensation to join hands with wicked Achab: and Saul (under pretence of godliness) may lawfully preserve wicked Agag, the Amalekite, against the Lords express commandment, for they pretend well: yea, it maketh no great matter, 
Gen. 19.8.  though Loath in his extremity, offer to prostrate his two virgin daughters to the lust of the filthy Sodomites, 
Num. 22.28.  under a colour to defend the two Angels from their beastly fury: And Balaam also at the earnest request of Balack, and the Lords of Moab, may deal partially, and make show of that, which could not be performed, hoping (for all that) that his death shall be with the righteous, and his last end like his. So in like sort, may Vzzia take on him the Priest's office: And Vzzia may touch the Ark to this end to hold it up from falling. For all these things are lawful for them (as they take it) though not lawful for other men. But Peter (alone) thinketh, that this prerogative is his own, and therefore perceiving that even the best beloved Apostle of our Lord, is willing to follow his master with a single heart, he looketh on him with a curious eye: 
john 21.20.  saying, And what shall he do here? Yet Peter and the rest pretended well.  
12 But behold! so approached Pliny to the hill, 
The reward of foolish presumption. Sueton. in li. de illust. vir. Hom. Iliad. lib. 6.  that he was smothered with the fume and smoke ascending on the same: neither could his warrantise help him. Thus also mounted Bellepheron on Pegasus the flying horse, that suddenly he is unhorsed by him that disdaineth to bear such ambitious heads. The holy Scriptures also tell us how that Vzzia was stricken with leprosy, 
2. Chro. 26.16  and the priests drove him out of the Temple. And, that Vzza was plagued, so that he died. Besides that, 
1. Chro. 13 10  the wrath of God which fell on Saul for his disobedience in the case of Agag, is manifest to all posterities, 
1. Sam. 15.3.9 Nom. 22. and 23.10.  as also the anger of the lord towards Balaam for his halting. And had not the Lord by his especial grace miraculously preserved his two servants, Loath and jehosaphat, they had both perished also in their trouble: for howsoever they pretended, apparent it is, that their devices & practices pleased not the lord 
The pretence of the jews. john. 11.50.  It seemed to the jews that the high Priest pretended right well, when he said: It is expedient for us, that one man should die for the people, and not that all the nation perish. But was it expedient therefore, that they should be the betrayers and murderers of Christ? 
Act. 2.23.38.  Than would not Peter have reproved them, and willed them to repent of that their deed. 
Hazael. ●. King. 8.15.  Thus Hazael being certified by the Prophet Elisha, that he should be King of Syria, would hasten the same by his wicked device: for under pretence to refresh Benhadad the King of Syria (his Lord and master) he stifled him with a thick cloth which he dipped in water, and spread on his face.  

David.  13 But David (that servant of God) was of an other heart, and of a better resolution: for though he were anointed to be King over Israel, by Samuel the Prophet, and had diverse opportunities offered him to kill Saul then king, he yet refrained and said: God forbidden that I should lay mine hands on the Lords anointed. 
1. Sam. 24.7.  It had been better for Absalon also that he had been of the same mind: 
Absalon.  but he, aspiring to the kingdom in the life time of his father, with another mind could glance pleasantly before the people, saying unto them, 
2. Sam. 15.4.12.  O that I were made judge in the Land, that every man which hath any plea and matter in the law might come to me, and that I might do him justice? A fair pretence! and many no doubt believing him, and expecting the performance of his words, did in the time of David's trouble shake hands with Absalon, David's enemy.  

Apud Terentium.  This unthankful people witted not, that Absalon spoke much like him, which said, Me Regem esse oportuit, Meet it were, that I were made King. For now, if Absalon had been preferred according to their desire, as Hazael was in Syria, the perverse government of Roboam had too soon succeeded: not much unlike that of Hazael in Syria, wherein he would so oppress the children of Israel, as the very consideration thereof, made the Prophet to weep. But it was the Lord's pleasure this to prevent by the continuance of David's government, and of that of Solomon in succession, to the great joy of the true Israelites. For, 
A time for every thing.  as Solomon saith, as every thing hath his time which may neither be prevented nor passed over, so we which are but mortal men (saith Aratus) have not learned all that is in God's mind: 
Arat. solensis  but (as yet) there be many things closed up from us, some part whereof God will, when his pleasure is, hereafter reveal unto us. In the mean time, it is no easy matter to give newness to old things, authority to new things, brightness to rusty things, lightsomeness to dark things, 
Plin. in praefac. ad Vespac.  and favour to ugly things, (as Plyny wrote to Vespasian.) But this time, the vanity of man's mind thinketh to prevent, and, in the glorious pretences, imagineth, that if that could be permitted which he hath devised, all things should soon be ordered, and perfected so in points, as yet neither our sovereign Lady Queen Elizabeth, nor her worthy brother king Edward, 
Solomon did complain, not so much that impieti was found in the place of justice, as of this, that impiety cannot be fully corrected.  nor King David, nor King Solomon, nor King jehosophat, nor King Hezekiah, nor King josiah, ever saw in government, nor that any Prince or magistrate whatsoever, hath yet compassed.  
But, as he that searcheth the divine glory beyond his capacity, is oppressed with the same: so these men, urging so far beyond the limits of their vocation & ability, in matters not only of Religion, but also of State and civil government in their good pretences, do worthily draw ruin & decay on their own heads, and hurt to many others: as whereof (besides the holy Scriptures) even the histories of the profane Gentiles, are stored with examples.  
Cicero with all his wisdom, eloquence, great dignity, & small consent of people, assayed to restore the Roman commonwealth to the pristine state, but he took not the lords counsel & devise with him: 
The vain labour of Cicero and his lamentation.  therefore could he accomplish nothing of his desire. But this he was sure of, that he drew danger to his own life, & hurt to many others. There was a time, wherein he glorified himself in this sort: O fortunatam natam me Consul Romam! O happy Rome, thy Consul that I am! yet afterward such a time overtook him, wherein he was justly occasioned to acknowledge his folly, & to sing this sorry song. O me nunquam sapientem! 
In Epist. ad Octavium.  etc. Alas, wise was I never in all my life! and yet sometimes was I vainly esteemed to be that, which indeed I was not. O ye Romans, how much hath your opinion been deceived concerning me? Thus also Pericles provoked the Lacedæmonians, 
Melanth in Proverb.  Agesilaus & Lysander the Thebans, Demosthenes the Macedonian king, & Solon the Athenians, declaring thereby, how dangerous a matter it is to stir up the sleeping lion, without possibility of the effecting of any worthy thing.  

Polypragmosyve.  15. This enterprising of matters that appertain not to our calling, of a singular curiosity, is a very pestilent thing, even in economical & private affairs; but much more noisome it is proved to be in political & ecclesiastical matters. Neither can it be assured, by any sufficient testimony, example, or argument, that God either blesseth or helpeth such kind of practices: but rather, that he rewardeth the contrivers and dealers of & in such actions, with an hell of torments and troubles. Besides that, let a man do his best, and prevent the worst with all his wisdom and circumspection: yet his own imperfections & natural pollutions make those things, which are of themselves pure and unspotted, 
The best things seem impure to man by reason of his sin: how much rather are man's own devices unpure.  to seem polluted & unclean. As clear as is the sun, as bright as is the Moon, either of them, by the means of terrene exhalations, is often so shadowed, as they seem blemished to our eyes. So is the church in this world: so is the government both Ecclesiastical & civil, by means of human infirmities: and, as the latter age of man is weaker, and so less apt to virtues: so, 
The world is feeble and perisheth. Isay. 24.4.  this latter age of the world abounds with vices, and is less apt for love, charity, peace, and contentation.  
In regard thereof, the Church seemeth black and deformed, and the very seat of judgement savoureth of oppression and impiety. Howbeit, 
Cant. 1. Eccles. 4.1.  God by his ministers of grace, in either state sendeth his ordinary consolations, instructions, and helps, so far as it pleaseth him: wherein men must be studious, 
Men must be faithful in their places, and refer the perfection of all things unto almighty God.  faithful, and diligent in their places, in the fear of God, to strengthen their faint hearts & weak knees, and to employ the talents to them committed, referring the fruit and success of all unto the grace of God, who may in all things (if he will) supply men's wants. But whosoever shall presume to take on him to correct & amend all things in every point among the sons of men (God only excepted) he shall with Choraebus that idiot, which could not reckon any number above five, 
Choraebus.  take on him to number the waves of the sea, and make that which is bad enough, to be ten times worse, as one singeth. 
Luther. in Psal. 120.   
Some maladies, in cure of them, prove worse & worse, we see, 
Eras. in Diatrib.   
Which therefore not to touch at all, far better might it be.   

CHAP. XI.  
We may not dream of better events of our studies, than others have dona before us. Against innovations.  

King. 3.12.  AS the Lord himself said and testified of King Solomon: Lo, I have given thee a wise and understanding heart: so that, there was none like unto thee before thee: nor after thee shall any rise like unto thee. So every man is contented to grant, that Solomon in wisdom and understanding, was worthily preferred to all other Kings, Princes, and Magistrates. Howbeit, 
Solomon was never able to conform all things to the rule of the Law.  Solomon confessed of himself, that he was by so much the more foolish, by how much he sought to establish wisdom, and to expel folly, and to perfect all things within his kingdom according to the law: yea, and the more wise he thought himself to be in this devise, the more he bewrayed his own weakness and infirmities.  
Neither can we be certified by the report of any hostorie, either human or divine, that ever any magistrate in the Common wealth, or Bishop in the Church (notwithstanding there have been most good and perfect Laws provided for the advancement of virtues, and the abolishing of vices) hath been able to purge and expel all manner of corruption, blots, blemishes, wrinkles, maladies, and imperfections from either state, and so reduce the same into perfect beauty and purity: but that the best of them all were contented only to amend that which was curable, and could by their ministry be amended, and to leave and commit the rest unto that Supreme King, that seethe and ruleth all after his will, both in heaven and earth. And that such of them as have urged further, have purchased the torment of themselves, and the hurt of many others, as in the Chapter before it hath been declared.  
2 Almighty God himself, 
God himself suffereth many imperfections here among men, not that he wanteth power to correct, but in that he will so suffer them.  notwithstanding his divine laws (which no man was ever able to impeach of imperfection) looking down from heaven upon the children of men, he findeth them faulty in many things, They do daily run out of the way, and are become abominable in his sight, there is none that doth good, not, not one of them in this sinful world. And he is justly moved to complain of the ingratitude of his own people the children of Israel, under the similitude of the vineyard, and in the parable of the perfidious husband men: yea, 
Isay 5.1. Mat. 12.  he hath been sometimes moved to repentance, that he hath made man on the earth: & hath been right sorry in his heart (as the scriptures testify.) Though all these defects the lord God is well able (when he will) to correct and amend: yet lo, so many of man's faults and imperfections, as he seethe most meet to be punished and corrected, doth he punish and correct accordingly: and these are the same only, which he hath made curable, and to be amended, according to his providence and wisdom; the rest he permitteth and suffereth (through his great mercy and goodness) for many causes, whereof some be concealed from us, and some are revealed and made known unto men in his holy word.  
3 Alac, why then should men in this our time, dream of bitter events and effects of their singular devices? and why should they undertake not only to renew Plato his Commonwealth, but also to warrant a full resolution, and to restore a perfect purity of all things, both in the Church and in the Commonwealth, by their devices and practices? 
They that endeavour a perfect purity in this world, do as if they would purge men from sin, wherein they derogate from Christ, that appertaineth to him.  What do they otherwise therein, then seem to disdain our godly wise Princess and her proceed: to be wiser than God himself: and to undertake that mortal men should live in this world without sin, as Adam did in Paradise before his fall, and so should not stand in need of the merits of Christ and free graces of God's Spirit? then the which devise and practise, what can be more proud, more haughty, more arrogant? And what else may we deem of them, but that they be also thus conceited, that they are able to say, not only as the proud glorious Pharisee said in his prayer: I am not as other men, extortioners, 
Luke. 18.11.  unjust, or as this Publican: but also, to protest that of themselves and their families (which the Church of Christ never durst to say of herself) as thus. We are not black, nor deformed: we are not spotted, nor blemished: we are holier than other men: 
Cant. 1.4.  they are all profane and abominable unto us. We go not aside at any time, they do err most egregiously: we are as Angels and heavenly Spirits without sin: for we be elected, but they be carnal, all polluted with sin, and reprobated: better were it, if they were conformed unto us, or banished further from us, then that thy should so live and teach, to offend us. These be their words, and such is their zeal and proud conceit▪ how much better were it both for themselves and many others, that as dutiful subjects and right Christians, they do learn to fear God, to honour our noble Princess, and to live in concord as brethren, than so to judge and condemn their brethren in their malice, and to exalt themselves in the pride of their hearts, and in their conceited wisdom, to prescribe unto the Church their fantastical opinions and lewd devices, to the disquiet of the right Christian peace? Surely, of all the nations under the Sun, 
We are to show ourselves thankful to God for our blessings.  we Englishmen have worthy causes to praise and glorify the Name of God, who (of his great mercy and grace unto us in his Son) hath opened unto us the gates of the Temple, hath unsealed unto us the Book of his holy Mysteries, and hath taught us all the ways and means towards the Kingdom of Heaven. Let us therefore reverently enter into the holy Temple, let us hear Christ preached, and embrace his Doctrine, with faithful and thankful hearts: Let us edify one another of us in holy Love: let all our contentions and strive be, how we may best imitate our Lord Christ, and therein run towards the happy Goal of eternal life, taking the benefit of good opportunity: and, let us beware, that we offer not any just occasion of offence, either to the Prince and magistrates, or to the Pastors and Ministers of the Church, or to any other the right Protestants.  
This no doubt the Lord himself did respect, when he said: I charge you, 
Cant. 2.8.  O ye Daughters of Jerusalem, by the Roes and Hinds of the field, that ye wake not up my love, nor touch her, till she be content herself.  

The opinions of heathen men, against innovations of laws, etc.  4 The learned and wise men of the heathen, have been of this mind, that there where every man had free liberty in a Commonwealth, either to change a law provided, or to make new laws, the credit and authority of the superior Lord was contemned as vile, and good order was subverted by them, 
Plato in Pol. 4.  who being diversly conceited, abandon all unity & peace. And they much blamed such as endeavoured to remedy mischiefs by the innovation of Laws, the which practice they denied to be, as the cutting off of one of the heads of Hydra, in the the place whereof seven other heads did suddenly spring up: and therefore they held it much better to bear with some small faults and imperfections in laws and magistrates, then to endeavour to altar and correct them to the ruin and decay of the whole state: which is as a great frame made of divers pieces, so conjoined and set together, that it is impossible to altar or take away the lest part thereof, but the whole must feel it. 
Solon. Demost.  Therefore Demosthenes reporting the sentence of Solon against innovations of laws, deemeth them worthy of death. Octavius Caesar, 
Octau.  in the cast of Cato the Vticensian, esteemed that man only a good Citizen, a right member of the Commonwealth, and an honest man, which being well pleased with the present state of his time, was unwilling to altar or change the same. 
With what laws and ways men should live contented.  But to teach us Christians, we hear what almighty God (whose words and authority is preferred to all men, saith by his Prophet: Go into the streets, consider and make inquisition for the old way: and if it be the good and right way, then go therein: Consider the ordinances of thine Elders, if they be good, 
jere. 6.16. 2. Kin. 17.15.  and not contrary to that law of the Lord, observe them, and change them not. 
2. Chro. 38.  For though we should not be stiffnecked and ungodly like as were some of them of yore, whom the Lord in his wrath destroyed: yet should we not refuse to imitate them that have gone before us in holy Religion: and to content ourselves now with such meet Laws and ordinances as right well pleased them in the fear of God: and to know, that the honour of the Prince, and the obedience to laws, and Magistrates, is enjoined us by the King of all Kings in his holy word, by whom (as he sayeth) Kings do reign, and Princes provide just Laws.  
5 The altering of constituted Laws, 
The jews feared the inconveniences of innovations.  seemed so odious to the jews, that the high Priests (which pretended the maintenance and defence of the Law of Moses) was not a little moved, when the false witnesses had accused Stephen, 
Act. 6.24.  that he had preached, that jesus of Nazareth should change the Ordinances that Moses gave, and this law that was delivered by the ministery of Angels. Whereof (indeed) Stephen was faultless, 
Act. 7.20.38.35.  as his answer plainly testifieth. For Moses (sayeth he) was aceeptable to God, and was learned in all the wisdom of the Egyptians, and mighty in words and deeds: he was in the Congregation in the wilderness, with the Angels which spoke to him and with our fathers. And this was he, who received the lively Oracles (that is the Law and words of the Lord) to give unto us. And unto the jews, he said: Ye have received the Law by the ordinance of Angels, and have not kept it. As for Christ, he came (as himself saith) not to destroy the Law, 

Christ came to fulfil the Law.  
See Cap. 12.4.   but to fulfil the Law. The true sense and meaning whereof, he plainly openeth in the Gospel: and therein he breaketh not, but ratifieth the strength of good Laws, against them, that (with the Scribes and Pharisees) invent and prefer their own Glosses and Traditions, to the Law of God, which is the ground of all good Laws. From this Law may no man withdraw any thing: neither to this aught he to add any thing at all: from the rule of this Law, we may not err: between the which, and the sentence of the civil Magistrate, there aught to be a perpetual affinity and consent.  
But as the deprivation of laudable constitutions, and well provided laws, is a thing unjust and pernicious to human society: so it is most certain, that such persons do most egregiously offend and sin against God, 

It is a most dangerous thing to go about to altar the Law of God.  
Apo. 22.18, 19   and the Commonwealth, that excogitate or endeavour to altar good laws, especially the Law divine. For thereby they blaspheme God, draw men's minds from the true knowledge: and cast souls headlong into no small peril and danger of damnation. Therefore shall God add plagues unto them, and take away their part out of the book of life. But what hath occasioned those discontented persons to condemn our Laws? 
They have no reason to descent from us.  what hath moved them to descent from us? what reason have they to distrust us? why do they thus contemn us? Think they, that we know not good from evil? or that we would not gladly tend to the best, and aim to that right good, as they would? Or are they of the mind, that we (Christian Protestant's) do not wish for, 
Rom. 8.19.23.  and would with all our hearts see the adoption of the sons of God, and the purity of government in either state, as all good men do desire? And are not our laws made and ratified accordingly? would to God, that in that regard it might be said to us: Now blessed are your eyes, for they see that, which your forefathers (from the beginning of the Creatures of God) have longed to behold, 
Gen. 3.24. An hearty desire of contentation. Phil. 2.2.  and could not: for that Cherubin stand at the door of Paradise with the bright blade. In the mean time, would to GOD we could be contented in thankfulness to God, with the present graces freely bestowed on us, that we may be like minded, being of one accord, and of one judgement: that noting be done amongst us through contention, or vainglory: but that in meekness of mind, every man esteem other better than himself (as the Apostle well adviseth us) that so God may be pleased.  
6 But now let it be, 
Eccles. 10.5. What a change we should soon see, if their conceits were answered. Aurelius.  that all things leaned to their lure: what should we shortly then see? would none of those evils appear, which Solomon once saw under the Sun? Surely it is very likely, that we should have a sudden Metamorphosis: but yet (I fear me) this sorry change, that little learned Aurelius (as one said) shall be in all the haste made Bishop of great Carthage, 
Augustine. Arsasius. chrysostom. Nicepho. li. 3. cap. 28. juet.  when great learned Saint Augustine shall be Bishop in little Hippo: and ignorant Arsasius shall succeed eloquent chrysostom: whereat not only Simeones may woefully exclaim, Pro pudor, quis? cui? Fie for shame! whom have we hear? what a supply is this? But also, Cicero his exclamation will be therein verified: O domus antiqua: quam dispari Domino dominaris? What Lord unworthy thee posseedes, o ancient house? Yea, Eliah the Prophet perceiving it, will not omit thereupon to expostulate against Achab in the name of the Lord: 
1. King. 21.19.  What! hast thou killed, and so taken possession?  

The inconstancy of these devices and altering of opinions.  Besides that, how long time would the same state be sustained and continued? how constant? how contented? what perseverance? what stability? It is thought, that the rule of Isocrates, would sound but profane in their ears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Affect the state present: 
Isocrates.  or be well contented with the present things: and that also of Syracides would seem loathsome: My son (saith he) make much of the time: 
Ecclus. 4.20.  
Cleo a busy headed person  For why? the busy headed Cleo cannot be quiet (as the Greek History telleth) he commenceth Orations with ugly outcries, he renteth his garments, he heateth on his thighs, he shuffleth with his feet, and runneth too & fro on the stage. So these fools that leave their own nests, 
Ecclus. 27.11. Pro. 27.8.  will not long abide contented, but unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ever irksome is the present state: 
Thucydides.  as said Thucydides touching governments: And a very difficile thing it shall be for them (as Aristotle saith) to contain themselves within the compass of their own decrees. 
Lib. 3. Eth.   


What a stur they make in Church matters.  
Their choice of diets.   7 But yet let us further hear, what a shuffling they make in the church: Apollo is very well learned, saith one: Paul is better than Apollo, saith another: but Peter goeth for my money saith the third man. Again, as for David, he with a rustical harp twangeth Pastor-like: but Solomon hath a courtlike phrase. Moses also falleth under their censure, and he stutteth without eloquence: and Amos is but a plain sot, more meet for the Country, than the Court. Michaeas is too eager against Achab: so is Eliah against jesabel: so is john against Herod: but the Prophets of Baal please them both right well. 
They proceed from censures to accusations, slanders, persecutions, etc.  Passhur will not stick to bob jeremy on the face: and Paul being in dislike, anon is brought to the bar to be arraigned, where he is both accused by Tartullus, threatened by the jews, and stricken at the commandment of Annanias. Neither may they be dissuaded from their opinion (so full of envy is the Serpent's head) though that Boanarges the sons of thunder, should sound the word in their ears. Not, 
Boanarges. Mark. 3.17.  nor yet, though that very Prophet should admonish them, whose voice not to hear, deserveth an extirpation from the people of God. Is not this good divinity?  
Such shaking reeds declare their weak foundations, when no state, no condition, no good order can content or please them long. Simon Magus may be a daily hearer of the Sermons, 
The tree is known by the fruits.  and words of Peter, and of the other Apostles and disciples of Christ, as a most fervent lover of the true doctrine: he may also come to the baptism, and take the external sign of a true Christian, and so forth: howbeit, if he be covetous and worldly minded, if he chop and change the divine Graces for a filthy sum of money: if he seek and hunt after the vainglory and praise of men: If Simon, notwithstanding his profession, have an unquiet spirit, and be not yet well established in the truth without hypocrisy (which truth as Philemon writeth, hath a more fair beauty then that which any painter or carrier in the world canfeigne) he shall soon decipher himself: for nothing feigned can be of long continuance. So Cain, so Saul, so Demas, so judas, so Nicholas, so julian the Apostate, are in the end well known by their works and endeavours, as the trees are by their fruits. Thus also have these strange conceited persons egregiously declared themselves, notwithstanding their bombased words and angelical show of holy devotion, that not only wise men, who have their eyes in their heads, but also little boys and young children may easily perceive their palpable and gross infirmities, slidings, and fins, beyond many other men's faults, howsoever they dissemble them to themselves: and we do plainly discern, that they both much descent from the pure spirit, meek minds, godly love, humility, and sincerity of Christ, and his Apostles, Disciples and Martyrs; and also are far estranged from that simple spirit, and godly integrity of those grateful men that lived of yore in that golden age of the world, 
The grateful men of the old time.  the which the most ancient and best Poets and Philosophers have commended with high praises to the people: persuading them to assay to resemble them therein, as those which are set forth and remembered for worthy patterns of imitation to all posterities.  

Arat. Sol. 63.  8 The ancient Poet Aratus, writing of that golden age, and of them that lived in the same, hath among other, these verses: 
Men knew not then pernicious brawls.  
nor that contentious strife:  
Nor yet had broached sedition fell,  
the foe to quiet life.   
But this golden age is past, and since that, a copper world hath succeeded a silver world. It is true and therefore have men the more cause to look to themselves. Well then, let us give ear to the doctrine, of our chief pastor Christ, and do that which is commanded therein, then shall we be builded so sure on the Rock, that all the noisome storms and winds in the world shall not shake us down. They that observe not this, stand fleeting on the sand: they be not of any continuance, nor free from great annoys.   

CHAP. XII.  
The ambitious persons which want preferment, begin to slander, condemn, and contemn the Magistracy, and the Laws. Howbeit, both the Prince and Magistrate are to be honoured, and the Laws obeyed of good Subjects.  
ARrius the heretic, having a filthy desire of renown, assayeth (though inordinately and indirectly) to obtain a Bishopric, about the which, he attempteth many, both unjust, and unnecessary actions, in the trust of his own learning, wisdom and power, far beyond the limits of his vocation: but he is prevented of his purpose therein: for the Lord (by the ministery of the Ordinance) withstandeth him; and preferreth another to the place he most affected. Therefore Arrius is sorely discontented, he is grieved to the heart, and vehement lie freight in his guts: yea, and thereto he addeth a hateful dislike of them that prefer, and of them that be preferred, with many proud words against the place and function he so much desired. 
The imitators of Arrius.  This Arrius hath too many imitators yet living, who being debarred of their purpose, and being not of ability (with julius) to execute their proper conceits, but incurring the pains of their deserved judgements, they lament their lot, with an envy and contempt of the lawful ordinance, & them which are by the same preferred, and that so far, that though they be not Caesar's, yet they will not abide superiors: and though they be not Pompey's, 

Lucan. Nec Romae, etc.  
Cicer. 11. Off. Manicheus.   yet would they have no peers (a kind of humour in man's mind, which Cicero calleth most miserable). In this they likewise shake hands with the Manichees, and both teaching and persuading the people, that the Magistrates are not to be honoured in their places, nor the Bishops and Ministers of the word to be reverenced in their functions, especially, if that they, or any of them provide against any of their ambitious and seditious practices: or else, if they, or any of them, be once noted, as touched with any kind of human infirmity, the which shall suddenly be pleaded in the highest Court of Augmentation, by their sinister reports. 
A fable of the Fox.  O how handsomely do they imitate that Fox in the fable? of whom the Proverb is ordinarily beaten. The Fox will eat no Grape? The Fox having many times leapt up to catch the Grapes, and yet could not come by them, because they were to high for him, and himself unable to get them, being at length tired out with often leaping, and forced to give over, said: Well, it maketh no matter that I have not those grapes: for why? they be very sour grapes, and scarce ripe. So say they, being forced to give over their suits and eagerbents, the Magistrates, the Bishops, the Ministers, the Preachers, they be such, and such kind of persons, etc. And such and such be those offices, places, functions, dignities, scarce lawful, full of labour, snares to catch men in, etc. And why? forsooth because they be not carved to their tooth, and prescribed for their Diet. Now if Christ should be again brought to the bar, and Pontius Pilate should be persuaded of the innocency of Christ, & should labour to clear him in the judgement before them all: yet will they be ready, with those spiteful jews, to cry out with open mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let him be crucified: he is a very bad man, he hath a bad office, he is well worthy to die. Yea, and rather than their bruit bents should be resisted, they will not stick to rise up against Softhenes the chief of the Synagogue, 
Acts 18.17.  chiefly if they once perceive that Gallio careth not for these things. Such a practice contrived Chorah, Dathan, and Abiram, who rising up, 
Chorah.  and moving the people of Israel against Moses and Aaron, in their mad discontented rage upon the like occasion, said unto them. Ye take too much upon you, seeing the multitude are holy every one of them, 
Num. 16.3.  why lift ye up yourselves above the congregation of the Lord? As if they said unto Moses and Aaron, ye are usurpers of this authority over the people: they are all as holy as yourselves are, and ye aught not thus to exalt yourselves in any such rule and government over them, neither are we and the people holden in right and equity, to yield you any such honour.  
2 But before we draw authority to convince those fantastical persons from the bowels of the Canonical Scriptures, let us also here (as we have done in the former, touching well provided laws and constitutions) not omit to consider what the very heathen people have judged, taught, and persuaded, 
What the heathen people held touching government and magistrates.  touching Princes, magistrates, and government: not in that they shall lend us authority for the same, but that the very christians might (by their example the sooner) conform themselves both in mind and manners, to that which not only the written word, but also nature, reason, and the consent of all wise and learned men, have received and embraced, 
Sophocles.  as things good and profitable. Sophocles hath these words: It is meet and convenient that he be honoured, whom the Commonwealth hath advanced. Socrates, Plato, Philemon, Aristotle, Cicero, Virgil, Ovid, and other Philosophers, Poets, and wise men, both Greeks' and Latins, have been ever of the mind, that kings, Princes, Governors, are necessary in Commonweals, unto the which all men aught to be obedient, and to conform themselves to the Laws of that City or Commonwealth, wherein they live (the same being honest and godly) in like sort as good Wives do conform themselves to the manners and fashions of their own husbands, with whom they are willing to live and lead their lives. 
Aesop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This Aesop considered, when schooling and advising Ennus, he thus began with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, My Son, worship God, and honour the King, with all reverence: for by this is the state of humane things maintained, the guilty are punished, and the innocents defended. And this was held for a sure Axiom with them, that where no government is, nor obedience to Princes and laws defended, there neither an house, nor a City, nor a Commonwealth, can either stand or prospero, no more than that body liveth, the which either hath no head at all, or is not directed, governed, & defended by the head. In the consideration whereof, they have likened the prince in his government, to an Archer or shooter, 

1. The Prince is like an Archer.  
2. The people like an arrow.  
3. The laws to a bow.  
4. The mark, to the common good.   and the people to an arrow, the laws to the bow, and the mark to the Common-good. For as needful as is the Archer to draw the bow, and to direct the arrow from the same to the mark, so needful is the Prince, to direct and order the people by the wisdom of laws to the common good. And as there, where wanteth either an Archer and a bow, the Arrows are neglected, and the mark not pierced, so neither can the people be ordered, nor the Commonwealth maintained, where government wanteth: for there neither virtue can be rewarded, nor evil deeds punished, according to the rule of justice, the which aught in government to be defended, but rather many annoys & huge inconveniences, which wait on disorder, will soon be seen, & woefully felt, to fall on that Commonwealth, on that people. Therefore, when Alexander was dead, 
Alexander's host without a captain.  Damades this considering, rightly compared his host unto that huge Cyclops, which having but one eye, lost the same: and after that being blind, he sustained many deadly strokes or his huge body, Such: 
Eurip. Heming. De lege Naturae.  is the inconvenience that ensueth Anarchies and want of government: this also that Greek Poet perceived, and therefore wrote thereof thus: 
There is not seen a greater ill,  
than Anarchy: for she doth spill  

Want of government.  great Cities, and doth casting ground  
whole families, and all confounded.  
In wars she makes the Dastards fly,  
But contrary, most reverently,  
to yield to rule, and laws or deigned  
brings health to them, who else be pained.  
Therefore the Prince, for this good end,  
aught true obedience to defend.   
And as those ancient wise men have holden the magistrates to be both profitable and necessary for the Commonwealth, 
Who were taken for good men among the heathen.  and thought it convenient and necessary that they should be honoured and obeyed: so also they esteemed them only for good Citizens and honest persons, who yielded themselves obedient to the Princes and laws. Thereof said Sophocies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: It is the part of a good man to be obedient to the Prince and Magistrates. And thereof Horace proposeth this question: Ver bonus est quis? Who is a good man? and answereth himself in this verse. 
Horat. li. 1. Epist. ad quintum.  Qui Consulta patrum, qui leges juraque servat. that is, He, who observes the Prince's laws, decrees, and rights.  
3 And they (I mean the very heathen Philosophers and wise men of yore) have both observed and taught with no mean wisdom, that Anarchy or want of government, is worse than a tyrannical state: 
Want of government is worse than a tyrannical State.  for though a tyrannical State be both grievous and unprofitable to the people, yet as of two hard extremities forced on men, the greater should be first eschewed, and in am thereof the less tolerated and borne; 
Far mine● ra vole no graviora feram.  so easier it is (in such a case) to sustain one tyrant for order, then to suffer many tyrants to disturb all order. Thus saith the Poet, applicable to this purpose.  
The meaner grief would I sustain,  
That I might flee the grater pain.  
For indeed, where there is no Prince, no magistrate, no law, no government, 
The Image of Anarchy.  the vile shall presume against the honourable, the boy against the ancient, and Homo erit homoni Lupus, One man shall devour another: one neighbour will oppress another: 
Plaut. in Asmaria.  a friend his friend, a brother his brother, with all kind of injury. There be new laws and decrees devised every day, so many opinions as there be heads, and ordinary destructions of companies be daily seen. They who a little before were combined in friendly league, are afterward made foes, and they murder and kill one another: they which have been worthily honoured for their virtues, are now unworthily cast into obloquy and contempt: and they who were justly contemned for their vices, are now unjustly honoured and advanced with high and glorious titles, and much set by among men. Of such a discorded State speaketh Isayah the Prophet in his third Chapter, verse 2, 
Vers. 5.6.7.  wherein he alludeth to the miserable time of the Anarchy of the Israelites, then when there was neither a King, 
judg. 2.11. & 21.25.  nor a judge, nor a Prophet in Israel, and every man did not that which the Law of God and reason persuaded, but that which seemed good in his own eyes. 
Populus sive lege.  In a word, this is that highest grave of the abuses of the world, wherein the most wavering people, contemning the holy word of God, and all holy laws, decrees, and good government, run headlong into the snares of prevarication and sin, in their erroneous ways, to their horrible destruction: the which, there is not any thing in the world can so soon hasten, as the want of laws and government, by the which justice is administered, and the people protected and preserved. The same Prophet telleth us, 
Isa. 5.5.  that when the Lord would devour, tread down, and waste his ingrateful vineyard, that is, the house of Israel, and the men of juda, he would first take away the hedge thereof, wherewith he had hedged it, 
The law is as an hedge: for as when the hedge is broken down, the vineyard is spoiled of beasts: so are the people destroyed, when they have no laws to govern them. Vers. 1.2.3.  and break the Wall thereof, with the which it was strengthened: that is, he would deprive them of those good laws, statutes, and ordinances, which he had given them by his servant Moses, and would deface the glory of the Temple, which was builded for the beauty thereof, and take from them the right service of God, and his protection, whereof they were unworthy. And thus he expoundeth it, Chap. 3, where he saith: That the Lord God of hosts will take away from jerusalem and from juda, the stay and strength, even all the stay of bread, and all the stay of water, the strong man, & the man of war, the judge and the Prophet, the prudent and the aged, the Captain of fifty, and the honourable, and the Counsellor, and the cunning artificer, and the eloquent man. The removing away of these things, is the mean to disorder, and so to destruction. For destruction and ruin followeth Ataxy, and disorder, as ataxy followeth Anarchy, and want of government.  
4 But I hear some to object. Christ (say they) have said in his doctrine, 
Mat. 5.  To him that taketh away thy Cloak, give also thy Coat: resist not evil. judge not, condemn not: whosoever will be the Prince among you, let him be a minister and servant unto all the rest, etc. Ergo, Christ overthroweth government, and politic obedience. Thus indeed when julian the Apostate heard of these words of Christ in the Gospel, 
Res. julian the Apostate misconstrued Christ's words.  he misconstruing them, did utterly condemn & contemn the same, as nought and unprofitable: for he thought that by this doctrine all politic order was confounded, that destructions of dominions was taken away from men, and that all judgements and deserved punishments were by the law of the Gospel utterly abolished: then the which, as nothing could be more noisome unto the people, so is there not any thing in the world more ungodly and abominable, then that a men should imagine so unreverently, and construe so perversely of so heavenly and profitable a Doctrine, as Christ in these words of his, hath preached and taught unto his disciples. But because julian had not the Spirit of wisdom to understand Christ aright, as he had the reason to consider what inconveniences ensued the disorder of Anarchy, therefore he denounced his rash and wicked censure against the Doctrine of Christ. And in this our time, that Atheistical Macchiavile hath schooled no small company of worldly men to do the like. But it should be right far off from Christians to judge so unjustly, and so meanly of the doctrine of the Gospel, as that they should imagine and conceit, that because it hath pleased God to call them into the liberty of the Gospel, therefore they are free from the censures of the political law and constitutions of princes, magistrates, and laws. They that be of this conceit are willing to take the liberty of the Gospel, 
The liberty of the Gospel doth not deliver us from obedience to Princes, etc.  but they deceive themselves and their followers in the vile abuse thereof. It is most certain that our Saviour hath in his Sermon, spoken against rash censures, and against the revenge of the private injuries of Brethrens, in that sense which Moses spoke, when he said, Ye be brethren, why oppress ye one another? And he speaketh against them that ambitiously usurped authority in the pride of their hearts, over their brethren, and would teach the effects of the love, which (as Peter said) covereth the multitude of sins. And he was far off from that purpose (they dream of) to destroy and abandon laws, orders, and governments, either in the church, 

Christ came not to destroy the law.  
Se. cap. 11.4.   or in the Commonwealth. And to take away that surmise out of men's minds, he said plainly in the same Sermon: Think not that I am come to destroy the Law or the Prophets: I am not come to destroy them, but to fulfil them. Again he saith: Whosoever shall break one of those lest commandments, and shall teach men so, 
Mat. 5.17.  he shall be called the lest in the kingdom of heaven. He speaketh of that law both politic and moral, which the Lord gave the Israelites by the ministry of Moses, the which we are not to reject, but as Christ, the Prophets, and Apostles have taught to endeavour through faith in the merit of Christ, to observe to the uttermonst of our power. For we are not justified by faith to this end, that therefore we should reject good works, 
The end of our justification.  and follow after that which God in his law hath forbidden; but that henceforth we express the light of our faith before men through our good works, especially, those which in the law of god are prescribed. Among all the which, this is a chief duty (next to the feat and honour of God) that men should honour the Prince, the Magistrates, and them that be placed in authority, included within this, Honour thy father and mother. And this the Lord ratifieth when he said, Yield unto Caesar, that which to Caesar belongeth.  
In this sort, there be, which wrest aside the true meaning of Christ, 
john 8.11. The woman taken in adultery, was not freed from the sentence of the law.  teaching that absolution which he gave to the woman taken in adultery, whom the jews had brought and set before Christ, and they would, that in the same the Lord should abrogate the sentence of the judge, and that penal law, according to whose conceit, than it must be, that neither whoredom, nor theft, nor murder, nor any other heinous transgression of the laws, should be punished by the ministery of the Magistrate. But they are much deceived: for it is most plain, that Christ absolved not the guilty woman from that temporal punishment, which the magistrate was to award her for her sin according to the law: no more than he delivered the Thief which hung on his right hand, from his execution, though he repent: but referring her and him to that punishment which the law awarded for their transgressions, he only absolved them both from that eternal death, the which by their sins they had justly deserved. As he came not to break, but to fulfil the law: so he gave this warrantise, that, rather heaven and earth should perish, than that one jot of the Law should fail.  
Saint Peter knowing well, what the will of his Master was in this point, taught accordingly, 
Submission to the Prince and laws.  when he said: Submit yourselves unto all manner ordinance of man for the lords sake: Whether it be unto the King, as unto the superior, or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. And he addeth a reason: For so is the will of God, that by well doing ye may put to silence the ignorance of the foolish man. Lo, how excellently Peter here expoundeth his masters doctrine? And of this mind was Paul, 
Rom. 13. Tit. 1.  who, to the Romans, to Titus, and in other places, writeth much of this Argument.  
Against this power of the Prince, the Lord forbiddeth any man to rise, resist, or rebel, by this word in the Law (which David also remembreth) Touch not mine anointed, and do my Prophets no harm. 
Psal. The wrath of God against rebels, and seditionaries. Num. 16.22.32.  And to witness his displeasure against such as oppose themselves to his ordinance, he hath committed to perpetual memory the horrible destruction of Corah, with his complices, who indeed died not the common death of all men, nor were visited after the visitation of men: but, The ground cleaving asunder under them, the Earth opened her mouth, and swallowed them up, and their houses, their servants and their goods, and they and all that they had went down alive into hell, and the earth closed upon them.  
5 These things if those strange conceited heads could digest, and well weigh, 
Men be not borne to live without laws and government.  they would not be so easily carried away, to be of this brute mind, that men be borne into this world, therein to lope at large without their limited bounds, as the wandering Birds which fly in the air: but they would conceive and keep in mind, that, as the nature of man is in no wise framed to that liberty, so the Lord GOD (who hath created man also, hath ordained him to live in this world to his glory under laws and government: and requireth that therefore he be subject, 
Tit. 3 1. Rom. 13.1.  first and principally to his most excellent Majesty the King of all kings: and then next, that he be obedient unto Caesar, or the King: that is, unto that chief power, which next under himself he hath preferred to all others, as his holy ordinance, to govern and tule men in that place of the world whereunto he hath chosen and called him by his grace, as himself ruleth in heaven. This Maro intended when he composed this Monostich: jupiter in Caelis. Caesar regit omniaterris. 
Virg.   
That is.  
In heaven God, on earth the King,  
Ay rules and governs every thing.  
Thus therefore saith Peter (which he taketh from Solomon) Fear God, and honour the King. 
Pro. 24.21. 1. Pet. 2.17.  That is to say. I would that (as it is meet and right) ye should first fear God, honour God, worship God: and then, that ye honour and obey the King, the Prince, the chief Magistrate. This thing the Israelites observed for a time, and were therein happy, for the which David omitted not to praise and glorify the Lord, who had in such sort prepared their hearts, as Chron. 29. And this, if our singular conceited heads could well persuade, they would be the more willing and ready, both to learn and to know wherein this Honour of the Prince consisteth, that so they might the better yield the same where it is due. But (alas) there be of this kind that disdain to hear and learn, for why, they know enough already: well, let their own conceits satisfy them then, and let them sound the depth of their own errors to their own woe. Howbeit, for the sakes of them that will either gladly hear again, that which they learned and knew before, for their better confirmation and comfort: or that being ignorant thereof, and would willingly learn, I have thought good to comprise the same in those four points, uz.  


Wherein consisteth the honour. of a Prince.  1 In reverence, to the Prince.  
2 In love, to the Prince.  
3 In obedience, to the Prince.  
4 In prayer unto God for the Prince.   

1 Reverence.  First it is meet, that we afford the Prince a just estimation of our minds, with a worthy declaration of his or her honour. And to this we be persuaded (among others) by these four arguments: namely, 
Causes that move men to honour Princes.  first for that the King or Prince is the ordinance and power of God, who testifieth saying: Through me do Kings reign, and Princes make just laws. 2. For that the Lord God himself through the graces and power of his spirit, is present with those Kings and Princes, in their Parliaments, in their Counsels, in their Congregations, in their great assemblies, in their places of judgement: and he is the principal power and judge in the midst of them all, as sayeth the Psalmest, whose words are these: Elohim nitzab bayadath oel, bekereb Elohim iischpot, That is: God standeth in the Congregation of God: in the midst of the Gods, 
Psal. 82.1.  (or Princes) he is the judge. And this teacheth, that as the authority of the King, or Prince (which the Lord hath ordained, and beautified with that divine title Gods, is (indeed) a divine authority: so the power of the Prince is God's power, the council is God's council, the Senate is God's Senate, the Congregation, and the great assembly is the Lords: his seat is God's seat, and his throne is God's throne: God is there present, God sitteth, God maketh laws, God ruleth, God judgeth, God ordereth all things after his will and wisdom, howsoever the Princes abuse their places, and the people conceit of their actions: therefore, he that doth raverence to the Prince as to him whom the Lord hath ordained, placed and beautified, he honoureth God; he that contemneth this ordinance contemneth God, to his own destruction. 
The Prince careth for the common good.  3. Thirdly the Prince is to be reverenced of the people, because that he watcheth, he warreth, he deviseth, he counseleth, he prayeth, he careth, he endeavoureth every way to help, to benefit, to defend, to rule, and to make happy his people, even then, when they do sleep and take their quiet rest, and are negligent and careless, both of the common good, and of their own safety: verefying that rule of Homer, touching the duty of a Prince.  
Homer.  O'uchrens pannuchion eudein boulephoron Andra: 
That is,  The noble Prince it ill beseems all night to sleep. 
This princely virtue hath been worthily noted in the famous julius Caesar, who therein immetated the noble Trojan Aeneas, 
Virg. Aene. li. 1. & li. 10.  of whose praise Virgil hath written at large: or rather that most victorious King Alexander, whom they of the old time gratefully remembering, would say in their common talk of him, and his conquests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Claud. Mino. in Alciat Embl. 3. Psal.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, King Alexander became famous, not by idleness and rest: but by his bold adventures, hard labours, and actions. But beyond all these, the Kingly Prophet draweth a most worthy example of this virtue, from the King of all Kings, whom in that respect he calleth, The keeper of Israel, who (as he sayeth) doth neither slumber nor sleep: to note his continual care of his Church: in regard whereof, he deserveth to be reverenced of his Saints.  

4 The Prince is as a father to his people.  4 Fourthly, the King is to be reverenced, for that he is created a Father unto his people, and to whom they be as children: therefore they of yore called their Princes, Patres patriae, The fathers of their country. Now then, if it be just and godly, that children do reverence their parents: then is it a thing just and godly, that the people do yield reverence to their princes: but that it is both just and godly for children so to do, not only nature and reason, but the law of God also, Exod. 20. teacheth and requireth. Therefore in right and all godliness aught the Princes to be reverenced of their people. Howbeit, 
Ceremonies in reverence of Princes.  we must be very heedful, that our Ceremonies in this reverence, be neither too many, nor too few, nor be superstitious: for if they be too many, they argue a servility of the subjects, and a cruelty of the Prince. If they be too few, they declare the small regard and dissoluteness of the subjects towards their Prince: if they be superstitious, they show forth more barbarity then true Christianity. Therefore in this thing the just mean is to be observed in all godliness, 
Plato.  to declare a moderate government, & a moderate subjection. This is that first point, wherein (as I said) that honour of the King, or Prince consisteth.  
6 The next point is love. And it is meet that we affect this divine Ordinance next unto God, 
Love the Prince.  with that sweet delectation of the heart, which taketh pleasure in desiring, and joy in well using the thing desired: which runneth by a desire, and resteth by a joy: running to that, and resting in this. It is not enough for a man to say I love, & I affect this or that ●hing, except that he endeavour to express this love, this affection, by some external argument. The poet speaking of the nature or vehement affection of love, writeth thus: 
— For who can fire hide: 
— Quis enim celaverit ignem? ovid.   
Which with the light bewrays itself, and is descried?  provided by his majesty for the glory of God, and benefit of the Commonwealth. It is not enough that the Prince by his power, do defend and maintain those good Laws, which he together with his most prudent Counsellors hath invented and provided, and the which he would that his learned and wise judges should discern and execute in justice, or moderate in equity (as the things shall require) but that also his Subjects do yield dutiful obedience, in the right observation of all those good Laws accordingly. 
Whereby obedience is discerned.  And this virtue is to be expressed by this, that men do neither grudge nor repine against those laws: nor refuse to yield and pay forth all those Tributes, tenths, Taxes, Subsedies, customs, and such other duties, which are by those Laws exacted, and in good reason required of them: but that they do with all willingness and gladness yield out the same accordingly. For as the Labourer is worthy of his wages, so this chief Magistrate should not be defrauded nor denied his right: who laboureth night and day by all ways and means possible, for the preservation, defence, and safety of the people under him: to whom therefore we should be no less willing, than the people were in the time of David, to contribute to him of their wealth and treasures, towards the building of the Lords house. 1. Chro. 29. and so ready, as we be willing to have ourselves, our Wives, our Children, and our goods preserved and defended from our mortal and deadly energies. For, indeed, by these duties shall the State and realm be the better descended, the godly on all sides the better maintained in peace and tranquillity, the noble Princes right worthily adorned, and the enemy both civil and foreign the sooner suppressed. And this shall we yield unto in all duty, the rather if we wisely consider, that whatsoever we shall yield unto our Prince in this case, 
We own to the prince that which is required of us. Mat. 22.20.  is rather a due debt then a gift. Therefore the Lord saith, Yield to Caesar, those things that are Caesar's: Let the King have his own, Pay to the Prince, the Prince's duty.  
But thou beginnest to examine the laws which the prince hath provided, 
ob.  
Res.  whether they be good or evil, and so doubtest whether they should be obeyed or not obeyed. Indeed the laws that be provided are either good, or else they are evil: if they be good, then are they such laws as are either godly or profitable, either for thyself, 
Good laws.  or for the commonwealth, or for the whole Church, and to the glory of God: and of these there is no question, but that they aught to be observed in all holy and godly obedience. And it is no small happiness unto the people, to have a Prince that provideth those Laws: and no less felicity for a City (as Xenophon once said) to have within it Citizens, that are obedient to such Laws. And to such a Prince, and of such a people may it be said by them that wisely considered thereof, with the Queen of Saba: Happy are thy men: happy are these thy servants which stand ever before thee, 
1. King. 10.8.  and hear thy wisdom. And blessed be the Lord thy God which loved thee, etc. and made thee King to do equity and righteousness.  

Evil laws.  On the other side, if the laws be evil, then are they grievous and burdensome either to thy body and wealth, or to thy mind and conscience, being against the righteousness of God and his glory. If those laws concern only thy body, thy goods, and outward man, they are to be yielded unto for conscience sake: for all these things, thou mayst not think, but that the Prince hath power to command and take from thee, as his own, neither are those afflictions which come unto thee in these things, greater and more grievous, than that hard affliction which the children of Israel felt in Egypt under Pharaoh: and more heavy, then that which Naboth sustained in Israel under Achab and jezabel: and more irksome than that which Mephiboseth suffered at the promotion of Ziba, under David. And what did they? surely we find it not recorded in the several histories of these three several persons, that either the children of Israel rebelled or murmured against Pharaoh their king, 
Exo 2.23 24.  in the dislike of his Laws (albeit they speak angrily to Moses in the heavy burden of their double tasks, when they thought that the rather by his means the king was exasperated against them) but they daily observed his word in the accomplishment of their tasked works: or that poor Naboth resisted the word and law of King Achab though he granted not to cell away that part of his inheritance, 
1 King. 21.3.  which by God's law he was forbidden to cell away. Or that Mephiboseth denied the word of King David, touching the division of his land between himself and Ziba: but he said unto the King: 
2 Sam. 19.10.  Yea, let him take all, if the King's pleasure be so.  
8 But yet, if the princes being wicked idolaters, do make and provide such devilish, ungodly, and superstitious laws and decrees, 
Laws against the glory of God, etc.  as tend to the dishonour of almighty God, and the perdition of the innocent people of God, an horror to the conscience, and a grief to the mind of all good men: then is the case altered, for now not only nature, reason, and authentical examples, but the word and warrant of God, teach men to beware that they observe not such laws. As the earth is set under the heavens, and man under God, so is every earthly kingdom set under an higher kingdom, 
Omne sub regno gravis ore regnum est. Sene. in Thyestes. tragaed. Act. 3.  and all the Kings, Princes, and Potentates in the world, are subdued to the King of heaven, and he ruleth over all, in respect of the which, all others are to be set apart, as we see how in the presence of the greater, the power of the less appeareth not, as then, when the Sun shineth bright, the light of the Moon is obscured. Again, 
Eccles. 1.  as all the Rivers yield themselves and run into the sea, from whence they take their original, and come by a natural course, so it is, that all duty should be yielded unto him from whom all duty descendeth: that is to the Lord of heaven, the which David gratefully remembered in his prayer to the Lord, saying: 1. Chro. 29, 11. Thy O Lord is greatness, and power, and glory, and victory, and praise: for all that is in heaven and earth is thine: thine is the kingdom O Lord, and thou excellest, as head over all: behold, riches and honour come of thee, and thou reignest over all. Again, All things come of thee: 
1. Chron. 19.14.  and that which came to us of thine own hand, have we given thee. And reason teacheth us, that it is much better for us to obey him and his commandments, with whom we shall devil & live for ever, then to rebel against him, & to keep his laws with whom we can devil and live but a very little while. In the due consideration whereof, that wise and learned Philosopher Socrates (though an Heathen man) being requested by his friends to yield unto the Senate of the Athenians in matters of Religion, wherein he saw how far they erred from the holy worship of God: that by his obedience, that way he might escape the sentence of death, 
Socrat. apud Plutar.  answered them in these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: O ye men of Athens, I do both reverence and love you: howbeit, I will yet rather obey God, then obey you.  
A notable saying of an Heathen, well worthy to be embraced and observed of all Christians. 
Eleazar. 2. Mac. 6.19.  The like in effect we find of that holy Eleazar in the book of the Maccabees, who also chose rather to die, then to transgress the law of the God of Israel, at the commandment of the ungodly tyrant.  
9 But in the Canonical Scriptures we have many worthy examples, among the which we presently call to mind the Hebrew Midwives in Egypt, 
The Hebrew Midwives.  who nothwitstanding they did with their brethren, bear the heavy burdens of their daily tasks without denial, would not in this yield to shed innocent blood, against the law of God: & to show that in this they pleased God, 
Exo. 1.20.  Moses saith: That the Lord builded them houses, 
Daniel.  & prospered them. Also we read of Daniel, who notwithstanding he was a true subject to the King of Babylon in his Captivity, 
Dan. 6.22.  as the Prophet jeremy had before exhorted the jews to be, and prayed for his peace: yet did he worship the Lord God contrary to the rash & ungodly decree of the king: & to show how well he pleased the lord therein, he preserved him from the power of the lions. Also Sydrach, Misach, 
Sydrach.  and Abednego refused to worship the Idol which the king had set up in Babylon: & to witness the Lords pleasure therein, He sent his Angel and defended them from the fervency of the fiery oven. For albeit, 
jer. 27.8.9.  that jeremy had before exhorted them to serve the king of Babylon, into whose hand the Lord had delivered them in his displeasure, & Ezechiel had according to the same, 
Ezec. 17.13.  persuaded them to keep their oath & promise of obedience to him: yet did neither the one nor the other of them give them any aim to commit idolatry, to profane the glory of god, & to do things abhomiminable in that service. But rather, according to the contents of that epistle of jeremy which Baruch copied our for the children of Israel which were in Babylon, 
Darach. 6.4.5.  this was their charge: Beware therefore, that ye in no wise be like the strangers, neither be ye afraid of them (that is, of their gods) when ye see the multitude before them and behind them worship them: But say ye in your hearts, O Lord we must worship thee. Therefore when Christ had said, 
Mat. 22.21. Apodote.  Yield ye to Caesar that which is his: he addeth by and by, And yield ye that to God which to God belongeth. His meaning is that we yield to Caesar only that whereof Caesar hath right and power: as wealth, lands, bodies, 
Where of the King hath right.  children, servants, cattle, yea, & our mortal lives to do him service, without denial or grudge, 
1. Sam. 8.11. Neh. 9.37.  if it be by Caesar required: but yet so, as we omit not to serve God: neither in this, may we chiefly honour and obey the earthly king, & then after that honour and obey god, he meaneth not so, for he teacheth not any such thing: 
Mat. 6. Eccles. 8.2. 1. Pet. 1.13.  but he teacheth that we first seek the kingdom of god & the righteousness thereof: before all other things: & that in the obedience of our princes we should order ourselves so, as therein we might also obey God. And truly, when we shall in these two points so wisely concord, we shall soon perceive how handsomely and worthily one grace will support another, 
Sophocles.  one virtue will defend another, in a most sweet harmony and consent. 
Men aught not to rebel or resist the prince's power  But yet, this is to be noted, that as it is a thing repugnant to nature, that the members of the body should rise up and annoyed the head, wherein they perceive grief and imperfections: so unnatural is it, yea, and against all law and reason, that the subjects should be in arms against their lawful Prince, or rebel, or resist his power, notwithstanding that he be an evil Prince, and his laws are evil also. This intendeth the Apostle when he said: He that resisteth the power, receiveth to himself damnation: and that justly, because he resisteth the Ordinance of God. For though the Lord in his anger giveth such kings over the people, as being wicked, may be scourges unto them for their sins, (as Elihu said to job: 
job. 34.30. 2. Sam. 8.  The Hypocrite reigneth, and the people are snared) yet must they esteem him the Lords servant in this place, and yield to him that which to a prince appertaineth. We have of this a notable example in David, 

David obeyed Saul.  
1 Sam. 24.6. & ca 26 1●. 2. Sam. 1.14.   who notwithstanding he was hardly handled of Saul that ungodly king, whom he knew that himself was to succeed in the kingdom: would not (for all that) strike him, nor oppress him, albeit he had divers opportunities offered him. And his reason was, for that Saul was the Lords anointed, his power was of God, and David (as yet) was not a King, 
The Israelites ver● commanded to serve the king of Babylon.  but a Subject, owing dutiful obedience to Saul whom he acknowledged for his Lord and King: and in consideration thereof, when Ezechiel saw how little the Israelites regarded this, after the king of Israel had given his oath to the King of Babylon, 
jere. 27.8. and 29, 7. Bar. 1.11.12. Eze. 17.13  whom he was thenceforth to serve as a subject, according to the words of jeremy: he very sharply rebuked him and them, saying: Shall he prospero? shall he escape that doth these things? or shall he break the covenant and be delivered? As if he should answer himself, not, not: he shall neither prospero, nor escape an heavy judgement, that breaketh his allegiance, and rebelleth against his lawful Prince.  
10 But I hear some say, what is this? What, may we not observe an ungodly decree? nor yet resist such laws? nor withstand the power of them that provide them? What then? May we neither speak nor writ against such laws in the high dislike of them? No doubt, although we neither observe them, nor resist the power of those that provide them, yet may we lawfully speak or writ against ungodly laws: howbeit, 
How men may speak against ungodly laws.  with such reverence and modesty before such persons, in such times, in such places, and with such wisdom, as that thereby the people be not incensed nor moved against the Prince, the Magistrates, and them that be placed in authority: yea, and so, that not so much as any little occasion be thereby ministered to schism in the Church, or Sedition among the people. But yet the redress and reformation of those things must we commit unto the King of all Kings, who upon the hearty prayers of the people, 
Men aught to pray to God for redress, and not to rebel.  will take the matter into his own hand: we aught to desire his divine Majesty to respect the misery of his people, to maintain his own glory, to turn the hearts of Princes, that they be moved (with Ahasuerosh) to revoke all ungodly laws and decrees, and with that noble Cyrus) to incline the heart of Zorobubel, and the people of God, to further the building of the City and house of God. And if this prevail not, let us then arm ourselves with patience, 
Christian patience.  that spiritual and divine virtue, which the Lord so much commended and enjoined to his Apostles and Disciples, by the which the godly do bear with quiet minds, & those crosses and afflictions which the Lord shall lay on their shoulders, knowing well, that God is faithful, and will not suffer them to be tempted above that they be able, 
1 Cor. 10.13.  but will give them the issue with the temptation, that they may be able to bear it. In this aught we to possess ourselves, howsoever we be dealt with for the Lords cause, especially by them that be placed in authority, 
Exod. 22.  and Not in any wise to rail upon the gods: That is, the Princes and Magistrates, 
Eccles. 10.10. 2 Chro. 24.22. jerem.  nor to wish the King evil in our hearts. In this sort did Zacharias, and jeremy behave themselves. Thus Christ jesus, when his time was come, yielded himself to the Emperor's power, as he was a man, & sharply reproved his servant Peter, for that he drew his sword, with a purpose to resist: adding to the same, 
The judgement of such as resist their Princes.  He that striketh with the sword, especially in such a case, to rebel, or resist, or oppress the Prince's power, Shall perish with the sword. That is, He shall not escape his deserved judgement in his due time, as a person both hateful to God, & unworthy to live among men. And thus also that constant Protomartyr Stephen, patiently endured the rage of his persecutors, 
Act. 7.60.  and omited not to pray for them, after the example of his Lord and master Christ. These be patterns for us to follow in all godliness, chiefly in this point of obedience to Princes and laws.  
12 Finally, it becometh us Christians to declare the high honour of our Princes, 
Pray for the Prince.  in wishing well unto them, and in hearty & godly prayers to the lord God for them, without wrath or reasoning. If we know the Prince to be evil and wicked, we must desire the Lord to convert his heart, and to conform him to the rule of his holy law in all things, as it is before said: & in this law to grant him peace and prosperity, to his glory, and the joy of the Church. If the Prince be good and godly, adorned with the right princely graces and virtues, as whom we may persuade that the Lord God in mercy hath anointed and exalted for the good of his people, and defence of his cause: let us us not forget nor omit to bless & praise the Lord for this chief benefit, as the people did in the reign of David, 
1. Chro. 29.  & let us beseech his most high majesty, to increase yet more and more, and to continued those his divine graces and blessings in this princely person, with the greatest prosperity & happiness. 
1. Tim. 2.1, 2, 3.  To this duty S. Paul was most careful to exhort, & would that Timothy should be no less careful to move and persuade the people to the same. And this is indeed a general doctrine, that men aught to pray for, and wish well unto those powers which the lord hath ordained & placed over them. 
jer. 29.7.  This was jeremy his counsel to the Israelites now going into Babylon, Ye shall pray for the peace of Babylon. And he addeth a reason. For in the peace thereof your peace consisteth. jer. 20.7. And so wrote Baruch in a book to the jews: Pray for the prosperity of Nabuchadonozor King of Babylon, and for the welfare of Balthasar his son: Bar. 1.11. And he addeth the reasons thereof, as Vers. 12. And to persuade the sooner to this duty, Paul also addeth to his exhortation two mighty Arguments, the one he taketh from the end of this ordinance, saying: That we may lead a quiet and a peaceable life, in all godliness and honesty. The other, he taketh from the equity and goodness thereof, saying: For this is good and acceptable in the sight of God our Saviour. The former Argument containeth three necessary fruits of a good government: namely, Argument. 1 First, a peaceable life: for the sword is committed to the Prince to conserve the common peace and Argument. 2 tranquillity in the use of justice. secondly, the conservation of piety: for the Prince defendeth and maintaineth the right Religion, and fear of God Argument. 3 in the Commonwealth. Thirdly, the regard of public honesty among the people: for he prohibiteth them from running into those barbarous and beastly demeanours which defile men, and deface the beauty of good order; and he draweth them to that modesty and moderate behaviour, which best Argument. 2 beseemeth men. The second argument hath also two branches. First, It is good: that is, right and lawful. Argument. 1 Next, It is Acceptable and pleasant unto God. And Argument. 2 this confirmeth the former argument in this sort: It is good and acceptable to God, not only that men lead a quiet life in all godliness and honesty, but also that they pray unto him for Kings, and for all them that be placed in authority, that by their ministery, this peace, this godliness, and this honesty, may be defended and maintained. And that sentence following may not amiss be taken to belong unto the premises: namely, That God will have all men to be saved, and to come to the knowledge of the truth. 
The end of a good government.  Which (besides the large mercy and good will of God to all nations, sexes and degrees of persons therein declared) teacheth the end of a good government: which is, to preserve and save the people, & to draw them to the knowledge of the truth, by the conservation and defence of the right faith and religion. Well then, if by the help and ministery of this ordinance, we have the right peace maintained, godliness conserved, honesty regarded: If it be a thing so good and acceptable to the Lord, and if it be the will of God by this mean to preserve his people & nurture them in his fear and religion, let us acknowledge and remember, that of them also the people should have a chief care and regard, that they should not only reverence them, love them & obey them, but also pray for them, & wish them ever all prosperity.  
13 The very heathen people thought this also to be just, godly, and convenient, that the people did yield this point of honour and gratitude unto them, on whose peace and prosperity they considered the peace and prosperity of the commonwealth to depend, persuading that the King or prince was no less stay to the people, 
The Prince is to the people, as the foundation to an house.  than the foundation of an house to the same house, on whom they lean and rest themselves, and the which being taken away from them, they soon fall down and perish. 
Basileus.  Therefore of the Greeks', a King was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a foundation, or stay: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people: as, The foundation and stay of the people. In the like sense, the Princes were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pastors or shepherds of the people. For as the pastor is unto his flock; so is the Prince unto the people: but the Pastor feedeth, salueth, keepeth, defendeth & preserveth his flock, and without his ordinary help and care the flock perisheth. And hereof also, the Prince was called sometime a Captain, sometimes a Bishop, an Overseer, or Lawkeeper. 
Xenophon.  Neither thought these men that it was sufficient for them, to have good laws provided, except that also they had such noble Princes, as were both willing and able to see them performed and kept accordingly.  
14 Many such arguments might be to this purpose produced, were it not, that these before alleged enough, on the one side to dissuade men (if they may be dissuaded) from that unreverend and monstrous opinion which some in there unquiet spirits have conceived of the Magistrates and laws; and on the other side, to persuade them (if it may be) to honour the Prince (being the Lords holy anointed, and chief head of the Church and Commonwealth next under Christ) with that reverence, that love, that obedience, and those Christian prayers to the Lord for the same, which are meet and godly to be used: and that withal, they would esteem of those good laws and godly constitutions, which are made and provided for the advancement of the glory of God, and for the benefit of his Church (by the heavenly wisdom of the chief servants of his grace in the same) most gladly and dutifully, without murmur or vain disputations.   

CHAP. XIII.  
Sedition is a vile and noisome thing. Every good man knowing the danger thereof, doth wisely fly and eschew it.  
IT is too true, and a thing too often proved, and the grief of the trial likewise felt in all ages: that as ambitious heads have much disquieted the peace and tranquillity of the Church with most perilous Schisms: so cease they not to enhazarde the safety of our established Commonwealth with many high contentions, discords, and noisome Seditions. And I fear much (indeed) that they have already pierced such deep wounds, as they shall be never able to bind up and recure: neither can their own wisdom, or any their best devices find out how to stop or prevent the manifold inconveniences ensuing the same. For, the beginning of strife (as Solomon thereof said) is as one that openeth the waters. 
Prou. 17.14:  That is to say: 
A fit comparison.  Even as the waters (which were sometimes bound and enclosed in some vessels, or within some banks) are now let to run out, and cannot be restrained from fleeting abroad, nor gathered together again by him or them that so let them to run forth: so neither can those strifes and contentions be appeased, nor the inconveniences of the same stopped, or remedied by those seditious persons who have broached the same. Therefore Solomon counseleth, Before the contention be meddled withal, leave off. This is good counsel for them which have not yet warmed their hands at those furious fires, 
Pro. 28.25. Minsinger de sedit. C.  which proud stomachs enkindle among men. As this is an universal argument, that Ambitious persons do sow the seeds of discord among the people. So it is most certain, that Seditious persons do seek only evil, 
Pro. 17.18.  as Solomon saith. For Sedition bringeth after it calamity (as Euripedes said) yea, Sedition bringeth after it desolation. For she dissipateth and throweth down the strongest Castles, Cities and kingdoms. And this was proved of old in that memorable example of the builders of the Tower and City of Babel, 
Gen. 11.8.9, 10.  who soon after the division of their languages, left off to built the City, which thereon fell to ruin, and themselves were scattered abroad on the face of the earth, to be for a perpetual document to all the posterities. But let us yet a little consider the nature of this hurtful vice with her effects and fruits, and thereby loathe and contemn her, as the good citizens are heedful to prevent those noisome fires, 
The nature of Sedition.  which rise up of little sparkles, and burn many houses, to the dread and trouble of their whole City. Maro depainteth her thus: 


Verg. — Ac veluti in populo cum saepe coorta est  
Seditio, etc.   

2 As, when in mids of mighty troops  
of men, doth often arise  
Sedition fell, the minds of all  
the vulgar sort are mad:  
The Torches fry, and stones be fling,  
and fury forceth war, etc.    
And this Petronius, Arbiter amplifieth, 
Bul. in Act. 19  describing this noisome Sedition, in these words. Intremuere turbae, etc.  
The Common people moved, than discord  
with rough rent hears  
Doth lift aloft her Stygian head, 
The Image of sedition.   
and in her face appears  
The blood congealed, her staring eyes  
as weeping now are seen:  
Her gnashing teeth their cankered filth  
display with gaping green.  
Her drivelling tongue is swollen, about  
her lips the Dragons been.  
Yet more, within her torn attire,  
her bloody hand doth make  
The trembling light of life in breast,  
with mortal dash to quake.  
Of this matter Luke hath set forth to be seen a memorial example, when he reporteth how those Seditioners in Asia behaved themselves at the instigation of Demetrius the silversmith. 
An example o● sedition. Acts 16.28.29.  They were (saith he, Full of wrath, and the whole City was full of confusion: and they rushed into the Common place, some cried one thing, and some another: for the assembly was out of order, and the more part knew not wherefore they were come together. It is a very dangerous thing to thrust in such unnecessary and troublesome opinions among the people, with whom (all wisdom and counsel being shut out) their brave affections and fury bear all the sway: and every one among them is hasty to prefer the decree of his own mind, howsoever it be, and no marvel, seeing that like as in one water there appears divers faces, even so, diverse men have diverse minds, 
Prou. 27.19.  as saith Solomon: of them therefore the Poet thus advertiseth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Trust not the vulgar sort: for they be diversly conceited.  

Isay. 9.18.  3 The Prophet Isayah likeneth Sedition to a fire among briars and thorns: for even as fire first taketh in dry and light matter, and afterward being enkindled, 
The fruits and effects of Sedition.  entereth further & further until it burn and consume the tallest trees in the wood, and the smoke of the burning obscureth the whole country. So, Sedition rising of light matters, doth in the end consume great peace, trouble many men, and bring endless annoys. Neither is the same unaptly likened unto that fretting Canker whereof Saint Paul speaketh, 
Hos. 10.14.  2. Tim. 2.17. which had too deeply annoyed Himeneus and Philetus. Moreover, the Prophet Hoseah showeth the effects of this Canker and consuming fire, when he saith: There shall grow a Sedition among the people. All her strong Cities shall be laid waste, even as Salma destroyed Bethardel in the day of battle, 
What is sedition?  where the Mother with the Children were dashed in pieces. Therefore Sedition is defined not only a tumult, a dissension of Citizens, a moving up of the people against the Magistrates of a desire to change & overthrow the government established, 
Schaah. Schaon.  or the laws, but also (according to the signification of the Hebrew word) A wasting, a desolation, a calamity, a ruin, a destruction, a casting down headlong of any thing, especially of families, Cities, states, and kingdoms: for as concord and agreement is the strength & maintenance of all families, cities, states and kingdoms, so doth strife and sedition, dispatch & overthrow the same. The Prophet Isayah useth that word, where he saith: 
Isa. 6.11. Read also 2. Chro. 15.5.6  Until the Cities be wasted without an inhabitant, and the houses without men, and the land be utterly desolate: and the Lord hath removed men away, and there be a great desolation in the midst of the land. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To this consent the Greeks', which call Sedition not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is: intestine and civil war: but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Englished, a cutting off, a dividing in sunder, a tearing abroad, a divorcing, a changing of a thing into that which degenerateth from kind: a dissipation, 
Cicero. li. 1. de fin. & 3. Tusc. August. de abus. saeculi. F. Petra. de bello civili. Punishment of such. Com. super decret: Cardin. d. 45. c. Seditionarii.  an undoing and dissolution of a thing. All which are indeed the very fruits and effects of Sedition, which therefore is accounted a most pestilent thing amongst men, a contention most miserable, one of the abuses of the world, and the greatest of all human evils.  
4. In the due regard thereof, those of pristine time have decreed no mean punishments for Seditionaries. There was an ancient law, that such should be either hanged on forks or gibbets, or cast to wild beasts to be devoured, or banished into far countries. 
Plutarch.  Plutarch telleth of a kind of tithing of the soldiers, in an host which were seditious, that was, 
Nestor.  where every tenth man was taken out from the rest and put to death. And that ancient Nestor, which had lived a man's double age, and had had a ripe experience of these matters, censured such a person in this sort: 
A wretched Exile, godless wight, and runagate be he: 
Homer. Iliad. 9   
That by sedition, civil broils, and wars procures to be.   
So hateful have these thriftless persons been after the judgement of mere Heathen men, who by reason & common experience have noted them to be most unprofitable to all Commonwealths, and that their practices did much annoyed them at home, when bloody wars abroad were not felt at all, nor scarce thought on. Not less execrable have they been esteemed by them that knew God by the light of his word. 
Prou. 6.16.19.  Solomon placeth him that soweth Sedition among brethren or neighbours in the highest grave of those seven things which the Lord deadly hateth: yea, this is that (saith he) which his very soul abhorreth. Neither is any place more fit for him that soweth sedition between brethren or neighbours, than the Synagogue of Satan, for why? he is the child of the devil, & not the child of God. For Christ saith, that Peacemakers shall be called the children of God: as they are indeed, and not the breakers and disturbers of peace. And if they be the children of God, then must he which seeketh evil be of the devil. For he is against God which is not with God: and who are against God? even the devil and his children. But let us hear the censure of Solomon, touching the punishment of such an one, he saith: A cruel messenger shall be sent against him. Meaning indeed, that the Lord useth many means to punish such kind of people. 
Prou. 24.22.  He saith again: The destruction of them that be seditious, shall rise suddenly, and who knoweth the ruin of them both: that is, who can tell what kind of destruction shallbe inflicted upon such persons, either by the Lord, or by the King, or by them both, against whom they have transgressed by their wicked practices: for is is certain, that whosoever it be, they shall not escape punishment, and that no mean punishment. As in the fearful destruction of Corah, Dathan, and Abiram, it is before declared. Moreover, 
Act. 5.36.  the learned Doctor Gamaliel) as we read in the Acts of the Apostles) citeth too notable examples, the one of Theudas, the other of judas Gallilaeus, two famous Seditionaries, 
Act. 5.36.  which were both rewarded according to their deserts, by the just judgement of God, 
Theudas and judas.  and the ministery of his lawful ordinance. This Theudas being a witch, promised many things: he got unto him no small rout of Spendthrifts, bankrupts, murderers, thieves, 
joseph: Antiqui. li. 20.4.  and ungodly persons, which opposed themselves against Laws, magistrates, and all good men. But this fellow the Lord discomfited and destroyed by the hand of Fadus the governor of judaea, 
Idem. ca 5. Item. li. 18. ca 1.  and they all which agreed unto him were scattered abroad. That judas Galilaeus, (which was otherwise called Gaulonites) had taken unto him one Saducus a Pharisee, and raised also great sedition among the jews: he denied that tribute was due to the Emperor, which he said was nothing else but a perpetual slavery of the jews. For this cause Cyrennius and Copinius coming from Rome into Syria, slew judas, punished his confederates, and taxed the people, 
Luke 2.1.  as Saint Luke reporteth it.  
5 These be notable examples to teach us, 
We must not move seditions under colour of reformation.  that neither under the colour of Religion, dislike of magistrates, and laws, nor of any desire of reformation of things amiss, we contrive or move up any factions, sects, divisions, schisms, seditions, whereby we would revolt from obedience to that power which God hath set over us, and unto the which he would that we should be subject in fear. For God himself is the revenger of such practices, and heapeth on such persons worthy destruction, as upon them that endeavour to overthow all good order, and destroy Cities, Kingdoms, people, and places, which without unity and concord cannot stand nor continued, as Christ himself witnesseth.  

Causes to fear invasions.  There is nothing (next to the displeasure of God conceived for sins) causeth me to fear so much the invasion of the foreign enemy upon our land, than this diversity of minds and mutual dissension. Neither is any thing more to be dreaded. Such an occasion had the Infidels gotten against the Roman Empire, when the Arrians so troubled the Church with sects & schisms in the time of the emperors Constans and Constantius, to the grief of that good father Athanasius. The like opportunity had julius Caesar to invade this realm, when the Troynovants envying the state of Cassibelan the king of London, as domestical traitors, opened a gap to the ruin of the Realm. And whatsoever hastened the overthrow of that famous Jerusalem, in to whose gates the kings of the earth, & all the inhabiters of the world would not have believed, 
Vespas. & Titus hos. 10.14. Lam. 4.11  that the adversary and enemy should have entered? Such fruits hath sedition, which permitteth neither quietness in men's minds, nor peace in their houses, nor safety within the strongest walls of their Cities, 
Hos. 10.14.  nor any long prosperity, peace, and continuance of kingdoms.  
6. Of this inconvenience feared the high priests & Pharisees, when they heard that Christ in his doctrine had said, 
Mat. 10.34.35. Luke. 12.51.  That he was come not to sand peace on the earth, but a sword, and to set variance betwixt the father and the son, the mother and the daughter, and to cause enmity between them of one house. And thereupon he was falsely accused to them, that he was a mover of the people, and a person seditious: they thereon resolved and concluded against him: If we let him escape thus, all men will believe in him, the Romans will come, 
joh. 11.48.  and take both our room and the people. I produce not this example as though I allowed of their resolution, touching the doctrine and dealings of Christ, (for they being carnally minded, and of a corrupt judgement concerning the things of god, mistook him, wrested his words, & constrained all things perversely against him, & therefore they could not avoid the determinate invasion & their destruction in the time of their visitation, notwithstanding that they killed him: but rather, being themselves seditious indeed, & breakers of the true peace, they drew worthy vengeance on their own heads.) Only by the true understanding of this place, I would prevent them, that are ready to take from thence an objection. But in very deed, if Christ had not been the fall and rising again of many in Israel, 
How Christ came to send a sword, yet he was not seditious.  the sign that should be spoken against, & that only Messiah & saviour which restored man to that true peace & love of god, from the which these degenerated jews, were so far estranged through their own malice: but had been a troubler of the common tranquillity, & a seditious person (as they falsely judged of him) them their resolution & sentence had savoured of wisdom & good policy (seeing that civil controversies, motions, & seditions, drew on so many noisome inconveniences) but they knew not what was the right end of Christ his coming into the world. Neither knew they the time of their visitation either in grace and mercies, or in wrath and judgements: and that which pertained to their peace. indeed was hidden from their eyes. And as for that most excellent prophesy of Isayah touching Christ and his office (ca 11, 
Luke 19.42. Isay 11.2.3.4.5. ) they never rightly understood the same, being so cruelly minded.  

The end of Christ's coming.  7 Christ came not to provoke the Subjects against their lawful Princes, as Chorah did: nor to move the Commons against the Magistrates and laws, as Theudas did: nor to sow discord among the children of God. He was no seditionarie. The Crier in the wilderness would not so much as contrary his own voice: the King would not so oppose himself to his Ambassador, who (as Malachi prophesied, 
Mal. 4.5. Luke 1.16.  Turned the hearts of the fathers to the children, and the disobedient to the wisdom of the just men. Christ came to call sinners to repentance: to save them that were lost: to bring peace: to preach peace to his people: to recover that which was taken away: to redeem them whom the devil had captived: to gather together in one those which were scattered abroad, & so to preserve them: contrary to the nature of sedition, which divideth, dissipateth, & destroyeth. 
Isay 11.4.  Now against this the devil (being the prince of the malign world, with high blustering winds rageth the world (being by him moved) with many swelling waves stirreth, and the flesh (which he also suggesteth) with many a lustful attempt, is disordered. And so every of these enemies make no small ado, to retain and hold fast those in the bondage of sin, death, and damnation, whom Christ came to set at liberty, and to reconcile to God.  

The Christian warfare is Spiritual.  Against those pestilent enemies of man's soul, Christ encourageth them that be delivered to stand fast, being furnished with all the Armour of God, in regard of whose service and glory, they must be well contented to forsake father, mother, wife, children, brethren, sisters, and all that they have, yea, they must cut off their right hands, put out their right eyes, which are offensive to them, or that hinder them in this service, and take up their cross and follow Christ their Captain. Neither could this divine office of our Saviour be otherwise performed but by binding of that strong man which possessed the house, by treading on the serpent's head, 
There is no concord between good and evil.  and by casting out the Prince of this world from his usurped hold: and that the people of god being so recovered by his might & mercy, and gathered together by his word, might be separated and kept apart from the power of darkness, between the which & the kingdom of Christ there hath been, there is, and there shall be continual wars, and enmities, as naturally between the woman and the serpent: her seed, and his seed: between light and darkness, Christ and Belial. This is that spiritual warfare, so much spoken of by the holy Ghost in the Revelations of S. john. This is the sword which Christ sendeth on the earth.  
8 Howbeit our Saviour both commandeth, 
The doctrine of Christ teacheth love.  and by his own example commendeth unto his apostles and disciples, patience peace, concord, love, as the recognisance of his servants, saying: By this shall all men know that ye are my disciples, if ye love together as I have loved you. And he yieldeth another reason thereof in this, that he calleth them sometimes his friends, and his brethren. True love & peace appertaineth to true friendship, and it is both good and comfortable for brethren to dwell together in unity: but discord, contentions, wars among such seem most monstrous, unnatural and hateful, as not only the word of God, but also the very heathens teach. By argument, Abraham persuaded his brother or cousin Loth, to concord & peace. We be brethren (said he) let there be no controversy between thee and me, thine and mine. The same argument used Moses to the two Israelites that contended, Ye be brethren, why contend ye so? And joseph having dismissed his brethren from pharao's court towards their own country, 
Gen. 45.24.  charged them, not to fall at variance on the way.  

Rom. 15.5.6.  Moreover, Paul writing to the Romans, willeth them (as friends and brethren) to be like minded after the example of Christ jesus, that they all agreeing together, might with with one mouth praise God. And he adviseth them, that If it be possible, they live quietly with all men. Also he counseleth the Philippians, whom he calleth brethren, 
Phil. 2.3.  to be all of one mind, having the same love, being of one accord, and of one judgement, that nothing be done thorough contention, or vainglory. S. john hath said much of this argument. And the wise man adviseth wisely: My son fear the Lord, and the king, and meddle not with them that be seditious. 
Prou. 24.21.  Such is the doctrine of Christ.  

F. Petrar. de bello civili. dial. 7.4.  9 Let us harken unto these words of the wise, and beware that we be not partakers with them, which either by ministering of matter, or by blowing of the coals, maintain civil dissensions & discords among brethren, neighbours, christians: for many men unadvisedly do perpetrate & commit that, whereof themselves do complain, but all too late, and do bewail that wound (as pierced by others) which they themselves have made with their own hands. Many men have been burned in the flames of their own fires. Let us therefore cast away this kind of diversity, & once begin to will one thing: then shall the peace of the mind be both sound and unmovable, and we shall agreed and live in peace. Otherwise as contrary & corrupt humours in gender the fever of body, so contrary affections breed the fever of the mind, which is so much the more perilous than that of the body, 
Vices strive one with another: but virtues are knit together in concord.  by how much the mind is in all nobleness preferred to the body, & eternal death more terrible than the temporal death. We see how vices strive one with another: but virtues are ever knit in concord together. Let us therefore through love embrace virtue, and not commit ourselves through discord as thralls to unthrifty vices. Let us not go about to rend in pieces the seamlesse coat of christ, but endeavour to eschew all disdain, grudge, murmur, envy, contentions, seditions, & embrace that love which Christ commandeth to his disciples, and which his holy Apostles, Peter, Paul, james, & john, have with so many praises commended to the whole church of Christ. 
The commendation of love  For this is that right and christian virtue, which properly nourisheth concord, keepeth things compounded, 
Greg. hom. 11  conjoineth them that be divided, as saith Gregory. This is that which (as saith Cassiodore) is the death of offences, the strength of them that conentd, the victory over vices, 
Cassiod. super Psal.  the concord of minds, the society of the elect: which faith conceiveth, where unto hope runneth, and the fruit of all good things serveth. To be short, this virtue (saith Augu.) is the root of all good. 
Super john.  Therefore when Christ had preached that in the love of God & our neighbour, was contained the whole law & the prophets: a certain Scribe replied and said: Well master, thou hast answered right, for there is one God, and there is none other but he: & to love him with all the heart, 
Mat. 22.40. Mark. 12.33.  & with all the understanding, and with all the soul, and with all the strength, and to love a man's neighbour as himself, is greater than all the  offerings, and sacrifices.   

CHAP. XIIII.  
Stop not one inconvenience with another, be thankful to God, and prevent mischiefs timely.  

It is no good policy to move up matters, and seek to stop them with vain words.  AS it is no point of wisdom for men to fling fire into dry Flax, and then to assay to quench it with greasy Oil: so neither is it any policy to move up matters unnecessary among the people, and then to assay to alloy and pacify them with ambages and vain verbosity, in the inconstancy of fleshly conceits, and wandering lusts. For this is even as if we should think to stop one inconvenience with another. Where offences be taken and not given, 
How to withstand offences and their effects.  Woe unto them that take them: but if offences be offered, Woe unto them that offer them. If the unthrifty effects of offences must be prevented (as they should indeed, and the offences also) yet in all good reason and learned judgement, must this be done orderly, by such ways and means as the word of God, and good conscience and reason shall direct.  

The condition of our time should move us to thankfulness to God and fear.  And surely if we well weigh the nature and condition of this age and time, we cannot but grant, how needful it is that fierce fiery flames should be quenched, by the fountain of God's spirit, and the ministery of the lawful ordinance: and that men should yet at the least be moved to express (with hand and heart, with mind and mouth) some good tokens of unfeigned love, and right gratefulness unto God our heavenly father, for so many his bounties and noble blessings bestowed on them, under the most happy government of our most Christian sovereign Princess, Queen ELIZABETH. It is must meet, that we should hear the word of God, and believe in Christ jesus, that we should fear God, & honour our Prince: that we should love one another, as brethren, and help one another as neighbours and friends: that we should abandon all occasions of wicked contentions and discords: and that we should live in godly peace & Christian contentation one with another, within the bounds of our lawful vocations and callings, especially in this time.  
2 To and for this end and purpose, 
Why God hath bestowed on us so many blessings.  the Lord of all mercies hath vouchsafed us his holy word, to lighten and direct us, wherein he hath disclosed unto us the hidden mysteries of his will, he hath granted us the daily use of his instituted Sacraments, whereby our souls should be satisfied to our good every way. Than the which, what treasure is there of greater price & estimation? By this we may be well assured of the love and favour of God to us ward, as to his dear children, to whom he hath provided that bread of life, which he would not should be cast unto dogs, and hath committed those precious pearls, which he vouchsafeth not to give to swine, unto these heavenly and inestimable legacies, he hath added many temporal blessings in this our time, as peace, health, wealth, and prosperity, with free liberty to sit at home under our vines and fig trees, 
God hath blessed us above other nations.  when other nations have been grievously tossed and troubled with wars & vexations, even to the loathsomeness of their lives: o how many kings, prophets and righteous men, 
God hath blessed us above other nations.  have in their times desired to see such joyful days wherein they might have embraced these and such like blessings and commodities, and yet could never see them? Neither hath the lord dealt with every other nation in that measure of his mercies, as he hath dealt with us. God grant that through our uncharitable contentions, and unthankfulness, his holy spirit be not moved to complain of us, as he did sometimes of the ingrateful Israelites, that He had risen up early, 
Esay 65.12.  and in mercy stretched forth his holy hand to an unthankful people, such as were ever rebelling and running away from him.  

This is the desire of the godly.  3 But, would to God, that in this our time we could content ourselves in charity with these his great blessings, and be right thankful for the same in our hearts: that we would not loathe, contemn and disdain such his precious jewels and inestimable treasures exhibited unto us, but in all obedience run to the lively waters, 
Isay. 55.  as such as be thirsty, and come to buy wine and milk of the Lord with them that in holy love do hunger & thirst after righteousness, them shall we eat of the best, our souls shall have pleasure in plenteousness, and be blessed for evermore.  

The way how to defend ourselves against our enemies.  This is the way for us to overcome the devil and all his assaults: by this bulwark and rock of defence, shall we be well able to withstand the popish power, and invasions of foreign enemies, contrived, intended and threatened against the Church of Christ in this Realm, against the Lords anointed our sovereign Princessle, and against the whole land. This is the best course that can be taken by us against the beastly wild Boar, to force him from our Gardens, and to drive away those noisome Foxes from our Vineyards. 
Cant. 2.15.  And this is the banishment of that wicked zeal, schism, 
Lib. 3. de vit. contempt.  sedition and unchristian dissension, the which are (as once Prospero said) the greatest plagues to the mind that can be.  
4 But ambition is a devilish sickness, 

Ambition forceth men to break forth above measure.  
Eras. in epist. ad Adrian. pap. super Arnob. Psal. 58.   and a pernicious spirit (as Erasmus writeth) with the which whosoever be possessed, have both deaf cares and giddy heads: they will neither give heed to the good counsel of the wise: nor abide within the limits of their own places, nor will they be pleased that any man should endeavour to dissuade them from dealing in the affairs of other men. But they must needs bend to pursue that which they have disliked with stern faces, and to compass and effect that which they have conceited in mind, and affected with eager desires: yea, & that far beyond that they are able to reach unto, whiles aspiring in vain, 
Some make a show of good when they do evil.  they only commend & glorify themselves, and assay to tread all other men under their feet. But yet this (notwithstanding) they shame not to blaze their good purposes, and godly intents. Such a kind of dealing was taken for an high disgrace in that noble and eloquent Athenian Pericles, 
Perecles, Pileus.  who in this respect was compared to one Pileus, who had wounded his most dear friend with his dart, when he thought to have pierced a wild beast. But I know (as also it will be granted in all Christian resolution) that though Pompey emulate the renow me of julius Caesar, 
Pompey. Anthon.  and Anthony desireth that Augustus were deposed, so that himself might rule alone: yet after the rule of the law of God, and the doctrine of Christ, such devices and practices should be far off from Christians. Neither may we be deceived, if we persuade, that by such means, we may pretend to weaken our foreign enemies, but we shall endamage our own Citizens: we may determine to hurt foes, but we shall annoyed our friends: and we may desire to pierce others, but we shall wound ourselves to the heart. Howbeit, when such tragedies be in action, men endeavour to shifted off the causes of all hard haps from themselves on others (so well conceited are they of their own integrity, 
The effects cannot cease, until the causes be taken away.  and such is their hard censure of other men) in the mean while, they endeavour not to cease the effects by removing the causes. They are much like unto the deformed person, which accused the Glass wherein he gazed, and never acknowledged his own defect, nor deformed himself; but broke the Glass in pieces: and they also resemble that fool, which standing crooked in the Sun, would not lift himself up from the earth, nor consider from whence that kind of shadow came, but accused the Sun as the cause thereof. On that the faults could once be acknowledged and confessed, that the causes of griefs being found out, the cure and amendment thereof might soon ensue.  
5 But, alas, this also is not the left hindrance (if it be not one of the greatest) to true concord and Christian reconciliation; 
Hindrances to peace. Gen 3.16. and 25.22. Luke. 2.35.  that profane Esais is enclosed in the womb together with holy jaacob, whereby Hevah findeth her conception to be greatly increased, her sorrows augmented, Rebekah good woman groaneth with a double travail, and the sword pierceth the heart of Mary. Hence distill a thousand drops of bitter wormwood, & many deep drams of viperous poison, 
Heb. 13.15.  as from bitter roots, which those, unquiet heads of either sort so unstable as the water, so inconstant as the clouds, so subtle as the Serpents, and so wily as the Foxes, have quaffed forth (though in golden cups) to all faculties and degrees, to the great trouble of the Church, and to the decay of the Commonwealth: and (howsoever the Daughters of Jerusalem can digest it) they be no less noisome and perilous indeed, then rotten and corrupt members to found bodies: and as a little leaven soureth the whole lump, and as a little corruption mixed with the soundness of the holy doctrine and true Religion: so also one root of bitterness, and on such pestilent persons that spreadeth and maintaineth the errors of the same, doth very much move and trouble the Church, and daily disquiet the family of Christians, whereof the grief is soon felt in the whole, and too late lamented there, where convenient medicines are not timely prepared and wisely applied to stop imminent inconveniences. The malady is near desperate, and extreme sickness require the like saluès: but whereas the maladies be incurable, this counsel of the Poet (being so like to that sentence of Christ, Mark 9.24. And to the request of Sarah, touching the casting out of Ishmael the mocker, Gen. 21.9. And to that advise of Solomon, Cant. 2.5. And to that desire of Paul in such a case, Gal. 5.12.) may not be rejected.  
Morbida facta pecus tolum corrumpit ouile:  
Ne maculet reliquos, est seperanda grege.  
Thus Englished.  
One taignted Sheep among the flock,  
infecteth all the rest:  
Take hence that sheep from of the flock,  
and that's the medicine best.  

The magistrate, the minister, the householder. Eccl. 11.1.  6 Of these matters, the magistrate in his place, the Pastor in his charge, and every man and woman in his and her house, aught to take due regard in the fear of God. Neither should any Christian doubt to cast forth his bread as on the face of the fleeting waters, as Solomon said: And that which they cannot accomplish or perform (when they have done their best to their power) they must commit unto that high God jehovah, which with his power made the earth, and with his wisdom prepared the round world, and with his discretion spread out the heavens, which only is wise; and esteemeth all men (as they are in comparison with him) fools: and then without all doubt, he will not deny to take upon himself this thing to redressse.  

1. Sam. 25.37 38. The judgements of God overtake the rebellious in their time 2. Sam. 16.10 1. King. 2.46.  Than Abigail may entreat for Nabal; and David may be persuaded to spare him: but yet Nabals heart is dead within him as a stone, the Lord striketh him for his wickedness, and he dieth with shame. So David may restrain Abishai from the kill of cursing Shimei, for a time: but yet, the Lord which seeth all, and taketh vengeance in a duetime, causeth Benaiah (at the commandment of Solomon) to smite Shimei, that he dieth, and the kingdom is established in the hand of Solomon.  
7 This thing when the godly do behold, they are the rather moved thereby to fear God, and to say of those rebellious people now subdued: Behold the men that took not God for their strength: but trusted in the multitude of their Richeses, and put their strength in their malice! 
Psal. 127.  And these ungodly themselves (seeing how vainly they have risen up early, how much labour they have lost about their own busy toil, and now into what misery their own wisdom, their great vanities, their inconstant devices, their singular conceits, 
jer. 23.32.  and carnal cunning hath cast them) they shall accuse themselves of folly, with him that said: 
Isa. 29.15. & 47.10.  

Ingenio perii Naso Poetameo. 
ovidius prospero.   
Ingenio experior funera digna meo.   

Lo, thus (álas) have I now ta'en,  
through mine own wisdom, mine own banel    
8 Therefore, let not Cham chop in twixt Shem and japhet to divide them, 
A caveat for rebellious and unthankful persons.  for God in time will join them again, and wring out Cham from his usurped hold. Let not Achitophel counsel absalon against his Father David, contrary to all equity and good conscience: for God will 'cause Chusai to turn his advise into foolishness, and Achitophel shall be forced to hung himself for his labour. 
Ios. 7.28.  Neither let Achan trouble josuah and his host by his close juggling any longer: for God will try him out well enough, and trouble him with a just measure.  
In conclusion, as when an hungry man dreameth that he is eating, & when he awaketh, 
Isa. 29.9.  his soul is empty: or as when a thirsty man dreameth that he is drinking, and when he awaketh he is yet faint, and his soul hath appetite: even so shall the multitude of all nations be, that fighteth against Mount Zion. 
judg. 5.31.  So let all the Enemies of the Lord, of his Church, and of his holy anointed, perish and be confounded: but let them that love him, that pray for the peace of jerusalem, and that live in godly obedience, be as the Sun that riseth in his might: that yet the land may have rest, and the fruition of the right peace, full forty years.   

CHAP. XV.  
Happy be they that protest well, and walk accordingly. There be three kinds of Protestants.  
NOw, how commendable a thing is it, and of all men to be desired, that those only which have taken on them to walk in the king's high way, and to fight under the banner of their Captain Christ by their Protestations, could both contain themselves therein, and also to content themselves, as they would not start aside, either to the right hand or to the left hand, from that fear of God and true observation of his laws, which of them in duty is required? Surely, the light is a most pleasant thing (as saith Solomon) and these men, 
Eccles. 11.7.  being in their choice, so wise as Mary was (who sat at the feet of Christ and heard his word) and so diligent in doing the works of their vocation, as Martha was (who with carefulness provided for Christ and his Apostles) do with a sweet harmony of hearts, and right concord of minds, comfort the Church, benefit the Commonwealth, and glorify the Lord in their lives.  
And the godly wise, which behold them so walking and pleasing God with them, seeing that wisdom is justified of her children, do most joyfully apply unto them, & with them, to themselves, that sweet consolation of the Christian Philosopher.  

O faelix hominum genus: 
Both. de consol. philo. li. 2. Met. 8.   
Si vestros animos amor,  
Quo caelumregitur, regat!   

O happy kind of men are ye, whiles Gods good love,  
So rules your hearts, as heaven high he rules above!   
And thus saith our Lord: Blessed are they that hunger and thirst after righteousness: 
Mat. 5.6.7.14.  Blessed is he that heareth the word of God, and keepeth it: for he is that wise man which buildeth upon the Rock. Therefore, when the Psalmist in the consideration thereof, had ascribed them blessed which are undefiled in the way, and walked in the law of the Lord, he uttered this desire of his heart unto the Lord: O that my ways were made so direct, that I might keep thy Statutes. So shall I not be confounded, 
Psal. 11.9.  while I have respect unto thy commandments.  
2 But, there be of them that profess and protest with us too, 
Every talker is not a walker in the way of the Lord.  which yield unto the Lord and his holy anointed, many sharp and eager grapes, whiles (having their eyes evil because God is good) they verify that saying of the same Philosopher's Nemo facile cum fortunatae suae conditione concordat: that they can hardly hold themselves pleased with their own estate of life. Therefore abusing the blessings presently offered them, they do with the crafty Gebeonites endeavour to dazzle the clear eyes of josuah, 
Ios. 9.4 9  with a mystical vale, whiles by their Cananitish conveyances, hydious hypocrisies, and minds insatiate, they climb to please their haughty hearts and ambitious heads. Howbeit, they cannot choose but bewray their own folly, for the light will appear.  
This feigning of fealty, and making show of obedience, 
To make a show of good, and to do evil, is an old lesson taught by the devil. Gen. 3.1.  when there is nothing less meant than that indeed, is an old lesson that Satan taught long ago, when in the person of a serpent he beguiled Hevah, and assayeth the same yet daily among men, resembling in shape, an angel of light. But good hope assureth the godly wellwishers, that the seer of all secrets, & guide of all governors will from time to time discover both the one and the other, by pulling off the vizards from dissemblers faces, as in times past he hath done to many of them, that sometimes sat in the highest mountain in the view of terrene kingdoms, and semblable renown, whom after their most dastardly yielding to Satan's assaults) he hath deciphered to their ignomy and perpetual shame. For his holy will and decree is, that Haggar the bondwoman, and Ishmael her son, shall both be cast out of Abraham's house, that Isaak the son of Sarah may be & remain the only right heir. But to pass over many such ambagious circumstances (without shame or offence to the true Christian be it spoken) among too many of them that pass under the title Protestants in this time, Vilescunt quotidiana. The word of God which is daily preached is loathsome unto them. The ministers of the Gospel live in contempt: The truth is not esteemed: the present peace is unpleasant: The quiet government is disliked: Righteousness is not entertained: holiness hideth her face: faith is famished: hope is quailed: charity is clean put out: men be ingrateful for all the good things enjoyed: they be discontented, & groan for that whereof they know not the experience, in the disdain of that which they have liberty to use to their profit. And in a word, they declare themselves to be without the true zeal & the fear of god, which at no time will neglect the observance of his commandments. Unto such saith Bernarde: Qui vobis cum virtutibus, qui Dei virtutem Christam ignoratis? 
In Cant. ser. 22.  What right have ye in virtues, which are ignorant in Christ the virtue of God? yea, unto them saith God himself: 
Psa. 50.16.17  What hast thou to do, to declare mine ordinance: that thou shouldest take my covenant in thy mouth: seeing thou hatest to be reform, and hast cast my words behind thee.  
3 But of Protestants we may distinguish, for of them there be three sorts: that is to say: 
Three sorts of Protestants. 1. A single protestant.  1. A single Protestant. 2. a Christian protestant. 3. a formal protestant. The single protestant answereth to his title in this, that he maketh declaration of his mind in any matter whatsoever, for the better conservation of the right, & notwithstanding of the wrong, either generally in any sort, or specially before witnesses: or in that that he manifestly denounceth the thing whereof men are to take heed, & that which aught to be done: or that he protesteth boldly the truth of a matter doubtful or in question. And this title is dirived from the latin Verb Protestor, to protest, or witness openly. The name of Christian protestant, 
2. A Christian Protestant.  was first used in Germany (as Sledan noteth) than when as the Prince's electors openly withstood that ungodly decree which Antichrist made against the Gospel of jesus Christ, in the year of our Lord 1529, unto whose protestation certain of the chief Cities of Germany did also subscribe. And he is aright christian Protestant, who in the fear of God and honour of his Prince, doth witness, subscribe, and protest against the ungodly decrees, damnable doctrines, and filthy abominations of Antichrist. He is a good protestant, which acknowledgeth and confesseth the doctrine of Christ for his true wisdom; the mercy of Christ for his true righteousness: the life of Christ for his true holiness: and the death of Christ for his true fortitude. He is a true protestant, that taketh the truth in hand for his cause, dealing truly therein, and rendeth zealously to the peace of the Gospel of jesus Christ. He is a true protestant, which is like that true Israelite, whose speech agreeth with the truth, whose hand consenteth with his heart, whose walking concorded with his talking, to the glory of God. This is that sheep which heareth the voice of the true Pastor; that little one which believeth in Christ; that wise virgin which waiteth for the bride, with a burning lamp in her hand; and that grateful guest which cometh to the wedding with his marriage garment. This is that Christian, which taketh up the cross, his masters recognisance, and followeth the Lamb wheresoever he goeth. This is that soldier, which having taken on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Tim. 2.3.4 Eph. 6.  All the armour of God, wherewith he is strong in the Lord, and in the power of his might, standeth and fighteth not against peaceable men, true dealing men, plain and honest persons, and the Christian brethren: but against Rulers, against powers, against worldly governors of the darkness of this world, against spiritual wickedness in the heavenly places: That is, against Antichrist, and all his ministers: against the devil, and all his Angels. This is that protestant, which knowing that the end of his Redemption is, To serve God in holiness and righteousness all the days of his life, 
Luke. 1.75.  though he hath received a kingdom immovable: doth endeavour himself accordingly to serve God with reverence and fear, 
Heb. 12. 1. Pet. 2.16. Rom. 8.  and daily expecteth the revelation and glorious liberty of the sons of God, with continual prayer, and this hearty desire: O come, good Lord jesus.  
4 Such a Protestant was Nathanael, 
Nathanael was a good protestant john 1.47. Apollo's. Acts 18.24.  whom Christ himself commended for a true Israelite without guile. Such an one was Apollos, who aided them much that believed through grace; who mightily and that openly confuted the jews with great vehemency, showing by the Scriptures that jesus was Christ. Such a Protestant was Paul, 
Paul. Act. 20.18.  which kept back nothing that was profitable for the Church: but had showed and taught them openly, witnessing to the jews, and also to the Greeks', the Repentance that is towards God, and the faith which is towards our Lord jesus Christ. And from this his duty (having set God before him) he was not moved, neither accounted he his life dear unto himself, so that he might fulfil his course with joy, and the ministery which he had received of the Lord jesus, 
Nichodemus. john. 3.1. The blind man. john 7.50. and 9.30.  to Testify the Gospel of the Grace of God. Such a Protestant was Nichodemus, who did not only come to Christ, but also witnessed the truth, and defended his innocency before the high Priests and Pharisees, without fear: Such a Protestant was he, which being borne blind, and restored to his sight, both believed and worshipped Christ, and testified, and mightily reasoned for him against the malignity of the spiteful jews: 
Stephen the Protomartyr. Act. 6. & 7. Christ the worthiest Protestant.  and such a Protestant was Stephen, who, for his good protestations was worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, The first Martyr or witness of Christ, which sealed his testimony with his blood. But above all other, Christ himself was the worthiest Protestant, who, as he in all things subscribed to the will of his heavenly Father, and made the best Confession that ever was made, before Pontius Pilate, when he testified, that He came into the world to bear witness unto the truth, and that all they which are of the truth do hear his voice: So also he sealed and confirmed this Testimony with his most precious and innocent blood, as necessary it was for him to do, seeing that the Lord GOD required not Burnt Sacrifices, but a Body, which this jesus offered up, according as he had said, I am ready to do thy will, O God, as in the beginning of the Book it is written of me. And thenceforth all they which being inflamed with an holy zeal, and in the fear of GOD have confirmed their doctrine and testimony of jesus by bearing of his recognisance (I mean the Cross of Christ) have been worthily entitled Martyrs. That is, Witnesses, 
Martyrs are Protestants.  or (as I may say) Christian Protestants, of the Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To testify, to witness the truth of the Gospel, without fear or fainting, even unto the death. These be the true Martyrs, and true Protestants. These have their praise, I say, not with men, but with GOD, in whose fight their blood is precious, and they be in their death blessed.  
5 The formal Protestants, 
3. The formal Protestant.  being of an other mind, are not conformed to this rule: For notwithstanding they seem to speak in the language used in this time: yet love they to live after the manners of the corrupt old time: but not according to their manners whom Favorinus the Philosopher would that men should follow: howsoever they speak and would be esteemed. In this, they rightly resemble them, who bowing their knees before Christ, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 27.29.  Hail King of the jews: but mocked him, and dreanched him with bitter vinegar. For, notwithstanding their protestations, they be (in very deed) blasphemers of jesus, and tormentors of his poor disciples. 
2. Pet. 2.16.  The liberty of the sacred Gospel they use for a cloak of maliciousness, and not as the servants of Christ. They are therefore well like some of those in judaea, but not like the right jews: for all those in judaea were not the true jews: for had they been true jews, Christ would not have reproved them so sharply for their great hypocrisy, and likened them to painted Sepulchres. Neither would Saint Stephen haùe called them stif-necked, & of uncircumcised hearts, 
Acts 2. & 7. Reu. 3.  and ears: nor would St. Peter have called them murderers of the just: nor would the holy ghost by the ministery of john have so vehemently reproved them, and have censured them of the Synagogue of Satan. Such kind of Protestants through their unnatural degeneration and Apostasy, are rightly noted among those Monsterse, which Nature so much abhorreth, being therefore not unaptly likened to the cankered Apostate Lueifer, 
Counterfeit Protestants likened to Lucifer.  altogether so contrary to that light and beauty, which his name noteth. Think they, it is not true that the Spirit faith: I know thy works! I see thy thoughts! And do they imagine, that the searcher of the hearts and reins, will not set in order before them all that they have done? Be not deceived: God will not be mocked: but know for a surety, that every man shall reap according to that which he soweth. Have a care therefore to sow good seeds, that ye may reap thereof good fruit.  
6 To these kind of Protestants is made applicatory that Song of Bernarde, which is wholesome enough, how harrish so ever it soundeth, and includeth them within the rabble or number of monsters. 
In lib. de consider. ad Eugen.  Neither feared he to writ it to Pope Eugenius. Monstrosa res est, etc. It is a thing monstrous (sayeth he) to have a chief place, and a mind base: to be highest in seat, and lowest in life: to have a vaunting tongue, and idle hands: much talking, and little walking: to have a countenance of gravity, and works of lenity: to be in great authority, and to be subject to a nodding inconstancy. As if Bernarde would have said in a word: To make a great show of holiness, when men be most devilish, is a thing most abominable before God and good men. It is then certain, that all they which bear one title or name, are not by & by of one condition, nor children of the same parents, nor soldiers under one Captain. And it is no marvel that also in these days, many of them which pass under the title Protestants., have beside that only title, nothing, or very little belonging thereunto. But shall they therein be holden guiltless? Not, no. If the Scribes and Pharisees, which were said to sit in Moses Seat, and pretended great holiness, and zeal, for the law and Traditions of their Fathers, and could not escape the commination of that woe, and terrible vengeance which to Hypocrites is due: Alas, then, to what heavy doom be such appointed, as under a fair protestation and show of perfection, will neither fast, nor pray, nor give almose, nor yield tithes, nor tributes, nor yield any manner of true obedience to GOD, or their Prince, or any way perform any of the works of Christian charity? And to what thraldom be those appointed, that rather dedicated themselves daily and hourly to heinous perfidies, thefts, piracies, sacrileges, simonies; to envy, ambition, avarice, backbiting and slandering to petiurie, lechery, luxury, pride, and idleness: to gluttony, drunkenness, strifes, injuries, and wickedness? are not these the things that pollute a man? do not these matters confounded him utterly? and are not many towns, cities, countries and kingdoms, spoiled and quite wasted through these enormities? Than what can such persons expect and look for beside such destructions? Surely nothing at all. And yet, as men that have no fear of God, and so no religion, they dread not those unhappy events, until they come: but sitting down in the Chair of Pestilence, wherein they scorn God, and all godliness, they live without fear, and die without hope.  
7 I slander not the title or name of Christian Protestant, no more than Paul did offend the Angels of GOD, when he said, that Satan transformeth himself into an Angel of light. The Lord which seethe the secrets of all hearts, knoweth well that I rather reverence and honour the right Protestant with all mine heart. And I am sorry, that so noble a name should be imposed on such persons, as do injuriously usurp thereon, abuse and profane it, to the high displeasure of God, the discredit of the Gospel, and the offence of good men, in such their gross palpable abominations: But this is the nature and policy of the old Serpent, wherein, he is most willing that his children should imitate and follow him, who being ashamed to show himself as he is, taketh on, him the beautiful face of an Angel of light: who hateth the light, because he doth evil, and who knoweth it to be the easiest way to beguile: for as treasons are committed under trust, so are great annoys compassed under the cloak of honesty. There is no such foolishness, as that which hath a show of wisdom: no such sin, as that which is coloured with righteousness: no such filthiness, as is faced with holiness: no such thraldom, as that which pretendeth liberty: neither are there like abominations perpetrated and and wrought in all the world, as those which bear a show of the fear of GOD, and Religion. Would to God that these gross enormities were not found among them that be called Protestants! Would to God, that rather truth, faith, righteousness, holiness, charity zeal, knowledge, and the fear GOD indeed, might yet one day, be more familiar, and of greater estimation amongst men, as those good gifts, which the more common they be, the better, by so much the more they appear to be in the eyes of all good men! Than might not our dread be so great, seeing we should not need to fear such dreadful events, as those heinous sins engender in all ages, among all Nations.  
8 The Lord God of Israel said thus of the Israilites: The more they increased in multitude, the more they sinned against me. What followeth? Therefore I will change their honour into shame. Again: 
Hose. 4.3, 4, 5, 6, 7.  For as much as thou hast forsaken the Law of thy God, I will also forget thy children. Hear is sorrow: here is woe enough: yet worthily threatened on such a viperous brood.  
This intended the Prophet Isaiah, 
Isay 3.  when he said: The Lord shall have the heads of the Daughters of Zion, and shall discover their filthiness: Therefore said our Saviour thereof: O ye Daughters of Jerusalem, weep not for me: but weep for yourselves, and your children. And he added the reason, namely, that great misery and sorrow should overtake them, which indeed came to pass upon them, about forty years. And of such a plague the Prophet Amos forewarned them, when he said, 
Amos. 5.13.  that except they did seek good and not evil, that they might live, there should be mourning in all streets, and they should say in all high ways, Alas, alas: and they should call the husbandmen to Lamentation, and such as could mourn, to mourning.  

God reproved and threatened his own people for their wickedness.  Now let us consider (I beseech you) what these were, whom the Lord so reproved and threatened with these plagues and woe: were they of the Gentiles? Not truly: they were of Israel, yea, of Zion. They were those whom the Lord had enriched with blessings far beyond all their neighbours: For he had not dealt with any Nation, as he dealt with them in his mercy. And what did they? As persons most ingrateful, they did not any way beautify; but every way pollute Zion gates. The more that God expressed his love towards them, the more they daily profaned themselves in the abuse of his blessings. They said, with that son in the Gospel: Father, we will go forth at thy commandment, and work in thy Vineyard: But yet they performed their promise nothing at all: but went a whoring in their own inventions, and forgot him that had exalted them, and disdained that right godly humility which beautifieth them that enter into Zion gates. Therefore (as it was meet) he which adorned them, bereeved them of their garments, 
We must hereby take heed, not to abuse the gifts of God.  made them naked again, and discovered their shame, to their horrible confusion. A notable example to terrify them, that nothing regard how they abuse those excellent blessings of the Lord, in their wicked & ungodly ways, and ingrateful hearts! O that it might pierce and enter into the hearts of those our carnal Gospelers, who though they cannot deny, but acknowledge Gods great goodness towards them, do nevertheless, eat with the gluttons, drink with the drunkards, live with the adulterers, swear with the blasphemers, rob with the thieves, kill with the murderers, sting with the backbiters, that so, they might be fearful to bear the devil in their hearts, whiles they hold Bibles in their hands: and learn, that it were much better that they were stone cold, then that (like those stinking snuffs whose lights be lately quenched) they should by their warmness continued their loathsome savour, so hateful to God, and offensive to good men.  
9 Surely, when they have every way assayed to join God and Mammon in concord, and to combine Christ & Beliol together in love (because they love the world, and would serve to the time) they shall well perceive by the manner of God's judgements upon them, that he doth see their hearts, doth know their devices, and meeteth with them therein well enough. For though they once said in their hearts, We be rich and increased with goods, 
Reu. 3.15.  & have need of nothing. Yet now they shall know themselves, to be wretched, and miserable, and poor, and blind, and naked. And when all these things shall be well accounted, & the reckoning truly made, they will change their opinions, and will not say (with him that hath bought a good pennyworth) It is good, It is good: but with him that hath not money enough to pay for that which is bought: Deer, dear, it is too dear; 
Pro. 20.14.  and I had it at an unseasonable hand. What good hath all our toil brought us? But whiles this wages is made ready for them, by him which rendereth to every man according to his deeds, they cease not to sin yet more and more, and that because they love and take pleasure in the vain and transitory things of this world, which they esteem far beyond the treasures and pleasures of the Kingdom of heaven, and which they worship before the highest God. And although that it be true, which Augustine said, Laudabilior est animus cui notaest infirmitas propria, etc. That is, that mind to whom his own infirmity is known, is more to be praised, than he which neglecting that, searcheth out the walls of the world, the ways of the stars, the foundations of the earth, and the paths of the heavens: yet they (in their conceit) are wiser than all their instructors, neither will they know their own infirmity. And therefore, we may pipe to them, but they will not dance: we may teach them, but they will not learn: yea, as the fool, which though he be brayed in a mortar like firmentie corn, will not for all that forego his foolishness: they will not be persuaded to know themselves, their own condition, their sickness, their danger, their misery, their imminent destruction, and everlasting woe.  

Adulators are occasions of men's often slidings into sin.  10 And into this miserable case many the more be pleasantly drawn by the Adulations and seductions of those imitating Apes, (I mean Flatterers) which being (indeed) of no Religion, but Epicures, Atheists, mere deriders of all holy worship, zeal, and discipline, and the very polipragmones of Satan, to beguile men and to take them in their snares, have learned such a pestilent Art, and guileful Sophistry, as overthroweth all other laudable Sciences. They learn of the chameleon to sergeant all colours saving White, 
chameleon.  and in their dealings show all things save honesty. 
Echo.  They learn of the resounding Echo, to soothe them cunningly with yea Sir, no Sir, whose favour they seek to obtain. They be among the jews, as jews: with the Gentiles as Gentiles: with Protestants, they be as Protestants: with the Papists, as Papists: with Neuters, they be Neuters: with them that speak well, they be as good speakers: and with them that speak evil, they will also speak evil, even of those things, and of those persons they know not: and what things they know naturally, as Beasts that are without reason, 
jud. ver. 10.  in those things they corrupt themselves. They also rightly resemble those in the Fable, which worshipped the Golden Image that the Assebare on his back (whereof the Ass waxed proud, 
The Fable of the Ass.  thinking that all that worship was done, not to the Image, but to himself) for these persons reverencing only the Wealth, credit, power, and authority of them whom they Adulate, do bear them in hand, that all these fair words, obsequies, and worships yielded by them, only unto the persons for their goodness, qualities, and virtues. And in regard thereof, they give Titles unto many of them most falsely. They call him wise, which is as foolish as Nabal was: They call him righteous, which is as wicked as Achab was: They say, that he is loving, which is as envious as Cayn was. They call the Prodigal man, liberal: the Covetous man, frugal: they call him a boon companion and a good fellow, who is a Thief, a Whoremaster, a glutton, a drunkard.  
These do likewise resemble the crafty Fox, which, seeing that the Crow had in her Mouth a morsel of Meat, commended her for her sweet note in singing, 
The fable of the fox and the crow.  and requested her to sing: this when the Crow assayed to do, she opened her mouth and let fall that morsel; which the fox catching, ran his way with it. So, faith the Apostle, they reverence men for advantage sake. Neither let they to further the destruction of them whom they persuade, in such sort, as the fowler destroyeth those birds which he allureth to his snares, by his sweet whistling. These be they which (as Augustine said) do bind men in their sins, 
Aug. super Psal. 9 Isa. 5. Hier. ad Celant.  and draw sins unto them (as saith the prophet) with cords of vanity. These be those sirens (saith Hierome) which have deadly songs to drown men in sin, of whom men should be very heedy, and careful to eschew them, as the strongest poison, and the sorest persecutors. For it is true, 
Aug. super Psal. 69.  that (as Augustine saith again) Plas sequitur lingue adulatoris, quam manus persequentis. Moore cruel is the flatterer's tongue, than the persecutors hand. Therefore against them prayeth David, who had of them sufficient experience: Lord, keep me from the snare and grens of the workers of iniquity, 
Psal. 141.5.9  that their smooth Oil, and precious balms break not mine head.  

Christ was no flatterer.  12 They never learn this art of Christ, for he neither flattered any man, nor liked of them that used it; but he commended the truth unto his disciples, he liketh them that speak the truth to their neighbours. When Christ would commend and praise john the Babtist he did it not without good reason, 
Mat. 11.7.  considering his office and rare virtues: neither did he so commend him either in the presence of john or john's disciples: but when they were departed from him, than he spoke to the people concerning john: By the which, 
Who invented the art of flattery.  he freed himself of all suspicion of flattery, and gave none occasion of vainglory to john. But this art of adulation was invented by the Serpent, which by the same beguiled both Adam & Hevah in Paradise, to their overthrow, 
job. 32.21.22.  and to his own damnation. Elihu in job considering this, said: that he would give titles to no men: and he allegeth a reason: Lest my maker should take me away suddenly. He saw that such persons as imitated the Serpent, were with him to be damned by virtue of the curse. And thereto concordeth that saying of the prophet Isayah. c.a. 5. Woe be unto them that put light for darkness, and darkness for light. 
Prou. 17.15.  That justify the ungodly for rewards. For as a flame of fire devoureth the stubble, and as the chaff is consumed of the flame, so shall their root be as rottenness, and their bud shall rise up like dust: that is, 
Prou. 28.10.  both they and their posterity shall perish: and they that cause other to go astray shall come to ruin. 
Hiero. ad Demet.  Therefore happy be they that do neither adulate others, nor be by others adulated: but that edifying themselves in their most holy faith, and praying in the holy Ghost, do keep themselves in the favour, love, and fear of God, which ever hath, doth, and will, commend & worship them, that serve him in holiness and righteousness. For these men have neither just cause to be angry with themselves, and to be overcome with fury, as those others be occasioned, which have been led as birds to the snare, and fools to the torment: nor shall they be moved to execrate and curse others, as those be constrained to do, which in the midst of their miseries, do call to mind by whose subtlety and guile they have been drawn into these their endless calamities and woe.   

CHAP. XVI.  
The example of some particular parts of title Protestants.  

Num. 23.22.  ALthough there was a time when (as Baalam said of the Israelites) God found none iniquity in jaacob, nor saw transgression in Israel: yet did the Lord complain against the Israelites, 
Deut. 32.5.6  not only by Moses, but also by the Prophet Isayah: Frowardly have they done against him (saith Moses) by their vices, not being his own children, but a wicked and a froward generation. And therefore he thus expostulateth: Do ye so reward the Lord: O thou foolish Nation and unwise? 
Isa. 1.2.24.  Is not he thy father that hath bought thee? hath he not made thee, and ordained thee? And thus saith the Lord by Isayah: I have nourished and brought up children, and they have done unfaithfully against me. And therefore he saith again. Ah, I must ease me of mine enemies, and avenge me of mine adversaries. Even so in these latter times, we may easily descry, but not ealy bear, among such as seem to be of Israel, and make fair protestations of Christianity, such kind of people as not only Moses & Isayah had to do withal: 
2. Pet. 2.13.14 2. Tim. 3. Mat. 25.  but also such as both Peter and Paul do speak of, when they allude to the words of Christ in his Sermon of the last days, to the great grief of the godly, and to the shadowing of the Gospel of Christ among men. And surely, as Paul once said, and not without sorrow of mind, after the Poet Epimenides, touching the particular nature and condition of the Cretians: so I am sorry to see, how near English men verify that old Proverb, 
Tit. 1.12.  in their unthrifty natures and evil conditions.  
Krentes' aeiplseustai kaka theria gasteres argai.  
The Cretes are liars, bad natured beasts, and slow bellies. 
Epimen.   
2 And I presume, 
There is little faith and trust among men.  when other men have with me examined the particulars, they will confess the same: for howsoever it be, it is true that Sinon's perjury, judas treachery, & Ananias hypocrisy take such large row me, that this counsel, 
Epicarmius.  Take heed thou trust no man, is holden for the very strength of wisdom, even among brethren, families, friends, & acquaintances: yea, between father and son, 
He that will be trusted must not lie.  mother and daughter. For what credit can a man repose there, where no truth is: Trust standeth on truth: where there is no truth, there can be no credit at all: there though men swear, they shall not be believed. And this is that which liars and breakers of promise get, that men will not believe them, nor put trust in their words and promises, though they happily report a truth, and intent to perform the word never so constantly: for as the crazed glass or vessel is ever suspected, though it may perchance contain some kind of liquor for a time: so are they a kind ever doubted of, touching any truth or assurance of their word, who have once failed the same. The Poets have remembered Cassandra, the Daughter of Priamus, 
Cassander verg.  for an example of this thing, who (as they tell) for breaking off her promise made to Apollo, had this punishment laid upon her, that speak she never so truly, no man should credit her words. And the most part, considering how little men esteem of honesty and plain dealing, 
Valer. max. li. 7.  do willingly admit Demosthenes' censure, when being asked what thing he thought to be of most efficacy in speaking (among the Athenians) answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypocrisy: 
When men make show of that which is not, nor mind not to perform.  and being yet further asked again, and again, what thing was of the greatest force in speaking, he still answered Hypocrisy. Therefore men be most fearful to trust further than they see (as the proverb is) though they deeply swear before their faces, and have no less colour how to cover their mischiefs under the beautiful varnish of honesty, religion, and truth. This practice is in no slender regard, being taken for a way most safe and sure among men, which also the heretic Priscillianus thought the word of God confirmed, 
Priscillianus the heretic.  and that in some cases lying was not forbidden, nor dissimulation to be eschewed, but was a thing tolerable enough even among Christians. Alas, where is faith? where is truth? Shall Christ come (indeed) and find neither faith, nor truth upon the earth: yea, yea, for himself hath said it, to the shame and condemnation of such persons.  

Thrasones proud boasters  3 Next, it is noted, that Thraso beareth no mean sway: he walketh after the flesh: he standeth not a little on his own valour: he speaketh swelling words of vanity, being proud, heady, high minded, covetous, a lover of himself. Howbeit, he can sometimes resemble jacob in voice, though with the rough hands of Esau. 
Esau.  Alas, who ever thought to see so many of these in this age; and again, so few of them that in Christian charity are contented to cover the multitude of sins? 
Peter.  Peter himself (though a Pastor of the Church) speaketh words of vanity, he is ready to strike with the temporal sword, and therewithal to note his fellow john, touching his manner of walking, with a curious and disdainful eye, when as he himself should rather remember how he assayed to hinder his lord and master from his godly purpose, when he should have furthered him therein: how himself slumbered then, when he had most need to watch with his Master: how himself denied his Master three times, when he aught to have confessed him, and have repent thereof. What is this Peter? Is this Simon Barionah? Nay, this is rather Satan, as Christ called him, when he bade him go behind him. 
Satan an hinderer.  Thus (indeed) is one man most ready to make another man a public example with open mouth: and one brother displaieth his full desire of revenge on another brother, resembling not only Thraso, but also that heathen Achilles, who (as the Poet said) expressed his fury against his foes, 
Achilles. Homer.  being as sweet to himself as honey melting under his tongue. I say not they resemble that valiant captain in his famous nature and prowess, but in fury and revenge, as if in stead of being angry without sin, they might desire a revenge for sin, and thirst after the blood of them, 
Psal. 4.  whom they hate and disdain in their pride: as if they might without offence to God, and breach of charity, hate one another, face, threat, and beat one another, yea, and kill one another of them. To this they be willing to pike occasions against their brethren, 
The fable of the wolf and the lamb.  as the Wolf in the fable did against the silly Lamb, when he drank beneath him in the River: whose Logic they can chop better than any good divinity: He drinketh when I drink: Ergo, he troubleth the the water whereof I drink. And yet they retain the title of Christians.  
4 If they had any respect to the commandment of Christ, the good lessons and examples of holy men, and the worthiness of the Gospel, they would be more wise, and express better fruits to declare their Religion. 
Pro. 20.22.  Touching the revenge of injuries given & taken, Solomon counseleth: Say not, I will recompense evil for evil (that is not good) but wait upon the Lord, and he shall save thee. Christ teacheth: 
Mat. 5.39.  Resist not evil: For this word, An eye for an eye, a tooth for a tooth, was spoken for the judges, and not that it might be lawful for every man to apply it to the revenge of his private quarrel. He saith again: Love your enemies. For that saying, Hate your enemies, was added to the words of the law, by the false expositors of the same. And Paul exhorteth thus: 
Rom. 12.18.19  Avenge not yourselves: but give place to the backebiter, for it is written, vengeance is mine: I will repay, saith the Lord. For as nothing better beautifieth a Christian, than humility, love, mercy, courtesy; so is there not any thing that more disgraceth him, than pride, haughtiness, boasting, disdain, wrath, vengeance. Therefore when the wise woman Abigail the wife of Nabal, had pacified David, and turned away his displeasure conceived against her husband, David was right glad in his heart, praised the Lord, and called her and her counsel blessed, in that she had stopped him from his purpose of shedding of blood in his wrath, 
1. Sam. 25.32.33.  which might (as he thought) have tended to the disgrace of his profession, and to the displeasure of God.  
5 But let us proceed: O good Lord! how few find we of the one sort, 
Moore be given to lust, then to activity and godliness.  that are ready to take up with King Alexander, the Harp of Achilles to play on? And how few find we of the other sort, that make right good melody on David's Harp? But on the Harp of Paris the Trojan, how many of either sort find we to twang most odiously? they endeavour not with Hercules, for the love of Lady Arete to reject the hag Kakia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: virtue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vice and pleasure.  but with Sardanapalus, in the loathe of Arete, to embrace Kakia. Few be given to activity, less to godliness: 
Gens inimica Deo.  too many (as enemies to God, and foes to all virtues) are bend to lust, to love dalliaunces, and luxury.  
And this kind of Music is without measure delighted in with them, both in youth and age, 
Aug. de doct. Christ.  to the honour of Bacchus, and Venus, most far off from that honest shamefastness, and abstinence, which to women is beauty, and to men an ornament; and which being wanting in either, they care not what wickedness they commit. Quantas Leones domuit una infirmitas delicata: id est, 
Idem de singul. cler.  luxuria? What mighty Lions (saith Augustine) hath one delicate infirmity, namely, luxury tamed? Which though vile she be and wretched, yet she maketh her prays of great and valiant men. 
Val. Max. lib. 9  This flattering evil, is easier to be accused, then to be eschewed: this is that which betrayed Hannibal into the hand of the Romans: what vice more vile? What thing more hurtful? 
In ventre pingis, non in esse sapientiam.  By this hellish hag are virtues quailed, victories do languish, glory is devoured of infamy, and the powers both of body and mind are so weakened, that a man shall hardly discern whether it be more pernicious to be captived either of that, or of his mortal foes. 
Bed. de temp. Sol.  This is that (sayeth Bede) which effeminateth the mind, weakeneth the body, defileth the soul, and corrupteth the person. Therefore Hierom exclaimed thereof: O ignis infernalis luxuria: O luxury that fire of hell, the matter whereof is gluttony, whose flame is pride, whose sparkles are evil words, whose smoke is infamy, whose ashes are uncleanness, whose end is hell?  
6 Surely, these things are not so much to be marveled at, because they be so common: howbeit, they may be lamented, because they cannot be amended, nor thoroughly corrected among men, with whom this devil dwelleth to their destructian: but yet would they be something better, were it not that they also, who aught to be lights, 
The good examples of the teachers are available to them that should learn  and good examples of life unto others, be polluted in the same Puddles. Can those young Scholars learn well to writ, which have no good Copies and examples given them of their Schoolmaster? Not truly: so neither can the people behave themselves like christians, when their teachers have no light in them, or at the lest, 
The names of certain sherpheards  shine not before men in holy doctrine and Christian behaviour! Alas, it is too manifestly perceived, that Tityrus, Battus, and many like pastoral persons have quite forgotten Salomons affix to the conclusion of his last solace: 
Eccles. 12.9.10. Pan was said to be the God of the shepherds. Virg. Egl. 1.2 ovid. li. 2. & 3. Metan.  and being fat and full, they be willing to commit the regard of their faint flocks to that rustic Pan, as forgeth the Poet: 
Both sheep and shepeard now let Pan  
Regard, and cure them as he can.   
In the mean time, 
Theoer. Idyl. 3.  they be in flamed with the passion of an idle mind: (I mean, with that which springeth up of leisure and idleness, and is allayed through exercises and want of idleness, as both the Poets and chrysostom writ) for the amorous conceit of Narcissus besots them: 
Nar. enamoured with his own beauty. Hyena a beast that deceiveth the shepherds. Names of certain wanton women.  Hyenas voice allures them, and they harp lustily for Amarillis, and Galathaea, and Phyllis, which had lately enamoured them: which also in fine, do prove as Dalila to Samson, to deceive them: as Hyena to the pastor to devour them: as Syrenes to the Navigatours to drown them. Of this sayeth Augustine: 
Aug. desing clericorum.  Quanti & quales Episcopi, & Clerici, etc. O how many, and what notable Bishops and great clerk, (after many tried battles of confessions and victories, after many great works and marvelous tokens, are knwon to have made shipwreck of all these things, when they have been willing to sail in this frail bottom. This Vice distained Nicholas, and utterly defamed Demas. 
Nicholas. Demas.   
7 Nevertheless, this devise better delighteth them, then that they should watch in the cold nights, and labour in the fervent hot days, and that so much the sooner, 
Herod.  because that Herode the Tetrarch, so well affecteth john the Telltruth (whatsoever face he show before the people) that he had leaver his head were taken from his shoulders, and presented before him in a platter, at the request of a wanton Girl, then that he should live any longer to be a reprover of him for his daliaunces with Philip's wife: although he bring his authority with him from God. And for that Pope Boniface the seventh, 
Boniface the seventh. Fulgosus.  commanded the eyes of Cardinal john to be pulled out, because he presumed to tell him of his open abominations, as his duty was to do: And for that Pope Innocent did so well digest it, 
Innocent.  to be reproved for his negligent provision against schisms, that he caused them which undertook to tell him of the same, to be cast down headlong from the lofty windows. 
jere. 8.12. What will they answer. Cant. 3.1. and 7.14.  Fie for shame! what abominable things be these that they do: and yet they be nothing ashamed: yea, they know of no shame! Alas what will they do in the day of their visitation, and in the morning when that Christ shall see if the Vine be sprung forth: if the Grapes be grown: and if the Pomegranates be shut out? For he will surely call an account of them, and the reckoning must be made in that day, before his tribunal seat. But learn this: as the holy spousess could not find him whom her soul loved, by the night times in her bed: so neither will Christ be found out of them, either by carnal reason, or worldly lusts, which obscure in them the light of true knowledge: and if they find him not with john the Baptist; how can they show him to Andrew? If Andrew find him not, how can he declare him to Simon? And if Philip follow not the Lord at his commandment, how is he able to find and persuade Nathanael? But if any of them be otherwise minded, 
They that enter into this charge, must not seek for any worldly peace.  and seek with Demas, Nicholas, and such backesliders, peace, ease, and contentation in the lusts of their eyes, the lusts of their flesh, and in the pride of life (when they should rather do their duties, come what love soever) they may look for peace: 
jer. 8.15.  but they shall far never the better: they may wait for a time of health: but they shall find nothing but trouble. For they be set in the battle to strive against powers, 
Ephes. 6.  and mighty adversaries in the world. Well then: will ye enter thee field, and not look for strokes? Will ye follow Christ, and neither hunger nor thirst? Will ye strive to come into heaven, and live as ye lift? 
jere. 45.  In truth your expectation is vain: ye do sorely deceive yourselves, and your Lord and Master will not allow it so. To follow him he must take up the cross on your shoulders: to come to heaven, ye must prepare yourselves in the fear of God, and a clean life. 
Simon Magus.  But it is lamentable to consider what power Simon Magus hath to enchant men with his sorceries: how prompt that lying spirit is to enter the minds and mouths of Achabs' Prophets, if God once permit him: how ready Asmodaeus is to search the bed of raguel's Daughter, 
2. Chro. 18.21 Tob. 6.  if he be not restrained by Raphael the Angel? And how hasty Satan is to try the patience of holy job, if that once by God's permission, 
job. 1.10.  he can pike out but the very lest occasion against him: from this troublesome spirit, and all other his hideous deceits, the Lord God deliver us, especially all them, by whose holy doctrine and godly life, the Church is and aught to be lightened and instructed.  

Pythias a contentious person in Athens  8 Now to hinder all the good which is expected, that busy and contentious Pythias, (which should rather have stood to the deliberation of that wife Phocian, within the City of Athens, then to have torn out his own tongue with long lippe-labour in every lyre) being provoked maketh no small stir, not only in the Church, but also in the Commonweal, to the great disquiet of the wise Magistrate, to the grief of the vigilant Pastor, and to the high displeasure of the Almighty God. And may we call him a Protestant: a Christian? Not, not: for those qualities beseem neither Protestants, nor Christians: neither would those title Christians (if they were not more than heathenish) adventure such actions and devices, as the very heathen utterly abhorred as abhoninable. But Pythias in his contention & stir nothing blusheth to condemn one liberal science, whiles he would seem to commend one other of the same sort, notwithstanding, that thereby he incur more discredit in the one, then gain credit by the other: and withal, he maketh no scruple of this, 
Mephiboseth Ziba. 2. Sam. 16.4. Naboth. Achab. 1. King. 21. Math. 4.9.  that Mephiboseth be quite beggred, so as by the same Ziba he be made a gentleman: that Naboth be murdered, so as Achab be pleasured. O good Lord! what else is this, but the very worship of the devil? Let the show thereof be never so glorious? The very heathen (according to the rule of natural reason) have vehemently disliked this, to take from one man to give to another man: as to rob one, and enrich another with the spoil. Phocian also ratifieth this: 
Phocian.  among the Athenians in his time, that was a far better thing for a man to satisfy and pay his debts, then to give and bestow on other men, that which he hath gotten by rapine and deceit. Doth not this redound to the disgrace of such Christians, as let not to contrive such tragaedies? yes doubtless.  
9 Howbeit, that neither the heathen Philosophers may condemn them in open censure, nor the popular opinions point at their faces with worthy infamy, there is a pretty preoccupation devise to prevent all. 
Ziba accuseth Mephiboseth to have his possession.  Ziba must now persuade David the King (who favoureth Mephiboseth (by one devise or other) that Mephiboseth is David's enemy: neither must Ziba stick to blow both hot and cold in this case, as did the old Eremite in the Fable, 
The fable of the Eremite.  who blew on his fingers being a cold, to warm them, and presently with the same breach blew on his broth being hot, to cool it. How we should use and esteem of the fellowship of such kind of persons, the fable telleth us. But so it is, that Mephiboseth is unjustly accused before David, by him who would seem to commend him to his face. So also was poor Naboth accused and condemned, and the land of the one is diveded, and the vineyard of the other possessed, and all is safe and sure enough, so long as the eyes of men be deluded. In the mean time this is not considered, 
Vengeance sleepeth not.  that vengeance sleepeth not: for as Stesichoras said so long sithence (whose sentence for gravity the famous Philosopher Aristotle remembered) The very Grasshoppers do sing in the fields of such kind of dealings: that is, 
Arist. in Rhetor.  the poor afflicted and oppressed do power forth their complaints in their fields unto God, crying for just vengeance on their oppressors, whom the Lord God delayeth not to recompense according to their deserts & the desire of his oppressed children, 
Read. chap. 25.7.  when they be forced not only to acknowledge the uprightness of the judgements of God upon them; but also to confess how rightly and orderly that sentence is verified on them, 
Mar. 7.12. Luke 6.3.  & there posterities, which (besides the words of Christ in the like case) experience hath hatched in allages.  

Melant. in Argum. 4. in Ecclen. Solon.  The man who mischiefs doth invent,  
To make another man to smart:  
Shall others find, him to prevent,  
Therewith to pierce him at the heart.  

Tit. 1.15.  10 Howsoever the Cretians have been justly censured, these actions and devices are so heinous and loathsome in the eyes and judgement of other heathen, that they have judged them as contrary to nature, to reason, to virtue, and all honesty, which they) according to their knowledge) both used and reverenced in far better sort than many Christians in name, whom therefore (after the example of Christ, the Prophets & Apostles, which have produced the birds, the beasts, and the Gentiles to teach others) we may worthily note & apply without any offence to the wise. 
The heathen have observed oaths and promises.  Of the very Pagans, some have been noted firm and constant to the death, of their words and promises, especially then, when they did swear by those Gods which they worshipped, holding that (which Plautus hath counseled) for a sure axiom or ground. Moriri sese misere mavolet, quam non perfectumreddat, 
Terent in phormione Plaut in Asmar.  quod promiserat. Let a man wish rather to die wretchedly, then to promise' a thing and not to perform it. And that another adviseth, Prius mori, quam fidem fallere. Choose rather to die, then to falsify thy faith. And thereof thus censureth ovid.  
The way seems sure, & often in ure, with friendly face men to beguile:  
Which yet, how sure, or often in ure, is nought, & eke a practice vile.  
Among these, such persons as observed not oaths and promises have been taken discredited, unworthy of all trust, and most infamous for ever: yea, 
Plagues ensue the breach of leagues and promises.  and they have thought that great plagues ensued the breach of promises, oaths, & lawful leagues. Therefore when Pyrrhus the king of Epirotes, contrary to his promise & vow made to the Argives in Achaia, had entered their City, & in that conflict was slain and his band discomfitted by Antigonus the King of Macedon (whose aid the Argives had desired & obtained for their rescue and defence) it was thought, that destruction was inflicted on him and his soldiers by the gods, for his infidelity, and that well worthy for as the Poet writeth.  
Why wouldst thou not perform in fine, 
ovid.   
The just effect of promise thine.  
The Sythians, the Medeans, the Arabians, & the Egyptians, have in the old time esteemed so much of fidelity & trust in oaths, words, & promises, 
Silius Italicus. li. 3. val. pun. sec.  that they deemed death but a mean punishment for perfidious and faithless persons: & the Romans judged that scarcely any plague or punishment whatsoever was severe enough, & hard, for such malefactors, whom after that they had offended, they would very seldom pardon, and never trust again, worthily deserving (as they heide) that jupiter should cast them out of the society and company of all men, and bury their carcases in extreme ignomy and utter diffame. Therefore when Metius Fuffetius the Alban King, 
Metius Fuffe.  who had promised the Roman King Tullus Hostilius to assist him against his enemies, did nevertheless break his oath, and treacherously deceived him: he was at length taken by Tullius Hostilius, and tied to two Carts, his hands to the one, his feet to the other, and so the Horses being forced contrary ways, 
Tit. liu. histor. ab urb. cond. li. 1.  he was rend asunder. Although Titus Livius disliked much this punishment, as too sharp and cruel, wherein he said was small regard of human laws: yet Virgil, considering the greatness of the fault, alloweth thereof with this censure: At tu dictis, Alban, manners. 

Anied. li 8.  But thou (O Prince of Albany)  
thy promise shouldst have kept.   

The Turk reproveth Christ●ans.  11 The Barbarous Turk hath hard censures in this case: neither hath he letted to reprove the Christians for their slender regard of their promises, and to complain against them to jesus Christ, whom he knew the Christians worshipped. When Amurathes the Turk, once saw how that Ladislaus the Hungarian King, 
Amurathes Ladislaus. julian.  by the counsel of the Cardinal julian, had (contrary to his oath and promise) set on the Turks and murdered many of them, he took out of his bosom a Book containing the conditions of peace, complaining and speaking to jesus Christ in this sort. This is the Book; these be the conditions of peace which thy Christians have broken! therefore, O Christ, if thou be the true son of God, as these do affirm, now show openly, that the perjury of thy people do nothing please thee. See what followed within a while after: the Turk setting fiercely on the King and the Cardinal, slew them both, and with them no small number of their Soldiers, in the year of Christ 1444. Although it had been so, that the Turk had falsified his promise, (which he would not to the death) yet should not the Christian King have failed therein, if he should have died an hundred times, being no more lawful for him to break his oath, when he had promised to be at peace, than it was lawful for the king of jerusalem to break that promise and oath which he had made to the King of Babylon, 
jer. 27.8.  in the name of the lord, 
Ezech. 17.13 15.  whose perjury the Prophet Ezechiel sharply reproved, and the king himself for the same, was hardly punished. Should he prospero? shall he escape that doth such things? or shall he break the covenant and escape free. Although Sinon do prostitute his conscience and credit to perjury and deceits, 
Sinon pariured. Virg.  yet should Christians gird themselves with truth, they should do as they say, if they have said it according to the law of God: yea, and albeit that the Papists have taken up that profane rule to observe, 
Papists regard not their oaths made unto us. Friar Forest. Grafton. Chro. pag. 1236.  Linguaiuro, mentem, iniuratamgero, I swear and promise' with my tongue only: but not with mine heart: and in that regard, Friar Forest thought he might lawfully break his oath which he had sworn to king Henry the eight, saying: He took the oath with his outward man, but his inward man never consented thereto: and that those our adversaries regard neither faith nor promises made by them unto us, whom they call Heretics: yet know we right well, that the breach of a lawful oath and promise, is most odious to the Lord, 
Psal. 15. August. de civit. dei. li. 2. ca.▪ 19 Eccles. 5.3.  and fearful to the consciences of true Christians, who love rather to yield to the truth, then to seek to conquer her, which will not be conquered. This is Salomons saying touching lawful vows and promises: If thou vow a vow unto God, be not negligent to perform it. Again, If thou promise' any thing pay it, 
Nota.  for it is better that thou make no promise, then that thou shouldest promise' and not pay. Such only (as David saith) are meet to devil in the Lord's tabernacle. 
Psal. 15.  And this is the rule of the Gospel prescribed unto Christians, whose yea should be yea, and whose nay should be nay, and even so, Amen: that being faithfully minded, they might deal honestly one with another, and fear not to blaspheme, lest for their blasphemy and false dealing, they be given over to Satanto be tormented.  
12. As touching other particular points, I mind not here to rehearse the particular doctrines, examples, & rules of Hermes, Trismegistus, Socrates, Pythagoras, Plato, Aesop, Menander, Phocian, Aristides, and others, being Philosophers, Poets, and wise men of the Gentiles, the which are yet worthy regard, and may aptly be placed before the faces of Christians, if not to teach them, yet at the lest to condemn them, as the Queen of the South, and the Ninivites were sometimes called forth against the jews by Christ himself: but in steed of them all, we will produce that most ancient Poet Philemon, whom justinus Martyr disdained not (though a Christian) to remember with worthy praises. For (indeed) this Poet, hath in few words (among others) gathered together the chief principles and grounds of that sound doctrine and institution of life, which not only the Sibylles, but also the better sort of the Poets and Philosophers held, embraced and assayed to practise in their lives, howsoever Epicurus, Diagoras, and some other of the waning and latter sort of the Philosophers and Poets have digressed from those rules of wisdom by them prescribed and taught. Philemon, 
Heming. de leg. Mat.  having first reproved the great abominations and errors of them which thought to please GOD, with the great multitude of Sacrifices of Bulls, Goats, and such things, he afterward telleth what a man should do indeed to please God of heaven, and what was required of him in these words.  
To God see thou do sacrifice: 
Phil. touching the worship of God.   
Thyself being just, in right justice.  
A saying well worthy of all Christians to be embraced, as unto whom that sentence of Christ belongeth, and unto the which, that of Philaemon is near like. The true worshippers shall worship the Father in spirit and truth. That is, as Zacharie singeth, 
joh. 4.23.  In holiness and righteousness. This thing the very jews themselves scarce regarded, 
Luke 1.  which vaunted of the Temple, and entitled themselves Abraham's children, and the only worshippers of God, & thought they had pleased God well when they brought great sacrifices unto the altar, howsoever their lives were distaigned with abominations. 
Hebr. 4.12.13  But God who saw their thoughts, & (as Aesop said to his son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seethe and knoweth all things, 
Isa. 1 & 5. jer. 7. & 46.  and will not be deceived as men be deceived, loathed their hypocrisy, reproved them by Isayah and other Prophets, & worthily rejected them and their sacrifices. Would to God that Philemon and other heathen Philosophers, might not worthily both reprove and condemn Christians now: yea, those Christian Protestants that boast so much of their titles & dignities, for their ungodliness and unchristian behaviour.  
13 Next, the same Philemon hath in effect these words: 
Philemon touching the civil life.  To please God, it is meet that a man declare himself an honest man: that he be not a defiler of Virgins, nor an adulterer, nor a thief, nor a murderer: that he covet not another man's goods, nor his wife, nor his house, nor his possessions, nor his servant, nor his maid, nor his horses, nor his oxen, nor so much as one small thread of his: for God which is well pleased with righteous deeds, and cannot abide the wicked, is ever present before thee, and seethe altogether. A notable doctrine of an heathen Poet, so near the verity of the legal, 
Exo 20. Mich. 6. Mat. 6.  prophetical, & evangelical doctrine, to the which, as himself laboured to conform himself, so did also others among them, in the person of all the which, let Socrates be noted, who touching himself said, that in himself he had subdued Nature, (that is, those infirmities whereunto he was subject by nature) through his study of philosophy: in the which, as he learned to know God & how to live, so he feared not for the profession of the same God, and his good life, to die most willingly, notwithstanding the great entreaty that his friends made unto him, to submit himself to the laws and wicked opinions of the Athenians, as Plato hath reported it.  
14 O, that we Protestant's had this conscience of our own profession, and especially such among us, as are placed and authorised to teach, rule, and inform others, that yet at the lest, those heathen men be not called forth in the judgement before GOD to condemn us, which have not only their rules, but also the rules, doctrines and examples of Christ, and his holy Apostles, Evangelists, and Martyrs to instruct us: Therefore knowing by these laws and instructions, what the will of GOD is, and considering that we be of the offspring of God, and as children under their parents) do ever stand in need of his help (as Aratus writeth,) and in fine, 
Arat. solens.  how much he would that our holiness and pure lives should shine before those Gentiles, to whom the bright shining Sun of righteousness appeared, not as unto us: let us yield ourselves wholly unto his holiness, and so order our lives according to our profession, that the Lord may gladly acknowledge us for his own Children, and daily minister unto us that, whereof we stand in need, and for the which we are taught to pray in these words. Our daily bread give us this day.  
Otherwise, 
Seneca, in trag. octan. act, 2.  whiles we would be accounted men, not only of the silver age, but also of the golden age, we shall be found and so proved indeed (by Astraea or justice) to be but of the Copper age, from whom this noble virtue (contemning the impiety of men) is departed, as the same Poet writeth.  
Astraea she did fly,  
this kind of men,  
so wicked then,  
And placed herself in sky.   

CHAP. XVII.  
The former argument is continued. Men being at peace under a peaceable Prince, wax weary of well doing: contemn Religion, and live wickedly, neither will they take heed by other men's plagues.  
MOst men, when they hear tell of Laish, 
jud. 18.17.  which being waxen fat and wealth, was secure, and feared no misfortune, until that misfortune overwhelmed her: they do without mouth condemn the careless security of Laish, 
Men can condemn the foolishness of others, and yet not apply their examples to themselves, being within the same predicament.  & laugh at her destruction. So do they likewise, when they hear of Moab, which had rested long on her leeses, and never thought of any rolling, till time she so savoured, that she needed to be changed from out of one vessel into another. Also they wonder at the famous City of Jerusalem, which had forgotten the Lord, and all his benefits, and pampered up herself much like unto Sodom, not knowing the time of her visitation, until the day came, wherein the daughters of Jerusalem were forced to weep bitterly for themselves and their children. This and such like fearful examples men can read of, and hear to be recorded in the holy Scriptures, and daily talk of them: howbeit, the whiles they have not the grace to apply these & such like things, so as thereof they may make to themselves a benefit, with this consideration, that these examples are made perpetual to instruct all men in the posterity, that the like sins do ever deserve, and have commonly the like plagues, without timely repentance. And herein they be much like unto those jews, whom the lord reproved for that they said: Surely, if we had been in the days of our fathers, 
Mat. 23.  than would we not have partaked with them in the blood of the Prophets; when yet themselves ceased not to fulfil the measure of their fathers in their bloody persecution of the Prophets & of the wise men which God sent unto them: for these men say, if we had been of Laish, or of Moab, or of jerusalem, we would not have been so careless, secure, & unthankful to God for his blessings: we would have considered from whence came all our peace and prosperity; we would have known the day of our visitation, & what belonged to our ease, and been provident and wise: but behold, whiles they be excellent in the observing of other men and their cases, they neglect themselves, & consider not that those examples of yore are made perpetual for the posterity, which thereby may be happy, if they can be made wary. Men, for the most part, in this case do near sergeant that covetous Euclio, 
Plaut. Euclio laugheth at the case of Tantalus. Mutato nomine de te fabula narratur.  who, hearing the Poet to tell of Tantalus, that was thirsty in the midst of the water, was moved to laugh at his folly, when notwithstanding, if he had but changed his name, he should have perceived that the fable pointed at himself, being indeed poor in the midst of his wealth. It is no mean furtherance to health for a man to know himself sick, & with what infirmity he is touched: for he will thereon repair to such a physician as (he is persuaded) can do him good, and not before that: for the whole have no need of the Physician, and they that be righteous already in their own conceits, think themselves to have no need of Christ.  

Long peace is enemy to good manners, not of it own nature, but of the corrupt nature of man, which as the water not moved will soon smell.  2 It is true, that as prosperity maketh men wantonness: so long peace (as Juvenal said) is an enemy to good manners, and maketh bad soldiers: not that the fault is in that prosperity and peace, but in such foolish people, as abuse the same: for The fool (as saith Solomon) being full, cannot measure himself. Not only the heathen which know not god, but also the very Christians in name, whom the Lord hath enriched and blessed every way, far beyond the heathen, being grown fat and resty, do kick with the heel, as unbridled colts against God, and degenerate from their former favour through their abuse of the creatures, 
Ephes. 6. jude. 7.3. Rom. 13.  and their manifold abominations. Insomuch that when the Lord presseth them forth to fight for him, and Gedeon, that is, in the lords wars, they want the Armour of Christian soldiers: they be feeble, they be faint hearted, they lap water as Dogs, they can neither go wisely, nor walk honestly, nor stand worthily, but by their cowardly couching, and revolting from their profession, they show forth the fruits of their long peace which they have abused, and decipher themselves (in a kind of rebellion) to be the very enemies of the Cross of Christ, whose ensigns sometimes they had displayed. Would to God, that neither myself, nor any other man could justly include any of our English Protestant's within this predicament, that so, they might be well able to plead for themselves against every one that would either condemn or accuse them of such a fault! But I am right sorry, because I may say, that it toucheth many of them so near, that they cannot be excused, nor cleared, though that Demosthenes, and Cicero, were their Orators to plead for them: nor can they escape the deserved judgement, if God award them execution, though Noah, job, and Daniel, dwelled in the midst of their City, except that they repe●●.  
3 In whatsoever coast they stand now, 
A degeneration from virtue.  this is most apparent, that too many of them have again admitted him into their houses, whom it pleased God in his mercy, sometimes to cast out: whereby their last being worse than the beginning, they shall never be able to end with the righteous, (as Balaam desired that he might) except they remember from whence they be fallen, and repent. Though they have made show of a good commencement and beginning, yet behold, they go slowly forward: yea, rather as weary of doing well they have fainted and made shipwreck of faith, and a good conscience, which above all things they should have retained. The nearer they came to the goal, the swifter should their course have been, and from one virtue they should have proceeded unto another, until they had been perfect men in Christ: but alas they have slugged, they have left the goal of eternal life, they have declined from the strength of faith, unto the weakness of man's carnal conceits. They are worse now in their age, than they have been in their childhood. In this they are very much like the Indian Pandora, 
The Pandora of India.  a kind of people which in their youth have white hoar heads, as old men, and in their elder age, they have black hair, as young men. For when they were but young, and tender as babes in knowledge, they expressed some tokens of christianity & gravity: but now when they should have put from them childishness, by reason of riper years, and the longer use of the word of God, they utter more notes of childish wantonness, than ever they did before. Neither are they unlike the Tarsen Hermogenes, 
Hermogenes was in his old age as a child.  who when he was but fifteen years old, was reported of, to be an approved Sophist, that Marcus Antonius much affected him, and enriched him with many noble gifts: howbeit in process of time (whether it were through the great abundance of his wealth, or worldly pleasures, or sickness, or want of exercise) he did utterly loose the habit of his faculty: 
Antiochus Sophista.  of whom therefore the Sophist Antiochus was wont to say: Hermogenes in pueritia Senex, & in senectute puer: that is, Hermogenes is become in his old age a child, who in his childhood was an old man. And no marvel (for as it seemeth to me) they have quite forgotten the vow and promise' made in their baptism to the Lord, & those principles of religion wherein they seeming expert under their cathechizers, have been confirmed: I pray God, that they do not also with Demas forsake Paul in the open field for the love of this present world, and that so, with Alexander, Himmeneus, Cain, Esau, and judas, they make not shipwreck of altogether in the end.  

Men wane in holiness, and become barren as the she wolf.  4 Thus is it not only apparent how they have forgotten that which before they had learned in the word of God: but also how they with the Moon wane and slide backward in godliness and wax barren of the works of Charity and Christianity, wherein they be neither so full, nor so forward, nor so fruitful, as they were wont to be. But how near do they follow the property of the she wolf, which (besides many evil qualities) hath a yearly defect in procreation? Surely as near as may be: for as the first time she beareth five, the second time but four, the third time but three, the fourth time but two, the fifth time but one, and then after that she remaineth ever barren: So, whereas, in the first age of our peace they employed (as it were) five Talents, and yielded thereof the increase, in the second age or year, they contented themselves with four, in the third age with three, in the fourth age with two, in the fifth age with one, in comparison with the former, and so are become mere barren, for the most part. For though the word of God be preached plentifully, and the blessings of God do abound, wherewith men might be moved to praise him in an holy life: yet there is a complaint uttered, and a Citation sent forth from him that hath a controversy with the Inhabitants of the land: because, 
Hose. 4.1, 2.  There is no truth, nor mercy, nor knowledge of God in the land: but swearing, and lying, and killing, and stealing, and whoring, and blood toucheth blood, & yet none may rebuke them, nor reprove them, they cannot abide it, but will rebuke the Prophets, the Preachers and ministers, whose office is to cry out against them and their sins. So little care they to fight the good fight with faith and a good conscience: so devoid of counsel be they, & without all understanding in the word of god, 
Deut. 32.28. and 44.  through that which they might prolong their days in the land wherein the Lord hath planted them, and live if they would.  
5 here-hence is also descried, that dangerous sin which hurteth man's soul with a desperate wound: uz. A deep distrust of the divine Providence, 
A distrust of God's providence.  by faith in the which, men have a chief comfort in this life, and without the which, they run into a labyrinth of errors. 
Diagoras.  Diagoras the Atheist hath within his School many shrewd Scholars, though Cleanthes the Philosopher, 
Cleanthes.  by the very operation of nature, confirmeth the mighty working of the high God in all worldly things: yea, though the Lord testifieth in his word plainly, 
Abac. 1.5. Act. 13.41.  and we do see it evidently, that the almighty God worketh a work in our days: yet say they, Magister dixit: Our master hath said, and we will believe him. 
When men do distrust God, they fly to their own devices.  Now upon this suggestion, Adam desireth a more pleasant place then Paradise to live in: Lot deviseth a safer town than Zoar to devil in: Peter for fear what will follow, denieth his master: Annanias and Zaphira, deal deceitfully to eschew beggary. The Gergesites desire Christ to departed from their coasts for the safety of their swine: Demas joineth hands with the world in hope of favour: and the Protestant is nothing scrupulous to partake with the Peripatike, the Stoic, the Epicure, the thief, the murderer, the perjurer, the bragging Thraso: yea, and (though it be certain, that Dagon cannot stand near the Ark of God, 
1. Sam. 5, 3, 4  and the Israelites be commanded to departed from the tent of Corah, & to touch nothing of his, 
Protestants do halt between two as lukewarm.  lest they perish with him: yet) a thousand of them which go under this title, shame not to halt between God and Baal, between Moses and Corah, between Christ and Belial, for their worldly respects; and so, as it be for their advantage and filthy lucre, let their traffics and dealings be either with the Papist, or the Turk, or the Barbarian, or the devil, they nothing regard; nor remember they what the holy Scripture saith unto the Angel of the Church of the Laodiceans, and to them of that Church, which were neither heat nor cold, 
Apoc. 3.16.  but lukewarm.  
6 Further, 
A contempt of Religion.  they proceed and think (so far is impiety increased) that it is lawful for them to wrest all Religion to their own commodities and gain: the rather, because the devil persuadeth than, that Religion is nothing else but a certain human invention and politic rule of man's wit: and that all the professors of Religion are but scholars unto Numa Pompilius, and vain triflers, 
Valer. max. li. 1. ca 3.  as julian the Apostate in that conceit, wickedly censured the Christians, and scornfully cast in their teeth the Cross of their master. Therefore, 
Numa Pompilus a king of the Romans, who to persuade the people, feigned that the laws he gave them, was by the commandment of the goddess Aegera, with whom he said he had conferenced julian the Apostate.  as they nothing blush to resemble him (scorning them that appear zealous for their God) so handle they the most sacred law of the Lord and the Gospel, as 
* Neanthus.  Neanthus handled the harp of Orpheos, when expecting the trees to dance, he did by his confused jangling thereon, cause the dogs to bark at him. They argue of Religion, as 
* Pilate. Macchiavile.  Pilate did of the Truth, whereof when he heard Christ to speak, he said (after a scornful sort) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What thing is truth? & so went presently forth, not vouchsafing to abide the answer to his own question. Such an one was that Macchiavile, who persuaded men to govern in this world, partly by fraud, partly by force, and partly by fortune: and not by the divine providence, whereat he jested: imitating therein, not only julian and those profane heathen, 
Psal. 115.  which said of the Israelites, Where is now their God (making a mock of their religion) but also (and that effectually) that cankered Serpent, which hearing that God had forbidden Adam and Hevah the Tree of knowledge of good and evil, 
Gen. 3.  scoffed at God's word, and said: Tush, it is nothing so: ye shall not die, but ye shall be as Gods.  
7 To be short, there be too many of them that here hence reason with the Saducees, that there is neither Angel, 
Saducees. Act. 23.8.  nor spirit, nor resurrection, yea, with that senseless fool, that there is no God, howsoever they protest: 
The fool hath said in his heart there is no God.  for their lives and conversations, their words and manner of languages decipher the same. But if they be induced to grant the being of GOD, yet imagine they, that God is either of no regard or desire, or ability, to reward virtues with honours, or to defend the oppressed from their foes in this life, or to give victory in battle, or to punish horrible sins with horrible plagues, or else, that his mercy is so great that he will forgive men all their sins be they never so heinous: that he is a patiented rewarder, and will not be revenged on them that blaspheme him most bitterly: 
The heresy of the Origen●sts  yea, and that (as the Origenistes defend) the mercy of God pierceth into hell, so far, that not only all men both good and bad, but also, the very devils and damned Spirits shall at length be saved. Moreover, having such an unreverent opinion of God, and of his holy Religion, 
They that believe not well cannot live well.  they presume with profane Senacherib against the God of Israel: they cease not, but with that atheistical Cyclops, (whom Euripides bringeth in) do rail against all divine powers, against the Prophets, the Apostles, and Christ, whom (in an unsavoury comparison amidst their scurrility and carnal companions) they join with Machomet and the Pope, 
An unsavoury comparison.  which three they say do trouble the whole world. Therefore they swear, as though they had no souls to be damned, they live, as though they were very devils incarnate; neither is there any villainy and wickedness, which they will blush to perpetrate and commit, without all fear of God or reverence of man. What ears can but glow to hear this? what eyes can abide to see it? Howbeit, in despite of God's judgements, and in contempt of all men that yearn at their ungodliness, 
Sap. 2.6.7.  they endeavour to cheer themselves with themselves, and with them that said: Let us enjoy the pleasures that are present: Let us fill ourselves with good Wine and Ointment: let there no Flower of the time escape us: let us Crown ourselves with Rose buds before they be withered: let there be no fair meadow, but our lust go through it: let every one of us be partakers of our voluptuousness: let us lean some token of our pleasure in every place: for that is our portion, 
lucilius.  and this is only our lot. Unto such haileth that most ancient Satirical Poet of the Romans, worthily scorning them thus: Vivite lurcones, comedoes, vivite ventres.  
That is,  
O Spendthrifts, Tosspots, Bellygods,  
live ye, be lusty.  
So Solomon by an Ironical speech dirideth the folly of such fools: Be merry thou lusty lad, in thy gallant young days: and let thine heart cheer thee in thy youth: and walk in the ways of thine heart: and according to the lust of thine eyes. All this is most pleasant for such Brutes: but thereunto is added that which striketh them dead. Yet know this (saith he) that for all these things God will bring thee into judgement. In the mean time, 
Reu. 2.22. Luke 16. Virgil. Aeneid. 6.  there is for them prepared a lodging with the damned devil in the burning lake of hell, and there be, which wait daily and hourly to bring them to their bed, they that may go to their own place, where burning with Dives, 
Discite justitiam, moniti, & non te nuere Dinos.  & boiling with Phlegyas, they may with the one wish for water to cool their tongues, and with the other give warning to their mates, that they learn righteousness, and not be so bold thenceforth, as to contemn God and the Saints. For hither must they come, walking as they do, neither from this place shall they be freed either by their gold or silver, or by their lands or revenues, 
4. Esd. 9.12.  or by their worldly favour, strength, wisdom, and policy.  
8 But this they foresee not, until that (indeed) with Dives they feel their remediless misery, and with Phlegyas their wretched condition, 
The ungodly man foreseeth not his own destruction.  & be made rather examples for others, than instructions for themselves.  
In this point, they resemble that foolish Ape, which having once caught an harp, twanged thereon, danced and leapt backward on the top of an high house, so far, till at the length he sprang over the same and broke his neck. So having some high conceit of themselves, they little regard either their duty to God, or their own miserable condition, and think not of the danger they fall into through their wicked apostasy. Therefore they compass many things and build high Towers on sundry foundations: with the grammarians they recount the adventures of Ulysses, and the wanderings of Aenaeas: with the Mathematics, they stare on the Sun, Moon, and Stars, and make fleshly reasons for those supernal things: howbeit, they have no reason for their own lose & filthy lives, and wandering wits. The former days they much commend, and greedily gape for things future: but the time present, with their present commodities they wastefully consume. To be brief, in their own opinion they be the wisest persons in the world, and yet, how little foresight they have for themselves, it is easily seen: when wanting wisdom, they die the fearful death. Unto whom therefore may be aptly applied the censure of Euripides (the which Cicero also used in the like case.)  Misô sophistèn,  is'ouch auto sophòs. 
That Sophist hate I, and esteem  
of wit and wisdom small:  
Who for himself (in time and place)  
hath wisdom none at all.  
Such persons be they! so live they! and so die they! But (this notwithstanding) as the fleshly Epicure (which differeth nothing from a beast, chiefly, 
The Epicure would be taken for a Philosopher.  in that he defineth all evil to be in the pain and affliction of this life, and all good to be in voluptuousness, and worldly, and fleshly pleasures) doth nevertheless take upon him the person of a Philosopher, and would be esteemed indeed: so those fleshly and Atheistical persons, blush not to call and entitle themselves Right Christian Protestants, and would be angry with all them who would not so take and esteem them. And though their kind of wisdom be that which belongeth rather to Sophisters, than well beseemeth men (as did that of Euclides, whom therefore Socrates worthily reproved) yet with most impudent faces, they challenge to themselves the highest wisdom, they usurp on the best titles, 
The Romans esteemed none honourable but the virtuous, and therefore they builded the Temple of honour, adjoining to the Temple of virtue, with none other way to enter into the temple of honour, but through the Temple of virtue.  and would be esteemed honourable (if they might) though they yet never entered the Temple of Honour through the gate of virtue: by as good reason may the Aethiopian call himself a right Englishman.  
9 How near they approach in these points unto him that (though he be most foul and ugly) mustereth forth himself as an Angel of Light, any man that hath wisdom may easily discern. With him (therefore) that they be both reproved, judged, and condemned, it is just and right in equal censure, as such to whom it is said, O ye generation of Vipers, how can ye escape the fire of hell.  
When the jews entitled themselves the children of Abraham (notwithstanding, that both in life and Religion they were wicked and abominable) Saint john the Baptist very sharply reproved them, 
Mat. 3.9.  and said, Be ye not of such minds, that ye would say within yourselves, we have Abraham to our Father. And the Lord himself, seeing how much they graded on Abraham, when they were so far estranged from him, and from all holy Religion, to stop their mouths he plainly told them whose Children they were indeed, saying unto them: Ye are from beneath: Again, 
joh. 8.23.44.  Ye are of this world: Again: Ye are of your Father the Devil. And this he proveth by that they did the deeds of the Devil, and observed his lusts, contemning the word of GOD, despising Christ jesus, loving murder and lying, before love and truth, and wallowing in all ungodliness. For indeed when men do neither well believe, nor live well, and yet would be taken for right Christians, and Christian Protestant's, what do they else but imitate the Devil, endeavour to slander the Cross of Christ, to profane Religion, and to anger the Lord much more, than they do, which being Heathens, 
Psal. 50. joh. 16. Apoc. 3.  do yet so continued and declare themselves, justly moving him by his Spirit to reprove them, and threaten them with eternal damnation?  
But let us hear what chrysostom saith unto those kind of pesons, 
In flor. doctor.  and so conclude this Chapter. O thou Hypocrite (saith he) If it be a good thing to be good, why wilt thou only show thyself to be that which in truth thou art not? If it be an evil thing to be evil, why wilt thou be that, which thou wouldst not appear to be? If it be a good thing to appear good, it is better good to be: If it be an evil thing to appear evil, it is worst evil to be. Therefore either show thyself that which indeed thou art: or else be thou that, which thou wouldst show thyself to be. Thus should men make the tree good and the fruit good, show their faith out of their works, and by a good life declare themselves the Servants of Christ: Neither should the devil and this Angels either be found in Heaven, or presume to show themselves as Angels of light, either in the Church, or in the Christian-Commonwealth.   

CHAP. XVIII.  
An instruction for all Christians. A Caveat for Englishmen.  

jer. 9.1. The godly have cause to mourn.  O, that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the future miseries of my people! For men have so little consideration, from whom every good thing cometh, that they have quite forgotten that wondered deliverance of the little City from the siege and tyranny of that mighty King, and all other notable benefits that the Lord hath in his mercy done for them and their fathers. Wherein they resemble the old Israelites, whose unkindness and rebellion Moses justly reproved: and those Israelites whom David, 
Deut. 32. Psal. 106. Isa. 1. & 5. His 6. & 7.  Isayah, Hoseah & other prophets have worthily blamed for their ingratitude to the Lord, and those jews whom Christ both upbraided and threatened: with whom also, without speedy repentance, they shall be cast out: for like sinners, have commonly like plagues and punishments. These things if men had the grace and wisdom to consider, they would not forsake the pure fountain of the water of life, which hath thus long sustained them, and sound the corrupt puddles of ungodliness which poisoned them, they would not so neglect the things that appertain to the kingdom of God, and bend their brains to the wretched things of the world, in the which they find nothing else but vanities: they would not any longer blaspheme with the thief on the left hand, and so forego the chief good: but rather they would, with him on the right hand, confess the innocency of Christ, and their own guiltiness, and say, Lord remember us: they would not wander in the broad way to death, but strive to walk wisely in the right and perfect way to eternal life: but their talking, their walking, their sins, their transgressions, their abominations, argue their want of wisdom and grace, and decipher their lose religion.  
2 Such gross enormities of the men of yore, occasioned Lucian to taunt at them: Democrite to laugh at them: Heraclite to bewail them: and a certain man thus to exclaim on them: O good Lord! 
Rich. de sanc. victory.  what great pains men endure to seek after virtue, yet not in virtue, but in vanity: they have found out that which they hunted for: yet not for virtue, but for vanity: and that which is most miserable, in the words of life, they procure the pains of death! So do they busy and vex themselves (indeed) without any profit at all, when they walk on in their vanities, & provoke the Lord to anger, who (without their hearty repentance) will shortly declare the same to their great grief and misery, 
Psal. 50.  but chiefly to the woe and sorrow of them which had taken the word of God in their mouths, and entitled themselves Christians, and yet have nothing regarded to be by the same reform accordingly: 
Under these pretences, men spoil and take one from another unjustly.  of them that have said, Lord, Lord, but have not done any thing acceptable to the Lord: of them that have cried, The Temple of God, the Temple of God, and we be the Lords, in whose quarrel we fight, whose cause we defend, whose enemies we throw down: but yet have not washed their hands from cruelty, and murder: from piracy and theft: from bribery and extortion: from usury and tyranny: from strife and envying: from gluttony and drunkenness: from lust and lechery: from swearing and perjury: from sin and iniquity: for these doth the Lord severely reprove and condemn without rescue or delivery in all ages. Neither doth any thing more provoke the Lord of Heaven to high anger, 
Apostasy is a most dangerous sin. Esay. 5.5.7.  than the degeneration and backsliding of them that sometimes resembled the godly in piety, and virtue. As he is most pleased with them that walk in his holy ways with faith and good consciences, and is gracious unto them, & glad of their creation, and of all his benefits on them bestowed: so is he touched with sorrow and grief of heart, when he seethe them which have erst given a glorious show of holiness, to walk at length in their own ways estranging themselves from God, and all godliness.  
3 Though God when he saw the great wickedness of the generation of Cain, 
Gen. 6. The degeneration of the sons of Seth.  (in the first age of the world) suffered them to run after their own imaginations, for a very long time: yet, when he perceived that the sons of Seth also (which had sometimes resembled the piety of their parents, to whom the promise of the blessed seed was made, which were men that knew God, of the true Church, 
Aben Esra.  and called the sons of God) did fall from God into fleshly pleasures, tyrannies, idolatries, and other heinous vices, and grew therein like unto the children of men: yea, and that of the sons of God, they were (by Apostasy) made the sons of Satan: then (than I say) the Lord was highly moved to displeasure, so much, that in his anger he determined to destroy those sinners utterly from off the earth, and the same determination he effected accordingly.  
The Scriptures report, that the Lord (upon this occasion) Was touched with such sorrow, 
God repent that he had made man.  that he repent that he had made man on the earth: that is to say: his Spirit in the hearts of the godly, provoked them to mourn and sigh, to behold man's ungodliness. Noah, being a righteous man, having the Spirit of God, and seeing the great wickedness of man, 
Noah.  he was by the same Spirit moved to woefulness, and The holy Ghost was made sad in all the godly, by means of the great malice of man: 
Ephes. 4.30  so far that they desired rather, that man had never been created, then, that by degeneration, he should be so malicious wicked and sinful against God.  
4 But what followed this high displeasure? 
The effect of-Gods Repentance.  What was the effect of God's Repentance? My Spirit (saith he) shall not always contend thus in man: I will no longer deliberate, whether I may either destroy those ungodly men, or else have some pity, and compassion upon them: and forasmuch as I have by my spirit taught them, & schooled them in godliness, and they be never the better, I will not henceforth grant them this benefit of my spirit: they shall neither be reproved, nor instructed by the same any more. I will sand them a famine of my word, that they may faint and fall, and not be able to rise again: for they are contrary to me in all their ways, they proceed in their carnal desires, they scorn and deride both me and my word, and contemn all good admonitions: they hate and persecute my spirit, in them that faithfully teach and preach my word. It is most meet therefore, that I cease henceforth from doing them any more good, that I give my spirit ease, and suffer them as most rebellious children to perish from the earth.  
Upon this resolution the Lord opened the windows of heaven, & powered down mighty streams of water upon them: The fountains of the deep broke up also, and the floods covered the highest hills. Than loud cries and clamours, than sorrow, weeping, wailing, and utter despair on every side: but no delivery, no safety, no comfort they found, but are choked in the waters. One man was not able to help another, neither the parents their children. Every one was forced to abide his lot. And this lot was common to all them which were not enclosed with Noah in the Ark. So pleased it the Lord by washing away the filthiness of their persons from the earth, in their destruction, to ease himself being so grieved in his heart. This was the plague that fell on them, that would not honour God, 
Psal. 50.  when they knew God O remember this ye that forget God, lest he also take you hence, and there be none to deliver you.  

An apostrophe to ●nglish men, warning them to beware.  5 Now, because that above other Nations under the Sun, it hath pleased the goodness of our God to adorn and bless thee (O England) with the like gifts and blessings wherewith he beautified the sons of Seth, in that first age of the world▪ and hath not debarred thee from any of those graces wherewith he adorned juda and Jerusalem, in the time of their peace: he doth therefore expect the like thankfulness of thee, as he looked for of any of them. Which if thou yield not to his Grace, but waxing fat, do abuse those blessings, and spurn with the heel against him, and being called to weeping, mourning and repentance, 
Isay. 22.12.13.  for those thy transgressions, thou take up joy & gladness, slaying oxen, and kill sheep; eating flesh, and drinking wine: what else may be expected to come unto thee, but a most heavy judgement from the Lord? And of this, the Lord doth forewarn us by blazing stars, earthquakes, fiery Dragons: and expresseth his displeasure by famines, pestilences, threats of wars, and such like. It is not thy bore profession that shall excuse thee in the day of thy visitation (O England) neither shall thy often hearing of Sermons, 
A bore profession helpeth not.  nor turning of the leaves of the law, nor bearing of the bible in thine hand, nor thy talking of scriptures, 
1. Cor. 10.  deliver thee in the time of God's vengeance, no more than those former sinners, nor then the Corinthians were freed, whom Saint Paul warned to beware by the examples of the old Israelites which God overthrew in the wilderness, if that God be not entreated by thy timely repentance: nor shall the often hearing and ruminating of the strange judgements of God poured upon other the rebellious people of the old time, & the knowledge of the will of God, profit or preserve thee from the destruction: if thou wilt not be thereby thyself instructed, reformed and made better. To this purpose, this distich which justus jonas pronounced a little before his death, 
Mat. Dresserus.  is worthy to be daily ruminated.  

Quid juuat innumeros scire, at que evoluere casus:  
Si facienda fugis: si fugienda facis?   

The doleful doom of many a wight,  
To know, and weigh, what helps it thee:  
If thou neglect that should in right  
Be done, and do that should not be?   
The Lord grant thee grace to look timely to thyself, 
We should take instruction by former examples  and to thine estate, and by the consideration of those ancient plagues which have in their times overtaken the unthankful, to repent and take heed: so happy shalt thou be.  
6 O England, if thou didst consider thine own unthankfulness, and therewith wouldst weigh how full of danger thy state standeth, & what mighty plagues await to fall on thee, if the Lord God would permit it, and say unto the spirit of trouble, Go: 
Many and sundry dangers waiting on England. Eccles. 12.1. jere. 9 Luke 19  thou wouldst defer no time to repent, thou wouldst Remember thy maker in those days of thy youth, before the infirmities of old age overtake thee: yea, thou wouldst weep for thyself, and for thy children, rather with jeremy, and the Lord jesus, before those times of trouble come, them with the foolish daughters of Jerusalem, when it is all too late. If thou wouldst apply the examples of yore, unto the times present, and thereof learn wisdom (as Moses wished the Israelites to do) thou wouldst then be more fearful, and ashamed to follow the lust of thine own heart any longer: thou wouldst not trust to thine own strength, nor presume (in thy sins) so far on God's goodness: nor wouldst thou put confidence in unrighteous Mammon, nor consent to be led away with every wind of doctrine, nor make so long tarrying to turn to the Lord thy God: but thou wouldst rather speedily judge thyself, to escape the judgement of God: condemn thyself, to be freed from the sentence of God's justice: thou wouldst cast thy pride down on the earth, rend thy beautiful hair, & without delay turn to the Lord with fasting weeping & prayer. And thus except thou do in spirit and truth, thy fall, thy dishonour, thy shame, and thy execration will be horrible, to the dread of all other Nations, for all thy sins, the which the Lord in mercy forbidden.  
7 Surely, thou hast great cause to fear (O England) lest when it shall please god (for thine unthankfulness) to take to himself from over thee the life and government of our most gracious sovereign Queen Elizabeth (whose life & government the Lord God in his mercy yet prolong & lengthen (if it may be) to to the days and years of Methusalah,) that then, thou suddenly feel the pain of thy sins and deserved miseries. For the Lord hath sufficiently warned us already of such things by so many arguments, as we cannot thereof pled ignorance: & that he hath such a work to be done (without thy repentance) as the ears of so many as hear thereof shall surely glow: and this work is deferred but unto the appointed time. 
2. Kin. 20.19. and 22.19 20. judit. 16.30.  The God of mercy with held the execution of his judgement from juda (according to his promise) during the life time of Hezekiab: & he spared the same in all the days of josiah: neither suffered he any man to trouble Israel so long as the widow judith lived: nor would he cast down the fire on Sodom, 
Gen. 19.22. Gen. 7.10.  until Lot was departed out of Sodom: nor did he power down the waters on the wicked world, before that Moah was embarked in his Ark. And who knoweth whether that the same Lord hath made this merciful promise and covenant with our right Christian Princess, and with those his faithful ones in the land (which are by her grace aided, provided for & defended within this realm, in the name of the disciples of Christ) that he will not alienate the same from his delight in her, and their days? As his arm is not shortened, but that he will help his elect that call upon him so is not the same so weak, but most able to destroy his foes, and cast them down to hell that dishonour him.  

Note this.  8 Therefore (I say again) let us not flatter ourselves: be sure of this, that if thou continued careless and ingrateful, and imagine him to be well pleased with thee, because he suffereth thee, and doth not charge thee with folly, but seemeth to pass it over by long silence, and so thou add unto thy former transgressions, a thousand more, without remorse of conscience, and dread of God's judgements: he will (in the time of wrath) bring evil upon thee, and then, he who was before so flow to anger, will appear to be of great might, and such an one, as will in no wise hold thee excused in thy sins: he will not wink any longer at thy pride, thy common swearing, thy perjury, thine erreverent talking, thy lying, thy stealing, thy kill, thine whoring, thine halting, thine hypocrisy, thy profanation of the lords day, thine Idolatries, thy dissimulation thy discontented mind, thy murmuring mouth, thy slandering tongue, and all other thine abominations and sins, 
Isay. 21.10. jer. 25.31. Psal. 50.  which thou hast wrought and committed, against his majesty, against his Saints, and against thine own health, peace, and prosperity: 
Psal. 2. Prou. 1.  but seeing that than thou dost belong to the Lords corn flower to be threshed, he himself will summon thee to his Court of justice, in judgement he will commence suit against thee, he will contend with thee, he will try out thy sins, and set them in order before thee: he will condemn thee for the same, & all to thrash thee, except thou repent. 
Psal. 107.34  He that maketh the fruitful land barren for the wickedness of them that devil therein, will force thee to mourn, 
Hos. 4.  will 'cause thee to be troubled, to be endangred of thy plenty and peace, except thou repent. Thy people shall perish, thy cattle shall be diminished: the souls of the air, the fishes of the sea, shall be taken away, and every calamity shall overtake thee except thou repent. Thy life shall ever hung in suspense before thine enemies, as the lives of thy neighbours, and thine heart aching for anguish, shall in the morning desire the evening, & in the evening desire the morning, except thou repent. 
Gen. 42.21.  Neither shall thy conscience deny, but confess with jacobs' sins in Egypt, Verily we have sinned against our brother, etc. and therefore is this trouble come upon us. And others that behold thy trouble shall say (as Baruch did to Israel) If thou hadst walked in the way of God truly, 
Bar. 3.13.4.  thou shouldest have dwelled still safe in thine own land. But lo, they that lived so delicately, do now perish in the streets: O learn then where is wisdom, 
Lam, 4.5.  where virtue is, when understanding is: that thou mayst know also from whence cometh long continuance, and life, the light of thine eyes and quietness. 
Isa. 55.6. Hos. 14.2.  Return ye then unto the Lord your God, for ye are fallen by iniquity. Take unto your words, and say unto him: Take away all our iniquities and receive us graciously. Why will ye die? Repent, repent, repent, and ye shall surely live (saith the Lord of hosts) else will I make lamentation over you, as I began, and ye shall not be able to comfort me.   

CHAP. XIX.  
There is no state or condition of man free of his Crosses and troubles in this life. Of the Prince. Of the magistrate. And the discontentation of those high states.  

Every man is forced to bear his Cross.  NOW, if (besides these general griefs) the condition of every particular man in his several vocation be duly considered, it will soon appear, what mighty obstacles and strong cords of vanity there be cast abroad (as the snares of the enemy) to catch and draw men from of their places and duty of life. And that, as the latter age of man is weaker, & so less apt to virtue: & that in this infirm age do increase vices, slothfulness, love and pleasure, easiness of the mind, impatience, inconstancy, perfidy, foolishness, 

The infirmity of this last age.  
Isay. 24.4.   as those that dote, do persuade themselves to be wise men: so such is this last age of the the world, wherein both in Churches, & in the commonwealth, are moved up great troubles, to hinder men's particular vocations or callings. Therefore we must pray, and every man in his place and function, aught to pray with David, Cast me not away in the time of mine old age: forsake me not when my strength faileth me. Howbeit, 
Psal. 71.8.16,  all this the ignorant man knoweth not: the unwise man considereth it not: the fool doth not heedfully prevent these dangers & imminent inconveniences: 
Only the wise man, considereth these things.  and therefore as blindfold he is heedless carried away and cast into manifold miseries through the subtle seducer, & the guileful vanities of this world, to his ignomy and perpetual confusion. But the wise man, the man of knowledge, he whose eyes be fixed in his head (as Solomon saith) knoweth well that these be the common maladies, & ordinary miseries of man's vain life. He seethe the malevolent dispositions of man's inventions, and the hard changes & chances of all age, seasons and times. And this man only passeth safe through those perilous adventures, with a due regard of his calling & place: yet not without many unspeakable vexations and cares, verifying that saying: The more wisdom, the more grief.  
2 The most worthy and good Prince, 
The good Prince is not without his corasiue.  that doth many times watch to provide for the safety of his people, even then, whiles they sound sleep (as King Philip of Macedonia, by the report of Parmenio did) and those Princes that have made the City's Marble, which they found builded but with brick, (as Augustus said that he had made the city of Rome) and they that have restored liberty & freedom to them which were thralls & in bondage, & fought for them, defended and ruled them, as Moses, and Gedeon, and Samuel, and Samson, and jiptha, and Othoniel, & David, have in their times done, performing the safety & good of their people, before their own lives, and have deserved thereby to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herds of the people, 
Homer.  fathers, saviours, keepers of the Country: yea, beneficial and earthly gods unto men. These (I say) do meet with and find out (after all their watchful regards) most ingrateful people, and such, who, when they should in all honesty confess those of whom they have received profit (as Plynye wrote to Vespasian) do nevertheless scarce acknowledge any benefit at all and yield them nothing else, but hateful unkindness for recompense of all the good. The most of all men in the world, regard not to imitate those ancient grateful and golden men, who (as it is said) invented the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Graces: nor have they any care to learn, 
Sen. de been. ca 3. Alceat Emb. 163.  to and for what end or purpose they invented them. This considered Pindare in his time, when he wrote thus: 
Thus are the Graces lulled a sheep,  
and thankfulness is quenched:  
For men, unmindful of good turns,  
in Lethe's lake are drenched.   

The virtues of good princes be not considered of the ingrateful people.  3 There be few which have the grace to consider this, that, those noble men being in place of Government, where (having the reins at liberty) they might have spoiled the Commonwealth, as Nero did, they have notwithstanding that, adventured their credit, their wealth, their lives and all, for the safety and good of other men: that they have taken on them the care and regard not only of themselves and of a private house, but also of the Empire or Kingdom, and have ordered the whole nation according to the justice and equity of a Prince. Wherein Salomons spectacle is rightly verified, Eccles. 9 That no body thought on that man by whose wisdom the City was delivered from the power of the mighty King which had besieged it. And surely, this being applied to the case of the wise Prince and the ingrateful people, thus importeth in effect. I have seen under the Sun a certain King, who in his government never oppressed any man by the abuse of his authority: that judged between man and man without respect of persons: that defended strangers, pupils, & widows: the duly punished thieves and adulterers: that advanced not the wicked, nor maintained impudent & vain persons: that rooted out ungodly men, & spared not murderers, nor permitted perjurers to live in the Commonwealth: that defended the Church, and relieved the poor people: that placed over the affairs of his kingdom righteous men, & had a chief regard of most ancient, wise, grave, and sober men for his Counsellors: that never listened to the superstitions of Witches, Sorcerers, Charmers, Southsaires, and Pithonisses: that banished from his presence, adulterers, flatterers, backbiters, and slanderers: that by wisdom knowing God & himself, had power to bridle his own affections, to defer his displeasure, & to rule himself & his family: 
For his good he hath a base reward.  that had most valiantly defended his Country from the foreign mighty adversaries, and had dedicated himself to the right worship of God. Yet behold, he hath not been gratefully requited, 
judg. 8.35.  nor in any sort honoured of his people, according to those his demerits.  
4 Yea, I have seen, that a certain Prince was chosen by the Lord of heaven to reign over his people, 
Deut. 17.  & to rule them: he never multipled horses to himself, nor purpose to bring the people into Egypt, again: neither did he multiply Wives, nor put his trust in silver and gold: neither did his heart arise above his brethren: nor turned he from the commandment of the Lord his God, to the right hand or to the left. But, he did writ out a copy of the law book, and did read therein all the days of his life, that he might thereby learn to fear the Lord his God, 
2. King. 1.6.  and to keep all the words of his law for to do them: according to that desire of his heart in his prayer to the Lord. And thereby hath been (of the goodness of God) unto his people, as an hiding place from the wind, 
Isa. 32.1.  & as a refuge for the tempest: as rivers of waters in a dry place, and as the shadow of a great Rock in a dry land▪ & governed them after the rule of righteousness, and according to the balance of equity. Yet all this notwithstanding, 
Senec. in Hercul.  he findeth the people ingratum genus, ingrateful towards him, and forgetful of all: yea, they recompense with evil, for all his great good, to the great grief of his heart. This is the only reward which such noble Princes and godly men are to expect of the unthankful world, after so many Princely virtues and benefits.  
5 Abraham, Noah, Moses, joseph, Samuel, David, and such like, which right well know how to bear this heavy burden, have yet continued their places, have done their duty, and walked in the way of the Lord (maugre the malice of the malign world) howbeit it is true enough, and a thing too often tried by daily experience, that a slanderous or ingrateful person destroyeth a liberal heart, 
Eccles. 7.8.  and besotteth many wise men. Such kind of requitals do often discourage the good Prince, causing him unwilling to perform his duty in his place. 
Many have been unable to bear those burdens. Philip of Macedonia.  Neither have the most part been able to digest these and such like morsels: as namely, that the father of Alexander, (notwithstanding his place, his wisdom, his dignity, his renown, and all the noble adventures he had taken for the good of his kingdom) was slain in a public triumph his Princes & attendants looking on the same. That the valiant julius Caesar (who had achieved so many famous victories and high benefits for the Romans, and after the civil wars ended, had showed to his enemies great mercifulness, and to his friends large bounty, and had left nothing undone of that which might have purchased to himself benevolence, favour, authority, and rule, among the Romans) he was for all that, most cowardly murdered among them in the Senate house, 
julius Caesar was cowardly murdered.  through the conspiracy of Brutus and Cassius, his own most familiar friends, whom above all others, he had most singularly enriched with large benefits.  
And that also the Emperors Tiberius, Drusus, Henry 7. of Germany, and King john of England, 
The sorrowful ends of many Emperors and Kings.  were poisoned to death: that Valerianus was shut up in prison, where he died miserably: that Scipio was killed by them of his house: that Richard the second, Edward the 5. Henry the 6, Kings of England, and the Emperor Commodus were murdered: that Carinus and Numerianus both Kaesares, wretchedly ended their lives: and that noble Pompey, 
Pompey.  who had achieved so many goodly enterprises, profitable to his country, for worldly glory happy, for his virtues a mirror to many princes: and had restored the young king Ptolemy of Egypt to his kingdom, he was at the length constrained to fly into Egypt, where he was most butcherly killed of the same king, and with such beastly ingratitude requited. Finally, it hath much yerked many of them, when they have considered how many noble Princes & Captains of the Romans, the Athenians, the Lacedæmonians, of the Israelites, of the Englishmen, of the Frenchmen, and other famous monarchs have found the like rewards of such ingrateful people, who have overcharged them in their times with many partial censures, murmurings, grudge, rebellions, treacheries, torments, and death. In the consideration whereof, they have measured their places both dangerous, and full of difficulty and fear. 
Dionise shewelth to Democes the danger of the regal state.  This thing Dionysius of Syracuse, being thereof experienced, would prettily declare unto his friend Democles, when entertaining him very magnificently and Princely at his table, he caused a sharp sword to be hanged over his head by a small hair or thread, with the point thereof downward. Whereat Democles, notwithstanding his princely fare & like cheerings, was stricken with a most horrible fear, and desired in all the haste to be dismissed from the Table. 
The troubles and the dangers of of government have tired out, and made many men fearful. Charles 5. King jew, King Cadwallader. Graft. pag. 127.   
6 The consideration of these and such like spectacles, hath occasioned some of them, rather Heliogabalus to dedicated themselves to idleness, sensuality, and vain worldly pleasures, which in young men is foolishness, and in old men abomination, then to the right ditties of their vocations. Some with the Emperor Charles 5. and with King jew, and King Cadwallader of the Britain's, have wished to resign their royalty, thereby to be quiet from such dangerous troubles. Some have with Pompey, 
Pompey.  thought it much better for them to be borne poor men's children, and to lead their lives quietly in the country, then to be made thralls in and by such preferments, to so many and so great vexations. Ardentius thought it wisdom, and much ease for himself, 
Ardentius.  to deny to succeed Antonius in the Empire. The Marquis of Messena, 
Marks of Messena. Edward the third.  and king Edward the third of England, upon the offer of the Empire unto them, have both most willingly refused to mount the monster with so many heads, whereon they might have been opposed to many strong enemies, and been made subject to many strokes of bitter torment. 
Dioclesian.  Dioclesian said to one which gave him counsel to return again to the Empire (after he had chosen to toil in the Garden, as a Gardener) that seeing he was delivered safely from the plague, he would not drink poison again.  
These (as it seemeth) resolved with Ammian, 
Ammian.  that this kind of preferment is naught else, but the care of an other man's safety: with Antiochus, 
Antiochus.  that it is but a noble thraldom, and with Agamemnon, 
Agamemnon  that Princes are but the people's servants, how soever they appear in state, might, and magnificence. This matter joathan intendeth, 
joathan in judg. 9.7.8.9.10.  by the riddle of the trees of the wood, that went forth to choose them a King, when the Fig tree, the Vine, and the Olive tree, refused that, which the Bramble willingly accepted. Demosthenes' said, 
Demosthenes  that he for his own part, would not stoop to the ground to take up the crown of a Kingdom: and Antisthenes said, that if two ways were to him proposed, the one to a private life, the other to the place of government, he would rather choose the private life. Alluding to that sentence of the wise man, The mighty shall have mighty torments.  

The Magistrates are tormented with many afflictions. Exod. 18.21.  7 Moreover, the worthy Magistrates of the Common wealth, which in their places represent the royal persons of their Princes, and endeavour to observe their duties, being (indeed) men of courage, fearing God, dealing truly, & hating covetousness, according to that rule of jethro, which gave Moses counsel to ordain judges under him: when these (I say) consider what Solomon saith touching the danger of their places, and unkindness of them whom they shall benefit: 
Eccles. 10.8, 9  (He that breaketh up an hedge, shall be bitten of a Serpent: he that moveth stones, shall hurt himself thereby: he that cleaveth wood, shall thereby annoyed himself:) they have no mean cause of discouragement: and when they have proved it in this, that nothing besides injurious vexations of one towards another, and tedious quarrels of persons troublesome, be presented unto them: and that, when they have done well, and as the place, the persons, and cause require, they be partially censured, controlled, and many ways endangered and injured; they have been moved to irk with him in Terence, Nostri nosmet poenitet. But when unto all these things is added the superior displeasure, without any just desert, and calling to mind, what hard far that noble Seneca found under Nero, 
Seneca. Papinianus. Clitus. Shatilion, the Admiral of France.  and Papinianus under Antonius, and Clitus under Alexander, and jasper Caligne Shatilion, under the French king, to whom although they had been most faithful and wise Counsellors, they were nevertheless upon sudden and small displeasures, disgraced graced and murdered: they are pierced with a sore terror, and hold not only their places, but also their lives, both suspensive and loathsome to themselves. Whereupon many have more laboured to be settled on lower ground, then to climb the pinnacle or turret so full of perils.  
8 This thing Seneca Papinianus, and Shatilion did see, and therefore they would gladly have renounced their power, offices, and places, and have betaken themselves to a life solitary, and more safe: yea, 
S. Thom. in Both. de consol. Philo. li. 3. Pros. 5.  Seneca (for his part) offered to employ and bestow all his goods and riches, to the use and benefit of the Emperor, thereby to have purchased his manumission and liberty, which yet he could not obtain, until his painful life was cut off by an injurious death. Thus also Themistocles among the Athenians, and Lucullus among the Komanes have been very desirous to exchange their public places for a life private, and more free from emulation. Demosthenes' resolved, that better it is, for him which is deposed of such a government or office, to die then to be readuaunced. Aeschines is very glad, that he is delivered from an office, which he termeth a mad dog. Timon would rather be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A contemner of the society and fellowship of men, then to serve other men's turns in such an unthankful and troublesome place.  
Socrates esteemed vacant time of leisure, one of the best of all the possessions of the world, meaning, that to be free and quiet from such cumbrous business, and the vexations of public affairs, and from such appetites as trouble the tranquillity of the mind, is no menae treasure. This thing Themistocles, Phocian, Demosthenes, Aristides, Cicero, Salpitius, Marius, Boethius, and many others, some Greeks', some Romans, some jews, some christians, some Barbarians, have also too well approved, & have acknowledged and confessed it, in the sorrowful sense of the same. This consideration (no doubt) pierced the mind of Barzellai, 
Barzillai. 2. Sam. 19.37  when he refused to be advanced by King David, which offered him no mean preferment: 
Sunemite. 2. King. 4.13.  and this moved the wise Sunemite, to desire rather to inhabit amongst her own people (with a contented mind) then to be spoken for unto the king, when as Elisha the Prophet would have done her that pleasure. 
Graft. pag. 123. Chron.  And hereof was it, that Benet the master of Beda, who descended of rich kindred, and was in high favour with Oswye king of Britain, did forsake both the king's court, and his own house, & all that he had, and became a Monk. The Chronicles and Histories of the former ages, are not without many such examples. And a great many noble and wise personages that presently live in the world, are not freed from the hard experiment of this thing.   

CHAP. XX.  
The troubles and afflictions of the Minister, of the housholholder, of the Schoolmaster, of the Scribe, and of other faculties and conditions of men.  

The pastor his troubles.  THe faithful Pastor and Minister in the Church, is for his part daily perplexed & troubled with a mountain of griefs and heavy woes: for whosoever he be that takes on him the ministery of the word, and preaching of the Gospel (by the Lord's authority) he is set as it were in an open battle, and hath forthwith the Devil, and the world adversaries unto him, and professed enemies, which endeavour to hinder and hurt him with all their power, and policies. The Devil daily watcheth him, 
The practice of the devil against the Ministers.  observeth his doctrine, and noteth his life, which he covetteth to ensnare. He assaileth his life and conversation, that so he might move him to deny in work, that which in word he professeth and teacheth: that so, though he build with the one hand, he might with the other hand, pull down and destroy: for many men, especially the ignorant and common people, imitate and follow, rather the life and conditions of the Ministers and teachers, than their words and doctrine. He assaulteth his doctrine also, that such as hear him, being by errors deceived and seduced, may together with him be damned, as when the blind leadeth the blind, they both fall into the pit. And that he might the better compass that which he hath devised against the servants of God, 
The world is an enemy to the Ministers of the word.  he moveth the world in the which he dwelleth and rageth, which being set on mischief (as Saint john sayeth) struggleth and striveth against him, I mean the Minister and his doctrine, sometimes by Hypocrisy, sometimes by Sophistry, sometimes by tyranny, endeavouring to hinder him and enforce him to deny his profession. To the which, though he bring the glad tidings of peace, 
Isay. 53.1.  who calleth him happy? though he preach the truth, and publish the mysteries of God, who believeth his report? he talketh, who heareth him? he walketh, who followeth him? he pipeth unto the people, and they dance not: he sorroweth, and they mourn not. He hath given none offence in anything, that the ministery be not blamed: 
1. Tim. 3.2.  but he is blameless, the husband of one wife, watching, sober, comely appareled, a lover of hospitality, apt to teach, not given to overmuch wine, no striker, nor greedy of filthy lucre: but gentle, abhorring fight, abhorring covetousness, one that ruleth well his own house, having children in subjection, with all gravity, etc. And yet his patience is tried by them of the world to the uttermost, in afflictions, in necessities, 
2. Cor. 2.6.  in anguishes, in stripes, inprisonments, in strifes, in labours, in watchings, in fastings, in cold and nakedness, in journeying often, in perils of waters, in perils of robbers, in perils of his own nation, in perils among the heathen, in perils in the city, in perils in the wilderness, in perils among false brethren, in torments, in death.  
2 And in all these hard adventures, whiles he deserveth a good report, he getteth an evil report: though he be true, yet is he taken for a deceiver: he is scarcely known to his own acquaintance, though he hath been most bountiful unto them: he is as dying daily, though not killed: he is very poor, though he enricheth many; and though by ruling well, and labouring both in the word and doctrine, he hath merited that double honour which the Apostle sayeth is unto such persons due: yet hath he no honour at all. He hath well deserved of all men: but of all men he is badly rewarded. Thus Amos the prophet was accused and reproved. Michea was imprisoned: 
The Prophets and Martyrs have been hardly rewarded for their labours.  Zacharias was murdered: jeremy was cast down into a deep Dungeon, and his feet made fast in the stocks: Isaiah was cut a sunder with a Saw: Eliah was threatened and persecuted: Ezechiel had bands for him prepared: and Daniel was thrown into the Lion's Den. Christ jesus our Lord and Saviour himself, though he came into the world, not to condemn the world, but that the world through him might be saved: yet his own received him not, the darkness comprehended him not, the world knew him not: he bond the strong man, and delivered them that were captived: yet no man thought upon him: he was persecuted, taken, crucified, and rejected. So his Ambassador john Baptist was beheaded: his Apostles, james, Peter, and Paul, were killed. Also his Martyr Stephen was stoned to death: john the Evangelist was banished: Ireneus, and Policarpus, were martyred: so was Laurentius, john Hus, Hierome of prague, Wicliffe, Ridley, Cranmer, Latimer, Bradford, tindal, with a thousand others, which have been tried by mockings and scourgings, yea, and moreover, by bands, and imprisonment: they were stoned, they were hewn asunder, they were tempted, they were slain with the sword, burned in the fire, 
Heb. 11.38. World is not worthy of good men.  afflicted and tormented most cruelly, of whom indeed The world was nothing worthy, as the Apostle sayeth. So thankless is this office: such is the reward of the painful preaching of the Gospel, and for labouring hardly in the Lord's harvest, which the world is most ready at all times to bestow. Many there be that cleave unto the painful minister feignedly: 
Dan. 11.34.  few there be which join themselves with him in truth and sincerity: 
Homer.  wherein they found this verified: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Benefits bestowed have not so much as thanks.  

A dangerous matter to deal with Princes and great persons.  3 But as it is no mean matter for him to deal in his ministery with the common people, to persuade them to the fear of God, and honour of the Prince, and so to live in Christian Contentation, being as those with whom jeremy had to do, poor, foolish, 
jere. 5.4.5.  ignorant of the way of the Lord, and the judgement of their God: so is their no small wisdom to be had in the persuading of the Princes and great personages, to admit the word of God: for their ears be so tender (as one said) that they can scarcely suffer any truth to touch them. 
P. Mart. 1. 1. King. 20.  Therefore, though jeremy say, I will get me unto the great men, and will speak unto them: for they have known the way of the Lord, and the judgements of their God: yet finding them to be breakers of the yoke, it shall be bootless for him to commit himself unto them: 
Amos 7.10.  and so is it for Amos to go to the Court, and to preach in the King's Chapel, except he can handle his matter with rare wisdom, and singular dexterity. Yea, Nathan being sent from God to David the King, dareth not to approach near the presence of the King, but with such a Parrable in his mouth, as many men have neither the wit to invent, nor the grace to apply. Christ himself upon this occasion, proposeth to the Scribes and Pharisees, learned Parables, and in certain riddles, similitudes and proverbs, he reproveth them, which otherwise would not abide the hearing of plain words.  
4 In the consideration of these and such like things, 
jonas. 1.  the Prophet jonas being commanded to go and preach against Ninevy the Metropolitan City of Assyria, wherein were congregated the mightiest and wisest men of that Monarch, would have eased himself from the danger thereof, by flying into Tharshish from the Lords presence: that is, from performing of that which the Lord had to him commanded. And so jeremy, being first called to preach and to prophesy in the name of the Lord, 
jeremy.  would have excused himself by his tender age, & by that he could not speak eloquently. And afterward, having felt the tied of the burden, he complained thus: O mother: that ever thou bearest me! 
jer. 15.10. & 20.18. Isay. 49.4.  The Prophet Isay seeing what ingratefulness came from worldly men, after his long ministery, he thought verily that he had laboured all in vain: & that godly Polycarpus having found the like thanks, 
Polycarpus.  exclaimeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O good God for what times hast thou reserved me to feel those torments? hereupon was it, that one said to Christ when he was called, that he would first go home and burn his Father: and that another said, he would go & bid his friend's farewell at home. This caused Peter to deny his master, and Demas to forsake Paul's society. This caused the stars to fall from heaven, that the labourers be few, though the harvest be full great, and that not many do with wisdom instruct the people in the way of righteousness. An heavy case, the Lord knoweth, and most intolerable, without the great mercy of God which strengtheneth.  
5 Also the good Housholder matcheth with many afflictions: sometimes through an unruly wife, 
The householder hath his afflictions.  as Socrates did with his Xantippe: sometimes by disobedient Children, as David did with his son Absalon, and Eli with his sons Hophnes' and Phinez: and Samuel with his Children, joel and Abia: and jacob with his sons, and his daughter Dina: sometimes by servants, as Philaemon did with Onisimus: sometime by bad neighbours, as Tobias did with the Ninivites, & Loath with the Sodomites: besides many disorders in domestical and household affairs, whereby he is provoked to discontentation, and yet, doing his best, 
ovid. li. 4. metam. Sisyphus. Augustus.  he is tied fast with tired Sisyphus, to the daily turning of his stone. Augustus himself (though in the highest authority, yet as an householder) as often as he heard mention made of julia his daughter, and julia his daughter's daughter, and of Agrippa his daughter's son, which he was moved to banish from his House for their open wicked and dissolute manners, and odious conditions, he would sigh and complain thereof with this verse of Homer.  Would god my lot had been t'have had neither wife nor child. 
That old man in Terence called him happy that was freed from such heavy fetters, to the which the monastical life is preferred in the judgement of many men: 
1. Cor. 7.8.38.40.  yea, Paul himself held it good for the widows, and for the unmarried persons, at that time, and on that present occasion, so to contain themselves, resolving that he did better which gave not in marriage, than he did which gave in marriage: that the single life is the best kind of life, and that Peter spoke wisely when he said to his Master, If the cause standeth so between a man and his wife, than it is not good to marry: notwithstanding that God said in the beginning: 
Gen. 2.  It is not good that the man should be alone.  
6 The painful Schoolmaster also finding few or none of his scholars so industrious and thankful as King Alexander the great was to his master Aristotle: or as the wise Solomon was to learned Asaph: 
The schoolmasters corrosives. Aristotle.  but rather dull of hearing, slow in learning, 
Asaph.  indutifull, ingrateful: yea, 
Seneca.  and upon small occasions so cruel to him, as Nero was to his Master Seneca when he killed him: 
Aristomenes.  or as Peholomeus was to his Tutor Aristomenes, 
Iwenall satire.  when he imprisoned him: and considering how truly Juvenal singeth, Scire volunt omnes, mercedem solvere nemo: that men scarcely reward well those persons of whom they would that either themselves, or their children should learn wisdom. He is quite overthrown with fury and displeasure, and easeth himself of his painful travails with final despair. Oleum & laborem per do: I do but lose all my labour  
7 The learned Scribe also never or very seldom findeth the one moiety of such bountiful rewards, 
The Scribe his afflictions.  as one Octavius bestowed on a poor Greek Poet, who had exhibited to him certain learned Epigrams (which reward, as it is said, was an hundred thousand pieces of Gold) but he rather findeth, that his best labours do purchase emulation, envy, disdain, and many hard constructions, with dirisions: therefore he accounteth with Baruch, 
Baruch. jer. 45.3.  that he hath gained naught else besides pains for his travails, and waxeth weary of writing. So also many others, both well learned and experienced, from whom at length the Commonwealth expecteth the fruits of their studies & travails, 

The cunning and wise men have afflictions and enemies.  
Boet. de. cons. Phil. li. 1. pros. 3.  
Socrates. Valeria. max. li. 1.2. & li. 3.3 Zeno.  
Anaxagoras.   are wonderfully daunted, when they hear, that Socrates (which was by the Oracle at Delphos, testified to be the wisest among the Philosophers) was through envy accused by Anetus', for the Citizens of Athens: by Meletus, for the Poets: by Lycon, for the Orators: whereupon he was forced to drink poison, whereof he died: and that Zeno was tormented by Nearchus, in the sight of his own Citizens: and that Anaxagoras with much ado escaped the like: that the men of Delphos threw down Aesop of an high Rock, and broke his neck: 
Aesop.  that Octavius Caesar banished Ovid the Poet from his Court, 
ovid.  and sent him an exile into Pontus: 
Juvenal.  that Domitian the Emperor exiled Juvenal the Poet: and that Tiberius commanded that cunning craftsman, 
A cunning maker of Glass.  which had made Glass malleable, that is, to abide the hammer as gold, tin, or other metals, to be beheaded. And weighing and perpending how many others also, both cunning and well learned in their several facluties, have been burned in the furious fires of envy and disdain: they do, I say, fold their hands and cease from altogether with this account: Terra moveatur: Let the world wag.  
8 Finally, it is daily considered and observed, that all such (for the most part) as have adventured far, and taken hard travails for the good and safety of other men, yea, of Churches and whole commonwealths, have found even them whom they have benefited, and to whom they have well wished, to be affected towards them, as were the people of Rome towards Telemalchus the Monk, in the time of Honorius the Emperor. 
Telemalchus. Eras. in praefac ad Paraph. in Marcum.  This Telemalchus hearing of the great delight that the people of Rome had in their accustomed combats on the common hearer, wherewith no small number of men had been murdered one of another of them: he of very zeal came to Rome, with purpose to dissuade them from that barbarous cruelty. And as the saw two men now ready to fight, he stepped on the stage and spoke unto them thus: Quid facit is fratres? quur in mutuum exitium ferarum more ruitis? That is, What me and ye brethren? wherefore do ye thus like bruit beasts seek one another's destruction? But thus was he rewarded: the people of Rome rose up with one accord against him, and stoned him with stones, that he died. This kind of thankfulness towards them which well deserve, Virgil prettily bewrayeth, and the same reproveth in the table of the sleeping Pastor and the watchful Gnat, thus. 
The fable of the Pastor and the gnat. Virg.  As a certain Pastor slept in the fields in the heat of the Summer, there glided towards him a venomous serpent, with full purpose to sting him being a sleep. This thing the little Gnat perceiving, came hastily, and pight on the pastors face, tickling him, with intent to awaken him, to eschew that present evil. But the peevish Pastor having no consideration either of his own danger, or of the Gnats good mind, suddenly put up his hand and killed the Gnat, whose death afterward, but all too late, he thus lamented.  
O little Culex, thus thou gainest 
Parue culex pecudum custos, etc. Virg.   
for guard of life, thy death:  
By Pastor, who for thy good deed,  
bereaves thy vital breath!  
But if that men (after their good deserts) found not such extreme requitals, yet they scarcely escaped that thankfulness▪ e which the Physicians that had cured Triselaus found at his hands. 
Triselaus and his Physicians.  For this fellow, being sometimes overcome with a melancholic passion, persuaded himself to be the right owner of all the graet Navy that arrived at the Port Pireus: but when through the great cunning and care of his Physicians he was healed, he, in steed of thankfulness began to curse them: saying, that they had therein rob him of all his wealth, & utterly spoiled him of his delights. Lo, such be the rewards which the world commonly bestoweth on them that do good, & benefit others. Wherefore, not only the common sort, but also many of the better account (as in this conceit made weary of well doing for others) have been moved to sing thus with Catullus.  

Omnia sunt ingrata nihil feasse benign est. Catul.  Let pass the mind well to deserve of any wight:  
Or to persuade, that men will reformed aright.  
Ingrateful all things be: that one deserveth well,  
Is nothing else but irksome toil, and labour fell.  
And others, in the consideration of these things, use to rumynate that notable song of the Lord touching his ingrateful vinyeard, complaining also to him of the malign world: What could we have done more unto them, 
Isa. 5.1.  then that which we have done? after our labours we did only expect this, that they should be thankful and the near to all virtues: but lo, they be most ingrateful, and flow with all vices! Therefore they resolve, that it is a far better thing to be meddling with nothing at all. My talon (saith one) is mine own and in mine own hand: I may bury it in the earth if I will, which yet had I leaver do, than thus to employ it to any peril and pain. I will (saith another) assay some other thing to live on, for my more credit, quiet, profit and pleasure: for I perceive that in these my great travails, I am worthily moved to sing out the handmaides sorry Song: Mane furgo & fatigo me, 
The handmaid's song.  ac manduco panem Doloris, that is: Early up, weary toil, and sorry fare.  
10 Besides all this, 
No man liveth content.  looking yet more near into the particular estates and conditions of men in this wretched world, I find not may that are willing to listen to that moral sentence of Ben-Syrah: 
Sent.  Burnish that bone which falls in thy lot: because they never learned Paul's lesson, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Phil. 4.11.  I have learned (saith he) in what soever estate I am, to be therewith content. But the Pooreman, 
1. Tim. 6.8.9.  although he have food and raiment where with he should be contented (as the Apostle adviseth) yet he thinketh his estate but miserable, the rather because he suffereth many an injury of them that be rich, which he is not of power to resist, nor of might to revenge. Therefore he be pitieth himself, he bewaileth his lot, he emulateth the condition of other men: yea, he laboureth to be made rich, and have worldly possessions by all ways and means, though that thereby he fall into tentation and snares, and into many foolish and noisome lusts, which draw men to perdition and destruction. For the love of Money is the root of all evil, which while some lusted after, they miss the mark concerning the Faith, and pierced themselves through with many sorrows. Howbeit, if these worldly riches could by him be obtained, then were he the happiest man (in his own conceit) and therefore riches is made that Summum Bonum, and chief scope whereunto the labours of many poor men dotend and are directed. In the mean while, he liveth in high murmur, grudge, and discontentation of mind: and why? he hath not yet learned the lesson of Contentation: 
1. Tim. 6.6.  he believeth not that godliness is great riches to him that is pleased with that which God hath given him: and he cannot conceive this, that to labour and to be contented with that a man hath, be it little or be it much, 
Ecclus. 40.18.  is a sweet pleasant life, and a treasure above all treasures. Neither doth he think that Christ spoke truth, when he said, that it is easier for a Camel to go through the eye of a needle, then for the rich men, or for him that trusteth in money to enter into the kingdom of God: or that the poor in Spirit, though never so poor in wealth, are beloved of God, and blessed.  

The rich man and his affliction. Eccles. 4.8.  11 On the other side, the rich man cannot content himself neither, seeing he feeleth such torments as much trouble him too. The more he hath, the more mouths must he fill: the greater gain, the greater grief: he watcheth in the night: he hath no quietness in the day. When the poor man iournyeth without all fear, and singeth before the robbers face, the rich man is most fearful, & standeth in doubt of every bush. Where flock the flies, but to the Carrions? where lurketh the Thief, but there where wealth is? 
Euclio, apud Plant. in sua Aulularia.  Therefore the Niggard Euclio, whom Plautus bringeth in, reasoning with Megadorus, feareth that every one which cometh to his house, intendeth to rob him of his money and wealth: and that whosoever beginneth any conference or talk with him, mindeth to borrow some of his gold: he thinketh that his Chests are not made and banded strong enough to keep fast his treasure, nor that the doors of his house be barred & locked fast enough to keep out thieves. So that in such his perplexity, he often calleth him happy, that having nothing to lose, could say with a mind content, Omnia mea mecum porto: I bear all my wealth with me, whither so ever I go. Such is his vanity, 
The rich man is loathe to exchange his condition with the poor man.  and unmeasurable toil: howbeit, he is far off from the poor man's desire, to exchange his condition with the poor man, albeit the poor man would willingly exchange with him: but rather most desirous to keep all that he hath, and yet to encroach and get in more: yea, and having enough, and too much, he never saith to them that bring in, ho, ho. Neither is rich Croesus' satisfied with his wealth, 
Croesus'. Alexander.  nor will Alexander be contented with the conquest of one world. His disease therefore is a dangerous dropsy, whose thirst is not quenched with much water, but the more have, the more crave, the more drink, the drier: and his desire is like the bottomless gulf insatiable. Surely, this man hath made that to himself evil, which of it own nature is good: for riches are not evil, but only unto them which set their hearts on them and so abuse them. Abraham was a very rich man, so also was Loath, so was Isaak, so was jacob, so was joseph, and joseph of Aramathia: yet were they nevertheless the friends of God, and righteous men. Therefore David in the Psalm did not condemn riches, nor the true use of them: but he said: Set not thine heart thereupon. For the Lord saith: Give me thine heart. They do set their heart upon riches, which do in them place their felicity, and make riches their God, and trust in them. And as the godly Saints do ever hunger and thirst after righteous and the holy presence of God, until they come home to him into his glory, so the worldly rich man (though not with the like heart) doth ever thirst for that his God Mammon, and the treasures of Pluto, and cannot be appeased: but he saith still, I will pull down my Barns, and build them bigger, until it be said to him, 
Luke 12.  Thou fool, this very night they shall fetch away thy soul from thee.  

Aug. de Charit.  12 Thus are men hardly persuaded, that he is only rich, which in Charity is contented, and that he is a poor man indeed, which in the midst of his abundance hath not a contented mind. They believe not Christ in this, that much better it is for a man to be poor Lazarus, than that wealth Dives in this life. Neither do they consider, that it little profiteth a man to labour in the wind with such eager thirsting after the riches of this world, when in regard thereof, he misseth King Salomons thousand: that is, his own soul, and the life everlasting. And they remember not (notwithstanding the common and daily examples before their eyes) that a man going from hence towards his long home, leaveth all his riches and wealth behind him, departing from this world as naked as he came into the same. In truth, if they did well weigh this one thing, they would not be so greedy with the hungry Raven, to pray on the venomous Serpent to his own destruction, as saith the Proverb. Only the wise man considereth well these things, and yieldeth to this, that Content is rich. And thus that wise Agur, the son of Iake, considered, and knowing also, on the one side worldly riches and wealth, was a mighty provocation of pride, covetousness, lust, envy, disdain, rapine, gluttony, and such like: and that on the other side, worldly poverty was the mother of impatiency, discontentation, blasphemy, theft, lying, and such like: and that of all others the mean estate was the best, he both taught and prayed thus. Two things (sayeth he to the Lord) have I required of thee, deny them not before I die. Remove from me vanity and lies. Give me neither poverty nor riches: feed me with food convenient for me: lest I be full, and do deny thee, and say, who is the Lord? or lest I be poor, and steal, and blaspheme the name of my God.  
13 To be short, 
1. Tim. 6, 8, 9  howsoever it be that Saint Paul adviseth men to abide within the compass of their own vocations and conditions of life, and therein to serve God with pure consciences, & contentation: yet (that notwithstanding) we see, that the man which hath a wife, commendeth him that hath not yet married a wife: the woman which is bound to an husband, praiseth her that remaineth a virgin. Again, few married men (as the world goeth) listen to Salomons counsel, to drink of the water of their own wells, and of the rivers that run out of their own springs. They are scarcely pleased, to rejoin with the wives of their youth, which should in all equity, be to them as the loving Hind, and pleasant Roe. Their breast cannot content them, nor can they be satisfied with their good love. Therefore they affect strange women, and assay to please themselves in other men's houses. And this is also the desire of many married women, who would if they could, forsake the guide of their youth, and follow strangers. Furthermore, the soldier will not be content with his wages, but he will oppress and proll for spoils, neither is he pleased with his condition. The Merchant man commendeth the husbandman, 
Basyl. Mag.  and the husbandman liketh well of merchandise. The yeoman would be a gentleman: the esquire would be a knight: the knight would be a Lord: the Lord would be a Prince: the Prince would be a king, and Emperor of the whole world. The child would he were a man, the maid would be a wife, the wife would be her husband's master. The old man being sorry that so many days of his life be worn out, wisheth that he were a young man again. And thus every vocation and condition, being loathsome to itself, every man looketh with hot emulation on the calling & condition of some other man without contentation, wherein the Poets aim, hitterh home on the nails head.  

Pers.  Optat Ephipia, Bos piger:  
Optat arare Caballus.  
Thus englished: 
The lazy Ox doth wish, he were  
an Horse, on back to bear:  
And so the Horse doth wish, he were  
an Ox, the soil to tear.   
Again, considering many unmeasurable cares and great vanities of men's affairs, he thus lamenteth the misery of the same.  O curas hominum! O quantum est in rebus in one? 
Thus englished.  
Alas man's cares: how full of pain?  
Alas man's ways: how vile and vain?  
Indeed right justly (as said Augustine) hath the Lord appointed an unquiet heart and mind, for a punishment to the men of this life, which will not be contented & pleased with that which they have: and this affliction (saith Solomon) hath God given to the children of men, to humble them.   

CHAP. XXI.  
Many men are distracted in the consideration of the disorders of this world. Men are even in these our days ingrateful to such as do them any good. The necessity of instructions and good admonitions.  
Moreover, for that all things be so hard, as a man is not of ability to express them: and he is accounted happy, that knoweth the causes of things, the men of this world are most wonderfully afflicted in their own imaginations: so far, that some of them have even consumed away with spiteful anger, 
Aristotle died with anger.  as Aristotle the Peripatike was said to do, for that he could not found out the cause of the ebbing and flowing of the swelling river Euripis: and others have been thoroughly distracted as was Aratus the Astronomer: 
Aratus was distracted. Saul. Mithridates. Achab. Brutus.  some have been discomfited, as was king Saul, Mithridate, & Demosthenes, though some others have promised themselves victory with Achab, and happy success with Brutus, either by force, or fortune, with a vain expectation. 
The confusion of worldly things.   
2 But when with all these things, that ugly Ataxy the disorder and manifold confusions of this life do concur, beyond all the rest, this heavy consideration, 
Psal. 73. jere. 12.1. Abac. 1.3. job. 21.7. and 24.12. Eccles. 3.16. and 4.1.  that (not only as Socrates, but also as David said) The wicked and evil disposed have oftentimes the most abundance of worldly goods and riches, when the better sort want them: that the godly and wicked be preferred, and live in long prosperity: that the unrighteous do unrighteously, & God (as job saith) doth not charge them with folly, or plague them: that injustice and oppression is seen in the place of judgement: that religion often languisheth, and Atheism and profanity doth flourish: that the government either Ecclesiastical or Political, or economical, little availeth to correct, redress and perfect that which is amiss: that many noble men, and wise men, have perished together with the ignominious and foolish: that Alexandria, Corinth, jerusalem, Sparta, Athens, Thebes, & many other famous cities have been made desolate. That Chaldaea, Babylon, Persia, Graecia, & other mighty monarchs of the world, have altered their turns, 
The confusion of things occasion some an argue want of power in God, etc.  and changed their faces: and that all men be constrained to bear with the ingrateful world, howsoever it be, because No man can strive with him that is mightier than himself, and things that are bowed, no man can make strait. The common sort of men do argue of the want of power and force in God, 
Nat. deorum lib. 3.  (as Cicero saith, reporting the words of Diogenes) and the rather, for that neither jupiper Olympius, nor Aesculapius, (as he said) plagued the Tyrant Dionysius, for despoiling them of their Treasures: 
Read job. cap. 24.12.  and for that many other wicked men are not punished by GOD himself, by and by with some horrible plagues for their horrible deeds: yea, and many great and famous personages also have consented to that saying of him in the Tragedy: 
Melan. in Epist. praefix. operibus graec. Xenophon.  Vitam regit Fortuna Dea: The Goddess Fortune guideth every man's life. And if it be so, then, to what end (say they) serve all those precepts of wisdom delivered unto us in the word, and in Histories? For if man's life be guided, neither by the counsels of wise men, nor by God himself, why then is doctrine proposed? And so the greatest part of all people, in the government of great matters, direct not their counsels to any certain rule and doctrine: but hoist up sails to be carried whither soever the wind shall drive, or blind Fortune permit them.  
3 And although the Heathen Orator said: 
Cicero de Nat. decrum lib. 3.  Mala & impia consuetudo contra Deos disputandi, sive ex animo id fit, siue simulate: It is an evil custom to dispute against the gods, 
The godly themselves do often murmur.  whether it be done of set purpose, or by simulation: yet many of the godly themselves also, are by these and such like spectacles, moved to expostulate against the Lord GOD of Heaven, as jeremy did: 
jere. 12.1. job. 24.1.  Wherhfore prospereth the way of the wicked? Why dost thou (O God) suffer the ungodly to live in the World, to hurt and oppress thine own children? what justice? what reason? what wisdom is there in God that permitteth it? And should not the judge of all the world do justice? And they cannot deny, but that this deep conceit hath also touched them so far, that they have been moved (with David) to say: 
Psal. 73.2.  My feet were almost gone: my steps were well nigh slipped: For I freatted at the foolish, when I saw the prosperity of the wicked. 
Eccles. 4.2.  Therefore (with Solomon) they commend the dead before them that live, and, in the sudden passion of their afflicted spirits they imagine him that is not yet borne, to be in better case than any of them both. And not a few (as desperate of GOD, 
What is god, providence?  and of the divine providence, which is the reason that the Lord God useth in the ordering and directing of things to their right ends) in this profound considerations, do consent with Cladianus, thus: 

Saepe mihi dubium, etc.  This mad conceit unto my doubtful mind, is often brought:  
What? have the high celestial powers, on worldly matters thought?  
And is there any God above, that guideth all? or no?  
Or do th' affairs of worldly men, by chance, uncertain go?   

How to expel this imagination of flesh and blood. Sap. 2.22.  4 This vain imagination being deeply rooted in the heart of the natural man, which is blinded with his own malice, which understandeth not the mysteries of the spirit of God, nor hopeth for the reward of righteousness, nor regardeth the worship that the holy Saints shall have at the resurrection of the just: can very hardly be removed and expelled, and therefore doth require the daily and diligent use of that Armour of light, which Paul would, 
Rom. 13.  we take up against all the deeds of darkness. And yet it cannot be denied, that not only Moses the servant of God, and the holy patriarchs, and the Prophets, and the Apostles have preached and taught, and Christ who came from the bosom of his father, hath witnessed, and God himself from heaven declareth, but also the mere heathen do by the works of the Creation, and the operation of Nature acknowledge and confess, that the God of heaven by his providence ordereth and ruleth all these things, Howsoever they appear confused and without order to them that understand not the causes and reasons thereof.  
5 Such (indeed) be the painful travails wherewith the men of this life have been so long time burdened, and yet lie jerking under the intolerable tied of the same. And that because through the malice of the Devil, 
The cause of those troubled minds.  the malice of man is great on the earth, and all the thoughts of his heart are only evil every day, whereof there be procreated a thousand most desperate imaginations, and eager discouragements to Religion, duty, and right. Yea, and so much the more lamentable is the cause and condition of man, 
Some of these maladies be remediless: and some hard to be cured.  by how much those his maladies be so remediless and incurable: for whosoever will endeavour and take on him the same to correct, and thoroughly to purge, be he never so wise, so learned, so just, so strong, so rich, he shall but wash the Ethiope, cleanse the Leopard of spots, and vex his spirit in vain. Besides that, as touching those matters which are curable, and to be remedied in time and place, who seethe not how perilous and uneasy it is, for any man to assay to ease that which may be eased, to adventure to salve that, which may be salved? for notwithstanding that Sisinnis the Governor of Coelosyria, 
1. Esdr. 7.1.  and Phenice, and Sathrabouzanes and their associates, (obeying at length the Prince's commandment) are persuaded to assist the holy work diligently, labouring with the ancients and Governors of the Sanctuary, and the holy work prospereth by the ministry of Haggaeus and Zacharias the Prophets: yet behold, the ingrateful and discontented, found flocks furnished for their purpose, to oppugn the Truth, to resist the Princes proceed, and to oppress the defenders thereof, in like sort as the Sodomites forced just Loth, 
Gen. 19.9.  when they compassed his house round about of all forces, from all quarters: by whose sinister devices and Satanical practices, every good and godly work is either rejected or hindered by all means: and every good Counsel and godly advise is construed with great partiality and gross corruption, insomuch that he (whosoever he be) that adventureth to admonish either the highest, or the lowest, the Princes or the people, the Prophets or the Priests, 
Homer.  the Court or the Country, he is either welcomed as Amos was to Bethel, or answered as Halitherses Mastorides was at the Gate of Ulysses: and if he find better cheer, he may accounted it as so much gained beyond his expectation, 
Amos 7.12.  and be thankful for it. But how was Amos welcomed? he was taken for a plain sot of the Country, and unmeet for the Court, and therefore Amasiae the Courtly Priest, expelled him thence with this saying: Go, get thee hence into the land of juda, and there eat thy bread, and Prophesy there: but Prophesy not at Bethel, 
Halitherses.  for it is the King's Chapel. And how was that Halitherses answered? the Poet Homer telleth, that when the old man, who was both wise and well experienced in worldly affairs, 
Eurimachus the son of Polybus. Odis. 6.  would have persuaded Eurimachus the son of Polybus (who was a long suitor for Penelope) to depart from the house of Ulysses, and not to trouble himself any further in those matters, for fear of such an inconvenience as afterward ensued. Eurymachus thinking himself wiser than the grey head, continued his suit, and rejected him in these words: 
Get home (old fool) and to thy Children, there presage good speed:  
That future falls they fly: for we excel thee far in Reed.  
Though many birds beneath the Sunbeams, fly on every side:  
Yet do not all pronosticate to men, what shall betide.   
Again.  
In that thou multipliest thy words, thou gettest naught therefore:  
But in the same thou giv'st us cause to hate thee yet the more.  

A miserable kind of people  6 This is a Kind of people of all others to be lamented, as such as without hope, who knowing nothing, will not for all that vouchsafe to listen to them which are best able, and most willing to instruct them, than whom, they ever esteem themselves more learned, more wise, & better furnished every way: for they put away from themselves the holy graces of God, being proffered them, and willingly cell themselves to death and extreme misery. 
Psal. 58.4.  The Psalmist rightly likeneth them to the deaf Adder that stoppeth his ear against the voice of the enchanter, though he be most expert in charming. For they be so corrupted with the venom of the spiritual Serpent, and overthrown with mad fury, that they either fly from every one that would wisely admonish them, or so close their ears against their words, 
The jews stopped their ears. Acts 7.  that no power of wholesome admonition and counsel can move them. Thus the jews stopped their ears (though not their mouths) against Stephen and his words: and so at this time (I say) many are deaf (with the Adder and those malicious jews) when rather they should listen to the word of God and holy and wholesome instructions, whereof the preachers and ministers of the word, have cause to complain now, as Isayah did in his time: 
Isa. 53.1.  Lord who hath believed our report? and to whom is the arm of the Lord revealed? And are worthily occasioned to lament the great vanity & misery of man, no less than jeremy and Esdras were moved in their days to be wail the sins of the people, and the distress of the holy land, and the ruin of the City and Temple of God: and many say now as Hezekiah did: The Child is come to the place of birth, and there wanteth power of deliverance. Neither would the Lord himself (if he were now on the earth) refuse to weep over the people, as he did sometimes over Jerusalem, and to admonish them also to weep for themselves and for their Children. Surely, the very consideration thereof, is able to daunt and discourage him that is most willing and forward to tender aid, (and not a few are thereby discouraged indeed) despairing of any fruit to be gathered from those stony places, those high ways, and those pricking thorns, into the which they had cast the sound and wholesome seed.  
7 Nevertheless, as long as it is said, to day, 
We must not be discouraged to do good. Rom. 8.  and during the time of our course, we give not over, nor utterly despair of the fruits of our labours: but we urge on, in hope, though not of our own will, but by the reason of him who hath subdued us under hope, and be yet the more diligent in our duties, to do that good which may be done in our places to his glory, who hath prepared us thereunto. And we continued yet praying and calling unto God, that it would please him yet further to furnish, to fortify, to encourage, and to persuade by his loving Spirit, the builders and repairers of his own house, to be diligent, able and willing to strengthen that which remaineth, to fortify the weak hands and feeble feet, to comfort the faint heart & weak wits, which in the bitter taste of these extremities are ready to perish, so far forth, as hope emboldeneth, possibility persuadeth, and the word of God warranteth: and this shall hold us excused and discharged before the Lord, howsoever the success of our labours and desires shall appear to be, the which we must commend to the wisdom, will, and power of God. And, as this is the best way for us, 
Eccles. 12.  so it shall be not only good and profitable, but also most needful for all persons to yield themselves obedient to the words of the wise, as Solomon admonisheth: without the which, it is as impossible for a man to walk in the way of the Lord towards the chief good and highest happiness, as it is for a blind man to walk in a tedious way without a guide.  
8. Therefore have they been much commended, 
They have been esteemed for good men, who have listened to the word of them that instructed them in good.  as the men of all others, nearest to wisdom and a godly life, who have willingly listened to the lessons of wise teachers. The very Heathen have thought reverently of such persons: and among others of that kind, the Greek Poet hesiod thus writeth: 
Right good is he that listeneth well,  
To him who gives him good Counsel.   

Seneca.  And that respecting Seneca, counseled thus: Moneberis libentur, etc. Thou oughtest gladly to take admonition, and be patiented when thou art provoked. If a man chide thee deservedly, know this, that it maketh for thy good: and though without desert, yet think this, that he would profit thee. Fear not bitter words, but rather fear obsequies and fair speeches. 
Pythagoras.  And thus said Pythagoras in his Precepts: He that (being ashamed to be taught) will not submit himself to discipline and nurture for a little time, shall be constrained to continued in the obloquy and shame of foolishness for ever. This is confirmed by the sentence of Solomon: The Ear that hearkeneth to the correction of life, 
Pro. 15.31.32.  shall lodge among the wise: but he that refuseth instruction, despiseth his own soul: but he that obeyeth correction, getteth understanding.  
David, jehosophat, Aaron, and other good men, have well considered this, and could be well pleased to be admonished: yea, and that sliding by an occasion, they have patiently borne a gentle correction, repent their sins, and amended their lives. And surely, herein the right Christian findeth no little comfort and contentation. For when he seethe how the Lord pacifieth the rage and rigour of the world, with that powerful word which he spoke to the wind and the seas, saying: Peace and be still: he knoweth well how he gently allureth him, as a father doth his child: and as he persuaded japhet at the request of Noah, to enter into the Tabernacle of Shem.  
In that sort he entreateth his Children, by his holy Apostle Paul: I beseech you Brethrens (saith he) by the mercies of God, that ye give up your bodies a lining sacrifice, holy acceptable unto God. Neither will he neglect, nor lightly regard this grace (as they that receive it in vain) but hearken diligently, and embrace willingly the words of the wise, retain that Grace among them that wayre for redemption in Israel, and so serve God in reverence and fear, in good contentation. And this also are they made the more able and ready to perform by godly and faithful invocation of the name of God in jesus Christ. For, as the former giveth them light, and the right knowledge of the divine will: so this ministereth unto them sufficient abililitie to follow and perform the same, through the Graces of his spirit, the which he bestoweth on them that ask the same of him, and the which hath his effectual operation in the true use thereof. For hereof is that lively and fruitful faith engendered in the heart of the elected, by the which they be iustfied and made fruitful in all good works.   

CHAP. XXII.  
The best medicines for the cure of man's maladies, must be made of the word of God. An especial comfortative for the magistrate.  

Eccles. 12.  IN every Book of the holy scriptures are contained most delectable words, upright writings, even the words of Truth, the sayings of the wise being like goads to stir up, and like Nails fastened by the masters of the assemblies to confirm, which are given by one Pastor (as saith Solomon) wherein is contained and published that perfect law of liberty, 
The word of God eternal.  and whereof there is made a meet medicine for man's maladies. For albeit the eternal word of God may not be comprehended and included within the leaves, lines, and volumes of Books, being the same which was with God in the beginning, and is everlasting, and that natural and only begotten Son of God, begotten of the Father before all worlds, whose name is Wonderful, the giver of counsel, the mighty God, the everlasting Father, the Prince of Peace: yet hath it pleased his goodness, to speak unto man to his understanding: and hath commanded his Prophets and Apostles to preach, to writ, and to talk accordingly: that is, as Paul said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the manner of men, by reason of the infirmity of man, being most unable to conceive the things that be of the spirit of God. Therefore, howsoever we imagine the eternal word of God, and his divine will, to be shut up in his own close counsel, 
Apoc. 5.3, 4, 5  which neither any in heaven, nor in the earth, nor under the earth is found worthy to open and declare unto men, and which we may not presume to investigate or search without the help of the Lion of the tribe of juda: 
God's written word.  he would that we should harken unto his written will, and that word of God which he hath declared and made known unto us in the holy scriptures. Unto this therefore the son of God (whom we must hear) sent the jews, and bade them to search the scriptures. The use of this written word, he both taught and commended unto us, when he said three times to the devil, It is written, It is written, It is written. Thus he asked of the lawyers: How is it written? 
Mat. 4.  How readest thou? And to the two disciples going towards Emaus, he said: Thus it is written. He commanded his servant john, 
Apoc. ●.  to writ unto the seven churches in Asia: and Paul commendeth the word written, when he saith, The Scriptures are written for our learning.  
2 This is that law wherein the blessed man delighteth, and meditateth day and night. This is the food whereon the godly man feedeth, to nourish his soul. This is the touchstone which trieth the spirits: this is the Index which showeth who are the children of God. This Word giveth comfort, direction, faith, wisdom, knowledge of the will of God, the fear of God, love, hope, holy zeal, and all heavenly virtues, when the holy Ghost (through the merit of Christ) hath his effectual working in the true use thereof. 
A solace for every sore.  Of this sweet honey comb is made a salve for all sores, a medicine for all maladies, a plaster of peace against all trouble, and comfortatives to content the children of God at all times, in all places. Therefore I esteem this, 
Ruth.  as the best ground for Booz to sow in: as the most plentiful field for Ruth to glean in. This is (indeed) the sweetest water to drink of, and the wholesomest bread for man to feed of. This is that law which the King must copy out to lay before him, & that right Scripture which all men must search to find knowledge and life in. Therefore also to the same would I direct them that want comfort in distresses, counsel in their business, and help in their miseries. Neither doubt I, but that it shall be embraced and well digested of them that fear God. But for this our argument and present purpose, 
Scripture for contentation of men's minds.  the Psalms of David, the proverbs of Solomon, and chief his Ecclesiastes, or last Solace, which otherwise may be called his Commonwealth, are of singular choice.  
3 And this is to be observed in these books, that as David and Solomon have ministered meet matter therein, for the instruction, solace, and comfort of all God's children: so also they being well schooled by holy men, inspired with an excellent spirit, and themselves both Kings and rulers over the church of god, and his people: have principally before all others, with their doctrine and examples, instructed, solaced, & comforted Princes, 
David and Solomon have com●orted Princes and Magistrates.  Magistrates and all them in high authority: and so much the sooner, for that they themselves felt and well perceived, how that the Princes and Magistrates are often oppressed and troubled, with the manifold treasons, rebellions, seditions, ingratitude, and offences of such as are troublers of the Common-peace, and breakers of tranquillity, and of such, as lay in wait for the life and livings even of them, on whose care, wisdom, and good government, the safety and weal of the people (next unto God) doth wholly releigh and depend, in every age. 
The Prince it the minister of God.  According to whose good counsel and direction yet reserved in the holy Register, the wise Prince and Magistrate knoweth himself to be the Minister of God, and a principal servant of the King of all Kings, and judge of all judges, whose sentence and power no man is able to resist, and whose will must be fulfilled.  
And that this God is not only present in the Congregation of Princes (as the chief Prince) but also beautifieth those Princes with the high title of Gods, and sons of the highest, and to comfort and strengthen them in this place and function, and to take away all fear and fainting from them in authority, he joineth his power and blessings to the same, and assisteth them, and defendeth them, and the right of this government against the proud faces, the murmuring minds, policies, conceits, treasons, rebellions, conspiracies, and wily practices of their enemies be they never so many or mighty: so that they shall never be confounded, but stand sure, proceed well, get the victory, and prove by their own experience, that it lieth not in the power of man so keep the people in obedience, and to conserve the Commonwealth: but in the will and power of God, who as he hath ordained Princes & Magistrates, doth also give them wisdom, power, and obedient subjects, and by their ministery often saveth such from destruction, as naturally hate the Magistrates, because they desire to live without all government, and so without order, after their own corrupt lusts.  

How the good Prince behaveth himself in his place.  4 But to ratify this consolation, and to remove away all just occasions of offence, from them that are ready to take offences before offences be offered them. The wise Prince taketh on him, & executeth this divine function, with great reverence, wisdom, and in the fear of God. He knoweth that as God is present to beautify, strengthen and defend the right of his authority, so he doth also behold all that is done, the which he would should be according to the method and rule of his holy law, and that he will be an inexorable judge, and revenger of the injuries & wrongs of them that pervert the judgement. And he remembreth, that to remove away that pride which exalteth flesh and blood from this place, the Lord hath not only said by the Psalmist, 
Psal. 82.7.  that They be Gods, whom he hath to this advanced: but also sayeth, that They shall die like men, and fall like one of the Princes: that is, if they abuse the sacred power: if they rule not their people in Equity and righteousness, but oppress them after their lusts, 
Aug. de abus. saeculi. Baruc. 3.  which is not the lest of the abuses of the world, they shall perish, like as did those ancient Tyrants, which in their times, rather annoyed, then benefited the Commonwealth. Therefore the wise and godly Prince, according to the counsel and examples of those holy men, commended in the holy Scriptures, governeth and ruleth himself, 
The praise of a Prince.  his family, and the Commonwealth, and hath a chief regard to do that which best beseemeth him, 
In Octavia Tragaedia.  which is (as Seneca saith) The praise of a Prince, notwithstanding that Nero the Tyrant impugned that sentence with this: Calcat iacentem vulgus: The Commons will tread on, and oppress the gentle and merciful Prince.  
5 That godly and perfect man job speaking in the person of a Prince or chief Magistrate, telleth what was his strength, defence, and comfort in his place, whether men were pleased, or not pleased: I put upon me (sayeth he) righteousness, 
job. 29.14.  which covered me as a Garment: and Equity was my Crown. To this end was Solomon made King over Israel, as the Queen of Saba said to him, namely, To do equity and righteousness: Hear is Equity, but not without Righteousness: here is Righteousness, but not without Equity. 
Equity and justice both necessary in a Magistrate.  And both these virtues combined in the same person, become both him and the place right worthily. For as justice is that habit and affection of the mind, whereby men are apt to do and desire that which is just, and by the which there is yielded to every man his right, and therefore worthily commended in all men, but chiefly in Princes, and Magistrates, as that whereby the Commonwealth is conserved & defended: so Equity respecting not the letter, but the will and meaning of the law, and intent of the lawmakers, doth either aptly apply the same to the matters in question, by the wisdom of the judge, or thereby the judge applieth himself to the reason and quality of the cause, qualifying the rigour of the law, bowing the law to the cause, and not the cause to the law, knowing that Extreme law is extreme injury: And this virtue is as necessary as justice, and no less commendable in Princes. Solomon himself being the King and chief Magistrate in the Commonwealth of Israel, and thereto beautified with the divine wisdom, giveth this good counsel to all Princes and Magistrates. Be thou not just overmuch: 
Eccles. 7.18.19, 23. Luth. ibid.  neither overwise, that thou perish not. Be thou not wicked overmuch, neither be thou foolish: lest thou die before the time. That is, be thou not too severe an Exactor of the law, lest thou become cruel, and so hateful: nor be thou too remiss and gentle, lest all become naught, and thyself overtaken by such as contemn thee, and thine authority. For Solomon speaketh of the civil justice.  

Arcadius' negligent. Melanth.  6 Archadius the Emperor, being too remiss and negligent, punished not those heinous offences that justly required the rod of justice, to the great injury of his subjects, to his own dishonour, and great danger. 
julian did not execute justice on them that oppressed the christians. Herod. Sylla.  So julian punished not them that most wickedly oppressed the Christians, but rather derided the Christians upon their complaints, casting their masters commandment of patience under the cross in their teeth. But on the other side: Herode, Sylla, and Aurelianus, transgressed justice through their hard exactions and cruelty: 
Aurilianus were cruel.  they killed as well the peaceable, as the rebellious, and were too severe against the meanest offenders: as of whom Iwenall might well say: Excessit medecina modum: The Medicine was too strong, 
Inuenal.  for that disease. In this respect Aristotle said: 
Lively 5. Eth.  justice herself being weaponed is most cruel.  
7 Beyond many others, Nero transgressed, 
Nero his cruelty.  and exceeded in this extremity, whom government rightly deciphered indeed (for Office trieth a many). For albeit, 
Arist. 5. Eth.  that during the first five years of his government, he behaved himself very praise worthy: and, that Seneca had written and dedicated to his Majesty, a Book entitled, Of Clemency, or gentleness, therein, exhorting him to that virtue, dehorting him from bloody cruelty: yet, Nero impudently defendeth the same against Seneca, 
Sen. tragae. in octa act. 1.  as he did likewise in the case of Octavia the Empress: Ferrum tuetur princepem, saith he, By dint of sword must the Prince be preserved. In conclusion, he being cruel by nature, and more cruel in his place, killed both the guilty, and the innocent: the just, and the unjust. He murdered his most trusty counsellor Seneca, he slew his own Mother, his own Wife, and caused his own City Rome to be set on fire.  
By these heinous Tragaedies, 
Nero left his name reproachful.  and his daily cruelty, he committed the honour of his name to a shameful reproach, as those ancient tyrants had done before him, 
Tyrannus: sometime a name of noble Princes.  which degenerated from the right noble virtues of Princes. As the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Tyrant, in the old time, was in the good part given to honourable Princes, governors, and noble conquerors, in regard of strength, fortitude, and virtue: but at length through the great malice, pride, insolency, and cruelty of heathen Potentates, that title became a name of disgrace: 
Nero was a proper name. Gell. li. 11.  so among the Sabines. Nero was a proper name (which noted Virtue, and Fortitude, of that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sinews, being the conjunction and strength of the members:) and such persons also were of them called Nero's, as excelled others in the most egregious fortitude, and noble virtues. Afterward, when this tyrant Nero (who descended of the Claudies, which were Sabines) had degenerated from all the heroical virtues of his ancestors, and became so bloody and cruel, he gave occasion to the posterity, to change that proper name into a name appellative, which called them that were cruel, Nero's, and in comparison, Neroniores, those which were more cruel. 
job. 18.17. Prou. 10.7.  Of such speaketh job, That their remembrance shall perish from the earth: yea, and The name of them (saith Solomon) shall stink; as of them which have been the occasions of the ruin of their own palace, & people, as the Lord said by Ezechiel touching the Prince of tire, 
Cherub the Prince of Tire in Ezech. 28.  who in glory some times shined like the bright Cherub, in the house of god: but now deformed, and in high contempt.  

Moderators of the laws necessary.  8 By this it appeareth, that the Prince is not only the Lawgiver, but also the Moderator, and qualifier of the same law: & that also the Magistrates in their places, are moderators and qualifiers of the general law. 
Luth. in Eccle.  And the moderation of the law is no less necessary, than the law itself: concerning the which, the time, the place, the persons, and other circumstances of the matters and causes duly considered, the virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Equity, hath a place. 
Equity.  For Equity being next neighbours, or one of the daughters of justice, and placed between those two hard extremities, Negligence & Cruelty, withstanding those extremities, and relieving the mean, remitteth some offences for the cause of common concord, and again punisheth some faults with lenity and gentleness. And in this shall be seen that moderate liberty, and that moderate subjection, 
Chytr. Reg. vit.  which Plato commended to be so excellent good in a commonwealth.  
This Princely virtue shined in julius Caesar, who when he had a just occasion offered him to kill Cicero, 
julius Caesar showeth great equity.  M. Marcellus, & some others, did nevertheless remit and pardon them. He well considered, that extreme law was wrong, and therefore moderated it through Equity. And nothing more grieved the heart of that noble Augustus, then when by any point of severity, he was too much feared of his Subjects. 
Augustus Caesar.  Therefore to one that offered him a supplication with a trembling hand, he answered: What? thinkest thou that thou offerest a penny to an Elophant? Hearing also of the cruelty of his familiar friend Pollio, he reproved him for it very sharply: but when he was certified of the most barbarous bloodthirstiness of Herod in jury, 
Mat. 2.  which had commanded the young innocent children to be murdered, and among them spared not his own son, he said in high displeasure: Better it is to be Herod's hog, than his son. He right well considered that such severity and cruelty to the poor subjects, could purchase unto a Prince neither honour, nor riches, nor love, nor safety: 
What is Clemency.  and on the other side, Clemency and Gentleness, which is defined the temperance of the mind, which hath power to revenge: the lenity of the superior towards the inferior, and the habit whereby he which is provoked against any man is through goodness restrained, is both commodious & commendable, especially for Princes. The constraint whereof hath deprived many a potentate of the glory of his place, and cast his Crown down to the ground, whereof there be extant examples and testimonies in histories both human and divine.  
9 In the due consideration whereof, although the ancient Romans had appointed eight several punishments for malefactors, as namely, Damage, 
Eight punishments.  imprisonment, whipping, recompense, shame, exile, servitude, death, yet did they very seldom, and that never unjustly, 
Romani. Tul. Isidor. li. 2. Etymolog.  and without great causes, execute them: but so were the lightest applied, as the fear often spread to many, the pain to few, knowing well, that the getting of a kingdom is with sword, but the continuance thereof is with glory, mercy, and benevolence of a Prince to his subjects: and the Subjects good will and affection towards their king, as said Antigonus the Macedonian prince. And this thing was well weighed of the Emperor Frederik 3. whom Luther therefore remembreth: his common saying was: 
Luth. in Eccl. 5.8.  Qui nescit dissimulare, nescit & regnare, whereto Luther addeth, nescit & vivere, 
A man cannot live which will not wink at some faults. Quintilian.  spoken in the best sense and meaning, as thus: It is impossible for a prince to reign that cannot wink at some faults, or forbear to punish them in time and place. In the which sense, that sentence of Quintilian touching a schoolmaster in Grammar, may be taken, that among the Graces to him belonging, this is one, 
Eccles. 7.  that he be ignorant of some things: meaning that he must seem not to see, nor know many faults in his scholars. And as thouch those private injuries which touch many men near, Solomon counseleth again, saying: Give not thine heart to all the words that men speak, lest thou hear thine own Servant cursing thee. And this hath been noted to be observed by Antigonus, to his praise. 
Antigonus.  When himself on a time heard certain lewd persons to speak unreverently of his person, he gently required them to remove further from him, least happily he should hear them. 
Octavius Caesar.  And Augustus hath been no less commended, for that he did not only set little by, but also pardon the offence of Cynna, the nephew of Pompeie, and also Timagines the railing Historiographer, and Pollio that lodged the said Timagines in his house: and for that he remitted Aemilius Elianus, which was accused to him for an evil talker of his Majesty. So also King Philip of Macedonia was highly lauded, 
Philip of Macedonia.  for that he did so patiently put up those evil and slanderous words of the Peleponesians touching his own honour, when some of his friends would that he should be thereon severely revenged on them. Beyond all these, this right virtue (indeed) was displayed in Moses towards the Israelites: 
Moses. David. Elizabeth Queen of England.  in David to Shimei, and is rightly apparent in our most merciful Princess Queen Elizabeth, towards many of her ingrateful subjects, and others. But most of all, it hath shined in the face of our Saviour Christ, which did not only say: 
Christ.  Who so speaketh a word against the Son of man, if shall be forgiven him: but also, Prayed unto his father, to pardon and forgive them that nailed him to the Cross. And this virtue God himself (which is only wise and knoweth and seethe all, 
God commendeth unto Prince's mercy, gentleness, by his own example.  whatsoever is done and committed against him, and from whom the privy murmuring cannot be hid) hath by his own example commended unto all Kings, Princes, and Magistrates in the world, that reign by his authority & grace: for although that he punish horrible sins with horrible plagues, he doth yet not only seem to wink at, and not to note many small offences of his servants against himself, and long suffereth men to walk in their own ways before he punisheth them: but also expresseth great Equity in the moderation of offences, chiefly there, where by nature the maladies be not curable. For if the Lord should deal with men after their deserts, who were able to abide it? But unto him belongeth mercy and forgiveness, when unto men belongeth shame and confusion: therefore doth he not enter hastily into judgement with them, nor in fury rebuke them, but in gentleness and compassion.  

Nota.  10 All this being said, may not justly embolden any person to presume against the Prince and Ordinance, 
The mercy of the Prince should not encourage men to presume against the Prince and laws, nor hinder justice.  upon such Equity and Lenity of gracious Princes and wise Magistrates: nor may hinder the noble Prince and Magistrate from the execution of justice, as occasion and reasons may be ministered. For, as he beareth the Sword not for naught, so neither should that man live without all fear of the same, that offendeth: for he is the minister of God, to take vengeance on them that do evil, and to defend and comfort them that do well, and that it is lawful for the Prince and Magistrate to punish (among other offences) especially them that rail upon the Gods (that is, the Princes & judges) and that male pertly prattle and talk unreverently of their actions and deeds: a kind of people worthy of rebuke and punishment. But this hath been said only to declare the great patience, lenity, moderation, graciousness, mercifulness, equity, yea, the highest magnanimity of a Prince, when he can be well pleased upon good occasions, to neglect and set little by the rash words and foolish actions of vain and ingrateful persons, touching his own person and estimation.  
11 Finally, although the Counsels of Pompey, 
The hard haps of some princes, aught not to discourage others from their duties.  Alcibiades, Mithridates, Ageselaus, have not been so happy and fortunate as the Counsels of Abraham, David, Moses, josuah, and some other Princes in their times, yet the events of those things (beyond all expectation) do nothing astonish, nor discourage the wise Princes and learned Magistrates, which are well schooled in the divine doctrine and fear of God: but they do learn by these events, to know their own infirmity and the power of God, to be modest, and not to endeavour to compass things after their own wisdom and strength, to move up none unnecessary matters, to attempt nothing against the word and will of God, to remit no diligence in their duty, to rule well, to govern, to proceed, and stand fast, as Moses, josuah Nehemiah, 
The good magistrate doth what he can, when he cannot do that he would.  Samuel, Solomon, David, and Hezekiah have done. And moreover, when they see many faults, as well in the seat of judgement, as in other places of their gomernment, and know not how to redress them, nor how to amend all things that are amiss (notwithstanding all their good laws, orders, proceed, 
Eccles. 3.16.  and constitutions, a thing which Solomon himself in his own commonwealth saw & complained of) they do nevertheless exercise mercy, 
Mat. 23.23.  judgement, fidelity, equity, & other princely virtues: committing the success of all things to the God of heaven: waiting patiently with prayer for the goodness of the Lord to appear on them and their people, in the appointed time.  
Thus having expressed the true wisdom of their places, they shine with the glory of the divine majesty by whom they reign, and do henceforth expect that bountiful reward, which the almighty God promised and timely performed unto his righteous servant Abraham, 
Gen. 15.1.  according as he said: Fear not Abraham, I am thy shield, and thine exceeding great reward. And that beautiful Crown of eternal glory, wherewith the son of God shall crown them that have been faithful in his house.   

CHAP. XXIII.  
Consolations and instructions for the Pastor.  
THe wise and vigilant Pastor or Minister of the word, being sent and authorised by the Lord of heaven, and divinely taught by the wisdom of his son, should be neither displeased in his mind, nor discouraged in his place, through the tyranny, the sophistry, the hypocrisy, the contempt, the vain censures and the ingrateful dealings of worldly men. 
The minister is authorised by God.  But knowing the author of his calling to be God, and himself to be the servant of God, he should rather rejoice and be glad, that it hath pleased the Lord in mercy to separate him from the world, to serve God in his Church. And truly, if the mean subject have good cause to praise the bounty and goodness of his Prince, which shall exalt him from the common sort of the people, and authorize him his honourable Ambassador or Magistrate in the commonwealth, then have the pastors and ministers good cause to praise the Lord God, who hath in his great love called them by the motion of his spirit within them, and admitted them by an excellent calling also, to the preaching of his holy word, and his divine place. This consideration both contenteth Paul, and maketh him glory in the same. Next unto this, the Minister considering whose servant he is, may be much bolder (though in a godlier sort) than those serving men are of the Lords and Masters on whom they attend, as being through the countenance, authority, and power of them much emboldened. 
jer. 1.8. Ezech. 2.6.  Now the faces of jeremy and Ezechiel being hereby hardened, they fear not the rebukes and frowning faces of men. Paul may be accused and hardly forced by Tartullus, but yet, he is able to answer for himself, being in this place such an one as he should be. And he saith boldly before king Agrippa: I would to God, that not only thou, but also all they that hear me to day, were not only somewhat, but also altogether such as I am, except these bands. In this regard Michaeas is bold to call the people of Israel to witness against Achab their King. 
1. King. 22.  And Elisha saith without blushing unto joram, 
1. King. 3.13.  in the presence of jehosophat King of juda: What have I to do with thee? get thee to the Prophets of thy Father, and to the Prophets of thy Mother. And if it were not that I regard the presence of jehosophat the King of juda, I would not look towards thee, nor yet see thee. So was Eliah emboldened before Achab, and john the Baptist before Herod, nothing fearing the faces of them that could only murder the body.  
2 Thirdly this must be remembered, that the Pastor must regard his place and calling, there into walk worthily. For as he is set by his Lord over the house, so he must be faithful to distribute the portions to them of the house in season: that is, he must (as Paul teacheth) rule well, and labour in the word and doctrine. And this the wise man remembreth, 
Eccles. 12.10  Eccles 12. when he saith, that the Preacher was yet more wise, and taught the people knowledge: he gave good heed, sought out the ground, and set forth many Parables: and that he might the better teach the people knowledge, and 'cause them to hear, that he might turn them unto righteousness, He was diligent to find out pleasant words, 
Dan. 11.33.  and upright scripture, even the words of truth: 
Nullares discipulo est ita perniciosa sicut vita magistricontumeliosa. Boet. de discipl. scolar. Mat. 5.14.  and to stop the mouths of ignorant persons (which respect more the life then the doctrine of the Pastor, and be as children which aim rather to the behaviour then to the instruction of their parents) it is meet that the light of this person do shine before men correspondent to his teaching (as the right urim and thumim combined) to the benefit of the Church, and the praise of God. God fobidde that he which should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The light of the world, as Christ called his Apostles, should be Lumen modi, non mundi, The light of the bushel, and not of the world, as Bernard called some of them in his time. Or that they which should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The salt of the earth, and instructors of others, as well in life as doctrine, should resemble in knowledge and wisdom those Italian Priests, 
In dicta Alfonsi.  of whom Aeneas Silvius (one of the best learned of the Popes) complained, when he said, that the very maids at their distaffs could answer, both out of the old and new Testament, and yield a reason of their faith to their Catechizers: but the Priests themselves were found altogether ignorant in learning and life: or that they should be both like that profane and unlearned Friar, who, 
A very learned Friar.  after he had in his old age happily found a new Testament, and therein read a few words, said to his fellows, that either those words which he had read therein, was no part of the holy Scriptures, or that he and they were no good Christians. So far dissented both his life and Religion from the perfect verity: so blind was he, though of the fraternity, in that which he should most clearly have seen and declared unto others! Are these persons able to do and perform the part of an Instructor? Can they deal the true doctrine? Have they any regard of edification? Not truly: Neither (indeed) have they yet tasted the sweetness of that comfortable Contentation and satiety of the Soul, which the holy Ghost bestoweth in the abundance of his graces, to them that rule well, and labour in the word and doctrine, as faithful Pastors.  
3 But there be, which to the discouragement of the good labourers thus oppose. 
Hindrances opposed to the Pastor.  The day is long: the burden is heavy: the work is intolerable: and yet, when the day is ended, and the burden borne, and the work performed, where is the reward? who hath his wages? where shall the recompense be expected? but chiefly then, when they say: that not only such as instruct many (as Isaiah, and Michaeah, and Zacharie, and john) do fall by the sword, by fire, by captivity, and by spoil many days: 
Dan. 11.33.  but also some of them of understanding, as julian, Nicholas, judas, the Bishops of Rome, and others learned in the Scriptures, do fall, to try them, and to purge them! Than (I say) they resolve thus with the buyer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Naught, naught: dear, dear. 
Pro. 20.14.  Howbeit, as the faithful Pastor doth acknowledge the grace and mercies of God his Lord and master towards him, and is right glad of his calling and place in the Church, with thankfulness: as he ruleth well, and laboureth in the word & doctrine worthily: and as he believeth that the Lord God which hath called him, and sent him to work in his vineyard, is both able and willing to help and defend him, as he helped and defended his servants, Samuel, jeremy, Daniel, and such others: so he doth not reckon that the Lord hath shut him out from the true peace: but he remembreth the words of his master, 
Peace.  who said: Peace be unto you: my peace I leave with you: in the world ye shall have tribulation: but in me ye shall have peace. 
The word of Christ full of comfort to the Ministers.  Neither doth he forget to pray unto God, that he would vouchsafe to contain him within the bounds of this peace, that neither by his doctrine, nor by his life, nor by dealing in matters unnecessary, nor by disputing about genealogies, and vain questions, nor by the yielding to the enemy of man's soul, he hinder the happy course of the Gospel of peace, that he no way disturb this peace, which is, and should for ever be retained among the Ministers of the Gospel: as of more account and estimation, than all the favour, friendship, pleasure, and treasure of the world. And then, after that he hath long preached peace, and laboured therein, 
The resolution of the wise Minister.  and yet perceiveth that men prepare themselves to wars and contentions: and hath been a workman in the vineyard many days, and seethe not any fruit of his toil to his desire: he doth not, for all that, think that he hath spoken in the air, or that he hath laboured in vain, and lost his travails: but resolveth, 
Esay. 55.20  that as the rain and snow which cometh down from heaven, returneth not hither again, but watereth the earth, maketh it fruitful and green, that it may give corn to the sour, & bread to him that eateth, so the word of God which he hath preached unto the people, shall not turn again void unto him, but accomplish the will of God, and prospero in the thing whereunto he sendeth it: and that His labours in the Lord are not in vain. Moreover, 
A reward.  he doubteth not, but believeth, that his reward is with the Lord, who esteeming his labours in him profitable, will duly make payment thereof in time convenient: not according to the quantity and quality of the fruit, but after the measure and quality of his labours. And in this, 
The labour of him that washeth an Ethiopian is not without wages  he knoweth himself to be rightly likened unto him that is hired to wash an Ethiopian or blackmoor, and is promised a reward for his days labour, howsoever the Blac-moore appear after his washing: and unto that schoolmaster, who in all equity is not to be neglected, but to be rewarded for his diligence employed on his scholars, how soever they profit. Neither doth he think, that Ezechiel the Prophet was to lose all his pains in his ministery, notwithstanding that the Lord said of the people to whom he should preach, They are the children of an hard face, 
Ezech. 2.4.  and stiff heart: they are a rebellious house: briars and thorns are with thee, and thou dost devil among Scorpions. And thou shalt speak my words unto them, whether they will hear or not hear: that they may know, that there hath been a Prophet among them. So, albeit that the ingrateful people, which have no feeling, and as little religion, say unto the Minister, we be never the better for all thy studies, thy pains, thy preaching, thy teaching, thy labouring: and therefore what reason have we to be loving, and thankful unto thee? yet he perceiveth, 
God's judgements on them that contemn the word.  that their sudden judgements falling on them in their times, do testify his labours, which they contemned, and the contempt whereof the Lord now revengeth to his glory. Again, he seethe, that there is a reward laid up for him by the Lord in his mercy, 
A reward for labourers.  who forgetteth not his labours, and that he shall receive this reward in due time to his best content. For he hath heard what he promised. Dan. 11.2. They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the stars for ever and ever. Again, Hier. 45.5. Thy life will I give thee for a pray in all places whither so ever thou goest. And (to omit other places) he remembreth the words of Paul: 1. Cor. 15.58. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord: for as much as we know, that your labour is not in vain in the Lord. The labours of all Christians, but chiefly the labours of the faithful Ministers, whom the Lord hath set over his house, to such he saith, that cannot lie: Blessed is that servant, 
Mat. 24.46. and 25.23.  his Lord will make him ruler over all his goods. He shall be made ruler over many things: And in a word, He shall be partaker of the joy of his Lord. This thing when he enjoyeth, he will not say, It is dear, dear: but with the Psalmist, he shall sing, Hinne ma tob! Behold how good it is! and with him which hath obtained a great good thing for a little money: It is well worth my money, 
Prou. 20.14  I have therein a great pennie-worth. Than will he commend that which before he was tempted to contemn, and will not be discontented, nor repent himself of his bargain, though he hath sold with that wise merchant all that ever he had, to purchase the field which containeth this treasure: then will he accounted indeed (with Paul, Rom. 8.18. that All the afflictions of this time, are not worthy of the glory that shallbe to them revealed. 
Christ hath made himself an ensample for labourers.  To this therefore hath our Lord armed his disciples: and to ratify the fame, he hath worthily made his own example perpetual for the imitation and consolation of the painful labourers. For notwithstanding he was most unreverently derided, mocked, oppugned, and persecuted of the Scribes, Pharisees, high priests, and others, in all his doctrines, miracles, and good works, he did proceed in his most godly purposes (maugre all their malignity) he set the Lord ever before his face: the same Lord stood at his right hand, he left not his soul in hell, he suffered him not to see corruption: he showed him the way of life: he made him full of joy with his countenance: he gave him his heart's desire: he set a crown of pure gold on his head▪ he exalted him on high, and gave him a name above all names, and made him a King over all Kings, for ever and ever. And he hath promised, that where he is, there shall also his minister be: and he that ministereth unto him, shall be honoured of his father in the kingdom of heaven.   

CHAP. XXIIII.  
Comforts to content the householder, the Scribe, and other persons in their several places.  
AS the holy Scriptures have many meet meditations for every malady, so also among others, there be many sweet comforts therein, to appease and content the householder, who, as it is before declared, is tormented with no small troubles and afflictions of mind: whereby there is to him commended the right use of his calling. 
The householder is to consider his calling, and use it.  He is counseled to marry a wife in the fear of God: to till and manure his ground, so seek for wealth & treasures, by all honest and godly means, for the maintenance of himself, his wife and children, his family and estate: to educate and instruct his children in the nurture and fear of the Lord: to care for his household, to be mindful of the poor, to do his duty, and not to be daunted with the negligent fool, nor to give over all, & care for nothing. Thus is he schooled to labour, and do his endeavour within the rules of his calling, with quietness, contentation, and christian comfort, having in mind that wholesome counsel of King Solomon: 
Pro. 27.23.  Be diligent to know the state of thy flock, and take heed to thy hands. Than having considered of his calling and place, 
He must commit the perfection of his labours to God, to whom he must pray to this effect. Luther in Psal.  it shallbe the best way for him to commit the perfection of his labours and affairs to the Lord, on whom it is ever good to depend, and to whom the good householder daily prayeth to this effect. O Lord God, thou hast ordained me to be an householder: the things that appertain to mine house, thou hast of thy great goodness given me: but lo, the burden and charge thereof, is heavier than that I am able to bear. Therefore I beseech thee, to supply my place: be thou the good householder, and I will with all mine heart submit and yield myself unto thee. This prayer being made in simplicity and truth, the Lord will hear, and thus will he answer to the same. 
The Lords answer.  I will indeed perform this matter: Only I will, that thou so prepare thyself, as thou mayst in patience overcome and conquer all things. Though matters come not to pass after thine own mind, and when thou wouldst that they should be perfected: yet I will not that thou shouldest despair, nor forsake this kind of life to the which I have prepared thee, and called thee to serve me in. For seeing that thou hast called upon me, & hast acknowledged all these things which I have bestowed on thee, to be my gracious gifts, I will gladly preserve thee and thy family. Howbeit, if any adverse or grievous things betid thee, I will that thou bear the same with patience, in such sort as thou be not dismayed, or doubtful whether all other things will not follow, but in the like sort. Remember my servant job, who in his afflictions could thus answer: 
job. 2.10.  Shall we receive good things from the Lord, and not receive evil or adverse things also? Remember also what my servant Paul hath written to the Corinthians. There hath no temptation taken you, 
1. Cor. 10.13.  but such as appertaineth to man, and God is faithful, which will not suffer you to be tempted above that ye be able: but will even give the issue with the temptation, that ye may be able to bear it. To pass over the Families of Adam, of Noah, of Abraham, of Loath, of Isaak, of jacob, of Moses, of josuah, of Samson, of Gedeon, of Samuel: What household hath seemed more miserable, 
The family of David.  then that of David in his days? His wives, his sons, his daughters, his Counsellors, his servants, his kinsfolks, his subjects, his enemies, both abroad and at home, gave him oftentimes sharp vinegar mingled with gall, whereby he mixed his drink with weeping tears. And so after him many hard lots betided his family: yet see, how this family continued without ruin or decay, through the only stay of my grace, until that my son Christ was born thereof. Wherefore do thou also thy duty in thy place: 
Ecclus. 7.15.  accounted no laborious work tedious to thee in thy vocation, nor the husbandry that I have created and commit thyself, and the success of all things unto me, with faithful expectation of the performance of all my promises; and so thou shalt not only have a peaceable heart and right contented mind in this world, but also that comfortable and blessed life in the world to come, which I have prepared and promised to give unto them, that never turn their belief from me. With these most sweet consolations, doth the Lord God cheer and solace the good Housholder, whom he would not have to be driven from his place, though never so irksome, 
Rom. 12.21.  nor to be overcome of evil, but to stand fast, and to overcome evil with goodness, being through the grace of God made a right valiant soldier, to fight under the blessed banner of his Son, against the Devil, the world, and the flesh.  
2 Finally, in all sorrowful events that occur in this estate (among others) that good counsel of Demipho in Terence is not to be rejected, though a heathen man, yet speaking divinely, whom therefore Luther writing on the Ecclesiastes of Solomon, cap. 10. citeth, speaking much after this sort: Quamobrem omnes, etc.  
Wherhfore, when men their greatest wealth enjoy, 
Demipho in Phormio.   
They chiefly then should ponder well in mind:  
How best to bear the burdens of annoy,  
The perils, plagues, exiles, to them assigned.  
Returning home from far, how they may find 
A good resolution for the householder.   
Their sons defaults, their loving wives interred,  
Their tender daughters sick, or sore afered.  
These be the haps, and hurts, that common be:  
These be the things, that eke may come to thee.  
What ever falls besides th'expected lot,  
Accounted it gain, as so much clearly got.  
3 Moreover, 

A good resolution for the Scribe or learned writer.  
jer. 45.5.   Baruch the painful Scribe aught not to be discouraged after his laborious watchings and long labours, nor to despair of his good wages and sufficient recompense: for verily, though his expectation of those worldly promotions which he offereth be vain, because the captivity is threatened by the Lord shortly to ensue, and a miserable plague is brought upon all flesh, according as himself hath written by the direction of jeremy the Prophet: yet hath the Lord provided for him a far better thing then worldly promotions: for thus hath the Lord promised him, that He will give him his life for a pray in all places whither soever he goeth. And this is no small matter: For as the body is more worth than meat, and the life then raiment: so a man will not stick to give all that ever he hath for his life. A treasure which no worldly man is able to purchase with all the plenty of this life. And yet this benefit extendeth itself further, to the endless comfort of them that take pain by their pens to pleasure many others, when that of the goodness of God in his son Christ, he shall not only live among the famous, in this present world throughout all generations, in the mouths and memories of men, which reap the fruits of his labours, to the praise of God, and their instruction: but also beyond all time, he shall live, and shine with the Lord, among the blessed Saints for evermore. And what should a man desire more? Two is certain that the Lord is ever the same: his warrant and word is of so great credit and assurance, as ever it was sithence the world was created.  

An encouragement to young scholars, to writ in a book the words of wise men.  4 When myself being a young scholar in the University, did ordinarily gather and writ into a book, the chief notes of the Sermons and Lectures which I heard preached and read in the Churches and other public places there, one of my fellows (which thought somewhat of himself) said unto me, that mine exercise was nothing but a drudgery, and he marveled why I took such labour therein? I answered him, that thereby I was willing (by the grace of God) to profit not only myself, but many others. Neither at this time do I repent of my pains taken therein, as if I had naught but toil for my labour (as Baruch did: 
jere. 4.5. ) but I am right glad thereof, and do praise God for such an opportunity offered me: not doubting, but, as I do and shall thereby the better discharge my duty in my place and calling, and benefit many others: so also the Lords promise' of life in his Son Christ (on whom by faith I depend) will be performed and established endue and convenient time, to mine endless comfort. Therefore I do gladly exhort all young men that be desirous of knowledge, and studious in the the word of God, to do the like, and to make some profit and use of their long studies and exercises, as those grateful Bees, which flying hither and thither, do collect and gather from many sweet flowers, and wholesome herbs, that little pith or juice, whereof (their hives or storehouses being replenished) themselves are relieved, and many others comforted. And howsoever the wisdom of the world derideth and disdaineth the wisdom of God, which oftentimes appeareth as in foolishness before men: yet, let not that main stroke daunt you, 
Obsonia quisque palato, digna suo quaerit: non omnibus unà voluptas.  into whom God hath poured the wisdom of his spirit. And although that one pleasure contenteth not all, but every one hunteth after that which he best fancieth: it is most certain by the firm warrant of Christ, that Wisdom is justified of her own Children. The wise and well affected will esteem of your virtues, than what fools and profane diriders shall do, why should ye regard? answer them after their folly, but not according to their expectation: neither sing with them in their discorded tunes. Let not the ingrateful requitalles of the world trouble you: possess your souls in patience, and expect the fruits of your travails, and comfortable reward from him only, that forgetteth not your love, your faith, your diligence, your travail and pains that ye have sustained and endured for his cause, and the good of your brethren.  

A comfort for the poor believers.  5 Neither let the poor estate of Christ and his imitators, 'cause any of us to dislike our profession: consider that God hath chosen the poor of this world, & hath made even them heirs of his kingdom, 
Art. Solen.  whose children they are, as Aratus said. The poor receive the Gospel without offence, & those poor in spirit are blessed: for theirs is the kingdom of heaven, as Christ himself hath taught us, who (though he were king of all kings, and rich beyond all the Lords of the earth, without all comparison) disdained not at any time to visit the poor, to accompany the poor, 
A comfort for the rich.  & to preach the Gospel unto them to their great comfort. On the other part, if God give us riches, honours, estimation in this world, as he gave unto Abraham, David, joseph, Daniel, let us be thankful to God, and rightly use these things in the fear of God, as those holy men have done, and have taught us therein, and let us not abuse the gifts of God to the satisfying of our fleshly appetites, 
Luke. 16.  as that Dives did, of whom Christ speaketh in the Gospel: and as divers others use most commonly to do, when with the same, they exalt themselves in pride, they face their betters, threaten & browbeat their Christian brethren, wring and undo many of their neighbours, and provide most delicious for their own bellies, and gloriously for their own backs, with that, wherewith they should (in all duty) relieve those poor afflicted, which are constrained with penury to statue, of whom only this regard they take, Am I the keeper of my brother? 
Gen. 4.  that was Cains answer to God, touching his brother Abel. Let us know, that it hath pleased God to make us his trusty Stewards, 
Rich men be God's stewards.  and the things that we have are not our own, but his things, and therefore it is not lawful for us to bury them in the ground with that slothful servant, nor waste them away with the prodigal son: but to employ them to his glory, to the bnefit of our brethren, and to the necessity of our states and lives here. And though it be hard for him that trusteth in riches and worldly promotions, to enter into the kingdom of heaven, yet to them that have them of the blessing of God; as Abraham had, and use them rightly, as Abraham did, it shall be said, as unto that good servant in the Gospel, Well done thou good and trusty servant, thou hast been faithful in few things, thou shalt therefore be made ruler over many things, enter thou into the joy of the Lord. But whether ye be poor, 
An instruction.  or rich, whether in mean place, or place of extremity, whether ye do want or have enough, let that good counsel of our Lord jesus be ever remembered and daily observed. Take no thought saying, 
Mat. 6 31.  what shall we eat, or what shall we drink? or wherewith shall we be clothed? for after all these things do the Gentiles seek: for your heavenly father knoweth, that ye have need of all these things: but seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. Care not then for the morrow: for the morrow shall care for itself: the day hath enough with his own travel. For our Lord would not, that we should vex ourselves out of measure in the care of these worldly things: but that labouring truly in our vocations, we should have an especial regard of the kingdom of God, & how to walk in a new life in this world: not doubting any thing, but that the Lord which hath created us, will so provide every day for us, that we shall not want things necessary in this world, though we augment not the present grief by our excessive carefulness, how to live in time to come. So that in all worldly things we should stay ourselves contented, only for the things of the kingdom of heaven, & the righteousness thereof, we should hunger and thirst, without all satiety, as long as we live: for of this we can never have enough in this life. 
The satiety of the Saints in heaven.  But the sufficiency thereof, shall be happily enjoyed to our endless comfort and contentation, in that heavenly mansion, wherein we shall found room enough: we shall possess riches and wealth enough: we shall have honour and glory enough: and of all good things we shall enjoy abundance without measure.  
6 In the mean time, let not us which fear God and belong unto his kingdom, be discouraged, nor distracted, when we do not only consider the general miseries of all troubles of all mankind: 
1. Cor. 15.  but also when we ponder of those heavy crosses which we ourselves are constrained to bear, by the which we were of all men the most miserable, if the dead did not rise again. With this, let us hear, & well observe to our consolation, that which Ben-Gorian, or the Author of the 2. book of the Macchabees hath written for the comfort of all them that read his book: 
2. Macc. 6.1.  I beseech those that read this book (saith he) that they be not discouraged for these calamities: but that they judge these afflictions not to be for destruction, but for a chastening of our nation: for it is a token of his great goodness, not to suffer sinners long to continued: but strait ways to punish them. For the Lord doth not long wait for us, as for other nations, who he punisheth when they are come to the fullness of their sins: But thus he dealeth with us, that our sins should not be heaped up to the full, so that afterward he should punish us. And therefore he never withdraweth his mercy from us: and though he punish with adversity, yet doth he never forsake his people. But let this be spoken now for a warning unto us. And that saying of the Lord to Paul, in his greatest distress, cannot but ravish the spirits of them that trust in God: 
2. Cor. 12.2.9. Note.  My grace (saith he) is sufficient for thee. This word of comfort made him in true patience to possess his soul, and to have a contented mind. Unto these, when the use of the word of God joineth, o God, what comfort, pleasure and profit shall the believer reap thereof! he shall feel how The power of God is made perfit through weakness: and therefore he will rejoice even in infirmities, that the power of Christ may dwell in him: he will patiently bear infirmities, reproaches, necessities, persecutions and anguishes for Christ's sake.   

CHAP. XXV.  
Every man is to take the benefit of time: to keep within the bounds of his vocation, and to depend on the divine providence: the unlike ends of piety and impiety.  
AS in the word of God there is duly commended to every person a lawful vocation or calling in this world, wherein he is to serve God, benefit his country, & discharge himself, in the fear of God: so is he advised in the same, to do the works of his vocation, 
The time of working.  then whiles health and opportune time serveth there unto. For our life and health is given us of God, of whose merciful hand we must acknowledge the same to come by our timely acceptation and right using thereof. As he only fostereth and sustaineth our life, and our health in this world, so hath he appointed it to be but short, and transitory, without any return of it, when it passeth away. And when our bodies are diseased and enfeebled, than neither the cogitation is apt to learn any thing, or to pray, or to sustain the great cares and painful labours, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aristotle.   which the vocation requireth: for (as the Philosopher saith) Good health and strength is the very foundation and stay of the life. Therefore we must pray to the Lord, that we may both be taught and learn the true doctrine, and propagate the same, and follow the works of our vocation in time convenient.  
2 For, as we be persuaded, that there is a time for every labour, and every work under the Sun (as saith Solomon) so do we enjoy the benefit of our time, 
The use of the benefit of time.  when we embrace and use the blessings of God, in his fear with thankfulness and contentation. God in this time showeth himself in mercy towards us, he doth invite us to his heavenly banquet, he sendeth forth his servants to that end, and they daily cry unto us: O come now, and make no longer tarrying, for all things are prepared and made ready for you. Behold (saith he himself) I stand at the door and knock, if any man open unto me, I will come in unto him. Now whiles he calleth, 
Apoc. 3.20. Of this Argument I have written a dialogue, entitled the Tears of Time.  let us give care: whiles he inviteth, let us come: whiles the things be ready, let us use them, and not contemn the Lords great bounty and mercy, lest peradventure he say: Ye shall not enter inter into my rest: ye shall not taste of my meat: ye are come too late, the gate is shut up: I know you not: departed hence: the tide tarrieth for no man: the time is past.  
There is nothing more precious than Time, 
Time is precious, yet time is wasted and neglected.  and yet (alas) nothing is found to be so vile in these days. The day of health passeth away, and no man recounteth it: no man considereth how his days be consumed, without retire or return: but as there shall not one hair of the head perish, so neither any one moment of time shall escape. O therefore, before that the hour passeth away, which the mercy of thy maker hath given thee to repent, to obtain pardon, to apprehend grace, to achieve glory, before the time time be gone wherein thou mayst resemble the divine piety, and hasten to the Angels society, stir up thy negligent will, and bewail thy committed sin.  
The Apostle admonisheth (Gal. 6.) While we have time, let us do good unto all men. As if he said: we may be glad, that we have this benefit of time, wherein we may through the goodness of God (if we will) do those good works which belongeth to Christians in our several vocations: wherefore let us not lose this good opportunity, but discharge our duties in the fear of God: and not to let that pass from us, which being once gone, can never be recovered again. And that is the meaning of the Prophet also where he saith: 
Isay. 55.  Seek the Lord whiles he may be found: Call upon him, whiles he is near. It may be, God will not so easily be found at an other time: peradventure, he will not be so ready at an other season to offer himself unto you, as now: therefore accounted this time as precious, & neglect it not, wherein the Lord is willing to be found, if ye seek him: and to be at hand to help you, if ye call upon him. Therefore the wise man (which had so deeply considered of the times and condition of this world, counseleth most wisely: 
Eccles. 12.  Remember thy maker in the time of thy youth, before the evil days come. Again he saith: 
Cap. 7.14. and 9.11.  Use well the time of prosperity, and remember the time of adversitte: for a man knoweth not his time: But like as the fishes be taken with the Angle, and as the birds are caught with the snare, even so are men taken in the perilous time, when it cometh suddenly upon them. Wherhfore he saith again: What soever thou takest in hand to do, that do, with all thy power: for in the grave (whereunto thou tendest) there is neither work, counsel, knowledge nor wisdom.  
Thus let him which hath that opportune time so working and doing his duty, not contemn nor neglect it. He hath time now, to morrow he may not have it: if he be unwilling this day, 
Qui non est hody cras minus aptus erit.  the next day he may be further off, as he saith. To morrow more unfit, who is unfit to day. Now this is our time, God grant we neglect it not, but rightly use it.  
3 Next, we are to take heed, 
To continued within the limits of our vocations.  that we follow not those discontented and curious persons, to break forth or transgress the right bounds of our vocations. Let us remember what our Lord said to his Apostle Peter, who had forgotten his own vocation and place, and curiously noted his fellow john: If I will, that he tarry till I come, 
Mat. 21.22.  what is that to thee? follow thou me. And that of Paul, where he saith: Let every man abide within the compass of that vocation wherein he is placed. 
Men aught to be content with their own places.  Thus aught men to be contented with their places and condition of life, (the same being lawful) albeit they be called to labour in the vineyard, but for their single penny a day, or to glean the ears of Corn after the reapers with poor Ruth: and not to emulate others, or to grudge at them that are in in better state than themselves are. When Socrates had considered the course of man's life, 
Socrates' his saying touching the choice of let● in this life.  and had compared the condition of one man with the condition of another, he said: that if the universal calamities of all men should be gathered together into one heap, and then to every man it should be severally distributed like portions out of the same heap, it would be that each man would rather choose to bear his own calamities (meaning such as befall him within his lawful vocation and condition) then to take part and part like with others, 
Note this.  out of that common heap. And surely we may well think, that every man is best fit for that vocation, wherein God placeth him, and that none other can so easily bear the burdens and griefs of that vocation, as he that is thereunto so appointed by the Lord, who giveth him ability to sustain the same. 1. Cor: 10.13. 
Luth. in Eccle.  and that the afflictions do spring of man's ambition, envy, ignorance, errors, and infirmities, as things by him deserved.  
4 Neither let us wax angry with ourselves, or with other men, if things answer not to our travels and desires, but consider that all lieth in the power and pleasure of God, to whom our estates, conditions, and the end of our lives is well known, that he protecteth & guideth us. Therefore with the poor widow Ruth, let us rrust under the shadow of his wings, and thus resolve: 
Pro. 20.24.19.  Well, our lots are in the hand of God, he watcheth over us, he beginneth, he continueth, he endeth over work. We are contented with our state and condition, & endeavour to please God in the same. He best knoweth what is to be done with us and with our labours. He is doubtful of nothing: he worketh all for the best to them that fear him, 
God preserveth men in dangers.  and that do reverence before him. Behold! when men in a very little bottom, sail over the mighty Ocean, God declareth himself a mighty preserver and a most sure guide of life unto them, wherein (as saith David) they cannot but behold the great works of God. Now it maketh no great matter though the common mariners know not the way nor the end of the voyage, if the same be sufficiently known to the own or master of the ship. In like manner when we labour and toil in great extremities and dangers of this life, we ever find God most merciful unto us, and a loving Saviour of our lives: and though we know not what shall be the end of our course, being uncertain of the event of things, let this yet please us, that The Lord our king, our governor, our master, our captain, and right owner, knoweth it well, and directeth us in the best course, whom we aught to harken unto, and to follow after the example of john.  
5 But ye say: Things are confused in this world. It is very certain, 
Though all things seem confused to us yet God doth order all.  that as in a great assembly of many persons diversly disposed (where every one of them hath his several talk, or song, or noise) nothing can be perceived, besides a most confused sound or rumbling: so (indeed) is the state of men in this world with themselves, whom even their own affairs do astonish and confounded. Neither do they consider how things proceed, succeed, and be carried in the world, no more than the idiot or fool doth consider of the order and course of the Sun, the Moon, and other celestial motions with the ordinary disposition of the Elements, and things inferior with the same. Nor seem those men in their busy strugglings and dealings one with another, much unlike the Aunts or Emmets, that wander hither & thither without all order. Howbeit it is most true, that the Lord God doth not only see all, 
jer. 23.23, 24.  and hear all, most perfectly: but also trieth, disposeth, ruleth, and ordereth all after his wisdom, will, and power most effectually, howsoever the grossness of man's wit cannot conceive it. There is nothing hidden from the greatness of his power, 
Isay. 40.26.28, 29.  strength and might (sayeth the Prophet) he is neither weary, nor faint, his wisdom cannot be comprehended, he worketh, he ruleth, he moderateth, he taketh up, he casteth down, he giveth health, he sendeth sickness: through him we live, and move. Of this speaketh Sibylla the ancient Prophetess.  
Pre. li 7. ca 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hear me (ye men) and mark well what I say:  
The King eternal reigns and rules for ay.  
But chief the sweet Psalmist of Israel, qualifying those railing taunts, and godless gestures of the profane heathen, hath most finely and divinely modulated thereof, in these short verses.  

Psal. 115.2.  Lammah iomeru haggoiim?  
Aiiehna Elohehem?  
Velohenu basschamaiim,  
Kol ascher chaphitz Y aschah.  
Thus englished:  
Why say the Heathen with gestures unsightie?  
Where now forsooth, is their God almighty?  
Our God is in heaven, in his holy hill:  
There working all things what soever he william.  
And further to declare unto us, that all things are done, by the will, power, wisdom, and providence of God, that the Church might have comfort and patience in all her troubles, and heavy afflictions, under the unhappy reign of Antichrist, 
Apoc. 4.2.  the Lord declareth himself to Saint john, like a most mighty and puissant King, sitting on his throne, determining the things that should be brought to pass.  
6 And with this, we are justly moved to consider, that though the multitude of fools, and their prosperity in this world, on the one side, and the small number of the godly, 
God seateth the difference between the good and evil. Gen. 1.4. Psal. 58.10.  and their adversity on the other side (with so many shows of confusion and disorder in this life) do very much beguile the opinions of men: yet, that the Lord hath set a difference between the godly and the ungodly, as he hath divided the light from the darkness. And therefore notwithstanding, that in this world the tars are mixed with the corn, and Nimrod, and Pharaoh be advanced in the pride of their hearts: yet the time cometh, when the tars shall be weeded out from among the corn, and burnt in the fire, and the corn gathered into the Garner, and barn of safety. This thing the wise man setteth forth in these words: 
Sap. 3.1.10. and 5.6.2.  The soul of the righteous are in the hand of God, and no torments shall touch them. But as for the ungodly, they are punished according to their imaginations. Again, the righteous do stand in great boldness: but the ungodly are vexed with horrible fear. And this the Lord confirmeth in his Sermon of the last judgement. The son of man (saith he) shall separate them one from another, 
Mat. 25.  as a shepherd divideth the sheep from the goats: and he shall place the sheep on his right hand, and the goats on the left hand. Unto this time Solomon looked (no doubt) when he said: 
Eccles. 3.16.17.  God shall separate the righteous from the wicked, and then shall be the time and judgement of all counsels and works. And this remembered David. Psal. 58.9, 10.  
Objection. 7 But until then, it is so that in this world, Diagoras the Atheist, and Dionyse the Tyrant, and the cyclopical Epicures, do take their pleasure to jest at the providence of God, contemn the Gospel, despise the Lords anointed, disdain the Godly, rail on the Ministers of the word, and nothing fear the threatenings of the holy Prophets, and Apostles, and that the rather, because their judgements are deferred, and their selves permitted to wallow in their sins without punishment! 
Res.  What then? Is there not a God therefore that seethe and judgeth all? And will not he be revenged on them that sin against him of malicious wickedness? Yes doubtless. And the time cometh, 
God hath his particluar judgements. Psal. 58.11. job. 19.29.  when those Atheistical and godless miscreants shall know, even in the world, there is a God that judgeth in the earth, as David saith: and that the same God hath not only a judgement (as job said to Bildad) but also particular judgements, sometimes secret: sometimes open, that not at the day of every man▪ death only, wherein there is made a separation between the good and the evil: but at sundry times within the compass of his life, as the Lord seethe it good: 
jor. 25 31.  for (as jeremy said) The Lord hath his judgements to give upon all people, and will hold his Court of justice with all flesh, and will deliver the ungodly to the sword. 
Deut. 32.  In the which, as the work of the Lord is perfit, as Moses said, and all his ways are judgement: so also he being judge of all the world, 
Gen. 18.28.  dealeth according to right, as Abraham disputeth. For whether his judgements be secret or open, general or particular, he ever executeth them justly, 
Psal. 111.8.  and performeth them in truth and equity. And certain it is, that into this judgement is brought every person, whether man or woman, young or old, and every work, be it good, or be it evil. In this judgement the godly saints stand, 
Psal. 1.5.6.  and be cleared: they have great boldness and comfort, they have quire consciences, contented hearts, and great gladness. But the ungodly are not able to stand: they tremble and fall down: for why, unto them the Lord speaketh in his wrath, 
Though plagues be deferred, yet they are not removed from the ungodly in the day time. Psa. 50.21.23  and vexeth them in his heavy displeasure. And though their plagues for a time were not inflicted, but were deferred, when they justly deserved plagues, by their sinning a thousand times against God and his saints: yet now, their time being come, they be taken suddenly in the snare as birds, they be accused, condemned, cast down headlong, rend in pieces without rescue, and constrained in anguish to weep, wail, howl, wring their hands, and gnash with their teeth in torments intolerable. The children of God in the sense of the same (for their sins) have approved these judgements, as it well became them, for just and righteous, and have condemned themselves of folly, as justly deserving to be judged: 
What the godly do in the sense of those judgements. David. 1. Chro. 21.17.  but so, as they have in faith relied on the promises of God touching the remission of sins for the sake of Christ upon their repentance. When David saw that the lords Angel executed the judgement of God upon his people for sin, he confessed his own faults, and acknowledged the uprightness of God's judgements: therefore he said, It is I, that have sinned and done evil in deed. Let thine hand (O Lord my God) be on me, and on my father's house: 
Manasses.  but not on the people. And Manasses King of juda made this confession, when he was captived in Babylon: O Lord, I have sinned, 
josephs' brethren.  I have sinned, and do know mine iniquity. Thus the brethren of joseph calling to mind their own unnatural cruelty towards him, said one to another, being in Egypt: 
Gen. 42.21.22.  We have verily sinned against our brother, in that we saw the anguish of his Soul, when he besought us, and we would not hear him. And therefore is this trouble or judgement come upon us. And Reuben said: See, 
The Tyrants have been forced to confess the equity of God's judgements. Adonibezek. judg. 1.  now is his blood required. The very cruel tyrants also, which neither feared God, nor cared for man, are at length forced to confess the uprightness of God's judgements upon themselves: their own consciences condemning them. When Adonibezek was taken by the Israelites and had his thumbs and great toes cut off, he said, confessing the just judgement of God: seventy Kings having the thumbs of their hands and feet cut off, did eat under my table; as I have done, so God hath rewarded me. So Pharaoh the Egyptian tyrant, 
Pharaoh.  when he heard the mighty thunders as the voice of God in his land, he was afraid, confessed his sin, and granted the justice of God: The Lord is righteous (saith he) but I and my people are wicked. 
Mauritius.  And thus Mauritius the Emperor after his great Pride, disdain, cruelty against the Christians, and other heinous sins, being taken by wicked Phocas, and seeing his wife, his two sons, and his three Daughters now murdered before his face, and himself awaiting the like lot, he confessed his sins unto the Lord, and acknowledgeth the justice of God, in these words (of the Psalmist) justus es, 
Psal. 119.137.  Domine, & rectum juditiumtuum. O Lord, thou art righteous, and just is thy judgement.  
8 Therefore, although the men of this world in their gross blindness beyond the darkness of Egypt, perceive not judgement: 
Prou. 28.5.  and the ignorant and foolish consider not whether there be any contribution of piety and impiety in this life, (wherein the Lord God suffereth his own Children to be evil entreated by tyrants, 
In this life there is a contribution of piety and impiety.  and to wander out of the way in the wilderness) until they feel the very judgements of God upon themselves: yet (truly) all they that fear the Lord and seek him, do understand all things: 
Prou. 28.5.  they do well perceive and see how that Impiety is plagued either generally or particularly, secretly or openly, and sometimes both ways, even here in this life. And that piety and godliness is well rewarded in this life either generally or particularly, openly or secretly, as saith the wise man. 
Eccles. 8.13.14.  I know that it shall be well with them that fear the Lord and do reverence before him: but it shall not be well unto the wicked: neither shall he prolong his days: but he shall be like a shadow because he feareth not the Lord. 
Note this.  And they do see and understand that the Lord will not so defer to punish the ungodly when they do sin against him, nor so refer things to the censure of his last general judgement, as that his particular and secret judgements shall have no force in this world: but that according to that saying of the wise: 
Pro. 11.31.  The Righteous shall be recompensed on the Earth, how much more shall the wicked and the sinner! Therefore, let us not say with those mockers that walk after their own lusts, and put far the day of the Lord, 
2. Pet. 3.4.9.  Where is the promise of his coming? For the Lord is not slack concerning his promise, as some men count slackness, but is patiented toward us, and would have no man to perish, but would have all men (of what nation or sex so ever they be) to come to repentance, to be saved. Neither let us be bold upon this, 
Not to presume on God's long sufferance  therefore because God suffereth a sinner to do evil a thousand times, he liketh well of his dealing, and will also permit us to sin without controlment: but let us know, by the examples and testimonies of the holy Scriptures, and the daily experiment of the power and wisdom of God among men (which we may well observe) that God is able and will indeed) smite the ungodly in this world, and afterward he will cast them down into hell. 
El. Schaddai.  For he is that El. Schaddai, the most rich and sufficient God: which contenteth his Saints with all good things, and giveth unto the ungodly the just reward of their sins. He is that Pantocrator, the Omnipotent and Almighty God, whose power is according to his will, for the advancement of his children, and the abasing of them that contemn him. He is jehovah Elohim, El Kanna, as himself saith: The Lord God, a jealous God, that visiteth the sins of the parents upon their children, which walk in their ungodly ways, unto the third and fourth generation, and showeth mercy unto thousands in them that fear him, even here in this life. Therefore he hath justly condemned and confounded from among the children of men, first secretly and particularly: then openly and generally, that envious Cain, that shameless Cham, that proud Nimrod, that bloody Herod, that traitorous judas, that tyrannous Nero, that devilish julian, that hypocritical Annanias, that witch Simon, & in a word, that destroying Apolion, with all his pestilent Polypragmones, to whom he giveth this hearty comfort: Now weep and howl for the misery which is come upon you. 
jam. 5.  And on the other side, the same God through his great mercy in Christ the promised seed, doth pardon, preserve, and glorify his faithful and righteous servants, Abraham, Enoch, Isaac, jacob, Moses, josuah, and all other which have apprehended the promise and believed in his son. These hath he made as his Garden, well locked and close sealed from all the annoys of wild beasts, whose fruits are as a Paradise of Pomegranates, with all sweet fruits and commodities. These hath he lovingly invited to his heavenly banquet, these he entertaineth at his blessed table, and there he doth most friendly and comfortably cheer them with these sweet words: O ye friends, eat, drink, and be merry, O ye beloved. 
Cant. 4.12.13.   
9 Now let it not seem loathsome to the reader, that the tragical Poet be heard, touching the contribution of piety & impiety, virtue and vice, both in this life and afterward. And of the first thus writeth Seneca:  
Nunquam Scygias fertur ad umbras, 
Seneca. in traged. Hero cull. Act. 5.   
Inclyta virtus, vivite fortes,  
Nec Lethaeos saeva per amnes  
Vos fata trahent: sed cum summas  
Exigit horas, consumpta dies,  
Iter ad Superos gloria pandet.  
That is,  
Rejoice all ye, that virtuous be,  
for virtues never die:  
Nor cruel death, that stops men's breath  
shall blot you out: for why?  
When that last day shall take away  
your life from mortal pain:  
Than shall ye fly to lofty sky,  
with glorious Saints to reign.  

Seneca. traiged. Octau. Act. 3. de. Nerone.  In another place he setteth forth the reward of Impiety, where he bringeth in Agrippina, speaking to Octavia the Empress, touching the Emperor Nero, who had now compassed to depose and murder the said Octavia his wife (quamuis nullo crimine) albeit he found her guiltless (as she also said) in these words.  
The infernal fury in revenge,  
doth hasten to provide:  
For wicked Tyrant, worthy death,  
sharp stripes, and flights: beside,  
pains passing thirst of 
a Tantalus as the Poets feign, that for offending the gods, he standeth in water to the very mouth, and yet cannot drink.  Tantalus,  
and 
b Sisyphus turneth a stone towards the top of the hill, which ever slideth back again.  Sisyphus hard toil:  
The Darts that peareced lewd 
c Titius is shot and pierced with an arrow for his filthy lust.  Tityus,  
and 
d Ixion, is tormented on a wheel in hell, for unreverent boasting. Tibul. li. 10.  Ixion's wheel, to novile.  
Though he his Palace garnished gay,  
with Marble fair, and gold:  
And armed soldiers guard his gate,  
his glorious seat to hold, etc.  
A time shall come, when he must yield  
his life to shameful fall:  
His neck to foes, forsaken quite,  
and wretched wanting all.   

CHAP. XXVI.  
We aught to confess and submit ourselves to the power, mercy, and will of God: to eschew contention, to retain contentation, and to pray for strength and opportunity, to perfoome our duties.  
THat we may therefore walk safely through the troublesome Sea of this mortal life, it is right necessary, 
The best way to walk in, without danger.  that we acknowledge not only that god is, but also that God is most strong, sufficient, omnipotent, and everlasting, to whom only, and that justly, is ascribed all power, all riches, all wisdom, all strength, all honour, all glory, all praise. Next, it is necessary that we believe and confess, that the same God for the sake of his son, is good to Israel: that is, to us his faithful and elect children: in the sense whereof, we are right worthily occasioned to love him with Abraham, David, john, Marie, and other his Saints, with all our heart, with all our soul, with all our mind, with all our strength, & to sing in good harmony with those heavenly soldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glory be to God on high. Thirdly, 
Luke 2.14.  it is necessary that we humbly submit and yield our selves wholly to the power, will, and mercy of this our God, to permit and suffer him most gladly to guide us, to govern us, and all our affairs, to deal for us, to use us and our ministery and labours in all things, and in all sort, as it shall best please his heavenly grace at all times and seasons: knowing right well, that he will in mercy so provide in the disposition of his graces towards us, that all things shall work together for our good, if we love him, fear him, and depend on his mercy. And surely howsoever the malign world shall judge or imagine of the ways or works of God we that are thus taught of God, 
The best wisdom.  do know most assuredly, that this is the best wisdom in the world, to shroud ourselves under the wings of his providence and protection, against the frail & changeable things of this vain life, therein to rest contented with that lot, which it shall please God to appoint for us in the same: and to expect through faithful hope, a a blessed end of our love and labour, even in the midst of the horrible confusions of this world, in the which no man living wanteth his cross: and through the which, the godly take up their cross and follow Christ, with patiented minds, towards the goal of eternal life.  
2 They that have so learned this wisdom that they use to make proof thereof, live not in loathe of their own states and conditions of life, nor do they intrude on the vocations of others: they do not affect the Seas, whose calling is, to live on the land: but be well pleased with that lot and life, which the Lord hath called them unto in his fear. 
The grateful men of the golden age. 4. Esd. 9.19.  They in good sort resemble those ancient grateful men of the golden world, who being schooled by justice, and not acquainted with pernicious brawls, contentions, seditions, and those common maladies of the copper age (as the Poets call it) did (under the rule of justice) live contented with that which they had. Of them thus writeth Aratus: 
Men simply lived content, removed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Art solen. 63   
from hurts of raging Seas:  
They brought not spoils from far in ships,  
but best themselves did please.  
With Oxen toil, to till the soil,  
for worthy justice then,  
Did minister abundantly,  
to these right grateful men.   
And truly, if we English men were so well learned in this wisdom, as we aught to be, we would not groan for innovations, 
Indeed, the faults which be, are of the negligence and corruption of them that should execute the Laws, and not in the laws which are provided in our land.  & the alteration of the religion, state, government, and laws constituted, provided and established within this Realm. The which we cannot but acknowledge for good, godly and profitable in all equal censure & reason, howsoever it be, that frail men through their imperfections and infirmities do fail and offend in the due execution and right performance of the same. Neither is it meet, that the negligence, defects and offences of those men should occasion the things which of themselves are so good, honest, and profitable, to be condemned and contemned for nought and ungodly: as neither the transgressions, negligences, sins, defects and offences of men, against the divine laws of the Lord, should 'cause them to be condemned and rejected: for though there was never any man which yet fulfilled that law (Christ only exceped) and the executioners thereof have failed beyond all measure in that which of them was required, yet may we not say that the law of God is therefore imperfect, or unjust, seeing that the default is not found in the law: but in them only, that should either observe the same, or punish the transgressors thereof after their deserts. 
Solomon could not amend all faults in the common wealth, a cause of his complaint Eccles. 3.16. and 4.1.  And indeed hereof Solomon complained, but help it he could not, albeit he was the chief Magistrate over the commonwealth of Israel: namely, that Impiety could not be fully corrected, nor all things which were a miss could be reform and amended by the judges. The Laws were godly, and officers were appointed to execute them accordingly: howbeit, sin increased daily, neither was there found a sufficient remedy against the same. Therefore, that only which might be done, he did: that which was incurable, he was forced to leave, & commit unto the lord, to be corrected and amended after his divine will, & not as a man would.  

Good counsel to be followed: Be content with the state and seek not an alteration.  3 Well then, let us learn wisdom of King Solomon in this point, let us not desire thraldom in the loath of our liberty, nor pull that misery on our heads again through our own murmur and discontentation, out of the which it hath pleased God (not of our deserts, but of his mercy in Christ) to deliver us: but rather, let us use our liberty in contentation, and observe those good things, as the blessing of God with thanksgiving, lest that through our discontentation and unthankfulness we be deprived of them, and brought into the bondage of Egypt again, where under the heavy hands of cruel taske-maisters, we shall be constrained to sigh and groan without any comfort or ease: that thereby, we may at length learn to know & discern the right difference between the service of the Lord who in mercy saveth us, & the thraldom of worldly Tyrants, which seek to captive and destroy us, without all mercy or compassion. And this being spoken, I would gladly entreat the right Christians, and true Subjects to the Lords Anointed (without all disdain) not only to record, or at the lest, once again to remember what things they have either read or heard in this discourse, and such like books of instruction, admonition and comfort: but also would every day before they sleep or take rest, call their own ways into remembrance, and duly examine their own actions, their own words, 
What men should every day think on and perform  their own thoughts. In the which, if they have done well, and as it best became them, they may both rejoice, and continued therein with thankfulness to the Lord, that hath given them the ability and opportunity such things to effect: but if they have faulted, transgressed, or neglected duty therein, to the dishonour of God, to the hurt of their neighbours, to their own discredit and shame, they may then be sorry, repent, and endeavour without delay, to correct, amend and recompense that, wherein they have faulted & offended. To this purpose, 
Pith. claud. Mino. in Alcuat. Emb. 17.  I gladly remember (as we should not refuse that which is good) and that golden counsel and wholesome instruction of Pythagoras to his scholars, contained in these verses.  
See, that thine heavy eyes, to sleep,  
at night be not afourded:  
Until the deeds of all that day,  
three times, thou hast recorded. 
Three very profitable questions for every man to ask of himself.   
What have I done, not as I should?  
Or what, which should not be?  
Or, what neglected I, to day,  
which well pertained to me?  
4 But now, because that (whiles we be in this world) through our own brave affections, and wicked imaginations, which we have brought with us from the womb of her that conceived us in sin (whereon the enemy of our Souls prayeth greedily, and seeketh to drown us in destruction) we cannot do that which is good, and that which the Lord requireth of us: but that all our sufficiency cometh to us from the Lord God, who only maketh Saints of them which were conceived in sin and borne in uncleanness▪ and maketh true Christians of them which were sometimes as sheep going astray, by the virtue of his spirit, regenerating them in the blood of his Son our Saviour, in whose name only he willeth us to call and come unto him in all our afflictions: it is both good and necessary that we invocate his holy name, 
Invocation and prayer necessary for all men.  and pray unto him (through our Mediator Christ) that he will vouchsafe to grant and give unto us, all those healps (in the performance of our duties) which by nature we cannot have. This is an exercise which the Lord himself commanded, which Christ & his Apostles and Martyrs have used and commended unto us, and which hath many firm promises of consolation and joyful effects in the word of God.  
This is that, which is a sacrifice to God, and to him a pleasure. A plague to the devil, and to him a pain. An help to man, and to him a comfort. This is that, which is a preservative against all temptations: a comfortative to confirm our hearts: an enkindling of our zeal to godliness: a ravishing of our minds with the love of celestial things. This is a defence for us against them that seek to seduce us: a stay for our faith: a way to come by that which we want: a key to open the lock that shutteth up every good blessing: this is the up shot of that complete Armour of proof, wherewith the Apostle would, that the right Christian soldier (and so the prophet protestant) should be furnished. Ephes. 6.18. Therefore, all ye that be fathers, train up your children in this holy exercise: ye that be masters, do the like unto your servants. All ye that be christian's (of what estate, condition or degree soever ye be) be ye occupied in this service.  
5. There should no place keep you from this service of God: there should be no societies, 
The place of prayer. Psal. 50.15. Baruc. 6.5.  nor companies, that should hinder you (for not only in word, but also in a godly well-wishing prayeth the godly, and their sighs, groans and thoughts are heard unto the Lord well enough) whether we be in the temple with Hanna, or in the house with Cornelius, or on the top of the house with Peter, or in the den with Daniel, or in the dungeon with jeremy, or in the sea with jonas, or in the place of execution with Stephan, or in the garden with Christ, or in the way with Abraham's servant, either privately alone, or publicly with others, let us not omit this holy work: for this is good and acceptable to the Lord: so it be done in faith. And as we must be thus exercised every where, so also at all time and times, both night and day, with that blessed man, Psal. 1.2. not only in adversity, when we have sorrow, need sickness, affliction, trouble and misery: 
The time, 1 Tim. 28.  but also in prosperity, when we be in health, wealth, safety, peace, hearts-ease and felicity. Not only in age when we shallbe creeping towards the grave, 
In age.  and posting to our long-home, and so moved to record our wretched peregrination through this vale of misery in woefulness: but also in youth and lusty age, 
In youth.  when we have yet the flowers of our life green and cheerful in our hands, and are crowned with rose-buddes and fresh garlands on our heads, whatsoever our estate and condition be in this world. This is the meaning of Solomon where he saith: 
Eccles. 12.1. Ephes' 6.  Remember thy maker in the days of thy youth: and th' intent of Paul, when he biddeth us to pray always.  

What we should ask.  6 When it shall please God to exercise us with trouble and affliction, let us pray unto him, that in patience we may be able to wade through the tediousness thereof, without fainting. Again, in prosperity and peace, let us pray, that we grow not secure, and forget our maker, and that we lose not all that, by flattering prosperity, which hard adversity is not able to take from us, for the adversary of our souls, dealeth subtly and suggesteth mightily: he doth move them to murmur, 
The subtlety of Satan.  whom the lord afflicteth: and he tempteth them with presumption, whom the Lord enricheth with benefits. Thus did he assault Noah with drunkenness, 
Noah.  whom the great deluge could not drown, 
Loth.  and inflamed Loath, with the lust of incest, whom the fire of Sodom could not burn. And in this time, the number of them is not small. that though when they sustain trouble by sea or by land, promise' many things to be performed upon their delivery, do notwithstanding that, when they arrive into the haven of rest & tranquillity, forget all, and make shipwreck of greater treasures than the wealth of this world. Moreover, when we be young, let us pray, that our youth deceive us not: & when we be old, that our elder years make us not to mumur against God, and so be unready to do our duty: for as Satan is subtle, so letteth he not to search the inclination and disposition of every man. If men be inclined to pleasures, with pleasures will he adulate them: if men be likely to be daunted with adversity, 
How Satan dealeth.  then in adversity will he prove them. If men be disposed to presumption, he will tempt them to presume. If they be weak and fearful, with fear and desperation he will endeavour to destroy them. If they be niclined to covetousness, then with covetous desires will he tempt them: if to malice, then with malice: if to wrath, then with wrath: if to pride, then with pride, and so forth, unto all the which motions the flesh is subject, & the enemy is strong to allure the minds of men: insomuch, that without faithful prayer, the good motions of the spirit will be suppressed in them. Therefore let us pray in the spirit, and pray with understanding at all times, in all places, and so shall we expel him that is ready to harbour in our hearts to hurt our souls.  
7 Leete us pray unto God for the safety, 
For whom we must pray.  health and prosperity of our most gracious and sovereign Princess, and for the wealth of all them that be put in authority under her as the Apostle exhorteth) that we may lead a quiet and a peaceable life in all godliness and honesty: for that is good and exceptable in the sight of God our Saviour. Let us also pray for the peace & godly proceed of the Pastors, and all the true professors of Gods holy word: that utterance may be given unto them, that they may open their mouths freely to utter the secrets of the Gospel, that therein they may speak freely as they aught to speak. Let us pray & make intercession and give thanks for all saints, and for all men. Let us pray for ourselves, that we may not be lead into temptation, but may be delivered from that evil (I mean the devil) that our faith fail us not: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, from the devil. Mat. 6.13. and 13.19.  but that it may be increased, confirmed, fructified and fortified: that we believing in Christ, may not be overcome, but get the victory, and be accounted worthy to escape all those things that shall come, and may stand in great constancy before the son of man.  
Than most assuredly the Lord our God (for the love and merit of his Son) who hath both commanded us, and taught us to pray, and promised to grant the requests of his Saints (being unto him as most sweet Odours powered out of golden vials) will grant us for, 
Apoc. 5.8.  and towards the performance of that which he requireth, his holy Spirit, the Spirit of wisdom and understanding: the Spirit of Counsel and strength: the Spirit of knowledge, and of the fear of God: to our exceeding great Consolation and Contentation in this World: and after this painful Peregrination, when the happy day of Refreshing cometh, at the joyful resurrection of the Righteous, we shall be contented with that eternal Society and Satiety of the Son of God our Saviour, and highest Contentation.  

The Epiphonêma and use of this Preparative.  8 Lo! These be the sovereign Simples whereof being thus collected and compounded, I have confected this Preparative to Contentation. I doubt not, but that (by the good grace of God, the virtue thereof being well applied, 
This Preparative is to be applied.  will somewhat allay and abate the insolency and courage of those discontented persons, who (in their mad moods and strange conceits and opinions) do yet stay without the door of the house, 
1 To the discontented person Luk. 15.25.  with that angry Elder Brother of whom Christ hath spoken in the Gospel, and have not been willing, nor would be persuaded to enter into the house of joy and contentation, with the younger Brother: but rather prepare themselves in high displeasure to fight against the Lord, against the Lords anointed, and against all charitable Christians, as professed enemies to all peace and Contentation.  
Secondly, I trust in the Lord God, 
2 To the true christian protestant  that the right Christian Protestant, which contemneth the lewd world, and is strange in the Lord, and in the power of his might, will embrace and apply this Preparative, whereby the sooner he may be comforted, strengthened, instructed and encouraged to stand fast, to proceed well and prospero in his holy faith and profession against the devil, and against the bitter taunts and wicked practices of Satan's jesting fools: I mean the ungodly deriders of religion, and contemners of holy discipline.  
Thirdly, I persuade, 
3 To the true subject.  that all the true hearted subjects will be the readier by the operation of this confection, to embrace brotherly fellowship, to fear God and honour the Prince. Finally, 
4 To every Christian.  that every true Christian (in his several vocation and place) will hereby also the sooner be moved to walk on wisely, honestly, and worthily in the way of the Lord, towards that chief Good, and highest happiness, where the Lord jesus liveth and reigneth for ever with God the Father, and God the Holy Ghost, in perfect Contentation.  
To the which three persons and one most mighty God jehovah, be worthily ascribed, all blessing, all glory, all wisdom, all thanks, all honour, all power, and all Contentation for evermore. Amen.  
FINIS.  Gen. 9.27. 
God persuade, or allure japheth, that he may devil in the Tents of Shem: and let Canaan be his servant.    

A Christian Confession and Prayer, for Contentation.  
O Lord God of hosts, Creator, protector and preserver of mankind, which lovest Righteousness, and hatest iniquity: we do here acknowledge and confess before thee, and before the face of all thine holy Angels, that (notwithstanding thy manifold bounties, benefits and blessings powered forth on us) we have grievously sinned against heaven and before thy Majesty: wherein we have both declared our horrible ingratitude towards thee, and right worthily deserved to be shut out from thy presence, and to receive and feel all those troubles, vexations, plagues, and miseries, wherewith for sin thou art wont in thy justice to pain, vex, and torment the children of men: and that were it not of thine own good love and endless mercies (in the merit of thy Son jesus our Saviour) in could not the, but that (according to our deserts (we should suddenly perish, & be cast away for ever. For (alas) unto us, and unto every one of us belongeth nothing else, but wrath, shame, and destruction.  
Howbeit, seeing that it belongeth not only to thy justice to punish sinners: but also to thy mercy, to pardon them that repent and turn unto thee: and that thou art the same God which taketh no pleasure in the death of a sinner, but rather wouldst that he should convert and live, and to that end haste both called, excited and provoked us, to believe in thee, to come unto thee, to pray unto thee, to repent, and to hope for pardon in thee. We be heartily sorry (O Lord) for all our misdeeds, and in all humility do cast ourselves down under thy footstool, yet so, as in the name of thine holy Son jesus (in whom we believe, and on whom we depend) we hope to find grace. Let it be thy good pleasure therefore (most gracious God) to accept us clothed in the white garment of his innocency and righteousness, for we have no clothes of our own to cover our naked bodies and sinful Souls, and to shroud us from the storms of thy fierce wrath, against the which, all the wisdom, righteousness, holiness, power and policy of man, shall be but as those fig leaves wherewith Adam covered himself when he had sinned. We beseech thee to behold us in thy Son our Saviour, to consider our miseries, to think upon us for the best, to convert us, that we may be converted: to forgive us all our sins, the causes of all our miseries, and to receive us graciously. Than (as we be most bounden) we will offer up unto thee the Calves of our lips we will take the Cup of Salvation, and call upon thy name: we will yield thee the sacrifice of Righteousness, and put our trust in thy mercy: we will glorify thee in thy Son. O most merciful God, take away from amongst us, all those unhappy opinions, Sects, Seditions, Schisms, vain questions, idle disputations, genealogies and strifes about words: and all wicked Contentions and thriftless Discontentations, which springing up of man's pride, ambition & malice, so much disquiet the tranquillity of the Church, and disturb the peace of thy people: and in steed thereof, confirm in our hearts the truth of thy Son, Christian Faith, Humility, Charity, and the peerless Peace of his Gospel: that thereof we may take delight: that therein we may meditate continually: that thereby we may edify & provoke one another in thy fear, with good Contentation. O Lord, save and deliver us from that woeful and dreadful Woe, unto the which the inhabitors of the Earth and of the Sea, are (by a just decree) subdued, through their wilful ungodliness and presumptuous sins, provoked by the horrible rage of that devil, which is come down unto them with so much the greater fury, by how much the nearer he draweth in his dissipation and end. Grant also (O good Father) that though this last attempt of the enemy be fearcer than the former, by the which, he now assayeth to touch thine Anointed, to harm thy Prophets, to quench out the light of Israel, and to deface the glory of thy Son jesus: yet, that the fall and destruction of this deadly enemy, and of all his mischievous miscreants, may soon and suddenly overtake both him & them to their endless woe and discontentation. But that (on the other side) thy Grace and Mercy may shine towards thy faithful hand-mayden Elizabeth, our most excellent Princess, and to all us her Grace's obedient subjects, and thy dear children, that thereby both her Princely Majesty, which feareth thee, and also we which honour thee, and which to her Highness be obedient, may so possess our souls in the midst of the troubles of this wretched life, and so wholly dedicated to serve thee, in trembling and fear, that we may rest under the shadow of thy wings, to the praise of thy most holy Name, to the sweet comfort of our souls, and to our highest Contentation, in jesus Christ thy Son our Saviour, Amen.   

A Christian Memorandum for all persons, that they order and content themselves, in their senerall vocations and places.  

YE Noble Princes which do reign  
as gods, by God's good grace:  
Be wise: with Right and Equity,  
Adorn your Princely place.   

Ye Magistrates, and Elders all,  
be learned, uprightly deal.  
Within your chage to benefit  
the Church and Commonweal.   

Ye Pastors, watch, feed well your flocks,  
and faint not for the pain:  
In holy life, and doctrine true,  
instruct them, to their gain.   

Ye Gentlemen, right virtues hold,  
let land, and ancient rent  
Maintain your port, and families,  
live well, and be content.   

Ye Lawyers, that men's rights defend,  
deal truth in lights of law:  
Let neither lucre, favour, fee,  
your hearts from justice draw.   

Ye practised Physicians, whom  
the pained patients need:  
Regard man's life, before your gainer,  
in conscience, take good heed.   

Your cunning hand Chierurgians,  
advise: and have an eye:  
That salves ye frame right to the sores,  
and sound them apply.   

Ye valiant Captains with your bands,  
direct them to the right:  
Distribute them the law full pay,  
encourage them to fight.   

Ye common Soldiers, see to this,  
oppress none in your rage:  
Accuse not any wrongfully,  
be pleased with your wage.   

Ye Husbandmen, on husbandry  
your wit and power employ:  
Ye Swains, your wains with Ox direct  
a right, without annoy.   

Ye Merchants, use your Merchandise  
and justly buy and cell:  
Ye Sailors, rightly range the Seas,  
and naught but truth die tell.   

Ye Craftsmen and Artificers,  
your conscience so entreat:  
That to your Crafts and manual Arts.  
ye join not vile deceat.   

Ye Subjects all, obey your Prince,  
ye brethren, live in love:  
Ye Neighbours eke, be brethren like,  
in fear of him above.  
Ye Husbands love your wives, and them  
their honour true afford:  
The wives be subject, and obey  
your husbands in the Lord.   

Ye Fathers, nurture well your sons,  
nor them to wrath constrain:  
Ye Children, honour Parents well,  
and that shall be your gain.   

Ye Masters, to your servants yield  
their just and equal right  
Ye Servants, serve your masters with  
all gladness, to your might.   

Ye Protestants, defend the faith,  
by prowess of piety:  
Protest the Truth, and strive t'attain  
through Christ the heavens high.   

Ye Christians all, learn ye of Christ  
to serve the Lord: and frame  
To use the creatures rightfully  
in th'honour of his Name.   

For God his Creatures at the first  
with wisdom did provide  
For man, the not t'abuse, but t'use  
in life, with godly guide.   

And with the same, to every one,  
he justly doth commend  
A due vocation in this world,  
for good and perfect end.   

And therein, verily, content  
he would, that men should live,  
In Christian peace, and thankfully,  
all Glory to him give.   

In sum, fear God, observe his laws,  
(O man) and grateful be:  
For lo, this is that total sum,  
which God requires of thee.   

And this thou mayst (indeed) perform,  
if only thou hast faith.  
Combined with hope, and Charity,  
in Christ: (as Scripture saith)   

Which done, thou shall accounted in fine,  
thy time not vainly spent:  
When thou shalt found Eternal joys,  
with Christ, thee to content.   

O Father grant this of thy grace,  
O Son, we pray supply  
All our defects: O holy Spirit  
keep us continually.   

Keep well thy Church so dearly bought,  
our noble Princess save:  
Preserve the Realm, and grant (good Lord)  
thy peace that we may have, Amen.    

A Table of the principal matters contained in this Preparative: the first number is of the Chahter: the second is of the Section of that Chapter.  

A  

ABuse of God's blessings, causeth him in his anger to take them away, and to punish the offenders, cap. 18.3.4  
Achilles his displeasure, cap. 16.3. 

His Harp, cap. 16.5    
Adonibezecke his confession of God judgements, cap 25.7  
Adrian 1. a Pope, cap. 5.4  
Adrian 2. a Pope, cap. 5.4  
Aesop was cast down over a rock, cap. 20.7  
Afflictions are sometimes better than prosperity, cap. 2.2  
Affliction, without just cause, cap. 7.2  
Age: in every age God hath stirred up some men to reprove sins, cap. 21.5  
Alexander the manner of his judgements. ca 9.4 

He used Achilles harp before Paris harp. cap. 16.5  
His host after his death, like the one eyed Cyclops. cap. 12.2    
Ambition. ca 12.1, her fruits and effects, cap. 13.1 and cap. 14.4.  
Amurathes the Saracene, cap. 16.11  
anarchy, or want of government, cap. 12.2.3  
Anaxagoras, cap. 20.7  
Antiochus the Sophist. cap. 17.3  
Antigonus, lenity, cap. 22.9  
Antichrist what he is, cap. 4.8  
Antichrist riseth among the universal B.B. as a servant and a proud king, cap. 6.5 

What the word Antichrist signifieth, cap. 6.4    
Antichrist was discovered assoon as he was borne, ca 6.7  
Antichrists number 666, ca 5.2 

His time, his conception, his name, & birth, ca 5.2.3  
His nursing time, cap. 5.4  
His policy and titles, ca 5.5    
Antichrist was fully revealed, ca 5.7  
Antichrist in hell, ca 7.5  
Antichrists two chief Antichrists in the world, c. 1.3  
Antichristian men are the weapons of the devil, c. 1.3  
Antichrist is wounded, ca 5.6.7  
Aratus Eudoxus, ca 8.6. & ca 10.13  
Aratus was distracted. ca 21.1  
Archadius was negligent, ca 22.6  
Arguing of God rashly is not good, ca 10.1. ca 8.6  
Archbishops permitted, ca 4.5  
Aristotle died with anger, cap. 21.1  
Aaron submitted himself to Moses, ca 4.3  
Aurelianus was cruel, ca 22.6  
Author of all discontentation is the devil, ca 1.1    

B  

BAalites pleading for Baal, ca 7.1  
Babylon falleth, ca 5.7  
Backsliding, ca 18.2  
Barzelli refused to be advanced by David, ca 19.8  
Basilius forced to recant his opinion against the worship of Images, ca 5.4  
Bernard writeth to the Pope Euagenius, ca 4.2  
Benet, forsook the Court and all, ca 19.18  
Bish. of Rome, exalted above all other Bishops, c. 4.2  
B. of Constantinople, was rejected, when he would be called the universal Bishop, ca 4.6  
Blessed men: who? ca 15.1  
Book full of lamentation and woe, ca 1.1  
Brutus and Cassius the chief conspirators against julius Caesar, ca 3.1    

C  

Caesar aught to have his own. ca 12.8  
Captain of the Papists shallbe confounded, cap. 7.4  
Calisthenes disliketh all thing both good and bad ca 9.3  
Cato's in word, but Nero's in deed, cap. 9.5  
Catching from one man to give to another, ca 16.8.9  
Catholic man, is of the earth, ca 6.3  
Caveats, for the Corinth. ca 16.7 

for the Roman, ib.  
for England, ca 18.3.5.6.7    
Ceremonies in the reverence of Princes, ca 12.5  
Cherub, the Prince of tire, ca 22.7  
Charitable person, how they do reprove others, ca ●. 4  
Christ came to sand a sword, and how, ca 13.6  
Christ teacheth love, ca 13.8  
Christ came not to break the law, but to fulfil it, ca 11.5  
Christ hath not set forth his Church in proud titles as the Church of Rome is set forth, ca 6.6  
Christians, their confession and faith, prayer, ca 1.4 and 16, 11  
Change, how it would be if men's conceits were yielded unto, shortly, ca 11.6  
Charles the 5. ca 5.6  
Church of England troubled with discontentation, cap. 2.1  
Civil discords are most noisome, cap. 13.7.8.9  
Cicero, his wisdom, and lamentation, cap. 10.14  
Clement, a Pope, cap. 5.6  
Cleo, a busy headed person, cap. 11.6  
Cleanthes a Philosopher, cap. 17.5  
Clitus his reward, cap. 19.8  
Clemency, cap. 22.8  
Comfort to content the Prince and Magistrate in their vexations, cap. 22.3  
Comforts for the householder, cap. 24.1 

For the Scribe, cap. 24.3  
For the Pastor, cap. 23.1  
For poor believers, cap. 24.5  
For the rich, ib.    
Contentation to be desired as the best thing in this life for a believer, cap. 11.5. and 20.10. and 24.5  
Contentation is from God, cap. 1.4  
Contempt of the magistracy, & ministery, is a wicked thing, cap. 12.1  
Constantine his clemency, cap. 22.9  
Constantine and Irene, cap. 5.4  
Construe well of Prince's dealings, cap. 12.6  
Confusion of worldly things distracted many men's wits, cap. 21.2 

Men are occasioned the thereby to distrust God's power and providence, cap. 21.2    
Contribution of piety & impiety in this life, ca 25.8  
Consider one thing with an other, cap. 8.7  
Conceited well of themselves, cap. 10.2.5  
Cunning men are not without afflictions, ca 20.7  
Cup, is one of the pope's gods and containeth the number of the Beast, cap. 6.5  
Cross, for every man, cap. 19.1  
Curious persons, cap. 9.5  
Curious questions, cap. 10.1.5    

D  

David and Solomon, the chief Magistrates over God's people, cap. 22.3  
David's upright heart towards King Saul, cap, 10.13  
David's harp few do play on, cap. 16.5  
Danger of government, cap. 19.5  
Dangerous to meddle with princes and great men, cap. 20.3  
Defence against enemies, cap. 14.3  
Degeneration from the Lord is dangerous, ca 18.3 and 17.3  
Demades comparison of Alexander's host when he was dead, cap. 12.2  
Demosthenes his saying of government, cap. 19.8  
Demochares the Pareasthes of Athens, cap. 9.5  
Devilish Art, cap. 4.1.1  
Discontentation of the devil, cap. 1. and 2  
Disgrace of Christians, cap. 16.8  
Distrust of God's providence causeth men to fly to to their own counsels and policies, cap. 17.5  
Diagoras and Atheist. ib.  
Diogenes' pride, in contemning Plato's decency, ca 8.6  
Dionyse the tyrant a robber of the Temples, ca 10.9  
Diets chosen in religion and persons, cap. 11.7  
Dives in hell, cap. 17.3  
Dionise showeth to Damocles the danger of the Regal state, cap. 19.5  
Disputation of the scriptures unreverently, is wicked and ungodly. cap. 10.5. cap. 8.6  
Disputers of divinity: who be fit for that, the time, the place, how far we may dispute, cap. 10.7  
Doctrine of Christ teacheth love & charity, ca 13.8 

The Rock, cap. 11.7    
Dolon, the Trojan, cap. 3.1  
Duke of Burbone besieged the Pope in the Castle of Angelie, cap. 5.6    

E  

Effects cannot cease till the causes be removed, cap. 14.4  
Easier to throw down and destroy an house, then to build it, cap. 8.7  
Elizabeth our Queen her mildness and clemency, cap. 22.9  
Elder brother discontented, cap. 2.1  
England's varsities, cap. 2.1  
English men be not contented with their blessings, cap. 2.2  
English Saducees, cap. 17.7  
England assailed of all obedience to their lawful King by the Pope, cap 4.2  
England abolished the Pope, cap. 5.6  
Envy is used in stead of holy zeal, cap. 8.5  
Eudes of good and evil, divers, cap. 25.6  
Envying of others, whose preferments some would have, cap. 12.1  
Estimation of laws and Magistrates, cap. 9.2  
Esau's hands, and jacobs' voice, cap. 16.3  
Evil is done under good pretences, cap. 10.12  
Evil examples of our adversaries do much hurt, cap. 3.3  
Euclio laughed at Tantalus his lot, and yet considereth not that the case is his own, cap. 17.1  
Euclio his fear, ca 20.11  
Erasmus, of the Pope, ca 5.1  
Epicures would be Philosophers, ca 17.18  
Equity, a near neighbour to justice, ca 22.8  
Examples of old, should be applied to our times and to ourselves, ca 17.1  
Examples of the world's ingratitude, cap. 20.8.9  
Extreme law, cap. 8.7  
Extreme wise, and extreme just, cap. 8.6  
Exaltation of ungodly men, is a shame for men, ca 4.10    

F  

Fabian a Bishop of Rome did submit himself to the Emperor, cap. 4.3  
Fable of the Ass & the Ape, being discontent, ca 2.2 

Of the Ass and a golden Image, whereof he was proud. ca 15.9  
Of the Fox and the Crow, ca 15.11    
Fall of many Emperors and Kings, cap. 19, 5.6  
Family of David, cap. 24.2  
Faults must be reproved in all estates: but who must reprove them? cap. 9.1  
Flatterers occasion men to sin, ca 15.9 

Christ never used nor taught men to flatter, ca 15.11    
Fly from one City to another, rather than resist power, cap. 12.10  
Fortune a feigned Goddess, ca 21.3  
Frederick the 3. ca 22.9 

Duke of Saxony, cap. 5.6    
Fox tied to his obedience, ca 3.2    

G  

GAmaliel his saying touching Sedition, ca 13.4  
Glass made malleable, cap. 20.7  
God preserveth men in dangers, ca 25.4 

He ordereth all things by his providence, howsoever they do appear to us, cap. 25.5  
He bestoweth his gifts on us and why? ca 14.2    
God repent, and the effects of his sorrow, ca 18.3 

He suffereth men long before that he punisheth, c. 18.7  
He threatened his own people and why? cap. 15.8    
Godly men are preserved in the judgement, ca 25.8 

They abuse not his blessings, ca 15.8. they betried, cap. 1.2    
God upon earth: so the Pope is esteemed, and the word containeth the number. 666, as cap. 6.2  
Good and evil cannot agreed, ca 13.7  
Good men harken to good admonitions, cap. 21.6 and cap. 10.1 

They desire that men would be thankful and content with God's blessings, cap 14.2    
Good life cannot follow an evil belief. cap. 17.7  
Goodly shows when men be evil, a lesson learned of the devil, cap. 15.2  
Good things must be done well, cap. 8.7. & how, cap. 8.8  
Good opinions and constructions of the laws and dealings of good Ptinces, ca 12.6  
God and Magog, cap. 1.3  
Governors are necessary: and must be obeyed, cap. 12.2  
Government wanting, the commonwealth decayeth cap. 12.3  
Gregory a B. of Rome, submitted himself to Mauritius the Emperor. cap. 4.3 

He withstood that title of universality in the B. of Constantinople. ca 4 9  
He prophesied of Antichrist, ibid.    
Greek characters and words wherein the number of Antichrist is found out, cap. 6.6    

H  

Happy kind of men which say well & do well cap. 15.1.  
Hasty men blame that which deserveth no blame, c. 8.2  
Head of the Church, hath the very number of the beast, 666. as, cap. 6.4  
Head of the clergy, hath the same number as, ca 6.5  
Hearken to good counsel, ca 21.8  
Hebrew words, letters, & numbers wherein Antichrist is deciphered and found out, cap. 6.6  
Hierome Savauorola, cap. 5.6  
Henry 8. abolished the Pope out of England, cap. 5.6  
His words in the open Parliament, ca 9.7  
Hermogenes. cap. 17.3  
Herod and Pilate are reconciled into friendship to put Christ to death, cap. 1.3  
Herod's cruelty, ca 22.6  
hinderances to peace, ca 14.15  
Hypocrites see moats in other men's eyes, and not beams in their own, cap. 9.5  
Hypocrisy hath most efficacy in words, cap. 16.42  
Hyena, a cruel beast and subtle, ca 2.1  
Honour the Prince and why, cap. 12.5.6.7  
Householders their afflictions, ca 20.5 

Their comforts, cap. 24.1    
Husband-mens' desire, cap. 20.11    

I  

Jealousy, that which is godly is commended, c. 8.2  
jewish clergy compared to the Elder brother, ca 1.1. & 26.8  
jews feared the inconvenience of altering their laws, ca 11.5  
jews eat not with Samaritans, nor Egyptians with jews, cap. 8.1  
Imperfections cannot thoroughly be corrected and amended in this life, cap. 11.3  
Impiety cannot be thoroughly banished from men in this life, by the force of laws, cap. 26.2.3  
Impure are the best things of man by his sin, ca 10.14  
Infirmities of this last age of the world, like to the infirmity of old age, cap. 19▪ 1  
Infernal Spirits do diride Antichrist in his fall, ca 7.4  
Inconstancy of certain Pharisaical persons. ca 11.6  
Instruction to all men, cap. 24.5  
jonas fled from God, cap. 20.4  
Italia, the dregs of the priesthood, hath the number 666. ca 6.4  
Italiam priest the head of princes, hath the same, ca 6.5  
Italian Church hath the same number, ca 6.2  
judgements that one man hath of another, rash and without consideration, ca 9.4  
judgements of God both general & particular, c. 25.7 

Gods judgements are granted to be just, even by the wicked themselves that felt them, cap. 25.7    
judas Galilaeus a seditionarie justly punished, ca 13.4  
julius Caesar invaded England then when Englishmen had seditions and civil motions, cap. 13.5 

He was eowardly slain by them whom he had highly benefited, ca 19.5  
His Equity, ca 22.8    
julian the Apostate dirided the Christians in their cross, cap. 10.10 

He wrested Christ's doctrine touching private revenges, to matters of government and judgement, cap. 12.4    
justice, under colour whereof, many do perpetrate wrongs and oppression, ca 16.9  
justice and Equity both necessary and neighbours, cap. 22.5  
Juvenal was exiled by Domitian the Emperor, c. 20.7    

K  

KIngs and Emperors above Popes, ca 4.3  
Kings have had many sorrowful ends, ca 19.5 

and ingratefully requited, ibid.    
Knowledge, to what end men do seek for her, c. 10.3 

A ladder to knowledge, ca 10.4    
Knowledge joined with zeal, ca 8.3    

L  

LAteinus, hath the number of Antichrist, ca 6.2  
Latin thistle, hath also the number 666. ca 6.4  
Lawful it is (as some think) for them to do any thing they conceit, ca 10.11  
Laws are necessary for the preservation of the people, cap. 12.13  
Laws to be altered is a dangrous thing, without great occasions, ca 11.5  
Laws that be good, must be obeyed without expectation, cap. 12.6.7.8  
Laws against God and good conscience not to be obeyed unto absolutely, ibid. 

How men may speak against such laws, ca 12.10    
Laws must not be destroyed, nor altered, whiles we seek to remedy mischiefs, cap. 11.4  
Laws of England are good, if they want not execution, ca 26.2  
Levit, his hard lot, being constrained to serve Micha, ca 10.10  
Like: some men like nothing, but that themselves devise, ca 9.3.4  
Lytta, a worm in a dogs tongue, to the which some persons be compared, ca 2.1  
Liberty is good, men aught well to use it, ca 26.3  
Loth was overcome with drink, whom the fire of Sodom hurted not, ca, 26.6  
Love joined with zeal, ca 8.3  
Love to Prince, and how, ca 12.6  
Love of the world, is the cause of an ungodly life, ca 15.9  
Love, becometh Christians, ca 16.4  
Lucifer is cast out of heaven, and lieth in the earth, ca 2.1  
Luther saw Antichrist, and pursued him, ca 5.1.6  
Lucillus, against belly gods, ca 17.7  
Lust, described, ca 16.5 

Moore men follow after lust, than chivalry, ibi.      

M.  

MAgistrates are to be reverenced, & how, c. 12.5  
Magistrates have many vexations & troubles, ca 19.7  
Magistrates must have regard to correct them that troubled the quiet of the Church and Commonwealth, ca 4.6  
Macchiavile, on a thief of our time, ca 17.6  
Machometa, is that Antichrist whereof S. john speaketh in Apoch. 13. ca 6.1  
Malice of the devil, is cause of all evil, ca 21.5  
Naladies incurable, men are constrained to let pass ca 21.5. as Solomon did.  
Mal-contents, ca 2.2. & 3.1  
Manichees opinion of Mag. ca 12.1  
Man in this life cannot attain to perfection, ca 1.1  
Man, that would be God: the number of Antichrist, ca 6.3  
Man is hardly persuaded of the divine providence, ca 21.6  
Man liveth not contented with his lot, ca 20.10  
Man is forgetful of benefits, ca 2.2  
Mardon and Montanus, two heretics, ca 10.2  
Mass noted in 666. ca 6.4  
Masons of Lesbian, ca 8.2  
Mauritius, his confession, ca 25.7  
Mean is best in many things, ca 8.1  
Men are become brutish, ca 2.1 

In health, they give counsel to the sick, ca 22    
Men must be faithful in their places, and refer the perfection of things to God, ca 10.14  
Men are like the she wolf, as in waning from fruitfulness in good works, ca 17.4  
Men must permit God to rule them after his will, ca 26.1  
Myd-wives of Egypt, ca 12.9  
Ministers of the word, must not expect a worldly commodity, ca 16.7  
Ministers, their cross, ca 20.1.2.3 

Their comfort, ca 23.1.2.3    
Mystery of iniquity, ca 5.3  
Moderators of law are needful, ca 22.8  
Moses was preferred before the priest Aron, ca 4.3  
Moses mildness, ca 22.9  
Monster what it is, ca 4. Who is a monster, ibi.  
Mourning and weeping, ca 18.1    

N.  

NEanthes jangled on Orpheus' harp, ca 17.6  
Nero, a tyrant cruel and bloody, left his name reproachful to the posterity, ca 22.7  
Nestor lived a double age: his censure on the Seditionaries, ca 13.4  
Nicene Counsel, ca 4.6. & 5.4  
Noah was drunk, and dirided of his own son, c. 26.6  
Not man is contented with his lot & calling. c. 20.11  
Number of Antichrist, ca 5.2 

His number is contained in certain Hebrew, Greek, Latin, and English words, ca 3.4. & 6.4.    
Numa Pompilius, aching of the Romans, ca 17.6    

O  

OBedience to laws and magistrates, ca 12.4  
Obey the Prince, ca 12.6  
Octavius Caesar, his meekness and gentleness, cap. 22.9 

His saying of a good Citizen, ca 11.4    
Old men as children, ca 17.3  
Origenists, cap. 17.7  
Original of man's discontentation, ca 1.1  
Opinions of Princes, ca 12.16 

See Sects.    
Offences, how to withstand them, ca 14.1  
Oaths and promises, ca 16.21.10.11  
Otho an Emperor that deposed Pope Benedict. cap. 4.5    

P  

PApinianus, ca 19.5  
Papist, is tied to civil obedience perforce, ca 3.4  
Papists be found out, though never so secret, but hardly expelled, cap. 3.3 

They be known by their faces, languages, and dealings, cap. 3.4  
Their cause is wicked and damnable, ca 4.2  
Their suffering and death is deserved and desperate, ca 7.1    
patriarchs, 3. ca 4.6  
Pan, God of shepherds, ca 16.4  
Pastors, ca 2.32.3  
Pastor his troubles, 20.1  
Paris his harp, ca 16.5  
Patience is commended, ca 12.10  
Parliaments, there God is present, ca 12.5  
Payment of tenths, tolles, subsidies, to the Prince, ca 12.7  
Pappas: what it signifieth, cap. 4.8  
Pagans', may teach Christians in some things, ca 16.10  
Pandora of judia, ca 17.3  
Pericles and Pileus did hurt, under good pretences, ca 14.4  
People without law miserable, 12.3  
Peter Polypragmosyne & curiosity, c. 10.9. & 25.3  
Persecutors of good men, by them that pretend well, and seem to be zealous, ca 11.7  
Perfidious persons, ca 16.10.11  
Pharisees, their sect renewed in England, ca 8.1 

Some be worse than the Pharisees, ca 15-6    
Pharaoh confesseth the uprightness of God's judgements, ca 25.7  
Philip of Hesse, expelled the Pope, ca 5.6  
Philaemon the Philosopher, a schoolmaster for Christians, ca 6.7  
Phocas made the Bish. of Rome the supreme head of all other Bishops, ca 4.4 

His purpose and intent, 4.5    
Phocian in Athens, ca 16.8  
Philip of Macedonia was slain, ca 19.5  
Pythias a busy fellow in Athens, ca 16.8  
Plautus his censure of taletellers, ca 9.5  
Plynie his presumption, ca 10.12 

His saying of the difficulty of changing of things ca 10.13    
Policarpus, ca 20.10  
Polypragmosyne, ca 10.14  
Policy not good, to move up matters unnecessary, and then to assay to alloy them with words, ca 14.1  
Policy of the Pope, ca 5.5  
Policy of the Romans, signified in Apo. 13.1. c. 6.1  
Poor man his cross, ca 20.10  
Poor believers, their comfort and contentation, ca 24.5  
Poet, that teacheth Christian's godliness, ca 16.12  
Pompey: his desire, ca 19.6  
Pontifex: the Pope, what it noteth: ca 6.5  
Pope: or Pappas: what it is, being latin, and Englished. ca 4.8  
Pope, he is contrary to Christ, ergo Antichrist, c. 4.9 

He overthroweth religion, under colour of religion, ca 4.9  
He is deciphered, ca 5.1  
His authority of universality, cannot be fathered on Peter, ca 4.5. & ca 5.3    
Pope and Turk, wherein they agreed, ca 1.1  
Pope johan. ca 5.8  
Pope would be above Christ: the number of the Beast, ca 6.3  
Pope is Antichrist, in the same number, ca 6.8 

He is an evil Beast, and ascended from the earth ca 6.3  
He is an Atheist, ibi.  
He is a priest above Princes, ibi. 4    
Preaching of jesus is unhappily neglected, whiles men strive in opinions and questions, ca 8.6 

Some men be the worse for preaching: because they take no fruit thereof, in their abuse of it, c. 10.6    
Practice of the devil against the Ministers, ca 20.1  
Prayer is necessary & profitable: the place, the time, the persons for whom, ca 26.3.4.5  
Pretences: under good pretences, many ungodly things are done, both in the Church, and also in civil affairs, ca 10.19.20  
Presume not on God's mercy, ca 25.8  
Priest, an head over Princes: as the Pope in the number, 666. ca 6.4  
Priests aught to obey Princes, cap. 4.2  
Princes must be honoured, ca 12.5  
Princes do watch over the people to preserve them, cap. 12.5 

Their great troubles, cap. 19.2  
Their virtues, ibid. 2.3    
Princes their praise and comforts to content them, cap. 22.3.4  
Princes that be wise do what they can, when they cannot do all that they would, cap. 22.10 

They may not be discouraged by the hard haps of there's, cap. ibid.    
Prince's mercy and clemency should not occasion men to presume too much thereupon, ca 22.9  
Prince is an Archer, and the people as arrows, the law, as the bow, ca 12.2  
Pricillianists defend lying by scripture, ca, 16.2  
Protestants are miscontented, ca 15.4 

There be 3. kinds of protestants. ca 15.3.4.5  
The desire of good Protestants. cap. 3.5    
Providence divine, ca 21.3. & 25.5. & 26.1  
Purity cannot be in this life, and therefore they that defend that men can be perfect and pure, derogate from Christ, ca 11.3  
Purity that many dream of, ca 8.6    

Q  

QValitie, God more respecteth, than quantity in faith and works, ca 8.7    

R  

Rage's of the devil, ca 1.1.2.3  
Railing words must be eschewed in reprehensions, ca 9.2  
Rebellion is forbidded and punished by the Lord, cap. 12.4. & ca 14.7.8  
Reformation: under colour thereof, we may not move seditions among the people, ca 13.5  
Religion in contempt, a cause of gods plagues, c. 17.6  
Reprehension: how it must be done, and by whom, ca 9.1.2.3  
Remedy against mal-conted Papists, ca 3.5  
Resist not the Ordinance, ca 12.9  
Reverence the Prince, ca 12.5  
Reward of Princes, ca 22.10  
Rewards of Ministers, ca 23.3  
Righteous men are preserved in the judge. ca 25.6  
Rich men have their cross, ca 20.10  
Rich men be God's stewards, ca 24.5  
Richeses be evil unto them that abuse them, ca 20.11 

but good to such as use them well, ib.    
Rome is the spiritual Babylon and seat of Antichrist, ca 6.6. The beast with 7. heads, ib. 6.7.8  
Romanus and Romiit, hath the number of Antichrist ca 6.2  
Roman Church: what it signifieth, ca 6.6  
Romans had 8. kinds of punishments for offenders, ca 22.9    


Saducees opinion, ca 17.7  
Samson took Foxes, ca 3.2  
Samaritans knew Christ to be a jew, ca 3.4  
Satan's subtlety, ca 26.6  
Scriptures, cap. 22.1  
schoolmaster, cap. 20.  
Scribe and his afflictions cap. 20.7  
Security and long peace, an enemy to good manners. cap. 17.2  
Sedition, a dangerous thing: the nature, image, description and fruits thereof cap. 13.1.2.3  
Seneca his counsel. cap. 21.7 

His reward of Nero for his service, cap. 19.7    
Sects and opinions, cap. 2.1  
Servant of Servants, cap. 4.7  
Scriphian. cap. 9.3  
Shame of men, ca 4.10  
Sidrach, Misach, cap. 12.9  
Sibilla, of the Pope, cap. 6.8  
Silvester. 2. a wicked Pope, cap. 5.5  
Silla a cruel Emperor, ca 22.6  
Sisyphus his toil, cap. 20.5  
Simeones his exclamation, cap. 11.6  
Simon Magus, cap. 16.7  
Simples of the Preparative to Contentation, ca 22.2  
Sins are to be reproved in all forts of men, by whom, and how. ca 9.1.2  
Sins are the occasions of plagues, & that our enemy's triumph over us, cap. 3.2.  
Slanderers and their reward, ca 9 5  
Socrates, ca 12. and 25.3  
Solomon his complaint how things could not be corrected, ca 12.13 

He was not able to conform all things to his laws cap. 11.1. and his conclusion. ca 1.1  
Why he could not conform things to the law, ca 26.2    
Solon his sentence of Innovators, ca 11.4  
Soldiers their desire cap. 20.11  
Strive to run to heaven, ca 11.3  
Suffering as malefactors for offences: is not the cross of Christ. cap. 7.2. but for righteousness, cap. 7.3.4  
Supremacy of Popes, not warranted by the Scriptures. cap. 4.4  
Sword of the minister is the word of God, ca 4.2  
Shunemite would not be preferred, cap. 19.8  
Suffetius the Alban Prince was punished for breaking of his promise, ca 16.10    


taletellers, their punishments, cap. 9.5  
Talkers, and no walkers, cap. 15.2  
Terasius patriarch of Constantinople, cap. 5.4  
Telemalchus, his reward for well doing. cap. 20.8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word hath the number of Antichrist, ca 16.15. and 10.4  
Thersites, ca 9.3  
Themistocles. ca 19.3  
Theodosius his clemency, cap. 22.9  
Theudas a Sedicionary, cap. 13.4  
Theodorus B. of Miron, cap. 5.4  
Theodotius, B. of Amorie, ibi.  
Time for every thing, ca 10.13 

Benefit of time must not be abused, cap. 25.1.2    
The condition of our time should make us thankful to God. cap. 14.1  
Timon contemned men, cap. 19.8  
Titles given, cap. 15.10  
Tyrannus, what he is, ca 22.6  
Triselaus, cap. 20.8  
Troubles of government have tired many, cap. 19.5.6  
Trust no further than you see, cap. 16  
Truth is great and prevaileth, cap. 16.12  
Truth being wanting, all others are not esteemed, cap. 16.2  
Turks have reproved Christ and for their breach of Promises, ca 16.11    

V  

VAriable affections and changes, cap. 8.1  
Virgil's pastor, ca 20.8 

His verse of the monster, cap. 4.7    
Virtue is sought for in vanity, ca 18.2  
Vicar of Christ, is the gall of the Church: wherein is the number of Antichrist, ca 6.5  
Vicar exalted, Eodem.  
Vicar of the world, ibid.  
Vladislaus King of Hungary broke his oath, ca 16.11  
Ulysses, cap. 3.1  
Universal Pope, a proud title and a note of Antichrist, cap. 4.6.7  
Uncharitable tongues. cap. 9.4  
Vocation: every man is to walk within the bounds of his vocation, cap. 25.8    

W  

warfare of Christians, cap. 13.7  
Walking according to our vocation and profession. cap. 15.1  
Wickliff martyred cap. 5.6  
Wicked men are the powers of the devil, cap. 1.3  
Wise in their own conceits be many fools, c. 10.9  
Wise men be content and consider of the daily dangers, ca 19.1  
Wolf is become a scholar. cap. 3.2  
Wolves degenerate & become barren after 5 years, ca 17.3  
Woman absolved by Christ of her sin: but not of her lawful punishment, cap. 12.4  
Word of God & prayer the means to health. ca 21.7  
We must dispute & talk of the word reverently c. 10.7  
World is feeble and decayeth daily, cap. 10.14 

The world is an enemy to Christ and his ministers ca 20.1  
The world is not worthy of good men, ca 20.2  
The world's unkindness to good men, cap. 20.8.9    
Worldly men do not see their own dangers and destruction, cap. 17.8  
Worshipping of Images renewed unde Antichrist. ca 5.4  
Writers and Scribes their affliction, ca 20.7 

Their comforts, cap. 24.3      


Young scholars are encouraged, cap. 24.4  
Years of 1000 and the time 666. ca 5.5.7    

Z  

Zarababella his saying of the Pope, cap. 6.2  
Zeno his reward, ca 20.7  
Zeal both good end evil, ca 8.2.3.4: 5  
Ziba, against Mephiboseth. cap: 16: 8: 9  
Zophirus the Persian. cap. 3.1    
FINIS.