¶ A crystal glass of christian reformation, wherein the godly may behold the coloured abuses used in this our present tyme.  
¶ Collected by Stephen Bateman Minister.  
¶ IMPRINTED at London by john Day dwelling over Aldersgate.  
¶ cum GRATIA ET privilegio Regia Maiestatis per decennium. 1569.   

❧ The Epistle to the Reader.  
Giving thee to understand (Christian Reader) the manifest power of God in considering the inestimable mercy and long sufferance of us most miserable creatures, who from time to time proveth whether we will fly from our wickedness and froward usage of life or no, and seeing no amendment ceaseth not, but forthwith plagueth us: yea, and at the length giveth us over unto our own wretched will, and being so devoid and frustrate from all hope joy and triumphant glory, we are assured as then of nothing but everlasting death and endless sorrow. Therefore I wish all faithful christians to foresee and so to provide in time, that neither popish Antichrist, nor any rabble of false usurped powers shall once be able to spurn or kick against the verity and true professors of the same. The holy apostle S. james speaketh very lovingly unto all such as giveth their minds to godly exercise and study, saying these words. My brethren count it exceeding joy when ye fall into divers temptations, forasmuch as you know how that the trying of your faith bringeth patience, and let patience have her perfect work, that ye may be perfect and sound lacking nothing. Herein the apostle showeth unto all men, that by patience we must moderate ourselves, as if the enemy show rigorousness ortiranny, win him by patience, but use no superbity or revengement, but yield the cause unto god, that which judgeth rightly, and he will in time be a defence unto all such oppressed. Vir duplex animo inconstans est in omnibus vijs suis, a wavering minded man is unstable in all his ways. But most happy is that man that endureth in temptation, for when he is tried, he shall receive the crown of life which the lord hath promised to those which love him, and err not my dear brethren. Every good gift and every perfect gift is from above, and cometh down from the father of light, with whom is no variableness, neither is he changed into darkness. Of his own will begat he us with the word of life, that we should be the first fruits of his creatures, so that as long as we obey his precepts and be zealous furtherers of his gospel, and always continuing, then shall all such doers be assured of most happy salvation. Herein is plainly showed unto all, the estate of every degree by order of picture and signification, to the intent, that thereby every christian Reader may the better see the disordered abuses which daily raveth amongst us, and also the state of obedience by every picture in like sort signified, that thereby every Christian may the better beware the deceivable suggestions of Satan, that neither pardon nor mumming, massinges or any other popish ceremonies, can any thing avail as touching salvation: for if it were so, than Christ's death was in vain, and of none effect. Take heed therefore & cleave betime to Christ & his doctrine, & leave of from such superstition & feignings of men, & use the counsel of the holy apostle S. Jude, which saith: Similiter & high carnem quidem maculant dominatorem aut spernunt maiestates aut blasphemant. Likewise these dreamers defile the flesh, despise rulers, & speak evil of them that are in authority. But these speak evil of those they know not, & what things they know naturally, as beasts which are without reason, in those things they corrupt themselves. Woe be unto them, for they have followed the way of Balaam for lukers' sake, and perish in the treason of Chore. These are murmurers, complainers, walking after their own lusts, whose mouths speak proud things. They have men in great reverence because of advantage. But ye beloved, remember the words which were spoken before, of the apostles of our Lord jesus Christ, how that they told you that there should be beguilers in the last time, which should walk in their ungodly lusts, these are makers of sects fleshly, having no spirit, pray therefore dearly beloved, that God so root out all such enemies which kick against the truth of his gospel, & so arm yourselves with the armour of God, considering that Satan is most busiest and full of rage in this our time, as Saint john in his revelation doth manifestly express: That we all being armed with godliness may be able to resist in the day of our trial, and to be found vigilant watchmen aspecting the great and second coming of our Lord jesus Christ. In the mean season applying our minds to the study of virtue, may be rich and plentiful in righteousness and hope of salvation. And for that your minds among many and earnest pensive and sorrowful studies might be revived also in virtue. I have put forth unto your gentle considerations this my simple travails, which in perusing you shall well espy to be in effect as I have named it.  
This crystal glass wherein we may learn godly reformation, whose brightness shineth not to the beholders thereof in this world, a light to every christian man, but in the world to come a most precious and everlasting brightness in endless felicity.  
As I said, a manifest show of all coloured abuses that reign in every state, and set in the frame of most plentiful & Christian examples. The substance whereof is the perfect glass of godly reformation, beautified with the crystal sight of all celestial virtues, right fruitful for every man to carry, and most needful for this our present tyme. Thus gentle reader I bid thee most heartily farewell in him that liveth for ever.  
By me Stephen Bateman Minister.   

Faults escaped.  
In the description of Pride, the second page, the 16. line, read for Dedalus Icarus, and for Icarus Dedalus.  
In the epistle of the 2. part of this book, & xx. line, for so, read for  
In the 30. line of the description of faith, and is God, read and maker is God.  
In the description of verity, is left out the sword that is signified in the figure.   


¶ The description of Covetousness.  Aristotle. Seneca. 
To delight in treasure, is a dangerous pleasure,  
In a liar doubtless, there never was goodness.  
¶ The signification of the picture.  
THe devil is Envy, the swords in his hand betokeneth mischief, the purse covetousness, the globe the world, the man in fools weed signifieth careless covetousness, a man being overcome with Envy and covetousness, may be likened to a fool that is not able to rule himself, and so the end is death.  
WHo so is envious may be likened unto Satan: who are more foolisher than those persons the which are never satisfied with money. Money causeth mischief, mischief destroyeth the soul. For as it is good to the godly by using it by measure: so is it evil to the wicked, and bringeth displeasure. Money in the hands of the envious doth cause much bloodshed. Covetous envy is to no man commodious, and without return by speedy repentance bringeth to hell most odious. The envious man that coveteth doth ever grudge at his neighbours prosperity or welfare: he is friend to no m●, he loveth no man, neither is his miserable appetite at any time satisfied.  

Eccl. 14  He that is wicked unto himself, how should he be good unto other men? How can such a one have any pleasure of his goods. Say not thou I will hide myself from God, 
Eccl. 16  for who will think upon me from above, I shall not be known in so great an heap of people, for what is my soul among so many creatures. Behold, the heaven, yea, the heaven of heavens, the deep, the earth, and all that therein is, shall be moved at his presence: The mountains, the hills, and the foundations of the earth shall shake for fear, when God visiteth them, etc. Take this for ensample beware in time, from Satan's drifts do thou decline.  
Antisthenes. 
It is far better to chance among crows than flatterers:  
For crows eat the dead, the flatterers consume them which are alive.  
¶ The signification of the picture.  
HE which sitteth with iiij. arms, two to deliver & two to receive: The iiij. hands signifieth, without reward there is little gotten, that is to say, those ij. hands that doth deliver the writings, doth declare preferment for small gain, the other as deceit, and they receive privily.  
THere can be no greater mischief in a common wealth then unsatiable or dissembling justice. For where covetousness is in the heart once planted: there true laws are eftsoons evel-favouredlye racked. The covetous dissembler, will not be openly seen to receive any reward: but with ypocriticall gloss, he will be sure, either by countenance, or by some feigned friendship to bring his deceivable purpose to pass, unto such and of such there is no travail for him which meaneth truth, or for the poor, No penny, no Pater noster. The poor for lack of substance oft loseth that, the which might do him good, the rich speedeth, or him that hath aught yea and sometime the flatterer, also under colour of such like friendship as may pleasure the like: and in the end their own deceivable covetousness deceiveth them. In th'end there followeth ruin of their riches for open oppression, and without amendment in time, hell is their portion.  

Eccle. 10.  Despise not thou the just poor man, and magnify not the rich and ungodly, great is the judge and mighty in honour, yet is there none greater than he that feareth God. 
Oseas, 5.  O ye priests, hear this, take heed O thou house of Israel. etc.  
In time to beware I think it best,  
For that shall bring thy soul to rest.   
Diogenes. 
The servant serveth his master.  
The wicked serve covetousness.  
The signification.  
THe two on horseback signifieth both estates striving for spiritual promotions, with sufficiency not contented, the bag in their hands is unsatiable desire, the devil flying out is temptation, and the ground opening under them is destruction. For when covetousness is most desired, then is death soonest stirred.  
THere is nothing more pestiferous than pride. For by pride, man is brought to most miserable state. To be both proud and covetous, is two mischiefs uncurable, in what estate soever they be, and th'end thereof is, without speedy return, hell, death, and utter dedestruction. And thus the avaricious man is most miserable.  

john. 18.  By avarice judas betraryed our Lord and Saviour jesus Christ: and finally, despaired and so hanged himself. Luke. 23. By avarice Dalila betrayed Samson, as it appeareth in the. 16. of the judges. By the which histories, it also appeareth, that avarice bringeth men oft to perdition. The like avarice betwixt the popish spiritualty and temporalty, yea and in some professors of the verity, which hath brought the common wealth into great misery. God grant the like be not also found among the greater part of such as profess, or at the lest taketh on them the names of Christians. Wherefore was Semei condemned to death, but for his covetousness. Because he departed from jerusalem, against the commandment of his Lord. Look more of this in the. 3. book of kings the 2. chapter.   
Themistocles. 
It is better to have men, having lack of money,  
Then money having lack of men.  
The signification.  
THe Elephant signifieth, force or strength: the man on his back usury: the Flag or banner in his hand, signifieth illusion, or vain hoped time: the Wolf devouring the lamb, signifieth all such greedy oppressors as do oppress the poor and indigent: the coffer under his arm Mammon: the purse destruction: and he which leadeth the Elephant, is Nigardship: and the rope the which he is drawn withal, is deceit. When greedy death doth force assail, and Nigardship begin to fly: them pity shall his place possess, & laud the name of God most high.  
A niggard, is among the covetous, and is most to be abhorred. For neither envy deceit nor pride in coveting is or may be compared unto the churl. The Usurer with the churl may well be compared. The usurer with out interest will lend to no man. The churl or niggard, is no longer quiet, than he may be looking or telling his money, yea he will starve himself rather than once diminish any part or portion thereof, ever coveting and never satisfied: usury with nigardship are always together, and the one is never without the other. For they are both of one property. first, it is breeder of mischief, nurse to all errors, and stepdame to wicked envy, and always bondslave to mammon, when he seeth it, he thinketh never to have enough of the sight thereof, and when he doth lend it, he is then never quiet till he seeth it again, it is too innumerable to hear, the wickedness which followeth the unsatiable desire of money.  
He that hath not given his money upon usury, nor taken reward against the innocentes. 
Psal. 15.  The fathers have eaten sour grapes, and their children's teeth are set on edge.  

Ezech. 12.  Let these few ensamples convert the greedy appetite of unsatiable desire to have money, for goods and money were ordained to serve man, and not to rule man,   
Aristippus. 
Get such riches that when the net is broken.  
They may escape with thee.  

The signification.  
THese three on horseback signifieth the states of men worldly minded: as Makeshift, Flattery, and Desire to have. The foremost showeth those persons of gentility that are not contented with sufficiency, and those are Makeshiftes: the second showeth the Popish spirituality, those are Flattery: the third the yeomanry or franklin, who seeketh by the recovery of spiritual promotion from the dunghill to a gentleman, those are Desire to have: the devil is destruction: the net unsatiable desire: and all these ride to the devil their sovereign for spiritual promotion.   
LIke as covetousness is enemy to the body, by means of cares, in desiring still abundance, and thereby never satisfied: So is it most deadly to the soul & hateful before God. For in what nation or country so ever it be either suffered or maintained, needs must grow out of the same such encumbrances amongs the common wealth, that without foresight in time it cannot otherwise choose but grow not only to the bodies of those instruments vexation of mind: but also to the soul endless destruction. Flattery, Makeshifte, & Desire to have, these as servants, first, to parciality, and then by obtaining that which by such is required, unsatiable desire so much inflameth their hearts, that no respect of person is favoured, but those whose purse bottoms are never uncovered. God grant to those which in these days remain, that they may see the state of each degree so amended, that unto whom preferment appertaineth, to prefer, without the voluptuous desire of vile avarice. And that those pastors which are daily labourers in God's vinyeard may be so provided for and looked unto, that no greedy viper by money or Fee, may be suffered to displace the true shepherd of his right. The common practice (among many) is, no sooner any spiritual living to fall, (so diligently they watch) that either by hook or crook, by gifts and large proffers, they never cease suit or suing for, till it be by such obtained, and that being obtained: they are not ashamed to say without spiritual prefermente it were not possible for them to keep house. saint Paul in the fifth of the Thessalonians saith. 
1. Thess. 5  I beseech ye brethren know them which labour among you & have the oversight of you, that ye have them in reverence for their work sake and be at peace with them. Surely those which for lukers' sake will rather prefer the temporal man before the spiritual, hath no small account to render when he shall come before the judge of quick and dead, 
The property of the viper is, the female biteth of the males head and the young gnaweth themselves out of their dams belly.  when for his wicked doing he shall reap not only death of body, but in body and soul (without speedy repentance) endless destruction. God for his mercy's sake so open the hearts of all magistrates that such greedy vipers may be subverted. Deride not that which is for thy health, lest haply in th'end thou decrease thy wealth. Where wealth doth decrease there sorrows doth grow, therefore do in time the truth learn to know.    

Solomon. 
A wrathful person provoketh contention:  
But he that is patiented appeaseth debate.  
¶ The signification.  
THe Boar signifieth Wrath, and the man on his back mischief: the Pope in the Flag destruction, & the Flag uncertain religion, turning and changing with every blast of wind: the man killing himself desperation: the woman madness.  
AS Seneca saith: Ire troubleth the understanding of the creatures, and therefore it is needful to be taken heed of. Ire accustomed maketh a man to come out of his wit. Also ire doth most hurt unto himself, 
Chitofell.  and gendereth discord & all envy, 
Ajax.  & causeth reason to perish. Ire hath so much done, that it hath brought men to desperation, and in the end have hanged themselves. Also among the godly there hath been anger or irefulnes found, as when occasion hath been given. As for example: Moses was angry against the children of Israel because they kept Manna against the commandment of God, as it appeareth in the xuj of Exodus: and also for that they did worship the calf: in somuch that he broke the tables of the commandments, as it is written in the xxij of Exodus. Also Neemias was wroth against them that committed usury. Look in the xiij of Neemie. 
2. Esd. 13.   
This kind of anger or irefulnes, far differeth from wrathful ire, because that the one may rule himself, and the other not. In wise men the countenance ireful maketh the offenders afraid: but wilful wrath cannot once rule himself. A wise man in his anger remembreth counsel: but the wrathful person telleth out all, and eftsoons to his own destruction.   
Antisthenes. 
Envy eateth a man,  
As rust consumeth iron.  
The signification.  
THe Ass signifieth wrathful justice. The man that is drawn away Truth-Those that draweth Truth by the arms Flatterers. The Friar, lies, & the associate with the Friar, Perjury.  
BEtter is the poor that liveth godly than the blasphemer that is but a Foole. A fool hath no delight in understanding, but only in those things, wherein his heart rejoiceth. Riches maketh many friends, but the poor is forsaken of his neighbour. A false witness shall not escape. One witness shall not rise against a man for any manner sin or for any manner fault that he offendeth in. 
Prou. 19 Deut. 19 Prou. 17.  A wicked judge giveth audience to false lips, and a froward person giveth ear to a deceitful tongue. There can be no greater plague then to have an Ass to bear authority. 
By the Ass is meant the cruel Antechristians.  For by such cometh much dissension. Among all Asses, the religious Ass of late being in authority hath done most harm.  
While ye have light, believe in the light, that ye may be the children of light. Whosoever shall endure to the end shallbe safe. 
john. 12 Mark. 13 Luk. 12 Rom. 8  Be ye ready, for the son of man will come at an hour, when ye think not. Who shall lay any thing to the charge of gods chosen, it is God that justifieth, who is he that can condemn.   
Pythagoras. 
They which to slander or to kill,  
The dead have their delight:  

¶ The signification.  
THe man which standeth like a Prophet signifieth godliness: the Friar treason: the cup with the Serpent poison: the other which striketh with the sword murder: and he which is wounded is peace.   
Nothing may be more grievous than wrathful treason: because the imaginations thereof be endless, it may therefore be likened unto the venom of the Serpent Aspis whose poison is uncurable. Yet notwithstanding as wrath is deadly, so is it traitorous: and unto him that useth it double death, not only to the body but also to the soul. Example of joab, who traitorously slew Amazon, as it appeareth in the xx. chapped. of the second book of the Kings, who showing a countenance of friendliness, suddenly struck him into the body that he died. faithful are the wounds of a lover: 
Prou. 27.  but the kisses of an enemy are cruel. He that provideth for an others destruction, let him be sure that a like pestilence is provided for him. 
Tullius.  Therefore in time beware and consider, and remember each estate, that Satan the author of all evil do not entice thee: but in all temptations call to God and he will help thee.   

Are like such dogs in fury,  
That at stones do bark and bite.  

¶ The signification.  
THe Pope is oppression: the man which killeth is cruelty: those which are a killing constant religion: the three kneeling love furtherance and truth to the Gospel. etc.   
Amongst men of authority there can be no greater terror, then to the subject to show cruelty. The vain glory of this world is a deceitful sweetness, and may be likened to the Pope's suberbius cruelty, an unfruitful labour, a continual fear, 
Augustinus.  a dangerous advancement, a beginning without providence, an end without repentance. 
Ambrose.  Therefore there is not so much joy in climbing upward, as there is sorrow in falling hard downward: nor so much room after victory, as after ruin reproach of folly. Therefore be sure with what measure is met to others, the same to be measured again. If these sentences had been, and were, of the enemies of God's Gospel well considered, truly they would not have showed so much cruelty in shedding so much innocent blood as they have done, and continually seek to do. What should he that is strong avaunt of his strength, whom bodily sickness bringeth to feebleness. 
Ambrose.  Therefore in time foresee and amend: if not, the fall will be the greater. Concerning a further setting forth of the Romish Church and cruelty, I refer it to other authors which speak thereof sufficiently.    


Great grief assails the Lecherous mind: of such as doth the youth allure:  
Moore worse than beasts I do than find: such youth to lechery to procure.  
¶ The signification.  
THe Goat signifieth Lechery: the woman Whoredoms she which leadeth the Goat by the beard is meretrix, the bawd: and the devil Nicticorax, a blind guide or deceiver.  
LEchery in all estates is utter enemy to virtue, and an offence to the body. It causeth all mischief & discord, not only betwixt man and wife, but also it engendereth dreadful hate & endless destruction, both to the body living, and also to the soul everlasting.  
Ualerius in his 4. book, declareth of one Sophonides, who in his old age, said to one which demanded of him, if he were any thing lecherous: His answer was, willing him to have other matters to speak or talk of: for (saith he) I have had great victory, for that from my time to this present, I have vanquished that, which otherwise would have vanquished me. Look in the 34. chapter of Genesis, 
Gen. 34.  and there is manifestly showed the punishment for adulterers. When Dina the daughter of Lea, which she bore unto jacob, went out to see the daughters of the land: whom when Sichem the son of Hemor the Hevite Lord of that country saw, he took her, and lay with her, and forced her. And when jacob heard that his daughter Dina was defiled, he with his sons ceased not to avenge the crime committed: so that Simeon & Levi her brethren took either of them his sword, and went into the city, and slew all that was male, and also Hemor, and Sichem his son. etc.  
Look also in the second book of the Kings the 13. chapter: of Ammon, who for defiling of his sister Thamar, was destroyed by his brother Absalon. Consider also the horrible plague that fell unto those which had committed horrible adultery with the Levites wife: look in the 20. chapter of the judges. Moreover, what was the cause of the Lords threatening against the Ninivites? It was for the wicked sin of whoredom. Who caused joseph to be imprisoned? Even the lecherous desire of his mistress: as it appeareth in the 39 chapter of Genesis. Therefore lechery doth not only cause offence by actual deed, but also in inward thought to such as do desire the same. Look in Math. 5: Who so looketh on a woman and lusteth after her, hath committed adultery already in his heart. Fly from sin as thou wouldst fly from a Serpent: if not, be thou sure, what soever thou be, not to have fellowship with the faithful.   

Worse than a Pharesite I may them call: which lawful marriage doth disdain:  
And seeks the truth to bring in thrall: all such doth Satan quit their pain.  
¶ The signification.  
THe Friar is Fallax: the Nun Dedecus: the devil in the tree superstition: and the other devil Dicax, a reprocher of wickedness, and a railer against the verity.  
FOrnication ought to be eschewed. Look in the 1. Corinth. 10. chapter. The people sat down to eat & drink, 
1. Cor. 10.  and rose up to play. Neither let us be defiled with fornication, as some of them were defiled with fornication, and fell in one day twenty-three. thousand. Therefore to avoid whoredom, 
1. Cor. 7.  let every man have his own wife: and let every woman have her husband. Every sin that a man doth, 
1. Cor. 6.  is without the body: But he that is a fornicator, sinneth against his own body. 
Heb. 13.  Wedlock is to be had in honour among all men, & the bed undefiled. As for whorekeepers & adulterers God will judge. There goeth a common saying, that there is fornication among you, and such fornication, 
1. Cor. 5.  as is not named among the Gentiles: that one should have his father's wife. And ye swell, and have not rather sorrowed, that he which had done this deed, might be put from among you. Therefore fly this horrible sin: and as for such as will condemn the lawful estate of Matrimony, and honest marriage of godly Ministers: such chaste and maidenly prelate's of their doings, shall be showed as followeth in the fourth part of this treatise of Lechery. Fornication is enemy to God, and envieth virtues. It consumeth all substance, and delighteth in the appetite present: 
Augusti●us.  it letteth that a man can not think on poverty, which is not long absent.  
If we will consider the excellency of man's nature, and the dignity thereof, 
Tullius.  we shall well perceive how foul and dishonest a thing it is to be resolved in fornication, and to live wanton. contrariwise, how honest and fair a thing it is to live temperately, continently, sadly, and soberly.   

When David the King, by sight had desired: the wife of Urias to fulfil his lust:  
He was by the Prophet therefore reproved: Urias in the forward being slain first.  

¶ The signification.  
THese two armies signifieth the striving of the flesh against the spirit: all worldliness is confounded: and happy is he that fighteth by faith divine unto the end.   
AS in the two chapters of Lechery and fornication, is described the wretchedness of the horrible sin: so in adultery and rape, shall be rehearsed the wonderful calamities and loss of countries, with the overthrowing of kingdoms, to the clean secluding or cutting of, of all such as have been maintainers of the same. Adultery is the violation of the faith promised in marriage, the which thing is forbidden us: 
Exod. 20. Deut. 5. Luk. 18. Dan. 13.  Thou shalt not break wedlock. Adulterers are stoned to death. Susanna had leaver die then to commit adultery with the two false judges. Adultery is cause of procuring of other men's death, as it appeareth in the xj. chapped. of the second book of Kings. David the King committed adultery with Bethsabe the wife of Urias the Hittite, and also caused Urias to be put to death, being slain in the forefrunt of joabs host. The Prophet Nathan being sent of the Lord, reproved the king because of his wickedness. Also S. john the Baptist reproved Herode for lying with his brother philip's wife, saying: It is not lawful for thee to have her. 
Math. 14 prover. 6. Eccle. 23.  An harlot will make a man to beg his bread, and a woman will hunt for the precious life. All bread is sweet to a whoremonger: he will not leave of till he have his purpose. So likewise the wily crafts of Satan doth so stir the minds of the disobedient sort, that they are careless, minding neither to amend their folly, nor suffer others to avoid the same, but headlong goeth forth in the demonaicall laws as brute beasts, and at no time satisfied.   
proverbs. 23. 
A whore is a deep grave: and an harlot is a narrow pi●.  
She lurketh like a thief: and bringeth unto her such men as be full of vice.  

¶ The signification.  
THese four sitting banqueting, signifieth fleshly delight: and the fift which is appareled like a woman with a cup in her hand, and whose legs are like unto a Serpent, is called Philogines, a lover of Lechery: the cup horror: the legs destruction: the men fight murder: and hell the place for such offenders, whose continuannce is endless.   
WHen man is given to the Sodomicall lust, then cometh misery to the body, sorrow to the life, & death to the soul. S. Paul in his Epistle to the Romans saith: 
Rom. 1.  that to delight in other men's sins, is greater offence then to sin thyself. Therefore as the sin is horrible to him that offendeth: so is it more grievous to those that are maintainers of the same. That which thou art ashamed to speak, 
Hieronimus.  be also ashamed to think. Evil thoughts bringeth evil facts, whereof ensueth grievous offence. What was the cause that the Prodigal son came to such misery? 
Luke. 15.  Because he delighted to company with harlots and inordinate livers. Sodom and Gomorra were destroyed because of adultery, lechery, fornication, rape, and inviolate ravishing, which is most horrible. What mischief fell among the Romans after that Tarquinus Sextus had violated Lucretia by his Sodomicall will? He was utterly exiled, and never after was there any king: and she after for sorrow slew herself. What monstrous slaughter fell among the Trojans & Grecians? first the Grecians ravished Hesiona, the daughter of Laomedon king of Ilium. And Priamus stolen away Helane the wife of Menelaus king of Lacedemonia, 
Abessa of Bethlehem was judge in Israel about this tyme.  whereof came the utter ruin and destruction of Troy. Let these few examples guide thee from all such mischiefs.    


Where murder is suffered not seen to in time,  
There mischief increaseth and bringeth to woe:  
All such as to Backus doth honour divine,  
Shall soon be bereft their goods to forego.  
¶ The signification.  
THese which are fighting, signifieth incontinence: he which is slain hazard: and death: and the one which goeth out with his sword in his hand audax, one past grace, or a murderer.  
IN the xxuj. year of Asa King of juda, 
Regum. 16.  began Ela the son of Baasa to reign over Israel in Thirza ij. year. And his servant Zimri (which was captain of half his Chariots) conspired against him, as he was in Thirza drinking: and was drunken in the house of Arza steward of his house in Thirza. And Zimri came and smote him, and killed him in the xxvij. year of Asa King of juda, and reigned in his stead.  

●. Reg. 13.  Amon being drunken was slain of his brother Absalon. Also Holofernes was slain by judith in his drunkenness, 
judit. 13.  as it appeareth in the xiii. of judith. No being drunken was mocked of his son Cham. 
Gen. 9  Also Polyphemus a monstrous Giant, 
ovid. lib. 14.  was in his drunkenness destroyed by Ulissis. Therefore drunkenness doth not only surfeit the body for a time, but also breedeth extreme malady, & maketh a man to forget reason, and causeth bloodshed & wilful murder: so that it is not only a grief to the body in this world, but also an endless sorrow in the world to come. When the Philistines had gotten Samson, 
judges. 17  & also had determined to have been merry, & to see Samson to play before them he being blind: they rejoiced in their God Dagon, believing that he had delivered Samson into their hands: they being in their jollity, were by Samson suddenly destroyed, in shaking their house all to pieces upon them. 
Cor. 6.  Drunkards shall not possess the kingdom of heaven. etc.   

When greedy gluttony seeketh his ease, forsaking true labour which is most fit:  
Then followeth Podagra with her disease, to utter ruin she doth them knit.  

¶ The signification.  
THe woman is Podagra: the naked man with the barrel on his leg is Prodigus: the other with the grapes in his hand is ravine: the cords are force to destruction: and are led by Podagra, the gout.   
WHat thing in a man is best? Reason: For by that he goeth before beasts, and followeth the Gods: wherefore a perfect reason is that good which properly belongeth to man, all other things is to him common with beasts: if he be strong, so is the Lion: if he be fair, so is the Peacock: if he be swift, so is the horse. I do not say that in every of these things the other surmounteth him, 
Tullius.  for I seek not that thing which is most excellent in him, but that which is his own, and belongeth properly to him: for as he hath substance, so hath the trees: and as he hath voluntary moving, in like wise hath not only the beasts, but also the worms: if he have a voice, so hath dogs and much louder: the eagles more sharp and perching: the Bull much greater: the Nightingale sweeter. Then what thing properly is a man's own? surely reason: for that being in the right course & perfect, maketh a man full of felicity. A drunken workman shall never be rich: 
Ecclesia.  and he that setteth nought by a little, shall by a little and a little come unto nothing. Wine inordinately taken, troubleth man's reason, maketh dull understanding, and corrupteth the body, and engendereth noisome diseases, as the gout, empostum, pleurisies, caterns, palsies, & dropsies, with such like: 
Boctius.  and also infebleth remembrance, sendeth in forgetfulness, poureth in errors, & bringeth forth sluggishness.   

When prelate's to wine doth give their delight,  
To vanquish truth which shines so clear:  
Then followeth death with all this might,  
Them to provent, and pays their hire.  

¶ The signification.  
THe Priest signifieth Neuter, neither hot nor cold: the man in the barrel unsatiable desire: the books torn unwritten verities: the Nun light credence in believing the same.   

Eccle. 31.  HOw sufficient unto a learned man is a small quantity of wine? so that in sleep he shall not be sick thereof, nor feel any pain, Lechery, wine, 
Osea.  and satiety, consumeth all wisdom. Take heed to yourselves, 
Luk. 21.  lest your hearts be overcome with surfeiting and drunkenness, and cares of this life, and so the day come upon you unwares. Be not greedy in every eating, and be not to hasty upon all meats. 
Eccle. 37.  For excess of meats bringeth sickness, and gluttony cometh at the last to an unmeasurable heat. Take heed therefore that ye walk circumspectly: 
Ephe. 5.  not as unwise, but as wise men, redeeming the time, because the days are evil. Wherefore, be ye not unwise, but understand what the will of the Lord is, and be not drunken with wine, wherein is excess. It is not (I say) for kings to drink wine excessively, 
Prou. 31.  nor princes strong drink (for there is no secret where drunkenness reigneth) lest they being drunken, forget the law, and pervert the judgement of all poor men's children. Who hath woe? 
Prou. 23.  who hath sorrow? who hath strife? who hath brawling? and who hath wounds without cause? or who hath red eyes? even they that be ever at the wine and seek excess. Be not thou a wine bibber, 
Eccle. 31.  for that hath destroyed many a man. The fire proveth the hard iron: even so doth wine prove the hearts of the proud.   

All such therefore as pervert be: and seeks to maintain their estate:  
Without repentance strait shall see: the endless woe and dreadful gate.  

¶ The signification.  
THe two foremost excess, the king maintenance, the Friar sufferance: and Backus the god of wine: the Bear force: the serving man riot: and the Popish priest careless diet.   

Rom. 12.  Gluttony is the work of darkness: let us not therefore be given unto it, but let us set against it the prayer that is written in the 23. chapter of Ecclesiasticus. 
Eccle. 23.  As Esau, 
Esau. , 
* Heb. 12 Gen. 25.  which for one mess of meat sold his birthright. For ye know how that afterward, when he would by inheritance have received blessing, he was put by, for he found no place of repentance, though he sought for it with tears. Thus by example it is manifest, that gluttony looseth the memory, and causeth many a man to promise that which after he repenteth. Gluttony is never satisfied: and when the belly is full, then doth the body crave rest. Gluttony loseth first memory: secondly consumeth substance: and thirdly, God's vengeance and wrath falleth upon such disobedient livers. Example of the children of Israel, who being not satisfied with the lords provision, 
Exod. 16.  grudged, and shortly after so much provoked the wrath of God, that they were destroyed, the meat being in their mouths. Thus therefore as the Lord is a revenger of the gluttonous: even so is he also of the superbious, and all other offenders: 
Luk. 16.  as Dives was punished & had his reward, so also shall be all those that in time have no regard.    


As sluggish sleep the time doth spend: and loitering luskes no pain will take:  
So fire consumes them in the end: as filthy vermin the idle forsake.  

¶ The signification.  
HE which lieth a sleep in his bed, signifieth sloth in hearing of the word: the fire burning about him, signifieth God's wrath, which consumeth him through his slothful negligence: and he which lieth dead, with the vermin creeping from him, is filthy behaviour and idle life, whose end is also miserable.   
THe omnipotent God, & plasmator of all creatures, never ceaseth, but still laboureth by his holy spirit, in the hearts of the faithful, to draw & procure them to all virtuous studies & exercises, as most best seemeth him, among all estates, as well the temporal as spiritual: not that he hath any need of man, but that he seeing man so subject to all deformed vices and vanities, oft stirreth him by his holy spirit to repentance: For as his Godhead is incomprehensible, so his mercies are also innumerable. Therefore fly sin, and give not thyself to sloth and idleness, lest thou by long sleeping overpass the hour, 
Percius in his Satyrs.  and so be shut out. A man negligent, is as a land that is barren. Also Cato reproveth sluggishness as a vice most deadly: 
Cato.  Plus vigila semper nec somno deditus esto: Nam diuturna quies vicijs alimenta ministrat. Delight not in sloth, but from sleep soon arise: for rest & idleness is mother of all vice. Also, a man negligent and slothful, is as a dead man, & always apt to great mischiefs. There is also an inward sloth or sluggishness, and that is when a man by desire of worldly goods & promotions, clean forgetteth his creator, and remembreth more the goods of this world, then the life to come. S. Paul to Timothe saith: 
●. Tim. 4.  Take heed unto thyself, & unto learning, & continue therein: For if thou shalt so do, thou shalt save thyself, & them that hear thee. Miserable are the days of the sluggish and sleepy vagabonds as will not work, nor once give themselves to labour, whose days are doleful, and ends most odious and hateful.   

The sleepy mind doth time forget: and youth to toys do most desire:  
So time once paste is hard to fet: to late in age learning to require:  

The signification.  
HE which sitteth sleeping signifieth slothfulness amongst teachers, whose desire being satisfied, careth not for the charge: the children idleness, whose minds without a careful tutor, are bend to nothing but ease and vanities.   
OUr Saviour Christ rebuked his Disciples, when he came and found them a sleep, & said unto Peter: What? 
Math. 26  could ye not watch with me one hour? watch and pray, that ye fall not into temptation: the spirit is ready, but the flesh is weak. Also, the kingdom of heaven is like unto a man which sowed good seed in his field. 
Math. 13  But while men slept, there came his enemy, and sowed tars among the wheat, & went his way. Which signifieth the negligence that men have in the things belonging to God, which is by the carefulness of riches & pleasures of this world. Quintilian saith, 
Quintilian.  that natural sin foreseeth sloth & idleness. Ishbosheth was slain by Rechab & Baanah in his sleep. 
2. King. 4.  Samson by sleeping lost the locks of his head, 
judg. 16.  whereby his great strength was diminished, & so taken of the Philistians. Ovid declareth in his first book, 
ovidius Metham.  of one Argus, who had an hundredth eyes, & always when he slept, certain of his eyes were open & saw, so that at no time he might be found with all on sleep: But Mercury by his subtle music, brought Argus in so sound a sleep, that he struck of his head, & so delivered Io, that before was transformed into a Cow. There be many that have an hundred eyes, for they see very clear, & have also quick wits, and perfect understandings: but nevertheless Mercury, that is to say, the world, oft bringeth them a sleep: and then the Cow, that is to say, the flesh, is lost and perisheth. An idle hand maketh poor, 
Prou. 10.  but a quick labouring hand maketh rich. Time is the most precious thing that is. 
Theophrastes.    

All such as will not labour in time: but spend their days in idleness:  
Full soon are caught up with the line: of sorrow, pain, and wretchedness.  

¶ The signification.  
HE which standeth by his tools, signifieth the dissembling labourer, who mindeth to work no longer than his commander standeth by, and when there is none to control him, than he loytereth as before. Of such idle labourers there are to many.   
AS smoke is unto the eyes: even so is a sluggish person to them that send him forth. A slothful person shutteth his hands into his bosom as into a pot: 
Prou. 19  and will not take pain to put it to his mouth. A slothful body will not go to plough for cold in the winter: 
Prou. 20.  therefore shall he go a begging in the Summer, and have nothing. Delight not thou in sleep, lest thou come unto poverty: but open thine eyes that thou mayest have bread. Thus gentle reader, mayest thou see the mischief and unhappiness that ensueth sloth. When Aeneas came from the siege of Troy, he arrived in Carthage, there for a time to solace himself: and as he walked, the Queen of Carthage, whose name was Dido, espying the comely parsonage of Aeneas, was therewith inflamed. And when they had talked togethers, and sociated them a certain space, the said Aeneas departed into Italy, and there was long time absent from the presence of Dido, who waxed displeasant at his sloth and forgetfulness, saying, that the cause of his absence without speedy return, would be cause of her death. Aeneas not regarding the letter that Dido sent, but being loath to journey, remained still in Italy. In the mean time, Dido slew herself: and when Aeneas knew of her death, than he lamented that he had not come before her death. Some writers say that Dido builded Carthage, and Aeneas was dead iij. C. years before the building of Carthage: therefore it was not that Aeneas, but some other. S. Augustine writeth of the same, Confessionum in fine.   

Great grief it is the learned to see: in slothful rest to spend their days:  
Such may be likened to dronebees: that suck the sweet and go their ways.  

¶ The signification.  
HE which rideth on the Ass signifieth sloth, as well among the chiefest as among the lowest: the friars weed and Beads signifieth hypocrisy and loathsomeness of the truth.   
SLoth among the spiritual, is much to be reproved, & spoken of in all such as do not thankfully apply the gifts that God giveth them, to their brother's profit. From such God will take his gifts, & will make them void of all ghostly understanding. The kingdom of heaven is like unto x. virgins, 
Math. 25  which took their lamps, and went to meet the bridegroom. Five of them were foolish, and v. were wise. The foolish took their lamps, but took no oil with them. But the wise took oil with them in their vessels, with their lamps also. While the bridegroom tarried, they all slumbered and slept. And even at midnight, there was a cry made: behold the bridegroom cometh, go out to meet him. Then all those virgins arose, and prepared their lamps. And the foolish said unto the wise: give us of your oil, for our lamps go out. But the wise answered, saying, not so, lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came: and they that were ready, went in with him to the wedding, and the gate was shut up. Afterwards came also the other virgins, saying: Lord, Lord, open to us. But he answered & said: verily I say unto you, I know you not. Watch therefore: for ye know neither the day, nor the hour, when the son of man shall come. The lamps signify such dead faith as S. james declareth to be in devils and rotten trees which bring forth no fruit. 
Watch.  We ought always so to live, even as though we should departed presently.    


Envy seeketh where to find: to hurt his neighbour if he can:  
And never ceaseth but to purloin: which hath been the undoing of many man.  

¶ The signification.  
THese two men signifieth, the one a true labourer, the other an envious deceiver: he which soweth the ground is diligence of mind in sowing the seeds of verity: but he which stands pouring the corn into the water, signifieth a deceitful person, seeking by all means to waste and spoil the seeds of verity: the birds signify the faithful followers of the verity.   
Envy ought to be put out from all men: for by envy many men conspire their own death, and come to utter destruction. Example of Cain that slew his brother Abel, 
Gen. 4.  and therefore the Lord said to Cain: Now art thou cursed from the earth. etc. By envy joseph was sold of his brethren into Egypt. 
Gen. 38.  Thorough envy Saul would have slain David with a javelinne, 
1. Reg. 18  but David escaped and fled from him. Who made Daniel to be cruelly entreated, 
Dan. 6.  but only envy? For when Darius had ordained a C. & xx. Lords which should be in all his kingdom, amongst whom was Daniel, which exceeded all the rest of the Lords, for the spirit of God was with him: so that the king was minded to set him over the whole realm. Wherefore the princes & Lords sought to pick out in Daniel some quarrel, yet could they find none occasion nor fault upon him. Then they seeing that they could not prevail, they imagined a sure statute, namely: that who soever desired any petition, either of any God or man within thirty. days, except it were to the king, the same person to be cast in the Lion's den. So Darius made the writing, and confirmed it: whereby ensued, that those which sought the death of Daniel, whom God had delivered from the den of the Lions, the same were of the Lions destroyed.   

Where God's word preached is in place: unto the people willingly:  
Woe be to them that would deface: for if such cease, the stones will cry.  

¶ The signification.  
HE which preacheth in the pulpit, signifieth godly zeal, & a furtherer of the gospel: and the two which are plucking him out of his place, are the enemies of God's word, threatening by fire to consume the professors of the same: and that company which sitteth still, are Nullifidians, such as are of no religion, not regarding any doctrine, so they may be quiet to live after their own wills and minds.   
WHo caused our Saviour Christ to be condemned to death, 
Luke. 22.  but envy of the jews? Also, because the counsel of Ahitofell was refused, 
2. Reg. 17.  he presently saddled his Ass and road home, and so hanged himself. 
Act. 7.  The jews also thorough envy stoned to death the Martyr S. Steven. So likewise Senacherib, 
2. Esd. 4.  or Sanabalat, when he heard say that the walls of jerusalem were redified, he was wroth and took great indignation, and mocked the jews. Whereby it appeareth that envy is a right grievous malady, and contrary to nature: for nature desireth good, and every creature naturally taketh pleasure in good things: But envy tormenteth himself when he seeth any good thing happen unto an other, and the most harm falleth upon himself. It holdeth the heart and the mind in great melancholy, and maketh the colour to wax pale: It drieth the body, and maketh all such as use it, oft to sigh, and to speak always evil of other, and can not say well. Envy seeketh always to destroy the wealth and welfare of his neighbour. Envy maketh a man to be like a fiend of hell, which may not suffer the creature in no wise to do well. God grant for his mercy, to shorten the days of such envious minds as seeketh to displace the verity. 
Amor.    

While envy seeketh to destroy: and will not cease to leave his will:  
Then mischief most doth him annoy: and so of death he hath his fill.  

¶ The signification.  
HE which striketh, with death behind him, signifieth enviousness against the quiet state of the faithful, and in hoping by envy to destroy, death is his reward: the other by constant faith in Christ is preserved, by the sword which is the word of God, and so overcometh envy: the Angel behind him, is God's provident love, which never faileth all those that trust in him.   
THe ungodly is cast down for his iniquity: 
Prou. 14.  but the righteous hath a good hope, even in death. A patient man is better than one strong: 
Prou. 16.  & he that can rule himself, is more worth than he that winneth a city. Thorough envy Acis was slain by the monster Poliphemus, 
ovid. lib. 13.  because he would have ravished Galathe the wife of Acis. Also, the two sons of king Philip of Macedon, Percius & Demetrius, thorough envy sought each others death, and were both slain. Also, Nessus deceived Hercules of Dianira, at a river, and being on the other side, 
ovid.  would have violated her, whereby Hercules shot an arrow through his body. Nessus' perceiving himself to have his deaths wound, gave a venomed shirt to Dianira, saying: that to whom soever she gave that shirt, his love should never departed from her: so that by the said shirt, Hercules was destroyed. Thus envy hath undone many a man and woman, & brought them to utter destruction. O wretched envy, and daughter to pride, which never seeth the end of thy miseries: thou desirest to see the people in misery, and then thou rejoicest, and art glad when that thy neighbour decayeth: by thee, neither from thee, may come any profit, neither in this world nor in the world to come.   

To Serpent like I may compare: those greedy wolves that lambs devour:  
Awaiting still to catch in snare: all such as get they may by power.  

¶ The signification.  
THe Dragon signifieth the enemy to all that profess the word of God: the Cardinal persecution, or a persecutor of the same: the Friar murder: the sheep which are a killing, signifieth the professors of Christ, from the beginning of the world to these present days.   
Envy is blind, & can do nothing but dispraise virtue: 
Livius.  it is a scab of this world, to have envy at virtue. O the miserable conditions of people that are to be governed, 
Tullius.  among whom, diligence is hated, negligence is reproved, where sharpness is perilous, liberality thankeles, communication deceitful, pernicious flattery, every man's countenance familiar, many men's minds offended, wait to hurt privily, fair words openly, when officers be coming, they tarry for them, while they be present, they do await on them, being out of authority, all do forsake them. All other sins are not so pestiferous as envy: for the lecherous by his sin getteth sometime a friend or lover: but it may be accounted a miserable & deadly kind of friendship. 
Tullius.  The covetous by his usury getteth goods & possessions. The negligent by his sloth, oftentimes hath peace, because he meddleth with nothing. The proud of such as he is himself, is often praised. If he be rich, of the poor for fear: or if he hath aught, for that which he hath. The irious or wrathful man is often feared. The glutton by filling his paunch, of sweet and delicate meats. Thus among all sins, envy is most pernicious, and to be accounted most miserable.    


When dainty dames hath whole delight: with proud attire themselves to ray:  
Pirasmos shineth in the sight: of glittering glass such fools to fray.  

¶ The signification.  
THe woman signifieth pride: the glass in her hand flattery or deceit: the devil behind her temptation: the death head which she setteth her foot on, signifieth forgetfulness of the life to come, whereby cometh destruction.   
TAke heed that thou fall not into pride, lest thou perish with such as before have offended. 
Cleobolius. Lindius.  Example of Lucifer, which for his pride was cast down into the infernal hell. Also, Adam by transgression fell thorough the subtle intisinges of the Serpent. 
Gene. 3. Gene. 16.  Agar the servant of Sara, thorough pride disdained her mistress, because of a child that she had by Abraham, therefore she was driven to fly into the wilderness, by the way that lieth to Sur. Also, Membroth or Nimrod, thorough pride caused the Tower of Babel to be builded. 
Gen. 10.11.  And the Lord said: Behold the people is one, and they have all one language: Come, let us go down, and confound their language, that every one understand not his neighbour's speech. And so the Lord scattered them from that place, into the upper face of all the earth. It is therefore to be understanded, the pride surmounting folly & all sin, is shame & servitude. Pharaoh king of Egypt, 
Exod. 14. Psal. 106  through his obstinate pride, was drowned in the red sea, & all his host, so that there remained not one of them. Haman for his pride, was hanged on the gallows that he had ordained for Mardocheus. 
Hestor. 7.  Abimilech, because a woman smote him on the head with a piece of a millstone, 
judg. 9  & therewith broke his brain pan, as he approached the Tower of Thebez, he therefore caused his harness bearer, to run him through the body, for that it should not be said, that a woman had slain him. Also, Nabuchadonozor was transformed into a dumb beast, 
Dan. 4.  for the space of seven. years, because he so proudly exalted himself, saying: This is the great City of Babylon, which I myself, with my power and strength, have made.   

The rich to praise in some respect: as from all vice will soon refrain:  
But such as Pauper do detect: those gests with Dives must take pain.  

¶ The signification.  
THe rich man signifieth a proud man covetous, such a one as careth for no poor man, but for such as him liketh (to many such are not good in a common wealth): the poor man signifieth the poverty general, whose petitions of such are not heard, nor once relieved.   
Antiochus' also for his pride, 
2. Mac. 9  was greatly punished of God, & smitten with such a disease, of that which he might not be healed. 
●. Mac. 8  Nicanor thorough pride, was discomfited & overcome of the jews. Phaeton because he took upon him to govern the chariot of his father Ph●bus, he therefore had a great fall. Dedalus was also drowned, 
ovidius Metham.  because he took upon him to fly so high in the air, that the force of the sun beams melted his magical wings, in refusing his father Icarus counsel. David the king after that he had numbered the people, his heart smote him, saying: I have sinned exceedingly in that which I have done. 
●. Reg. 24  jezabel proudly sought the death of the Prophets: and therefore the Lord sent jehu to jezrael. And when jehu was come to jezrael, 
●. Reg. 9  jezabel heard of it, and starched her face, and tired her head, and looked out at a window. And as jehu entered at the gate, she said: had Zimri peace which slew his master? And he lift up his eyes to the window, and said: Who is of my side, who? And there looked out to him two or three chamberlains. And he said, throw her down: so they threw her down, and her blood dashed toward the wall, and toward the horses, and he trod her under foot. And so she was devoured of dogs. Why boastest thou thyself, thou tyrant, 
Psal. 52.  that thou canst do mischief? where as the goodness of God endureth yet daily.     



put me now in remembrance, for we will reason together, & show what thou hast for thee, to make thee 
¶ The signification.  
THe woman signifieth God's love: The heart continuance of the same: Hell under her signifieth death and destruction: unto the careless livers of this world: the lamb signifieth the quiet conscience of the faithful: And death under him signieth the change of life, unto all the good to immortality, the bad to destruction.  righteous, thy first father offended sore, and thy rulers have sinned against me. 
Genneces. Psal. 24.  The earth is the Lords, and all that therein is: the compass of the world, and they that dwell therein, who shall ascend into the hill of the Lord, or who shall rise up in his holy place. Even he that hath clean hands and a pure heart, and that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour. What man living can say that he is clean and hath not offended, now therefore consider what wonderful love our creator hath to man, 
jerem. 33.  when he by his holy spirit calleth us to repentance, to the end that all should come to his eternal and heavenly kingdom. From all misdeeds wherein they have offended against me, I saith the lord, will cleanse them, and all their blaspeemies which they have done against me, when they regarded me not, I will forgive them, and this shall get me a name, and praise, and honour, among all the people of the earth, which shall here of the good that I will show unto them, yea they shallbe afraid and astoned at all the good deeds, and benefits that I will do for them. God so loved the world, that he gave his only begotten son, 
john. 3.  that whosoever believeth in him should not perish, but have everlasting life, for God sent not his son into the world, to condemn the world, but that the world through him might be saved, he that believeth on him is not condemned, but he that believeth not, is condemned already, because he hath not believed on the name of the only begotten son of God, and this is the condemnation, that light is come into the word, and men love darkness more than light, because thei● deeds were evil, fo● every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved, but he that doth truth, cometh to the light, that his deeds may be known, how ● they are wrought in God. 
Ephe. 5.  Be ye therefore followers of God as dear children, and walk ye in love, even as Christ loved us, and gave himself for us an offering and a sacrifice of a sweet savour to God as for fornication, and all uncleanness let it not be once named among you, nor covetousness, as it becometh saints, or filthiness or foolish talking, or jesting, which are not comely: but rather giving of thanks, for this ye know that no whoremonger, either unclean person, or covetous person, which is a worshipper of Images, hath any inheritance in the kingdom of Christ, and of God, let no man therefore deceive you with vain words, for because of such things cometh the wrath of God, upon the children of disobedience, be not ye therefore companions of them, ye were sometime in darkness, but now are ye light in the Lord, for ungodly communication strengtheneth the body against the spirit, and withdraweth the mind from all good exercise and labour, and thereby deserveth the just wrath of God, and such as are worshippers of Images & fornicators, such like hath no part with Christ in his kingdom, to whom be all glory for ever. Be not wise in thine own consent: but fear the Lord, and departed from evil, 
Prou. 3.  so shall thine navel be hole, and thy bones strong, honour the lord with thy substance, & with the firstlings of all thine increase, give unto the poor, so shall thy ●arnes be filled with plenteousness, 
Tobia●.  and thy press shall flow over with sweet wine. My son depise not the chastening of the lord, neither faint when thou art rebuked of him, for whom the Lord loveth, him he chasteneth, and yet delighteth in him, 
Heb. 12.  ever as the father in his own son, if ye endure chastening, God offereth himself unto you as unto sons, what son is he whom the father chasteneth not. Rejoice ye heavens, and sing praises thou earth, talk of joy ye hills, for God hath comforted his people, and will have mercy upon his that be in trouble, but Zion said: God hath forsaken me, 
Esay. 49.  and my Lord hath forgotten me. Will a mother forget the child of her womb, and not pity the son whom she hath borne? And though she do forget, yet will I not forget thee: saith the Lor●e. These are the words that the Lord showeth unto jeremy saying: 
jerem. 30.  Thus saith the Lord God of Israel, writ up diligently all the words that I have spoken unto thee in a book, for lo the time cometh saith the Lord, that I will bring again the prisoners of my people Israel and juda (saith the Lord (for I will restore them unto the land, that I gave to their fathers, and they shall have it in possession. By this may it evidently appear, that God is always mindful of his people, 
Christ in Math. 22.  and will not forget them, although for a time he suffer them, yet at the length he will visit and help them. For when the pharisees had heard that he had put the Saducees to silence, they came together, and one of them which was a Doctor of the law, asked him a question, and tempting him & saying: Master which is greatest commandment in the law: jesus said unto him. Thou shalt love thy Lord thy God, with all heart, and with all thy soul, and with all thy mind, 
Exod. ●0.  this is the first and greatest commandment: And the second is like to it. Thou shalt love thy neighbour as thyself, in these two commandments hang all the law and Prophets. In this commandment the which our Saviour Christ spoke to a Doctor of the se●t of the pharisees and Saducees, in willing them first to love God, and next his neighbour or neighbours, is plainly to be understanded, the love of our Saviour Christ towards man, in declaring that he which loved God faithfully, and also his neighbour, should receive for his reward the everlasting joys and felicity, th●t soro● is ●endent & plain, that for the great lou● our ●auiour Christ hath towards man, did not only teach all those the which were mindful of his evangelical doctrine, but also shed his most precious blood to 〈◊〉 come man from the bondage of sin unto the life of righteousness, and so 〈◊〉 commit with God the father, to whom be all h●ue i● and glory world without end.   

¶ Our love toward God.  
LEt us love God, for he hath loved us first, and redeemed us from all evil, if we diligently follow his precepts and commandments, 
john. ●.  he was before all things he created all things, by his only power and might, and none but he, without him was made nothing that was made. In him is life light and verity: a God without beginning and without ending, he came among his own, and his own received him not, but as many as received him, to them gave he power to be the sons of God. 
Prou. 8.  Therefore hearken unto me, O ye children, blessed are they that keep my ways, O give ear unto nurture, be wise and refuse it not, blessed is the man that heareth me, waiting daily at my gate, and giving attendance at at the posts of my doors, for who so findeth me, findeth life, and shall obtain favour of the Lord, but who so offendeth against me saith God, hurteth his own soul, all they that hate me, is the workers of death, and deadly lovers. hearken also & be steadfast in belief, and seek for none other helper and mediator, but only jesus Christ's, which is the mediator for all mankind, to God his father, and he it is the which is the preserver & none but he. In the fourth of Saint john, 
john. 4.  it is evidently showed, in the ●●uing communication, the which our Saviour Christ had with the woman of Samari●, by the well side, declaring plainly that he himelfe was the son of God, and saviour of the world, who so therefore thatseeketh to any other mediator, redeemer, or preserver then the only god and Christ, is utterly deceived, and except speedy return, void from all joy & felicity, I am the Lord God, which brought thee out of the land of Egypt, 
Exod. 20. Os●. 13.  that thou shouldest not know no God but me only, and that thou shouldest have no saviour but only me. I have loved you saith the lord, and yet ye say, where in hast thou loved us: was not Esau jacobs' brother saith the lord, yet have I loved jacob, and hated Esau. 
Malach. 1. Rom. 9  Thou wilt say unto me, why then blameth he us yet, for who hath been able to resist his will. But O ●an, what art thou, which disputeth with God, shall the work say to the workman why hast thou made me on this fashion: hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and an other to dishonour. Even so God wil●inge to show his wrath, and to make his power known, suffereth with long patience, the vessels of wrath, ordained to damnation, and to declare the riches of his glory on the vessels of mercy, which he hath prepared unto glory. They that fear the Lord will not mistrust his word, 
Eccl. 2.  and they that love him, will ●eepe his commandments: they that fear the Lord, will seek out the things that are pleasant unto him, and they that love him, shall fulfil his law. They that fear the Lord will prepare their hearts, & humble their souls in his sight, they that fear the Lord, keep his commandments, and willbe patient till they see himself, saying, better it is for us, to fall into the hands of the Lord, then into the hands of men, for his mercy is as great as himself. 
Malach. 1.  Should not a son honour his father, & a seruitant his master, if I be now a father, where is now mine honour, if I be the Lord where then am I feared, saith the Lord of hosts. Now to you priests that depise my name, and if ye say, where in have we despised thy name. In this, that ye offer unclean bread, upon mine altar And when thy son asketh thee intime to come, saying: what meaneth these witnesses, ordinances, and laws, which the Lord our God hath commanded you: them thou shalt say unto thy son▪ we were Pharaos' bondmen in Egypt; 
Deut. 6.  and the Lord brought us out of Egypt, with a mighty hand, and the Lord showed signs & wonners, great and evil upon Egypt, unto Pharaoh and all his household, before our eyes, and brought us out from thence, to bring us in, and to give us the land, which he swore unto our forefathers. 
Psal. 98.  marvelous things did he in the sight of our forefathers in the land of Egypt, even in the field of Zoan, he divided the sea and let them go through, he made the waters to stand on an heap, he rained down Manna also upon them for to eat, and gave them food from heaven. But for all this they sinned more and more, and believed not his wondrous works, therefore did he consume their days in vanity: & their years in trouble, but he remembered his mercy towards us, that he forgave their misdeeds, and destroyed not them utterly. Yet for all that they grieved him with their hill altars, and provoked him to displeasure with their Images. When God heard this, he was wrouth, and took sore displeasure at Israel. While the pharisees were gathered together, jesus asked them saying: What think ye of Christ? 
Math. 22.  whose son is he? They said unto him, the son of David: He said unto them: How then doth David in spirit, call him Lord, saying, the Lord said to my Lord, sit on my right hand, till I make thine enemies thy foot stool. If David call him Lord, how is he then his son, and none could answer him again one word, neither durst any from that day forth ask him any more questions, notwithstanding, that Christ, in that he was man, was the son of David, 
Note.  that is descended of the stock of David, yet David seeing in spirit that he was God, called him Lord, but the pharisees who were all fleshly, could not perseive so much of the spirit. 
Luke. 1●.  Behold a certain lawyer stood up & tempted him saying, master what shall I do to inherit eternal life: He said unto him, what is written in the law, how readest thou. And he answered & said: love thy lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, & thy neighbour as thyself: And he said unto him, thou hast answered right, this do and thou shalt live, he willing to justify himself, said unto jesus. Who is then my neighbour: jesus answered and said. A certain man descended from jerusalem to jerico, and fell into the hands of thieves, which rob him by the way, and wounded him, and left him half dead, and by chance there came a certain priest that same way, which saw him and passed by, and likewise a Levit, which also looked upon him, and passed by. Then a certain Samaritan, as he journeyed by, came nigh unto him, & when he saw him he had compassion on him, and went to and bound up his wounds, and set him on his own beast and brought him to a common Inn, and made provision for him, and on the morrow when he departed, he took out two pence, and gave to the host, and said unto him, take cure of him, and whatsoever thou spendest more, when I come again I will recompense thee. Which now of these three thinkest thou, was neighbour unto him that was wounded, and he said he that showed mercy on him. The Lawyer perceived not that it was himself the which was wounded with extreme wounds of feigned hope, 
Note.  ignorance, and sin, and the same which proffered to heal those wounds, was the Samaritan Christ, which proffered not health unto him only, but also unto all such as had confidence and trust in him. But he justifying himself, therein condemned himself, because there is none righteous but Christ alone. 
Deut. 10.  And now Israel what doth thy Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, to love him, and to serve thy Lord thy God, with all thy heart and with all thy soul. Namely that thou keep the commandments of the Lord and his ordinances which I command thee this day, for thy wealth. God giveth to man that which is good before him, 
Eccl. 2.  wisdom, understanding, and gladness, but unto the sinner weariness, 
Deut. 6. Math. 22. josu. 22.  and superfluous care, that he may gather and heap together, the thing that afterward shallbe given unto him, whom it pleaseth God, this is now a vain thing: yea a very disquietness and vexation of mind. Mark also the words of our Saviour Christ to Philip. Philip saith unto him, show us the father and it sufficeth us: 
john. 14.  jesus said unto him, have I been so long time with you, & yet hast thou not known me, Philip. He that hath seen me hath ●eene the father, and how sayest thou then show us the father, believest thou not that I am in the father, and the father in me. At the least believe me, for the very works sake. If ye love me, keep my commandments, and I will pray the father, and he shall give you another comforter, that he may abide with you ever, which is the spirit of truth, whom the world cannot receive, because the world seeth him not, neither knoweth him, but ye know him, but he dwelleth with you and shallbe in you. I will not leave you comfortless, but will come unto you. 
Eccle. 14.  All transitory things shall fail at the last, and the workers thereof shall go withal. Every chosen work shallbe justified, and he that meddleth withal, shall have honour therein: blessed is the man that keepeth himself in wisdom, and exerciseth himself in understanding, and with discretion, shall he think upon the foreknowledge of God, which considereth the ways of wisdom in his heart, hath understanding in his secrets, goeth after her, as one that seeketh her out & continueth in her ways, he looketh in at her windows, and hearkeneth at her doors, he taketh his rest besides her house, and fasteneth her stake into her walls, he shall pitch his tent nigh unto her hand, and in his tent shall good things rest for evermore, he shall set his children under her covering, and shall dwell under her branches, under her covering shall he be defended from the heat, and in her glory shall he rest. For I suppose that the afflictions of this life, are not worthy of the glory which shallbe showed upon us. 
Rom. 8.  Also the fervent desire of the creatures abideth looking when the sons of God shall appear, because the creatures are subdued to vanity against their will: but for his will which subdued them in hope, for the very creatures shallbe delivered from the bondage of corruption, into the glorious liberty of the sons of God.   

¶ How we ought to love our neighbours.  
Every beast loveth his like, even so let every man love his neighbour, all flesh will resort to their like. And every man will keep company with such as he is himself. But as the Wolf agreeth with the lamb, 
Eccl. 3.  so doth the ungodly with the righteous. What fellowship should an holy man have with a dog, how can the rich and the poor agree together. The wild ass, is the Lions pray in the wilderness, even so are poor men the meat of the rich. Like as the proud may not away with lowliness, even so doth the rich abhor the poor. If a rich man fall, his friends set him up again: But when the poor falleth, his acquaintance forsake him. If a rich man fall into error he hath many helpers, he speaketh proud words, and yet men justify him: But if a poor man go wrong, he is punished, yea though he speak wisely, yet can it have no place. When the rich man speaketh, every man holdeth his tongue, and look what he saith, they praise it, unto the clouds. But if the poor man speak, they say what fellow is this, and he do amiss, they shall destroy him for what fellowship hath righteousness with unrighteousness, what company hath light with darkness, what concord hath Christ with belial, either what part hath he that believeth with an infidel, and how agreeth the temple of God with Images. Beware of unrighteous things, 
2. Cor. 6. Eccle. 17.  he gave every man also a commandment concerning his neighbour, their ways are ever before him, & are not hid from his eyes. The mercy that a man showeth, is as it were a purse with him, and the grace that is given to a man, preserveth him as the apple of an eye. 
Thess. 1.4.  But as touching brotherly love, ye need not that I writ unto you, for ye are taught of god to love one an other, who so discovereth secrets loseth his credence, 
Eccle. 27.  and findeth no friend after his mind, love thy friend, and bind thyself in faithfulness with him, but if thou bewrayest his secrets thou shalt not get him again, for like as the man is that destroyeth his enemy, so is he also that dealeth foolishly in the friendship of his neighbour. Like as one that letteth a bird go out of his hands, cannot take her again: 
Rom. 13.  also he that loveth his neighbour hath fulfilled the law. I say walk in the spirit, 
Gala. ●.  and fulfil not the lusts of the flesh, for the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh these are contrary one to the other, so that ye cannot do that which you would, but and if ye be led of the spirit, then are ye not under the law. The deeds of the flesh are manifest, which are these, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, variance, zeal, wrath, strife, sedition, sects, envying, murder, drunkenness, gluttony, & such like, of the which, I tell you before as I have told you in time past, that they which such things commit shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperance, against such there is no law, they that are Christ's have crucified the flesh with the appetites and lusts. He that loveth his father and mother, 
Math. 10.  son or daughter more than Christ, is not worthy of him. He that findeth his life shall lose it, and he that loseth his life for my sake, 
Seneca. Tullius.  shall find it. Men can better suffer to be denied, then to be deceived: Where wrong is committed by two manner of ways, either by force, or by fraud, fraud belongeth to a fox, force to a Lion, both the one and the other is to the nature of man, wonderful contrary, for that I think very necessary some history to be spoken of concerning brotherly love, the which ought to be, and also the misery the which eftsoons happeneth to malicious minds, and seekers of others harms. 
Horasius. libr●. primo.  I find that in the days of Darius the son of Ahasuerues king of Caldey, there rained also one Phalaris a tyrant over Scicilia, 
Sicilia is a province of Spain and now under the government of the Emperor.  the which used to punish evil offenders very cruelly, and it fortuned that on a time there came unto him one Palarius, a crafts man of brass, or as it may be more plainlier spoken a brazier, such a workman as was very politic in his occupation. The said Palarius desiring to please Phalaris not only to get unto himself some great praise, but also hoping to have had some large reward, made a Bull of brass, 
Policro●ison.  being hollow with a door to open in the one side, whereas all those men that were condemned should go in to be tormented, and when they were within, the door to be closed, & fire to be made under the Bull, so that the cry, the which the offenders made, sounded through the said Bull in such hideous sort, as if there had been a great number of Bulls, because of certain ingens that were within enclosed. When Phalaris saw the cruelty of the craft's man against those men condemned, among the which there were some of his native country, as also strangers, forthwith he caused Palarius to be tormented in that sort the which he had ordained for others, it is therefore necessary that among Christians there should be christian government, the one to love the other, & not the one to hate the other. For by such means, the worst end of the staff happeneth to the beginner. If thy neighbour be an offender, and such a one as will not be reform, then let the laws provided serve for his punishment, but be thou no imaginer of evil, also let not there be too hot love the one with the other, lest there hap as sudden a cold, but live and love by measure. 
Trogus. li. pri.  I read of one Candalus king of Lidus, the which loved his wife so much because of her beauty and fairness, that on a time he showed her unto one Gigy the which tofore had been his companion and fellow all naked, to the end that he should thereby praise her beauty and fairness, reporting her to be one of the personablest women that then were living in so much that shortly after his fellow Gigy committed adultery with the wife of Candalus, and so the said Candalus thereby lost both his wife and kingdom. In this Candalus time, was living the prophet Daniel. 
Tobi. 4.  Let us love therefore effecteously supporting one an other, and look that thou never do unto an other man, the thing that thou wouldst not an other man should do unto thee, eat thy bread with the hungry and poor, and cover the naked with thy clothes, set thy bread and wine upon the burial of the righteous, and do not thou eat and drink thereof with the sinners, ask ever counsel of the wise, be always thankful unto God, and beseech him that he will order thy ways, and that whatsoever thou devisest or tahest in hand, it may remain in him. Have we not all one father, 
Malach. 2. Rom. 13.  hath not one God made us: why doth every one of us then despise his own brother, and so break the covenant of our fathers. Thou shalt not bear false witness against thy neighbour. 
Exod. 20.  We which are strong, aught to bear the frailness of them which are weak, and not to stand in our own conceit, 
Rom. 1●.  but every man please his neighbour unto his wealth, and edifying, for Christ pleased not himself, but as it is written, the rebukes of them which rebuke thee, fell on me. Brethren if any man be fallen by chance into any fault, ye which are spiritual help to amend him, in the spirit of meekness, considering thyself, least, thou also be tempted. Bear ye one an others burden and so fulfil the law of Christ. 
Eple. ●.  I therefore which am in bands for the lords sake, exhort you, that ye walk worthy of the vocation wherewith ye are called, in all humbleness of mind, and meekness, and long suffering, forbearing one an other through love, and that ye be diligent to keep the unity of the spirit in the bonds of peace, being one body and one spirit, even as ye are called, in one hope of your calling, let there be but one Lord, one Faith, one Baptism, one God and father of all, which is above all, through all, and in you all. 
Phil. ●.  If there be among you any consolation in Christ, if there be any comfortable love, if there be any fellowship in spirit, if there be any compassion or mercy, fulfil my joy that ye draw one way, having one love, being of one accord, and of one mind, that nothing be done through strife or vain glory, but that in meekness of mind, every man esteem other, better than himself, and that no man consider his own, but what is meet for others. 
Math. 7.  Ask and it shallbe given you, seek & you shall find, knock & it shallbe opened unto you, for whosoever asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shallbe opened. Be ye therefore discrete and sober, that ye may be apt to prayers, 
Peter 4.  but above all things have fervent love among you, for love covereth the multitude of sins, be ye harborus one towards an other, and that without grudging, as every man hath received the gift, minister the same one towards an other, as good ministers of the manifold grace of God, whosoever doth not righteousness, is not of God neither he that loveth not his brother. 
john. 13.  A new commandment give I unto you, that ye love together as I have loved you, that even so ye love one an other, by this shall all men know, that ye are my disciples. This is my commandment, that ye love together, as I have loved you, 
john. 15.  greater love than this hath no man, then that a man bestow his life for his friends. Thou shalt not favour the poor nor honour the mighty, 
levit. 19  but in righteousness shalt thou judge thy neighbour. Thou shalt not go up and down as a privy accuser among the people, neither shalt thou stand against the blood of thy neighbour. I am the Lord, thou shalt not hate thy brother in thine heart, but shalt in any wise rebuke thy neighbour, that thou bear not sin for his sake, thou shalt not avenge thyself, nor be mindful of wrong, against the children of my people, but shalt love thy neighbour as thyself. I am the Lord, 
Rom. 13. Amos. 5.  ye shall keep my commandments. Let love be without dissimulation, hate that which is evil, and cleave unto that which is good. Be kind one to an other with brotherly love. We should not love one an other, 
1. Peter. 4.  as Cain, which was of the wicked and slew his brother, and wherefore slew he him, because his own works were evil, and his brothers good. He that loveth not his brother abideth in death, 
john. 3.  who so ever hateth his brother is a man slayer, and ye know that no man slayer, hath eternal life abiding in him.   

¶ Our love towards our enemies.  
WE ought to love our enemies, ye have heard how it is said, thou shalt love thine neighbour and hate thine enemy. 
Math. 5.  But I say unto you love your enemies, bless them which curse you, do good to them that hate you, pray for them which do you wrong and persecute you, that ye may be the children of your father that is in heaven, for he maketh his sun to arise on the evil, and on the good, sendeth his rain on the just and unjust, for if ye love them which love you, what reward shall ye have, do not the publicans likewise, and if ye be friendly to your brethren only what singular things do ye, do not the Publicans also, ye shallbe therefore perfect, even as your father which is in heaven is perfect. 
Prou. 2●.  Let not the wrath and gelosye move thee to follow the wicked and ungodly, why? the wicked shall have no posterity, and the candle of the ungodly shallbe put out. My son fear the Lord and the king, and keep no company with them that slide back from his fear, for their destruction shall come suddenly, and who knoweth the adversity that may come of them both. 
Eccle. ●.  Go not from the doctrine of the elders, for they have learned it of their fathers, for of them thou shalt learn understanding, so that thou mayst make answer in the time of need, kindle not the coals of sinners, when thou rebukest them, lest thou be burnt in the fiery flames of their sins, resist not the face of the blasphemer, that he lay not wait for thy mouth. 
Esay. 54  Thy children shallbe taught of God, and I will give them plenteousness of peace, in righteousness shalt thou be grounded, and be far from oppression, for the which thou needest not to be afraid, neither for hindrance, for it shall not come nigh thee, behold the alien that was far from me shall dwell with me, and he that joineth battle against thee shall pearish, and as for all tongues that shall resist thee in judgement, thou shalt overcome them, and condemn them, this is the heritage of the lords servants, and their righteousness cometh of me saith the Lord. A wise judge will order his people with discretion: 
Eccle. 10.  and where a man of understanding beareth rule, there goeth it well, as the judge of the people is himself, even so are his officers, and look what manner of man the ruler of the City is, such are they that dwell therein also. An unwise king destroyeth his people, but where they that be in authority be men of understanding, there the city prospereth. I say unto you whosoever confesseth me before men, even him shall the son of man confess also before the Angels of God, 
Luke. 12.  & he that denieth me before men shallbe denied before the Angels of God, & whosoever speaketh a word against the son of man, it shallbe forgiven him, but unto him that blasphemeth the holy ghost, it shall not be forgiven. 
Acts. 4.  Also when the Apostles of Christ were forbidden to preach, they would not, but showed themselves more obedient unto God, than men, such was the envy of the jews to the professors of God & his word. And it came to pass as he sat at meat with them, he took bread blessed it, brake and gave to them, and their eyes were opened, and they knew him, and he vanished out of their sight. 
Luke. 24.  Our Saviour Christ showed himself after his passion, unto two disciples as they went toward Emas, and after that standing in the midst of the eleventh, as they were together, saying that he was the light of the world, and the saviour of all those which believed in him, such love had our Saviour towards the envious jews, and yet they would not believe. Also when the martyr S. Steven rebuked the stiff-necked jews, 
Acts. 7.  for their cruel oppression and putting to death of all the prophets, before the coming of that just, whom ye have now betrayed and murdered, and ye also have received a law, by the ordinance of Angels, and have not kept it, and when they heard his words they gnashed their teeth upon him, and ran all at once and stoned him. In like sort hath the enemies of God's Gospel, sought to kill & to destroy the professors of his truth, God grant for his mercy, if it be his will, to open their eyes, that they may perceive the truth, and sorry their for offences. 
Math. 10.  Who so ever shall not receive you, nor will hear your preaching, when ye depart be out of that house, or that city, shake of the dust of your feet. Truly I say unto you, it shallbe easier for the land of Zodom and Gomorra in the day of judgement then for that City. 
Prou. 25.  There is nothing so close that shall not be opened, and nothing so hide that shall not be known, a word spoken in due season is like apples of gold, in a graven work of silver. Be not wise in your own opinions, recompense to no man evil for evil, 
Rom. 12.  provide afore hand things honest in the sight of all men, if it be possible, howbeit of your part, have peace with all men, dearly beloved avenge not yourselves, but give room to the wrath of God, for it is written vengeance is mine, I will reward saith the Lord. Therefore if thine enemy hunger feed him, if he thirst give him drink, for in so doing, thou shalt heap cools of fire upon his head, be not overcome of evil, but overcome evil with goodness.  

2. Kings 1.  When the profit David heard that an Amelikite had slain his enemy King Saul, he was very sorry, and mourned for him, and caused the Amelikite for his reward also to be slain, because he had killed the Lords anointed. 
●e●e. 18.  When the Lord purposed to destroy Zodom and Gomorra. Abraham said unto him, Lord what if there be 50. righteous, wilt thou spare the rest for their sakes, so that it came to the number of ten, and there could none be found, but only Lot and his household the which were preserved, thus ought every man to forgive and to pray for his enemy, and so shall we be the servants of God.    


¶ Of faith and the wonderful working of the same: and steadfast belief of the fathers in old tyme.  
The signification.  
THe man in armour signifieth all steadfast believers of the verity, being armed with constant zeal of Christianity, and weaponed with the shield of lively faith, the spear of continuance, and the sword of the word of God: The Devil under him is temptation, being overcome by faith in Christ jesus.  
FAith is a sure confidence of things which are hoped for, 
Hebr. 11.  and a certainty of things which are not seen. By it the Elders were well reported of. 
Gene. ●.  Through faith we understand that the world was ordained by the word of God: 
Acts. 13.  And things which are seen, were made of things which are not seen. 
Rom. 1.  By faith Abel offered unto God a more plenteous sacrifice than Cain, 
Gen. 4.  by which he obtained witness that he was righteous, God testifying of his gifts: by which also he being dead yet speaketh. By faith was Enoch translated that he should not see death, 
Gen. 5. Sapi. 4. Eccle. 44. and. 49.  neither was he found, for God had taken him away. Before he was taken away, he was reported of that he had pleased God: but without faith it is impossible to please him, for he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him.  

Gen. 5. Eccle. 44.  By faith No being warned of God, eschewed the things which were as yet not seen, and prepared the Ark to the saving of his household, through the which Ark, he condemned the world, and became heir of the righteousness which is according to faith. 
Math. 12. Gen. 11. Acts. 7.  By faith Abraham when he was called, obeyed to go out into a place, which he should afterward receive to inheritance: and he went out, not knowing whether he should go. By faith he removed into the land of promise, as into a strange country, when he had dwelled in tabernacles, and so did Isaac and jacob heirs with him of the same promise, for he looked for a City, having a foundation whose builder and is God. Through faith Sara also received strength to conceive and be with child, 
Gen. 21.  and was delivered of a child, when she was past age, because she judged him faithful which had promised: & therefore sprang there of one, even of one, which was as good as dead so many in multitude as are the stars of the sky, and as the sand the which is by the sea shore, innumerable. These all died according to faith, 
Gen. 15  when they had not received the promises, but saw them afar of, and believed them, and saluted them, 
job. 8. Gen. 47. 1. par. 29. psal. 39  and confessed that they were strangers & pilgrims on the earth, for they that saw such things, declare that they seek a Country, and if they had been mindful of the country, from whence they came out, they had leisure to have returned again: but now they desire a better, that is to say an heavenly, wherefore God himself is not ashamed, to be called their God, for he hath prepared for them a City. 
Exod. 13.  By faith Abraham offered up Isaac, when he was proved, and he offered him being his only son, in whom he had received the promises, and to him it was said, in Isaac shall thy seed be called, for he considered that God was able to raise up again from death, therefore received he him also for an example of the resurrection. By faith did Isaac bless jacob and Esau, 
Gen. 27. Gene. 49.  concerning things to come. By faith jacobe when he was a dying, blessed both the sons of joseph, and bowed himself toward the top of his sceptre. 
Gen. 50.  By faith joseph when he died, remembered the departing of the children of Israel, and gave commandment of his bones  

Exo. 2. Act. 7. Exo. 2.  By faith Moses when he was borne, was hid three months of his father and mother, because they saw he was a proper child, neither feared they the kings commandment. By faith Moses when he was great, refused to be called the son of Pharaoes' daughter, and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, and esteemed the rebuke of Christ, greater riches than the treasures of Egypt, for he had respect unto the reward. By faith he forsook Egypt, and feared not the fierceness of the king, for he endured, even as though he had seen him which is invisible. 
Exo. 12. Exo. 14. josua. 6.  Through faith he ordained the passouer, and the effusion of blood, lest he that destroyeth the first born, should touch them. By faith they passed through the red sea as by dry land: which when the Egyptians had assayed to do, 
josua. 2.  they were drowned. By faith the walls of jericho fell down, after they were compassed about seven days. 
judi. 7. judi. 4. judi. 14. judi. 11. 1. Reg. 17. 1. Reg. 12. 1. Reg, 17. Dan. 6. Dan. 3. Dan. 2. 3. Reg. 19  By faith the harlot Rahab perished not with them that were disobedient, when she had received the spies to lodging peaceably, and what shall I more say, for the time willbe to short for me to tell of Gedeon, of Barach, and of Samson, and of jephtaph of David also, and Samuel and of the Prophets, which through faith subdued kingdoms, wrought righteousness, obtained the promises, and stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the arms of the aliens, the women received their dead raised to life again. Other were racked would not be delivered, that they might inherit a better resurrection. 
3. Reg. 21. Esa. 38. 3. Reg. 17. 3. Reg. 14.  Again other were tried with mockkinges and scornings, moreover with bonds and prisonment, and were stoned, were hewn a sunder, were tempted, were slain with the sword, walked up and down in sheeps skins and goats skins being destitute, troubled, and vexed, which men the world was not worthy of. They wandered in wilderness and in mountains, and in dens and caves of the earth, and these all through faith obtained good report, and received not the promise because God had promised a better thing for us, that they without us should not be made perfect.  
By faith we resist the Devil, 
1. john. 2.  and overcome him in the world. Finally my brethren, be strong in the Lord, and in the power of his might, put on the armour of God, 
Ephe. 6.  that ye may stand steadfast against the crafty assaults of the Devil, for we wrestle not against flesh and blood, but against rule, against power, and against worldly rulers of the darkness of this world, against spiritual wickedness, for heavenvly things, for this cause take unto you the armour of God, that ye may be able to resist in the evil day, and stand perfect in all things. They that have received the faith and the holy Ghost, and also tasted the gospel of God, if they do forsake it, 
Hebr. 6.  and blaspheme it, willing to be saved by other sacrifice then that by Christ, do abide the judgement of God without mercy, we that believe Christ let us follow Christ's living. 
Hieroni. August.  The faith of a Christian is joined with charity, and without charity is the faith of the Devil. Like as the body is dead wherein is no spirit, 
jacobus August.  so faith is dead where there lacketh works. Faith not exercised, soon waxeth sick, and being unoccupied is assaulted with sundry displeasures. Well may he be counted right valiant in deed, which in joy nor in sorrow doth not exceed, the faithful man possesseth his treasure, 
Seneca.  whose modesty moveth still to mind measure. He that teacheth the lively faith in Christ, buildeth the building and doctrine of God. 
1. Tim. 1. james. 1. 2. Cor. 13.  For faith in tribulation causeth patience. Let every man see therefore whether he continue in the same. Faith also maketh us to obtain that which we desire in prayer, and by the which we are by the number of saints, 
Math. 21. Acts. 26. 1. john. 5.  in receiving remission of our sins. Thus faith is our uritory, for all that is borne of God, overcometh the world, and this is the victory that overcometh the world, even our faith. Who is it that overcometh the world? even he which believeth that jesus is the son of God. Christ is risen from the dead, and is become the first fruits of them that sleep: for as by man came death, 
1. Cor. 15.  even so by man also came life everlasting, to all that faithfully believe.    


¶ Of Hope.  

The signification.  
THe troubled seas signify the temptations of mankind, the ship being rend, signifieth the dispersed church of God, who being tossed to and fro by the force of temptations, and thrown out, yet they not fearing the boisterous winds of adversity, but through assured hope in Christ they fly to the rock of endless felicity, which is Christ.   
BEcause therefore that we are justified by faith, we are at peace with God, through our Lord jesus Christ, by whom we have a way in through faith unto his grace, where in we stand and rejoice in hope of the praise that shallbe given of God, neither do we see only, but also rejoice in tribulation: for we know that tribulation bringeth patience, 
Rom. 5.  patience bringeth experience, experience bringeth hope, and hope maketh not ashamed, for the love of God is shed abroad in our hearts by the holy ghost which is given unto us. All such as be right Christians, are not ashamed of this hope, for they are well assured that by the death of Christ, God loveth us, and will bring the hope of all Christians to pass. Hope here is not alone, but is joined with faith and charity, so that the one cannot be without the other, neither the one to have the lack of the other: For as Faith cannot be justified without works, no more can hope without charity: for as faith without works is dead, so is hope without charity dead also. Therefore it is necessary for all christians to join themselves to these four, and although they be named in four several names, yet but two in effect, as may be very plainly understanded, Faith, works, hope and charity, works in the name of a plural number, signifieth all, as well the evil, as good. But I mean those works in the which all faithful Christians ought to arm themselves withal, and all those that with willing minds do further any of these, unto such the reward is most happy and fortunate, with faithful hope there is always constant charity, the which worketh so diligently that she never seizeth, but is still labouring by all means to help and relieve all such as of her hath need. Example herein, may be compared unto all diligent preachers & furtherers of God's word, the which neither for persecution nor preferment of living, will once leave of from teaching the poor of whom they have cure & charge, (of such there is very few) which signifieth most evident and plain, that charity is near blind and can not very well see. Therefore I wish or desire all estates so to bridle their affections, that with sufficiency each man may so live in this world, that in the world to come he may have everlasting felicity. Hope thou in the Lord and keep his way, 
psal. 37.  and he shall promote thee, that thou shalt possess the land. When the ungodly perish thou shalt see it. 
psal. 17.  But my hope hath been in thee O Lord. I have said thou art my God. 
psal. 46.  God is our hope and strength, a very present help in time of trouble. For thou lord art my hope, 
psal. 91.  thou hast set thine house of defence very high. My soul hath longed for thy salvation, 
psal. 119.  and I have a good hope because of thy word. Thou O God art the thing that I long for, 
psal. 71. psal. 141.  thou art my hope even from my youth. I also cried unto the Lord, and said, thou art my hope and my portion in the land of the living. Blessed be the Lord my strength, which teacheth my hands to war, & my fingers to fight, my hope, and my fortress, my castle and deliverer, my defender in whom I trust, which subdueth my people that is under me: for I suppose that the afflictions of this life, 
Rom. 8.  are not worthy of the glory, which shall be showed upon us, also the fervent desire of the creatures abideth, looking when the sons of God shall appear, because the creatures are subdued to vanity against their will, but for his will which subdued them in hope, for the very creatures shall be delivered from the bondage of corruption into the glorious liberty of the sons of God: for we know that every creature groaneth with us also, and travaileth in pain, even unto this time not they only, but even we also which have the first fruits of the spiritie, mourn in ourselves, and wait for the adoption, and look for the deliverance of our bodies, for we are saved by hope: but hope that is seen, is no hope, for how can a man hope for that which he seeth, but and if we hope for that which we see not, then do we with patience abide for it: for where faith is, there is hope, and where as there is no sure hope, there is no christian faith, wherefore it may be right well said, we are saved by hope. That is by the most certain and sure faith in Christ's promise, 
Rom. 12.  which causeth us to hope certainly that at the time appointed, we shall be delivered from this great burden of the flesh. 
Prou. 11. Pro. 14.  The desire of the righteous is acceptable, but the hope of the ungodly is judgement. The ungodly is cast a way for his iniquity, but the righteous hath a good hope even in death. 
Pro. 25.  The hope that is put in a false man in time of need, is like a rotten tooth, but let not thy soul be moved to slay him. Also as there is a good hope, unto the godly which before is expressed so is there a feigned hope among the wicked and very seldom can be redressed, which is when a man in worldly causes hopeth to bring to pass that thing which by no means may be entertained or gotten. Example of one Iphis the son of Theucer, king of Mesia, a country joining to Hungary, the which for the love of a damosel called Anaxareten, hanged himself. Wherefore the poets have feigned the said Anaxareten to be turned into a stone because that she loved not him the which for her love had hanged himself. 
ovidius lib. 4.  Moreover what ensued of the Princes which sought the death of the Prophet Daniel, their foolish & vain hope was utterly frustrated, for they thought that Daniel being once among the lions, could never have escaped undestroyed, but God so preserved him that he escaped that death, and those princes which hoped that after his death to have ruled & borne their own sway, were of the lions utterly destroyed, this is the end of all vain hope. Therefore as there is an infallible and true god, so is there also but one firm and true faith, and in like, one hope, and one charity. Let all christians therefore pray unto God to send his holy spirit amongst us, and that we may be thankful for his inestimable benefits daily bestowed upon us, lest the like mischief happen unto us now present, as by example hath happened unto those the which ●aue been refusers of the same.    


❧ The description of Charity.  

1. john. 4.  GOd is charity, & he that dwelleth in charity dwelleth in God, and God in him. Here in is also love perfect in us that we should have trust in the day of judgement. The charity of God is declared unto us, 
john. 3.  for he hath sent his son already into the world to redeem the world, from sin, death, and hell, and hath paid for our ransom, even his most precious blood upon the cross for us miserable creatures, else had we been utterly destroyed for ever. No man ascended up into heaven, but he that came down from heaven. And as Moses lifted up the Serpent in the wilderness, even so must the son of man be lifted up, that none that believe in him perish, but have eternal life. Little children ye are of God, and have overcome the world, for greater is he that is in you, than he that is in the world, he the which is prince of the world is the devil. But the charitable loving and merciful saviour, he is the king of heaven, and of all charitable people, but such as say that works only justifieth from sin, do not only and utterly deny Christ to be come in the flesh, but also they deny and deprive themselves from the everlasting joy and heavenly felicity, and although works are needful and necessary, yet being without faith, hope, & charity, nothing at all availeth. In believing that all such works as are done truly, and not feignedly, with faith joined, are most wholesome and profitable. Hope, in tarrying the good will and pleasure of God, never thinking the 
Of Charity.  
¶ The signification.  
AS many as intend to be partakers with Christ & his apostles must use this work of charity, which is to feed the hungry, to cloth the naked, to harbour the harbourless, & lodge the stranger, to visit the sick, and to relieve the prisoners and poor afflicted members of Christ, this is the duties of all faithful people.  time long of this our abode and pilgrimage. Charity in all things nourishing, 
Rom. 5.  and ready to cherish all such as lack and are in necessity, and so continuing till it shall please the Lord, to change us into a better life, which is most glorious: for if when we were enemies, we were reconciled to God by the death of his son, much more, seeing we are reconciled, we shallbe preserved by his life, not only so, but we also joy in God by the means of our Lord jesus Christ, by whom we have received the atonement. Nothing ought to separate us from the charity of God: 
Rom. 8.  for whatsoever he be that seeth what Christ hath done for him, cannot but believe that God loveth him, and with all his soul, mind, and will, aught to love god again: for through his love that loveth us, we overcome strongly the infirmity of our corrupt and filthy flesh, yea I am sure that neither death, neither life neither angels, neither rule, neither power, neither things present, neither things to come, neither high, neither low, neither any other creature, shall be able to departed any faithful believer from the love of God showed in Christ jesus our Lord. For the eternal wisdom of God was, and is such, that before the world began, appointed certain that should profess & set forth the gospel of his son, even to the world's end, that is, they are not only called, but also elected and chosen. All the commandments do lead us to charity, for the end of the commandments is love, the which cometh of a pure heart, and of a good conscience, and of faith unfeigned, for the which things some have erred, and have turned unto vain jangling, because they would be doctors in the Scriptures, and yet understand not what they speak, neither whereof they affirm. If this part of Scripture were well considered of all such frantic heads, the which taketh upon them to interpret the scriptures according to their own wilful minds, I do not doubt, but such would be better advised, in considering their duties, not only to their princes and governors, but also to the omnipotent God who is able in a moment clearly to seclude, and cut of such unprofitable imps. For as Corach, Dathan, and Abiram, were destroyed for their rebellion against Moses God's servant, in resisting the ordinances and laws before commanded, they as men the which would seem wiser in their doing then Moses, which had the firm and true law in deed, were by the Lord so grievously plagued, that the earth opened, and they all went down into hell, 
1. Cor. 16.  such is the reward of all disobedient children. Watch ye, stand fast in faith, quit you like men and be strong, and let your business be done in love. 
1. john. 2.  My little children these things writ I unto you, that ye sin not, if any man sin, yet we have an advocate with the father jesus Christ which is righteous, and he it is that obtaineth grace for our sins, not for our sins only, but for the sins of the whole world. And hereby we are sure that we know him, if we keep his commandments. 
Rom. 1.3  He that saith I know him and keep his commandments, is a liar, and the verity is not in him. 
Ephe. 4.  Own nothing to any man, but to love one an other, with charitable love. I therefore which am in bonds for the lords sake, exhort you, that we walk worthy of the vocation wherewith you are called, in all humbleness of mind, and meekness, and long suffering, forbearing one an other, and forgiving one an other through love, and that you be diligent to keep the unity of the spirit, in the bond of peace, being one body and one spirit, even as you are called in one hope of your calling. Let there be one Lord, one faith, one baptism, one God and father of all, which is above all, and in you all. Let us be rooted in charity, that is let us consider one an other, to provoke unto love, & to do good works: and let us forsake the fellowship that we have among ourselves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see that the day draweth nigh, in this part is showed our duty, if we will be partakers of the mercy before rehearsed. 
Hebr. 10. Heb. 6. Math. 12.  But if we sin willinglingly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for judgement and violent fire, which shall devour the adversaries. This place is also spoken of in the 6. of this epistle, and also in the 12. of the Evangelist S. Matthew, that in sinning willingly, is blasphemy against the holy ghost, which S. john calleth the sin unto death, let all such therefore, as spare not to blaspheme the spirit of God in resisting and railing upon his word know that their mass is no sacrifice for sin, but that the terrible judgement of God remaineth for them and their wicked idolatry. Charity overcometh all sin. If I had the spirit of prophecy and knew all mysteries, & all manner of cunning. Also if I had all faith, in so much as I could translate and carry away mountains out of their places, yet were I nothing if I lacked charity. Moreover, if I did distribute all my goods in feeding the poor, and although I gave my body that I burned, having no charity, it nothing availeth me. Charity is patient and gentle. Charity hath envy at no man, it doth nothing amiss, it is not puffed out with pride, it is not ambitious, she seeketh not her profit, she is not moved, she thinketh no evil, she rejoiceth in no mischief, she goeth with truth, all things she suffereth, all things she believeth, according to godly charity, all things she hopeth which is to salvation, all things she beareth, charity never faileth. Thus saith the Lord: the people of Israel, 
jere. 13.  which escaped in the wilderness, from the sword, found grace to come into their rest. Even so shall the Lord now also appear unto me from far, & say, I love thee with an everlasting love, therefore by my charitable mercy, I have drawn thee to me. I will repair thee again, O thou daughter of Israel, that thou mayest be fast and sure. Therefore whatsoever thou be that this shall read, judge not rashly, but use the Scriptures to the furtherance of thy health and solace, and although in many points they may dislike thee, yet know thou that it is the truth and thou the liar: therefore I say again, whatsoever point or title thou happen to read, and do not well understand it, as if thy capacity be not able to comprehend the meaning thereof, omit it to the divine wisdom of god, & pray that it may be opened & revealed unto thee, & thus with charity use thyself, that thereby it be not only a profit to thee whilst thou art living, but also an everlasting joy in the world to come. The hypocrites for to follow their inventions, do leave judgement, and charity undone, as appeareth more evident in the xi. chapter of the Evangelist S. Luke. 
Luke. 11.  God grant for his mercy, such charity to reign amongst us, that there may not only be an outward show thereof, but also in deed, whereby we may be found at the general day such servants, as were occupied and not steping, when we shall be called.    


Of human justice and judgement.  
❧ Of justice.  
The signification.  
SHe which sitteth having in one hand a sword, and in the other a pair of balance, is justice, also having but one eye in the midst of her forehead, signifieth upright judgement, not exteming the person, the balance equity, to use no partiality, neither for love nor favour, the sword to cut of all rebellious persons and offenders, the other are signified in the chapter.  
Cambices being king over the Persians and Medes about the year of the world four thousand and seventy, elected and chose one named Sisamnes to be judge over his people, the which for his partiality was complained upon unto the king, that he had against law & right condemned a man to death, the matter being examined and found true, forthwith the king caused the said judge to be put to death, and his skin to be striped of, and laid before the judgement seat, where tofore he had done the offence, and also caused Ottanus, Sisames son to succeed in judgement, admonishing him to beware of perverse justice by example of his father's skin, lest being found with the like fact, to have the like reward, and also caused these verses to be written of him as followeth.  


Policro.  1. Sede sedens ista, judex inflexibilis sta  
2. A manibus revoces munus, ab aure preces  
3. Sit tibi lucerna, lex lux, pellisque paterna,  
4. Qua recedes natus, pro patre sponte datus.   

Thou that sittest in this iudicall place,  
Set up right, and hold thy hands from meed,  
Thine ears from prayer, and favour from thee chase,  
Let love be thy guide, keep justice I thee read,  
Thy father's skin, which doth thy chair spread,  
Have in thy mind, fall not to like offence,  
Lest for thy fault, thou make like recompense.   
The judges ought to do righteous judgement according to the commandment of God given by Moses unto the children of Israel, saying: I charged your judges at the same time, saying, hear the cause of your brethren, & judge righteously between every man and his brother, 
Deu. 1.16.  and the stranger that is with him. See that you know no faces in judgement but hear the small as well as the great, and be afraid of no man, for the judgement is Gods, and the cause that is to hard for you bring unto me, and I will hear it. judges and officers shalt thou make thee in all thy cities, which the Lord thy God giveth thee through out thy tribes, and they shall judge the people righteously. Wrist not thou the law, nor know any person, neither take any reward, for gifts blind the wise, and pervert the words of the righteous. That which is just and right shalt thou follow, that thou mayst live, and enjoy the land which the Lord thy God giveth thee. 
Sirach. 20 Pro. ●4.  Rewards and gifts blindeth the eyes of the wise, and maketh him dumb, that he cannot tell men their faults. It is not good to have respect of any person in judgement, neither to regard the outward appearance of men. He that saith to the ungodly, thou art righteous, him shall the people curse, yea, the commonalty shall abhor him, but they that rebuke the ungodly, in them doth God delight, and a rich blessing shall come upon them. 
Sirach. 11.  Condemn no man before you have tried out the matter, and when thou hast made inquisition, then reform righteously, give not sentence before thou hast heard the cause, but first let men tell out their tales. Strive not for a matter, that toucheth not thyself, and stand not in the judgement of sinners.  
If there be strife between men, 
Deu. 29. Deu. 27.  they shall come unto the law, and let the judges give sentence between them, and justify the righteous, and condemn the ungodly. Cursed be he that taketh reward to slay the soul of innocent blood, for in judgement a man should not agree to the voice of many, for to come by the truth. Thou shalt not accept a vain tale, neither shalt put thine hand with the wicked, 
Exo. 23.  to be an unrighteous witness. 
john. 7.  The law doth forbid to judge of a man, except he be known to be such a one, as hath been before either an extortioner, or a perjured person, or such a one as hath been before an utter enemy to all good laws and orders, he that judgeth his brother, judgeth the law. 
james. 4  What art thou that judgest an other: Go to now, ye that say, to day and to morrow let us go into such a city and continue there a year, and buy and sell, and win, and yet cannot ye tell, what shall happen on the morrow, for what thing is your life, it is even a vapour that appeareth for a little time, and then vanisheth away: for that ye ought to say, if the Lord will, and if we live, let us do this or that, but now ye rejoice in your bostinges, all such rejoicings is evil: therefore to him that knoweth how to do good, and doth it not, to him it is sin, he that backbiteth or judgeth his brother, doth judge the law to be evil, for the law forbiddeth so to do. He that knoweth and yet doth not, is without excuse, for God hath promised no mercy, but to them that will do their good will. Herein is not only an excellent admonition unto worldly judges, but also among all estates, so that whatsoever he be, that by any means goeth about to dislike or misuse, unto that person is promised the just judgement of God, the which hath power to destroy both body & soul. Thou shalt not favour the poor, nor honour the mighty, but in righteousness thou shalt judge thy neighbour, thou shalt not go up and down, as a privy accuser among the people, 
Levi. 19  neither shalt thou stand against the blood of thy neighbour that thou bear no sin for his sake. 
Pro. 3.   
My son forget not thou my law, but see that thine heart keep my commandments, let mercy and faithfulness never go from thee, bind them about thy neck, and write them in the tables of thine heart, so shalt thou find favour and good understanding in the sight of God and man. 
Eccle. 4.  Deliver him that suffereth wrong from the hand of the oppressor, and be not faint hearted when thou sittest in judgement. Be merciful unto the fatherless as a father, & be in stead of an husband unto their mother, so shalt thou be an obedient son of the highest, and he shall love thee more than thy mother doth. At the mouth of two or three witnesses, shall he that is worthy of death die, 
Deu, 17.  and at the mouth of one witness let no man die. 
Eccle. 20.  Beware of bribery and gifts, for rewards and gifts blind the eyes of the wise and make him dumb, that he cannot tell men their faults. The Kite in the air knoweth her time, the turtle, the Stork, and the swallow do come at their seasons, my people know not their lords judgement. 
Tulli.  A good man will not in his friends cause do against a weal public, against his oath, nor against the trust which is put in him, for he layeth aside the parsonage of a friend, when he taketh on him a judges office. 
Alexander Augustus.  The emperor Alexander would never suffer to be sold the office of a judge, or great authority in the execution of laws saying, needs must he sell that doth buy. And I will not let that there shall be merchants of governance, which if I do suffer, I may not condemn, for I am ashamed to punish a man that buyeth and selleth. Themistocles being the chief judge in Athens, when there came to him a great physician which desired of him a thing somewhat against justice. Themistocles answered, if in singing thou dost not regard number and time, thou art not worthy to be called a good physician, nor I a good judge if I would prefer before the laws, the private favour of any one person. 
1. Reg. 8.  The children of Israel cried out unto Samuel against his two sons, the which he had made to be rulers of his people, because they did pervert the law and were corrupt with rewards, whose names were joel and Abia, and required a king (consider the misery the which hath always happened among cruel and tyrannous judges, and also the happy success of good & godly magistrates, judges and other officers, and then may it plainly be perceived to whom God's mercy is showed, for as he is a god of truth, so is he also in using his justice to the wicked damnation, and to the other most happy salvation.    


❧ The description of Verity.  
CHrist is the truth, and he is also called the spirit of truth, 
john. 14.  not only because he is true, but because he maketh the name into whom he entereth true, where as all they do, without the spirit is none other thing but lies. 
2. Peter. 1.  Also S. Peter saith, that all diligence ought to be showed among christians. And hereunto give all diligence in your faith, ministering virtue in virtue, knowledge in knowledge, temperance in temperance, patience in patience, godliness in godliness, brotherly kindness in brotherly kindness, love, for if these things be among you & are plenteous, they will make you that ye neither shall be idle nor unfruitful in the knowledge of our Lord jesus Christ. But he that lacketh these things is blind and gropeth for the way with his hand, and hath forgotten that he was purged from his old sin, as many as lacketh these and such like works are blind and understandeth not, what the faith of Christ meaneth, and also without the mercy of jesus Christ, are utterly secluded from all heavenly felicity, which felicity cannot be gotten (of such) with out hearty prayers, in the time of this transitory abode upon earth, and as many as have in them the motions of these godly and fruitful virtues, may be most assured, to be the very elect, and that they have the true faith, so long as they continued therein, no state, no time, no flourishing power, no monarchy, nothing within the circuit of the whole earth, may once be compared to the prosperous estate and endless felicity of those and such as have and do obey the living God.  
Of Verity.  
The signification.  
HE which sitteth on the rainbow signifieth Christ, and the sword in his hand signifieth his wrath against the wicked, the round compass, the world, and those two climbing, the one a Pope, and the other a Cardinal, striving who shall be higheir, and the Devil which falleth headlong down is Lucifer, which through pride fell, he which holdeth the world, is death, standing in the entrance of hell to receive all such superbious livers.  
Hezekiah the son of Ahaz king of juda did reign, 
4. Reg. 18  five and twenty years old was he when he began to reign and reigned nine & twenty years in jerusalem, and he did that which was right in the sight of the Lord, and therefore the Lord prospered him. Teach me, and I will hold my tongue, 
job. 6.  and when I do err, show me where in. How steadfast are thy words of truth, and which of you can rebuke or reprove them. Be thou my judge O Lord etc. 
Psal. 26.  For thy loving kindness is ever before mine eyes, and I will walk in thy truth. & c? O shut not up my soul, with the sinners, nor my life with the blood thirsty, in whose hands is wickedness: and their right hands are full of gifts. Good luck have thou with thine honour, ride on, 
●sal. 45.  because of the word of truth, of meekness, and righteousness, and thy right hand shall teach the terrible things. But lo thou requiredst truth, in the inward parts, 
Psal. 5●.  and shalt make me to understand wisdom secretly. Mercy and truth are met together, 
Psal. 85.  righteousness and peace have kissed each other, truth shall flourish out of the earth, and righteousness hath looked down from heaven. But thou o lord art full of compassion and mercy, long suffering plenteous in goodness & truth. 
Psal. 86. psal. 89.  My song shall be always of the loving kindness of the lord, with my mouth will I ever be showing thy truth from generation to generation, thy truth shalt thou establish in the heavens, O Lord the very heavens, shall praise thy wondrous works, and thy truth in the congregation of saints, O Lord who is like unto thee, thy truth most mighty lord is on every side, righteousness and equity is the habitation of thy seat, mercy and truth shall go before thy face, my truth and my mercy also shall be with him, and in my name shall his horn be exalted, nevertheless my loving kindness will not I utterly take from him nor suffer my truth to fail. Lord where are thine old loving kindness which thou sworest unto David in thy truth, 
psal. 91.  his faithfulness and truth, shall be thy shield and buckler. It is a good thing to give thanks unto the Lord, 
psal 111  and to sing praises unto thy name O most highest, to tell of thy loving kindness early in the morning, and of thy truth in the night season, the works of his hands are verity and judgement, all his commandments are true, they stand fast for ever and ever, and are done in truth and equity. O praise the Lord all ye heathen, 
Psal. 1.17.  praise him all ye nations, for his merciful kindness is ever more and more toward us, and the truth of the Lord endureth for ever. 
Psal. 1.19.  O take not the word of truth utterly out of my mouth, for my hope is in thy judgements all thy commandments are true. Thy truth also remaineth from one generation to an other, thy righteousness is an everlasting righteousness, and thy law is the truth. Be thou nigh at hand O Lord, for all thy commandments are true. Thy word is true, and is from everlasting, all thy judgements of thy righteousness endureth for ever. 
Pro. 8.  Doth not wisdom cry, doth not understanding put forth her voice and say, my throat shall be talking of thy truth, and my lips abhor ungodliness. A Just man will tell the truth, and show the thing that is right, but a false witness deseveth. A true mouth is ever constant, but a dissembling tongue is ever changeable, 
Pro. 6.  the lord abhorreth lying lips, but they that labour for truth please him. A false witness shall perish, 
Pro. 21.  but he that is a true man, boldly speaketh that he hath hard. Have I not warned thee very oft, 
Pro. 22.  with counsel and learning, that I might show thee the truth, and that thou with the verity mightest answer them that send unto thee. Woe be unto them that make unrighteous laws, 
Esay. ●.  and devise things which be to hard for to keep, where through my people are oppressed, and the Innocentes of my people rob of judgement, that wisdom may be their prey, & that they may rob the fatherless. What will you do in time of visitation, and when destruction shall come from far? To whom will ye run for help, and to whom will you give your honour, that he may keep it, that when I with draw my hand, ye come not among the prisoners, or lie among the dead. & c? But faithfulness and truth shall they trust unto, yea unto the lord the holy one of Israel. 
Esay. 16  And in mercy shall thy seat be prepared, and he shall sit upon it in the truth in the tabernacle of David, judging and seeking judgement, and making haste unto righteousness. In that day shall this song be sung, 
Esay. 16.  In the land of juda, we have a strong city, salvation shall God appoint in stead of walls, and bulwarks, open ye the gates that the righteous people which keepeth the truth may enter in, there mind is set upon thee, because thou preservest them in peace, yea in peace, because they put their trust in thee, put ye your trust always in the Lord, for in the Lord God there is strength for evermore, let all christians joy in this heavenly comfort, the which the holy prophet of God speaketh, for although it be long agone since he spoke it, yet is it as fruitful to all faithful christians now in these our days as ever it was before. God grant that the hearts of all faithful christians may be thankful, for these his inestimable benefits and mercies showed unto us in these our days, and therefore let us rejoice with the Israelites, and say God is our righteousness and truth, and God hath delivered us from the fiery, and cruel malice of sathan, and all papistical doctrine, whereby now having no let, nor foes to disturb us, may so diligently show ourselves, in each vocation, that thereby God's name may be glorified, and our souls refreshed, with the heavenly food of immortal joys, to the which eternal and living God be all honour and glory for ever and ever.  
He that feareth God will do good, and who so keepeth the law, 
Sirach. 15.  shall obtain wisdom, men that go about with lies, will not remember her, but men of truth shallbe found in her, and shall prosper even unto the beholding of God. And above all things pray the highest that he will lead thy way in faithfulness & truth. The arrogant and stiff-necked pharisees, although they believed not the preaching of our Saviour Christ, yet they confessed him, to be the truth, saying: master we know that thou art true and teachest the way of God truly neither carest thou for any man, 
Math. 22. Mark. 12.  for thou regardest not the outward appearance of men, tell us therefore how thinkest thou, is it lawful that tribute be given unto Cesar or not: But jesus perceived their wickedness, said, why tempt ye me ye hypocrites, show me the tribute money, and they took him a penny, and he said unto them, whose is this Image and superscription, they said unto him, Caesar's. Then said he unto them, give therefore unto Cesar, the things which are Caesar's, and unto God those things that are Gods. By this Cesar, is meant all temporal rulers, to whom we ought to give all things that the law of the country we be in, bindeth us to give, whether it be our goods, our life, our children, or servants, to do them service, as in resisting the foreign enemy, & showing ourselves obedient subjects unto our prince & governors, not after a sodomicall order, but after those orders that are as well to be allowed of God, as of the Prince or magistrates. Every one that evil doth, hateth the light, 
john. 3.  neither cometh to the light, lest his deeds should be reproved, but he that doth truth, cometh to the light, that his deeds may be known, how that they are wrought in God. He that cometh from heaven is above all, and what he hath seen and heard, that he testifieth, and no man receiveth his testimony, he that hath received his testimony, hath set to his seal that God is true. Which seal signifieth our Christian belief, the which when we have heard, do forth with follow, to the uttermost on our parts, and do steadfastly stand to the same, refusing no plagues that may be laid on the body, for that sweet fruit of happy joy, but even to the end, therein so to continue, and then have we believed, and also sealed. 
john. 7. john. 8. Rom. 3. 2. Cor. 6.  But he that seeketh his praise that sent him, the same is true, and no unrighteousness is in him, yea, and he that sent me is true. Let God be true, and every man a liar, as it is written, that thou mightest be justified in thy sayings, and overcome when thou art judged. Let us give none occasion of evil, that in our office, be found no fault, but in all things let us behave ourselves as the ministers of God, in much patience, in afflictions, in necessities, in anguishes, in stripes, in imprisonmentes, in strives, in labours, in watchings, in fastings, in puernes, in knowledge, in long suffering, in kindness, in the holy ghost, in love unfeigned, in the word of truth, in the power of God, by the armour of righteousness, of the right hand and on the left, by honour and dishonour, by evil report and good report, as deceivers and yet true. And I saw heaven open, and behold a white horse, and he that sat upon him, was called faithful and true, and in righteousness, he doth judge and make battle. 
Revel. 19  And I saw an angel stand in the sun, and he cried with a loud voice, saying, to all the fowls that fly by the midst of heaven, come and gather yourselves to the supper of the great God, that all flesh may be devoured. The multitude that cried, are the universal church or congregation of the faithful, which is also to be understanded the wife of the lamb. The lambs supper, is the life everlasting for all true believers to rest in perpetual joy, and endless felicity. The fowls that are called to the slaughter, are the true preachers of Christ's doctrine, who are commanded to kill and devour all flesh with the sharpness of their preaching, in rebuking the fleshly, 
jere. 4.  living in all degrees. O Israel if thou wilt turn thee, (O England if thou wilt turn thee) and leave thine abominations, then turn unto me saith the Lord: for even as the Prophet spoke unto Israel, even the very same speaketh he unto thee O England. And if thou wilt put away thine offences out of my sight, thou shalt not be moved, and shalt swear, the Lord liveth in truth, in equity and righteousness, and all people shall be fortunate & joyful in him. 
Oseas. 4.  Hear the words of the Lord, O ye children of Israel, for the Lord must punish them that dwell in the land. And why, there is no truth, there is no mercy, there is no knowledge of God in the land, but swearing, lying, manslaughter, theft, and adultery have gotten the upper hand, therefore shall the land be in a miserable case, and all those wicked offenders that are therein, shall be rooted out. The Lord keepeth not his wrath for ever, and why, his delight is to have compassion, 
Mich. 7.  thou shalt keep thy truth with jacob, & thy mercy for Abraham, like as thou hast sworn unto our father's long ago. And it shall come to pass, that like as ye were a curse among the heathen, O ye house of juda, and ye house of Israel, even so will I deliver you that you shall be a blessing. Fear not but let your hands be strong, for thus saith the Lord of hosts. Like as I devised to punish you, what time as your fathers provoked me unto wrath saith the Lord of hosts, and spared not, even so am I determined now in these days for to do well unto the house of juda and jerusalem. Therefore fear ye not. Now the things that you shall do are these, speak every man the truth unto his neighbour, execute judgement truly, and patiently within your ports. None of you imagine evil in his heart against his neighbour, and love no false oaths, for all these are the things that I hate saith the Lord. The law of truth was in his mouth, 
Mal. 2  and there was no wickedness found in his lips, he walked with me in peace and equity, and did turn many one away from their sins.  
King Darius made a great feast unto his servants 
3. Esd. 3  unto all his Court, and to all the officers of Media, and Percia, yea to all the Deputies, and rulers that were under him, from judea, unto Ethiopia a 127. countries, so when they had eaten and drunken, being satisfied, and were gone home again, Darius the king went into his Chamber, and there laid him down to sleep, and after a while a waked.  
In the mean season the three young men that kept the kings person, and watched his body, communed among themselves, and spoke one to an other, let every one of us say something, and look whose sentence is wisest and most excellent above the other, unto him shall King Darius give great gifts, and cloth him with Purple, and set him near the kings presence, and so every one wrote his meaning, sealed it, and laid it under the kings Pillow and said, when the king ariseth we will give him our writings, and look whose word the king and his chief Lords judge to be most wisely spoken, the same shall have the victory, one wrote, Wine is a strong thing: the second wrote, the King is stronger: the third wrote, Women have yet more strength, but above all things the truth heareth away the victory, and this last problem was written by Zorababel, and was by the king and his counsel esteemed most best in that he preferred truth above all things. True friendship, and friends, ye surely shall find, where many pure hearts, are made in one mind.  

Pitagoras. Tobi. 1.  Tobias, of the tribe and City of Nepthalem which lieth in the high countries of Galilee about Naason the way toward the West, having the City Sephet upon the left side, though he was taken prisoner in the days of Salmanazer king of the Assyrians, nevertheless being in captivity, 
Tobi. 12.  he forsook not the way of truth. They that do sin in unrighteousness, 
Tobi. 14.  are the enemies of their own souls, wherefore I tell you the truth, and will hide nothing from you, serve the Lord in the truth, seek after his will, and do the thing that pleaseth him. For God is gracious and merciful, 
Eccle. 2.  he forgiveth sins in the time of trouble, and is a defender for all them that seek him in the truth. And we saw the glory of it, 
john 1  as the glory of the only begotten son, full of grace and truth. If ye believe not that I am he, 
john 8  ye shall die in your sins. Then said they unto him, what art thou, and jesus saith unto them, even the very same thing that I spoke unto you, I have many things to say and to judge of you, yea, and he that sent me is true, then said he to those jews which believed on him, if ye continue in my word, then are ye my very disciples, and ye shall know the truth, and the truth shall make you free, but now ye go about to kill me, a man that hath told you the truth, which I have heard of God, why do ye not know my speech, even because ye can not abide the hearing of my word, ye are of your Father the Devil, and the lusts of your father will ye serve, he was a murderer from the beginning, and abode not in the truth, therefore ye believe me not, which of you rebuketh me of sin, if I say the truth why do ye not believe me. 
john. 18.  For this cause was I borne, and for this cause came I into the world, that I should bear witness of the truth, and all that are of the truth hear my voice. I say the truth in Christ, and I lie not, if the truth of Christ be in me, 
Rom. 9  this rejoicing shall not be taken away from me, 
2. Cor. 11.  in the region of Achaia. Wherefore because I love you not God knoweth, nevertheless what I do, that will I do, to cut away occasion that they might be found like unto us, in that wherein they rejoice, we can do nothing against the truth, but for the truth. But let us follow the truth, in love, and in all things grow in him which is the head, 
Ephe. 4.  even Christ. Let no man deceive you with vain words, for because of such things cometh the wrath of God, upon the children of disobedience, be not ye therefore companions of them. Ye were sometime darkness, but now are ye light in the lord, walk as children of light, for the fruit of the spirit consisteth in all goodness, righteousness, and truth. Study to show thyself laudable unto God, 
Ephe. 5.  a workman that needeth not to be ashamed distributing the word of God, truly and justly, as for ungodly vanities of vices, pass thou over them, for they will increase unto greater ungodliness, and their words shall fret even as doth the disease of a canker, of whose number is Himeneus, and Pliletus, which as concerning the truth have erred, saying that the resurrection is passed all ready, and do destroy the faith of some, but the sure ground of God standeth still & hath this seal, the lord knoweth them that are his, and let every man that calleth on Christ depart from his iniquity. 
Titus. 1.  This witness is true, wherefore rebuke thou them sharply, that they may be sound in the faith, not taking heed to jewish fables, and commandments of men, that turn away the truth. 
1. john 1.  If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth. I have not written unto you, 
1. john. 2.  as though ye knew not the truth, but as though ye knew it, and know also that no lie cometh of truth, God grant all christian hearers and readers of his word, to be as well followers, as hearers, that after this life, we may all reign in the eternal and everlasting kingdom, with God the father, and his son jesus Christ, to whom be all glory and dominion both now and ever.    


The description of wisdom.  
ANd the Lord spoke unto Moses' saying, behold I have called by name, Besalael, the son of Ury, the son of Ha●●e, of the tribe of juda, 
Exo. 31.  and I have filled him with the spirit of God, in wisdom and understanding, in knowledge, and in all manner of work, to find out subtle feats, and to work in gold, silver, and brass. And now hearken O Israel unto the ordinances and laws, 
Deu. 4.  which I teach you etc. Keep it therefore and do them, for that is your wisdom. The valiant and kingly Prophet David, in that he feared the Lord, 
1. King. 18  the Lord prospered him, and he behaved himself wisely in all his ways, and the Lord was with him, wherefore, when Same saw that he was so exceeding wife, he was afraid of David. The days of David drew nigh that he should die, and he charged Solomon his son saying: 
3. King. 2.  I go the way of all the world, be thou strong therefore, and show thyself a man. Keep thou the watch of the Lord thy God, that thou walk in his ways, and keep his statutes, and his precepts, his judgements, and his testimonies, even as it is written in the law of Moses, that thou mayst prosper in all that thou dost, and in every thing that thou meddlest wi●h all, (concerning joab) the son of Zarine in that he slew the two captains, Abner, and Amasa. Deal with him, therefore according unto wisdom, and bring not his door head down to the grave in peace. 
Tulli.  Prudence consists in knowledge of things good & evil. 
❧ Of wisdom.  
The signification.  
THe house which standeth on the rock, signifieth the steadfast belief of the faithful: The other which standeth in the valy and on sandy ground, is the church of Antichrist and all popish preaching, which house by violence of the water which falleth from the height, over turneth it, and so lieth void and empty.  Separate them that do craftily flatter thee, from those that do faithfully love thee, 
Socrates.  lest the ill men have most profit by thee. By these examples, it is manifest that God hath always, and at all times preserved, not only those rulers and magistrates, 
Ex misericordia.  the which have used and kept his precepts, with prudent wisdom and just dealing, but also as well the poor and simple, & hath not only been unto those realms a most prosperous saviour in sending abundance of all fertility, but in the end an everlasting redeemer unto enlesse joys, and most happy felicity. Consider the excellent wisdom of Solomon, 
3. King. 3.  in doing justice between the two women that strove for the quick child, when as the one of them through her negligence smothered her child, and by craft meant to lay her fact on the other, to avoid the blame was reproved, and the true mother of the living child was known. Also God gave Solomon wisdom and understanding exceeding much, 
3. King. 4  and a large heart, even as the sand that is on the sea shore, and salomon's wisdom exceeded the wisdom of all the children of the East country, and all the wisdom of Egypt, for he was wiser than all men, yea then Ethan the Ezrahite, and Hemam, Chalcol, and Darda, the sons of Mahole, and his name was spoken of throughout all nations on every side, and Solomon spoke 3000. problems, 
3. King. 10  and his songs were a thousand and five. And the Queen of Saba, hearing the fame of Solomon, concerning the name of the Lord, came to prove him with hard questions, and she came to jerusalem, with a very great train, but when she saw the goodly building, and costly apparel, of the ministers, and his drink, & burnt sacrifices, she said unto the king, it was a true word that I heard in mine own land of thy sayings, & of thy wisdom, howbeit I believed it not till I came and saw it with mine eyes: And behold the one half was not told me, for thy wisdom and prosperity exceedeth the fame which I heard of thee, happy are thy men, and happy are these thy servants which stand ever before thee, and hear thy wisdom. And thou Esdras, after thy wisdom of thy God, that is in thine hand, 
1. Esd. 9  set judges and arbitrers, by my authority, to judge all the people that is beyond the water, even all such as know the law of thy God, and them that know it not, those see that ye teach. And whosoever will not fulfil the law of thy God, and the kings law, let him have his judgement without delay, whether it be unto death, or to be rooted out, or to be condemned in goods, or to be put in prison. This notable example seemeth good, yea, and to be well considered of, among the true professors of Christian religion, first to consider what a horrible thing it is, to go about to pervert the scriptures, and sacred word of God, with manes laws and inventions. Secondarily, what a heinous offence it is before God, in that the subject shall either wilfully, or contemptuously go about to make ordinances & laws contrary to the precept and commandment of that the which the Prince hath determined by general counsel, and consent of the whole realm, so long as it is to the advancement of God's glory, & true religion. Now when I asked my counsellors how these things might be brought to a good end, 
Hesther 13  there was one by us excellent in wisdom, whose good will, truth, and faithfulness, hath oft been showed and proved, which was also the principal, and next unto the king: Aman by name, which certified us, how that in all hands there was scattered abroad a rebellious folk, that made statutes and laws against all other people, and have always despised the proclaimed commandments of kings, & how that for this cause, it were not to be suffered that such rulers should continued by you & not to be pin down, seeing now we perceive the same, that this people alone are contrary to every man, using strange and other manner of laws and withstand our statutes and doings, and go about to to establish shrewd matters, that our kingdom should never come to good estate, and steadfastness. Therefore have we commanded by such as is next under us, appointing Aman, which is ordained to root out with the sword, all such adversaries, and that there shall be no mercy showed, and none such spared. By these means kings reigned in honour, and God to blessed them, that all that ever they went about prospered so long as they rebelled not against his testimonies and laws th● which he commanded them to keep. And also the su●●dcees for that they obeyed there prince with godly 〈◊〉 and 〈…〉, so long God did also as well defend them from oppression, as he did the prince or Kin● from 〈◊〉 heaviness and sub●●●sion. 
job. 4.  Shall a man be more just than God, or shall a man be 〈◊〉 then his maker? Behold he found no truth in his servants, and in his angels there was folly, how much more in them that dwell in houses of clay, and whose foundation is but dust, which shall be consumed as it were with a moth, They shall be smitten from the Morning to the Evening, yea, they shall perish for ever, when no man thinketh thereon. Is not their royalty gone away with them? they shall die truly and not in wisdom. Sold he that babbleth much be commended therein? 
job. 11  Should men give ear unto thee only? Thou wilt laugh other men to scorn, and shall nobody mock thee again? Wilt thou say unto God, the thing that thou takest in hand is perfect, and that thou art clean in his sight? Oh that God would speak and open his lips against thee, that he might show thee out of his secret wisdom, why he rew●rdeth thee double as he appointed to do, then shouldest thou know that God had forgotten thee because of thy sin. Would God ye kept your tongue, 
job 13  for than might ye be taken for wise men. And be no leaders of the simple into strange errors & foolish imaginations of men, (what plague can be greater unto that realm where so many sects of religion is used, than the sufferance of such to continue, truly no plague more greater, and no offence more haynouse●, 
job 15  not only against the prince, but most chiefest against the almighty. Waste thou made before the hills? 
job 39  o● Hast thou heard the secret counsel of God, that all wisdom is to little for thee? 
Pro. 1  Who giveth sure wisdom, or steadfast understanding? cometh it through thy wisdom? Obey thou the Lord, for the fear of the Lord is the beginning of wisdom: 
Pro. 2.  ●f good understanding have all these that do thereafter. My son, if thou wilt receive my words, and keep my commandments b● thee, tha● thou wilt incline thine heart unto wisdom, apply thine heart so understanding. For if thou criest after wisdom, and calle● for knowledge: if thou seekest after her, as after money, and diggest for her as for creature, then shalt thou understand the fear of the lord, & find the knowledge of God. For it is the Lord that giveth wisdom, out of his mouth cometh knowledge and understanding, and he hideth up health for the righteous. 
Pro. 3.  Well is him that findeth wisdom, and obtaineth understanding. Wisdom is more worth than precious stones, 
Pro. 4.  and all things that thou canst desire are not to be compared unto her, hear O ye children the fatherly exhortation and take good heed that ye may learn wisdom, for I have given you a good doctrine: forsake not my law. Wisdom resteth in the heart of him that hath understanding, 
Pro. 14.  and it shall be known among them that are unlearned. 
pro. 29  Whoso loveth wisdom maketh his father a glad man. Moreover thus saith the Lord of hosts, 
jeremy 9  beware of the vengeance that hangeth over you, and call for mourning wines and send for wise women, that they come shortly and sing a mourning song of you, that the tears may fall out of your eyes. Thus saith the Lord also, let not the wise man rejoice in his wisdom, nor the strong man in his strength, neither the rich man in his riches, but who 〈◊〉 will rejoice, let him rejoice in this, that he understandeth and knoweth me, for I am the Lord which doth mercy righteousness and equity on the earth. Also thus saith the Lord God, 
Ezechi. 28  behold I will bring enemies upon thee, even the tyrants of the heathen, these shall draw out thy sword upon thy beauty and wisdom and shall defoil thy glory. Wisdom shall not enter into a froward soul, 
Sapi. 1.  nor dwell in thy body that is subdued unto sin. 
Sapi. 2.  Who so despiseth wisdom and nurture is unhappy, and as for the hope of such, it is but vain, their labours unfruitful, and their works unprofitable. For as much as all men be conceived and borne in sin, and that with out the free mercy of God, there were no hope of salvation, let us therefore arm ourselves with constant prayers unto almighty God, to strengthen us with the wisdom of his holy spirit, that in all our affairs; we may thereby be able to withstand our adversary the Devil. 
1. Pet. 5.  Who like a roaring Lion seizeth not, but goeth continually about, seeking whom he may devour, yet forasmuch as our saviour Christ hath promised, that to all that with hearty repentance and true faith turn unto him, that on those he will have mercy, let us therefore yield unto God all honour, and count ourselves most ignorant, and pray the Lord so to inflame our hearts with spiritual wisdom, that we may thereby come to the knowledge of his grace, and heavenly benediction. Steven full of faith and power, 
Act. 6.  did great wonders and miracles, among the people, than there arose certain of the synagogue, which is called the synagogue of the Libertines and Sirenites, and of Alexandria and of Cilicia, and of Asia, disputing with Steven, and they could not resist the wisdom, and the spirit which spoke. Where constant faith is, there is always the spirit of Gods wisdom, and to those that do continue therein, is everlasting life. 
1. Cor. 1.  Hath not God made the wisdom of the world foolishness, for after that the world through wisdom, knew not God, in the wisdom of God, it pleased God through foolishness of preaching, to save them that believe. For the jews require a sign, and the Greeks seek after wisdom, but we preach Christ crucified, unto the jews an occasion of falling, and unto the Greeks foolishness, but unto them which are called, both of the jews and Greeks, we preach Christ, the power of God, and the wisdom of God. If any of you lack wisdom, 
james. 1  let him ask of him that giveth it, even God which giveth to all men indifferently, and casteth no man in the teeth, and it shall be given him: But let him ask in faith, and waver not.    


The description of Peace.  
PEace being used, according to the commandments of our saviour Christ, among all faithful christians, is not only profitable to the body, but also to the soul, for peace signifieth the joy of conscience, and sureness against the devil our adversary. And generally the abundance of all spiritual goodness, because our sins are forgiven us by Christ. 
Gen. 5.  Abraham for that he so peaceably and quietly obeyed the commandments of the eternal and most mighty God, received the reward of everlasting joys, and also in that he believed the promises of God, without any manner doubt or fear, offering up his only son Isaak, and believing steadfastly that the God which had created him of earth and dust, was able to restore him his son again, peaceably went to fulfil the lords commandment. Therefore the lord blessed his whole posterity saying: thou shalt go with thy fathers in peace, and shalt be buried in a good age. 
Gene. 42. Gene. 43.  Also when the great dearth and lack of corn fell in the land of Canaan, jacob sent his sons into Egypt to buy corn, and there they were known, of their brother joseph, and as they returned homeward, they found their money in the sacks mouths, at their return back again into Egypt, they came unto the man that was the ruler over josephes' households, and said unto him: Oh sir, we came down hither at the first time to buy food, and as we came to an Inn it happened that we opened our sack, and behold every man's money was in his sack, with full weight, and we have brought it again in our hands, and other money have we brought also in our hands to buy food, but we cannot tell who put our money in our sacks. And he sa●d peace be unto you and fear not, your God and th● God of our fathers hath given you that treasure in your sacks, I had your money. Herein is showed that there was in them a quiet and peaceable conscience, not desiring more than that which was due ●ate them, and fearing also that the money being found in their sacks might be an occasion unto them of a continual servitude and bondage, with sorrowful minds brought it again unto the man, the which they had thought had formally received it. Herein they also showed themselves not only peaceable and quiet men, but also constant, and true dealers, desiring no more, then that which of right appertained unto them, this example may seem very necessary and profitable among all the professors of Christianity, whereby they may the better know how to use their craft and occupying with truth and equity. Which being kept, bringeth all such to the peaceable haven of quiet immortality.  
And if thou thus abide in my laws and observe my commandments, 
Levi. 26.  I will send peace in the land, and ye shall fleene without any man to make you afraid, and I will rid evil beasts out of your land, and there shall no sword go through out your land, and ye shall chase your enemies and they shall fall before you upon the sword, and five of you shall chase a hundred, and a hundred of you shall put a thousand to flight, and your enemies shall fall before you upon the sword, for I will have respect unto you and make increase and multiply you, and set up my covenant with you, and ye shall eat old store, and carry out old for the new. And the Lord spoke unto Moses, saying: 
Numb. 25  Phinehes the son of Eleazar, the son of Aaron the priest turned mine anger away from the children of Israel, in my jealousy, wherefore say, behold I give unto him my covenant of peace, and he shall have it, and his seed after him, even the covenant of the priests office for ever, because he was gelious for his God's sake, and made atonement for the children of Israel. When thou comest nigh unto a City to fight against it, offer them peace, and if they answer thee again peaceably and open unto thee, then let all the people that is found therein, be tributaries unto thee, and serve thee. By these pleasant examples is manifestly showed the mighty power of God to all those that put their trust in him, as for example, Phinies than which showed himself a true follower of the commandments of God, and would in no wise, suffer any thing to be done contrary to God's precept, and therefore God made a covenant with him, and with his posterity for ever. So likewise this said example, moveth all true Christians to be steadfast in the promises of God, and not for vain and transitory preferment, to colour or use them, but with singleness of heart do them, not regarding the person, but the cause, and in so doing the reward 
Of Peace.  
The Signification.  
HE which standeth with a book in his hand, signifieth quietness and peace to the church of God: And the Woman signifieth the spouse and congregation of Christ, being married to the Lamb (Christ jesus).  reward is as much in effect unto all such, as ever it was unto Phinies, or at any other that at any time have given their minds unto the obedience of gods laws. God grant to all, such zeal unto his word, that thereby we may have the like reward that are now living in these present days. Moreover, 
judges. 6.  when the children of Israel, had committed wickedness in the sight of the Lord, and they being delivered into the hand of Madian, yet the Lords compassion was such, that he chose Gedeon, and made him captain over the children of Israel, and by his mighty power delivered them, and the Lord said unto Gedeon, peace be unto thee, fear not, thou shalt not die, for Gedeon after that he had seen the angel of the Lord, was in a great fear, and thought that he should have died, saying, have I therefore seen the angel of the Lord face, to face, that I should die, than Gedeon made an altar unto the Lord, and called it: The Lord of peace. 
judges. 11.  Also the spirit of the Lord came upon jepthath, and he passed over to Gilead, and from thence unto the children of Ammon, and jepthath vowed a vow unto the Lord, and said, if thou shalt deliver the children of Ammon into my hands, than that thing that cometh out of my doors of my house against me when I come home in peace from the children of Ammon shall be the Lords, and I will offer it for a burnt offering, and the first that met him at his return home, was his own daughter. 
1. Reg. 7.  All the cities the which the Philistines had gotten from the Israelites, the Lord restored them again, even from Acarom, to Gathe, with the costs of the same, and Israel plucked them out of the hands of the Philistines and there was peace between Israel and the Amorites. 
2. Reg. 25.  Also consider the great kindness of abigael, the wife of nabal that churl, when David sent x. of his young men unto him, for that he had preserved his shepherds and sheep in the wilderness, saying, greet him in my name, and thus shall ye say: peace be to thee, and peace be to thine house, & peace be unto all that thou hast: Behold, I have heard say thou hast shearers, now thy sheep were with us in the wilderness and we did them no spite, neither was there aught of thy flock minished, unto them, all the while they were in carmel, ask thy lads, and they will show thee: wherefore let these young men find favour in thine eyes (for we come in a good season) and give I pray thee whatsoever cometh to thine hand unto us, and unto thy son David, nabal hearing these words, said, what is David, and what is the son of isaiah, there is plenty of servants now adays, that break away every man from his master, shall I then take my bread, my water and my flesh that I have killed for my shearers and give it unto men, whom I wots not whence they be, when the young men perceived the churlishness of nabal, and that for the good done unto him, to have no recompense, returned and told David, than David commanded every man to gird his sword to his side, and prepare themselves to destroy nabal, but abigael, Nabals' wife seeing the misery that was like to ensue on her husband, for his churlishness, provided certain loaves, and parched corn, and wine and a 100 frails of reasons, and 200. topnets' of figs to pacify the wrath of David and road to meet him in the way, unknowing unto her husband, and as she came in the way, David met her, (and said unto her) in vain have I kept all that this fellow hath in the wilderness, and he hath quit me evil for good. So and so do God to the enemies of David, if I leave any thing, that pertaineth unto him, Abigael seeing the fierceness of David against her husband, fell down at his feet, & desired him to leave of his enterprise and not to shed blood, and so David withdrew his hand, and received of abigael, that which she brought unto him, & said unto her, go up in peace to thine house, behold I have heard thy voice, and have accepted thy parson. 
Augusti.  He that hath not peace of the heart, the mouth, and the act, ought not to be called a christian man, woe be unto them that had rather have the signee of abundance, then to have peaceable quietness, for where the heart is fixed with the inordinate desire of the world, there can never grow any prosperity in the common wealth, for if the subject be in penury, and have the lack of suffisance, then is it not only a misery to the commons, but most of all to the prince or magistrates, the kings power ought always to rest in his subjects. For if they he weak and feeble then cannot that prince or governor be strong, although he had never so much abundance of gold or treasure, for such treasure being hid and unoccupied, breedeth most miserable reproach, and endless torments. These things have I spoken unto you, being yet present with you, 
john. 14.  but the comforter which is the holy ghost, whom my father will send in my name, he shall teach you all things, and bring all things to your remembrance, what so ever I have said unto you, peace I leave with you, my peace I give unto you, let not your hearts be grieved, neither fear, ye have heard how I said unto you, I go and come again unto you. 
Phil. 4.  The Lord is even at hand, be not careful, but in all things show your petition unto God in prayer and supplication, with giving of thanks. And the peace of God which passeth all understanding, keep your hearts and minds in Christ jesu. 
Apoc. 1.  Grace be with you and peace from him which is, and which was, and is to come, and from the 7. spirits which are present before his throne, & from jesus Christ which is a faithful witness, and first begotten of the dead, and washed us from sin, in his own blood, and made us kings and princes unto God his father be glory, and dominion for ever more, Amen.     



❧ The fetching of souls out of purgatory.  
FOrasmuch as the Antichristians have a place among themselves imagined, a place the which the call purgatory, and so affirming it, and that through their power they are able to bring souls departed out of hell into their purgatory, and also to send souls thither at their pleasure and will, I have thought good to search the scriptures, to the intent to see if there had been any such word or place, as by their writings is alleged, & there is neither word nor place in such sort to be found. But sith they affirm such a place to be, I think in deed, as many as go thither, when they are dead, do leave their winding sheets behind, for at oaken, which seemeth that such Prelates may put that more cloth in their Ephod & Tunicle, and Rochet, else it is to be thought tohse relics should not be made so holy. And for the avoiding of such superstitious imaginations, I have thought good to nominate so many places of the scriptures as do allow this third place, which they call purgatory, but nought there is to be found as hereafter following in this said chapter more at large shallbe showed. In the first of the holy Evangelist S. Matthew is written these words, she shall bring forth a son, and thou shalt call his name jesus: for he shall save his people from their sins, all this was done to fulfil that which was spoken of the Lord by the prophet Esay in his viii. chapter, saying: Behold a maid shallbe with child and shall bringforth a son, and they shall call his name Emanuel, which is by interpretation God with us, which name was given unto Christ, because he being God was as Paul witnesseth found like unto us in all things, sin only excepted. Also in the 2. chapter of S. Mark the Evangelist is written these words, when jesus saw their faith, he said to the sick of the dropsy, son thy sins are forgiven thee, and there were certain of the Scribes sitting there & reasoned in their hearts saying, how doth this fellow blaspheme, who can forgive sins, but God only. Herein they showed themselves altogether ignorant, not crediting him, for all the miracles that he had done and showed among them, in like doth the Pope and his fraternity, behold the scriptures but nothing at all use them as they ought to do, but altogether to their own imaginations, in as much as they have done and do maintain a purgatory, a place to punish souls in, after they be departed this life at their pleasures, which is nothing but mere falsehood and deceit, ye and also are not ashamed to say that by virtue of trental Masses, pardons, and dirgies, they are able to redeem those that are passed this life from all pains and torments. O wretched congregation, o generation of vipers, that are not ashamed so superbiously to brag and so arrogantly seek to deface the truth of the living God, for as there is but one true and living God, no more is there any other saviour and redeemer than God in Christ jesus, which suffered for all men universally, and he it is that worketh our salvation, and none but he. Si quis peccaverit advocatum habemus 
Non habemus hic manentem civitatem sed futuram inquirimus.  Heb. 13. 
Beatiqui ad coenam nuptiarum Angni vocati sunt.  Apoc. 19 
Verbum Dei comburens gladius.  
Omnia parata venite ad nuptias.  Math. 22. apud deum jesum Christum justum, ipse est propitiatio pro peccatis nostris. If any man sin, yet have we an advocate with the father jesus Christ, the righteous, and he it is that obtaineth grace for our sins, for he was wounded for our offences, & smitten for our wickedness. 
Math. 11.  Venite ad 〈◊〉 omnes, qui laboratis, & onerati estis, & ego reficiam vos. Come unto me all ye that lavour and are laden, and I will refresh you. He saith not go to john, Peter, or Paul, much les to either Pope or Cardinal, that any man should pray unto, but only and solely unto him which died on the Cross for our sins, and rose again for our justification, now must it plainly appear (as it is most evident) that the Pope is an hypocrite, a liar, & deceiver, going about to rob God of his honour, in that he taketh upon him to forgive sins, being a miserable & wretched offender himself, which none can do but God only. Christus semel pro peccatis passus fuit, justus pro iniustis, ut nos adduceret deo. 
1. Pet. 3.  Christ hath suffered for sins, the just for the unjust, for to bring us to God, and was killed as pertaining to the flesh, but was quickened in the spirit. Sanguis jesu Christi emundat nos ab omni iniquitate. The blood of our Lord jesus Christ hath purged us from us from all our sins. 
Psal. 115.  Non mortui laudabunt te domine, neque omnes qui discendunt in infernum. The dead praise not thee O Lord neither all they that go down into silence. How then can Pope or Prelate raise them up, & forgive sins, when the Lord hath said, that none praise him that are gone down into the silence. O blind guides, here the blind lead the blind, and so both falleth into the dich. Quomodo facti sunt indesolationem subito defecerunt, 
Psal. 72.  perierunt propter iniquitatem fuam. O how suddenly do they consume, perish and come to a fearful end, that seek to maintain their hypocritical devices, before the true words & documents of our saviour Christ jesus, as shall be showed by the life of holy S. Dunston, a saint of the Popes own making. Anno. 958. john the xii. held the Papacy at Rome the space of 4. years 10. months, some authors writ that he reigned 9 years 3. months, 
Polichronicon.  & 5. days, and was stricken of a devil, as he was lying on bed with a man's wife, and so died within 8. days following. This is he of whom the buy word rise. 
Bale.  Be as merry as Pope john: Unto this holy vicar of Satan & successor of Simon magus went Dunstone out of England to be confirmed Archbishop of Canterbury: As soon as he was returned again to England, by authority of this most execrable monster and wicked Antichrist, he gave a straight commandment, that Priests out of hand should put away their lawful wives, whom that brute convinced hypocrite called the vessayles of fornication, as more plainly appeareth in the acts of the English votaries. Now to return to the former place of purgatory. 
M. Bale.  King Edwine, upon the day of his Coronation, lay with Alfiga or Alfgina his Concubine, having then no wife. Dunstone being at that time but a monk and Abot at Glassenbury, and being very near the place, come and plucked them both violently from the bed, and brought them before the Archbishop Odo, threatening the woman suspension, for the which the king after that exiled the said Dunstone into Flaunders, and wrought the monks many other displeasures. When King Edwine was dead the Archbishop of Florance, for the good will that he bore unto Dunstone, wrote this lie of him as followeth. When king Edwine was departed this life, the devils came & carried his soul to hell, Dunstone knowing thereof caused his soul to be taken from the devils & to be put into their feigned purgatory, with lie & al. Polichronicon saith that when Dunston commanded the devils to leave the soul of Edwine, that one devil spoke and said, had not Dunston been, they still mought have tormented him. But the strength of their requiem Masses were of such abominable operation that they could keep him no longer. Thus these shameless rebels, the offsprings of Satan, are not ashamed to confirm & say this to be true, which is most pernisious & filthy, God for his mercy's sake open the eyes of all obstinate papists & hinderers of his word that while the light of his glorious gospel shineth among us both they and we all may embrace the light, and not to run headlong into the vale of darkness where is weeping wailing and gnashing of teeth and endless woes for ever continuing, remember the words of our saviour Christ which he spoke over jerusalem saying, I●rusalem jerusalem, qua occidis prophetas & lapidas eos qui mittuntur ad te, 
Luke. 13.  quoties volui congregare filios tuos, quemadmodum avis nidum suum sub pennas et noluisti. O jerusalem jerusalem, which killest the prophets and stonest them that are sent unto thee, how oft would I have gathered thy children together, as the Hen gathereth her nest under her wings, but ye would not let these few ensamples be sufficient. Consider well of them and praise them as they are worthy, fly fables and cleave to the verity and then no doubt God will extend to us his mercy Amen.    

Problems.  

SAthan flourishing, Virtue decreseth,  
Virtue flourishing, Satan consumeth:  
If will have desire to froward intent,  
Both froward and will in the end will be shent.   

As Fides, and Fallax, be not of one mind, 
Light and darkness.   
So vice with virtue can never agree:  
Vice will to vice, as evil by kind,  
When virtue shines bright, strange sights you shall see.   

A servant I had, both trusty and true, 
Satan, the wor●●.   
Full of obedience, and very diligent:  
Yet evil in manners▪ full well did ensue,  
In darkness condemned no time to repent.   

When earth by his vapour shall fume so the head, 
Worldly cares.   
That nothing may cause such apacient to see:  
Beware in the end it turn not to Led,  
And so of thy head never cured to be.   

When Phaeton whipped, his horses 'gan run, 
The overthrow of the enemy.   
The world to compass, as he then thought:  
But sol, soon displased so wilful a son,  
And all his intent consumed to nought.   

Where malt long lieth not looked unto, 
Some call Popes we wells.   
The Popes they devour, and waste soon the corn:  
Yet all not consumed for all they can do,  
When fire approach, there better unborn.   

When Crocadill weepeth, and lieth full low, 
Beware of flatt●●.   
Then danger near creepeth, of have none take:  
And the ass for pastor doth neigh with show,  
Then Fallax from falsehood see thou forsake.   

The viper his kind, doth use and keep, 
Trust not 〈…〉   
By resemblance of love, with an outward show:  
So ire once kindled, causeth some so weep,  
And like will to like as all 〈◊〉 well knew.   

The Oak that is green, and fresh in his kind,  

While he is untwined so keep him.  The ivy once spread, and on the tope take hold:  
By little and little, his force is untwined,  
And the Oak once fallen, then needs must unfold.   


Such as can or may see see, lest when ye would ye shall not.  As spring of summer, the gates do delight,  
And Aquaries would be in Leos place:  
The force of Philomisos may soon lose his fight,  
And causeless to forget, each known face.   

The Snail once void, his house cannot get,  

Do not wilfully lose thy time.  Where substance of body is utterly spent:  
Nor life to see light that once might have set,  
And house in the end by tempest is rend.   

When Leo by force his prey doth seek,  

Fear not of persecution.  By Venus' assent and thinkest not to miss:  
Philogines with heat may cause him to greet,  
So great is his power, devoid of all bliss.   


The greater mischief allageth the lesser.  When Vulcan with force hath done what he can,  
With hammers and sledges to hollow the ground:  
Yet Philamertia the enemy of man.  
Surpasseth his force, and giveth the wound.   


Keep light while ye have it, the night is at hand.  Where the hog is filled with unwonted swill,  
And the Ape is used to things not meet:  
There deadly drink full soon doth kill,  
To late to morn, less cause to weep.   


This may come to pass.  When gold into copper are changed in one,  
And Actaeon's dogs are sufficed with prey:  
Then every poor pastor shall dwell alone,  
And of their whole living shall have no nay.   

When. Bon. in. to. ner. yaes. be. to. some,  

God grant us his mercy.  His banner displayed in place where he would:  
Then L, as joylese, may say undone,  
Sith Pietas delaieth once that he could.   

While sol with his beams, so fresh giveth light, 
Pray to God hardly.   
And Ely wisheth Zabeth long to reign:  
Then pray to jehovah we lose not that sight,  
In whom consisteth our profit and gain.   

All such as are wise use judgement by measure,  
Be not to rash, a solusion to give:  
And so it may chance soon to persever,  
Much better to understand, the matter to achieve.   
FINIS.   

❧ Of the day of doom, And coming of the Lord, wherein is contained the reward of the faithful, the reprobate go into everlasting fire.  
Behold, heau●n and the heaven of heavens is the Lords, and the earth with all that is therein, notwithstanding, 
Deut. 10.  the Lord had a lust unto thy fathers to love them, and chose their seed after them, even you, above all nations, as thou seest this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked: for the Lord your God, is God of Gods, and Lord of Lords, a great God, a mighty, and a terrible God, which regardeth no man's person, nor taketh gifts: he doth right unto the fatherless and widow, and loveth the stranger, to give him food and raiment, love ye therefore the stranger also, for ye were strangers yourselves in the land of Egypt. Thou shalt fear the lord thy god, & him only shalt thou serve, to him shalt thou cleave and swear by his name, he is thy praise & thy God, that hath done for thee these great & terrible things, which thine eyes have seen. Thy fathers went down into Egypt, with 70. souls, and now the Lord thy God hath made thee & multiplied thee as the stars of heaven, consider most gentle reader, the mercifulness of so puissant a creator, that would not the death of a sinner, but that he should be converted and turn from his wicked ways, if not, that then where he promised life, he will reward with horrible death, takeheede therefore, and be constant in all truth unto the end, and God will preserve thee, and on all those that have no love unto his word, among such doth God let slip false prophets to deceive them. And therefore God shall send them strong delusion, 
2. Tessa. 2.  that they should believe lies, that all they might be damned which believe not the truth, but have pleasure in unrighteousness, and those which withdraw the faithful from the truth of the gospel. Whoso dwelleth under the defence of the most highest, 
Psal. 1●.  shall abide under the shadow of the almighty, a thousand shall fall beside thee, and ten thousand at thy right hand, but it shall not come nigh thee, yea with thine eyes shalt thou behold, and see the reward of the ungodly. God beginneth judgement at his own house: for he sendeth tribulations, and afflictions unto his church. If ye be railed upon for the name of Christ, 
1 Pet. 4.  happy are ye, for the spirit of glory, and the spirit of God resteth upon you, one their part he is evil spoken of: but one your parts he is glorified, see that none of you suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other men's matters, if any suffer as a christian man, let him not be ashamed, but let him glorify God on his behalf, for the time is come the judgement must begin at the house of God, if it first begin at us, what shall the end be of them which believe not the gospel of God, and if the righteous scarcely be saved: where shall the ungodly & sinner appear, wherefore let them that suffer according to the will of God, commit their souls to him with well doing, as unto a faithful creator. Riches helpeth not in the day of vengeance, but righteousness delivereth from death, 
Prou. 11.  the righteousness of the just shall deliver them, but the wicked shallbe taken in their own ungodliness. If we had truly judged ourselves, we should not have been judged, but when we are judged of the Lord, we are chastened, because we should not be damned with the world verily, verily, I say unto you, 
john. 5.  the time shall come, and now is, when the dead shall hear the voice of the son of God, and they that hear shall live, for as the father hath life himself, so likewise hath he given to the son to have life in himself, and hath given him power also to judge, in that he is the son of man. Marvel not at this, the hour shall come, in the which, all that are in the graves, shall hear his voice, and shall come forth, they that have done good into the resurrection of life, and they that have done evil, unto the resurrection of damnation. 
john. 3.  For God so loved the world that he hath given his only son, the none that believe in him should perish but should have everlasting life, for God sent not his son into the world to condemn the world, but that the world through him might be saved, he that believeth on him shall not be condemned, but he that believeth not is condemned already, because he believeth not in the name of the only son of God. 
john. 12.  He that refuseth me and receiveth not my words, hath one that judgeth him, the words that I have spoken, they shall judge him in the last day. There shall go a fire before him and burn his enemies on every side, 
Psal. 87.  his lightness gave shine unto the world, the earth saw it and was afraid. The Lords coming shallbe heard like a great noise from the City, and shall reward his enemies on a sudden, even as the travailing of a wife when she bringeth forth a man child, 
Esay. 66. Rom. 13.  or ever she suffer the pain of the birth, and anguish of the travail. The night is passed, and the day is come nigh, let us therefore cast away the deeds of darkness and let us put on the armour of light. Let us walk honestly, as it were in the day light, not in eating and drinking, neither in foolishness, as strife and envying, but put ye on the Lord jesus Christ, 
1. Thess. 5.  and make no provision for the flesh, to fulfil the lusts of it. Of the times and seasons brethren ye have no need, that I writ unto you, for ye yourselves know perfectly that the day of the Lord shall come even as a thief in the night, when they shall say peace and no danger, then cometh on them sudden destruction, as the travailing of a woman with child, and they shall not escape, therefore let us not sleep, but watch diligently for the coming of the Lord, that at our calling we may be found occupied in all God exercises, least being found idle, we perish in our own iniquity, and so come to destruction both of body & soul. Examine therefore every man among yourselves, and so spend the days of this troublesome pilgrimage, that in the end we may come and appear at the general day before the eternal judge, who shall judge all flesh according to their deserts, and let us most chiefly pray unto God, so to aid us with his holy spirit against the temptations of Satan, 
Math. 25. Ex misericordia.  that at our appearance we may be found laudable and glorious in the sight of that most pure and immaculate lamb jesus Christ, and to receive the blessed benediction, when he shall say, come ye blessed children into my everlasting kingdom prepared for you from the beginning of the world. 
Ex merito.  (And to the reprobate & wicked ones, go ye wicked into the infernal hell prepared for you, the devil and his angels.) Let all faithful hearts pray unto God and always glorify his most blessed name, unto the which God be all glory, power, and dominion, for ever, and ever. Amen.  

A small reward, I look to have,  
Of such as do the truth despise:  
No whit at all, I mind to crave,  
But further truth in any wise,   

All flesh is frail and soon doth rot,  
As doth the flower in the field:  
When man is gone, full soon forgot,  
Therefore in time to truth do yield.   

Lament all flesh that living be,  
With brinish tears and blubbrid eyen:  
Then after death you soon shall see,  
The crystal glass of light to shine.   

Which glass is Christ our Saviour,  
That for us all his blood hath shed:  
Yield unto him all might and power,  
Our only joy and supreme head.   

Let fickle fancy not you move,  
From him which can both kill and save:  
For like as gold, so will he prove.  
If light you way to late to crave.    
FINIS.