A PLAIN Discovery of ten English Lepers, very noisome and hurtful to the Church and common wealth: Setting before our eyes the iniquity of these latter days, and inducing us to a due consideration of ourselves.  
Published by THOMAS TIMME Minister.  
LONDON Printed by Peter Short, dwelling upon Bredstreet hill, near the end of old Fish-street at the sign of the Star. 1592.   

To the right honourable his singular good Lord Sir William Brooke knight, Baron of Cobham, Lord warden of the cinque ports, knight of the Garter, and one of her majesties most honourable privy Counsel, Thomas Timme his humble servant, wisheth long life, and eternal felicity in Christ jesus.  
THe wondering Queen of Sheba (right Honourable) presented the most wise Solomon with the gold of Ophir, & richest gifts of the land. The Samnites brought with them a great mass of treasure for the noble Roman Marcus Crassus. How preposterous then may I seem, which presume to bring into your honourable presence Lernam malorum, as it were a lazary of Lepers? Pardon (right Honourable) my rudeness herein, and take it well in worth, though it may of some be reputed Calabrihospitis munus, a trifling gift. Things which have a base and rude form, not bombasted to please the fantasy, sometimes afford more profit than is expected. Happily this homespun web may be profitable to many, and therein acceptable to your Honour, a principal pillar of common wealth. For as the soul is much more excellent than the body, so whatsoever tendeth to the good thereof, is far more precious than gold, and to be preferred, before all bodily and earthly treasure. But a secret and hidden malady, such as is sin, the sickness of the soul, the decay of men, the overthrow of Nations, and the ruin of the whole world, can never be well cured and reform, except first discovered. For which cause, ten capital sins are in this Catalogue detected, being as forcible to bring this noble Realm of England to thrall, as joseph's ten brethren were to sell him into the captivity of Egypt: in the which men in this age are gone backward from God, ten degrees further than the shadow of Ahaz dial out of course: 
2. Sam. 20.3.  so as if they do not speedily repent, and sequester these ten, as David did his ten polluted concubines, they will be unto us as ten women, 
Levi. 26.26  that shall bake our bread in the oven of scarcity, and deliver the same to us by weight: And at the last God will say unto us, 
Num. 14.22.  as he said to the Israelites. This people that have tempted me with these ten temptations, shall not see the land of promise. Therefore (right Honourable) as Aesculapius' temple in the city Epidaurium in Grece, was to all manner diseased persons which resorted thither a mean to recover desired health, (such medicines as would cure their maladics being there revealed unto them:) so the general good which I wish all to find in the discovery of these ten so common evils, (that not so few as ten righteous persons, for the which God would havespared Sodom and Gomorrah, might be found among us) hath moved me, though after a plain and rude sort, to publish the same. For as of ten tribes one remained still to the house of David: and of ten Lepers one became a faithful convert: and of ten virgins, five were wise, and waited for the coming of Christ: so in this evil generation, God will (I doubt not) reserve to himself a remnant which shall keep themselves and their garments unspotted of the world. Further, your honourable virtues shadowed with no clouds of vice, and of your wisdom correspondent to your place, hath moved me to present this to your Lordship's hands: yet, not without fear to adventure so base a gift to so worthy a parsonage. But the late experience of your honourable courtesy, hath emboldened me to make it a messenger of my duty and unfeigned love towards you. May it please your honour to accept it, I cannot but reverently acknowledge that it proceedeth more of your noble mind, then of the worthiness of the gift: and in regard thereof, hold myself so much the more bound in all Christian duty to your honour during life. Thus beseeching almighty God to bless your Honour, I wish to the world, the love of God the father, an universal peace at the last to his militant Church, confusion of all hypocrites, and to all his chosen people everlasting life in the kingdom of heaven. Amen.  
Your Honour's most humble servant Thomas Timme.   

The Contents of this Book.  

THe first Leper, is the schismatic.  
The second Leper, is the Church-robber.  
The third Leper is the Simoniac.  
The fourth Leper, is the Hypocrite.  
The fift Leper, is the proud man.  
The sixth Leper, is the Glutton.  
The seventh Leper, is the Adulterer or Fornicator.  
The eight Leper, is the Covetous man.  
The ninth Leper, is the Murderer.  
The tenth Leper, is the Murmurer.    

The first Leper, is the schismatic.  
ELephantiasis, or Leprosy, is a disease venomous and full of poison, proceeding of Melancholy and corrupt blood, invading all the inward and outward parts of the whole body, making it foul and filthy, insomuch that the breath of the Leper is very contagious and infectious: for the which cause it hath ever enforced a separation of such from all company: Even so the Leprosy of sin, wherein we are borne and conceived, cleaveth so fast to our bones, and is so fixed in our heart, infecting all our powers and spirits, that our understanding cannot comprehend those things which belong to the spirit of God, our will abhorreth divine and heavenly things, and finally the whole man is set on fire with unclean desires, and most filthy cogitations. And this contagion is so vehement throughout the whole life of man, and doth in such wise show forth itself in all actions (though they seem to be honest) that as they offend the majesty of God, so they give occasion of sinning to others, and one infecteth another by their evil example: in so much as were it not for the unspeakable mercy and great goodness of God (which is our support and stay) we must needs be excluded from his presence and Church, and so perish for ever.  
And because a Leprosy is not as every light disease, but a fearful loathsome, contagious and separative malady (as is said) it may aptly at this time represent, not only all sinners generally, but also certain capital and notorious sinners, whom I have termed English Lepers, for that they have infected many thousands in this Christian Church and common wealth of England, and will in time (if the greater care be not had of the danger that may ensue) utterly destroy the whole body of the same.  
In the first place therefore, as one of the most noisome, I have set the schismatic and seditious, whose malcontent humour, first of all brought the corporal leprosy upon the jews, as is to be seen, Num. 12. Now because all actions are commonly known by their objects, that is to say by the matter wherein they are employed (as the sight is known because it apprehendeth the light, and discerneth colours, and the hearing likewise, in that it admitteth sounds and voices) let us see what the effect of Schism and sedition is. It may truly be said to effect and bring in privation and expulsion of two most excellent things, that is to say, of Order, and of Unity.  
Order (according to Saint Augustine's opinion) is that by which, all things, and all persons, high or low, equal or unequal, are disposed and set in their proper places. All things in the world are not equal, and of like valour: but then they seem to be ordered, when they are well disposed and set in convenient places: and human actions have then an order, when things are framed according to their condition and worthiness. Upon the which matter Chrisostome hath notably written in his homily 23. upon Saint Paul his Epistle to the Romans, where he saith, that because equality of honour and condition, causeth oftentimes many dissensions, God hath ordained principalities, and many subjections, as that of the man and his wife: of the father and the son: of the old man and the young: of the bond and the free: of the master and the servant: of the teacher and the disciple: and of the king and the subject. And no marvel if God hath appointed this order among men, when as he hath made the like in our bodies, as the head in the highest part, and therein the eyes as windows: under them he hath placed the mouth to take in sustenance and provision for strength: then the breast, to contain the vital parts: the stomach to concoct the meats: then the loins, legs, and feet for supporters of the whole. The which being thus ordered within our view, do show forth the great wisdom of the workmaster. But if the said parts be confounded, transposed, and out of order, they make not a man, but a monster. The like is to be seen among beasts, as in Bees, in Cranes, in flocks of sheep, and among wild beasts. The Sea is not without this discipline, where also innumerable skulls of fishes, are defended and guarded, under one principal leader. If God, in the creation of all living things, hath established such an order among the beasts devoid of reason, how much more necessary is it, that there be order for the good government of men his most excellent creatures, to whom he hath made subject all other things, that in God his most excellent common wealth there may be a superiority also and a subjection, a principality and an obedience among men according to their several orders and degrees, without the which there can be no government, but a confusion? Anarchia, (or government of states, without a king) is of all regiments the worst. For where there wanteth a chief head, there the people are as sheep ready for the butcher. God gave Israel in his wrath the choice of four things, namely whether they would have Rehoboam, a fool, to be their king: the Stork to rule over them: Assur, to be their king: or whether still they would be at this stay, Nullus Rex est nobis, quia non timuimus jehovam. That is, We are destitute of a king, because we have not feared the Lord. To have Rehoboam is ill: to have jeroboam is worse: to have the king of Asstria, is worse in the third degree: but Nullus Rex, No king, is worst of all. When there is no king, every man doth what liketh him best, judg. 17. Where there is no king men be like fishes, the great devour the small. Though it be ill to have a Lion, or a Wolf to be our king; yet it is better to have one then many, to fear one then many. A prince is called the breath of our nostrils, jere. 20. And Daniel likeneth him to a great shadowing tree. But if God send us in stead of his good Angel an evil Angel: in stead of a tree to keep us from the heat of the Sun, a juniper tree, which will suffer no plant to prosper near it: in stead of light a stinking snuff: it is I confess a great curse: but if he take both the one and the other from us, all his heavy displeasure is fallen upon us. When jacob had blessed his sons with all good things, in the end, as if he had yielded nothing without a ruler, he beseecheth God to give them a faithful Ruler like joseph. This order, and this government therefore God hath given unto his people from time to time, in his great love and favour for a blessing, as the Prophet David acknowledgeth in the Psalm, 77. Where he saith, Thou leddest thy people like sheep, by the hands of Moses and Aaron. God himself is the General, and principal leader, (for the whole world is his) Moses and Aaron are but God's hands, Gods lieutenants here in earth, the one with the word, the other with the sword. They be both God's hands, Gods guides, and Gods pastors. They both together may be compared to the two Cherubims, with their wings spread to defend and cover the Ark. It is most true, that Natura non abundat in rebus superfluis nec deficit in necessaries, Nature doth not abound in superfluous things, nor fail in necessary things. It is a maimed body where either hand Moses or Aaron do want. The conjunction of both which, maketh a happy government. For the which cause Moses was glad of Aaron's company; He will be glad (said God to Aron) when he seethe thee. 
2. Sam. 24. vers. 18.  So David had his seeing Gad to be his watchman: he would not trust his own sight only. If Gad the Prophet, David's Seer, had seen no better than David at one time, he and all his had been lost. The good that cometh by this conjunction, made king jehosaphat, not to undertake his wars, until he had asked counsel of the Priest. The which joshua neglecting, made a covenant with the Gibeonites, 
joshua 9  which he afterward too late repent. Aaron God's high Priest, is, pro Rege, Lege, & Grece. That is, He commandeth the king to be honoured, the law to be kept, and the people to be loved. The people are of great power being a multitude, whom Moses cannot govern well without Aaron's hand. When Alexander came into India, and saw there the great Behemoth the Elephant, and Porus his little son riding on his back, and ruling him as he list, he wondered greatly and said, Sivires suas noscet, non reciperet sessorem. If he knew his great strength, he would not so easily be backed. So may it be said of the multitude, that if they be not politicly and wisely governed, as well by the one as the other, they will not be easily commanded. In simplicity the people are like sheep, they live by example. And the people have this property of sheep, that if one leap into the ditch, all will follow that one. Therefore they must be led and governed by lenity and fair means, not drawn by violence. If (saith jacob) I overdrive the cattle, they will all die. Nimri was a sore driver: so was Rehoboam, but he lost ten parts of his flock therefore. As the people are like sheep in simplicity, so are they like the Chameleon in inconstancy. They grudge that Aaron should be high Priest, 
Exod. 17. Num. 20.  though the Lord make his rod to bud, for a manifest token that he is rightly called to that dignity. And within a while after, he being dead, they mourn thirty days for him. One while they say to Moses and Aaron, that whatsoever they command they will do: but within a while after they are ready to stone them. One while they repent of their wickedness, in provoking the Lord: another while they choose new captains to carry them back again into Egypt. Whereby we see that great care, policy and discretion, is necessarily required to be both in the Civil and Ecclesiastical magistrate, for the ruling and governing of the multitude. As in the old Testament, so also in the new, our Saviour Christ himself, and by the wisdom of his spirit in his Apostles and their successors after his ascension into heaven, made a difference of persons, and established an order for Civil, and also for Ecclesiastical government. Concerning civil magistracy, more shall be said hereafter, upon other occasion. As touching Order, which Christ hath appointed among his Ministers and Priests, we know that first he chose twelve, which afterward were called Apostles. After these he called seventy more disciples, which were not so famous as the first twelve. Beside these, he ordained some to be Evangelists, and some Doctors, etc. Afterward the Apostles elected certain worthy men for the government of the Church: as Timothy to be Bishop of Ephesus: and Titus to be Archbishop of that noble Island Creta. In regard of which difference, Saint Paul saith that some are worthy of double honour: therefore there were some which had but single honour. Again, the same Apostle saith, God hath not sent me to baptize, but to preach: whereby it appeareth that some were to baptise, the which the Apostle accounteth not so great an honour as preaching. This spiritual order and regiment in all degrees, (as in Apostles, Evangelists, Bishops, Doctors, and Ministers) was instituted (as is already showed) by Christ, and shall be protected and propagated by the holy Ghost unto the end of the world. To these the Apostle speaketh thus. Take heed to yourselves, 
Act 20.  and to the whole flock, wherein the holy Ghost hath placed you to rule the Church of God, which he hath purchased with his own blood. Also of these Bishops and Ecclesiastical governors, the author of the Epistle to the Hebrues speaketh thus. Obey your Prelates, 
Heb. 13.  & be subject to them, for they watch as being to give an account of your souls. And that ancient father Irenaeus saith, Opertet ordinationem sequi traditionis quam tradiderunt patris ijs, quibus committebant ecclesias. etc. 
Irenae. lib 3. Chap. 4.  We must follow the order of traditions, which the fathers did leave unto them, unto whom they did leave the cure of Christ's people: unto the which ordinances, the very heathen coming unto Christ's flock, did obey. Notwithstanding these things, some rash heads being Conchae, before they be Canales, that is to say, Spouts, before they have filled their Cistern, and pretending a reformation in Religion, have sought to overthrow all good order of Church-government, bearing ignorant men in hand, that they have sufficient warrantise out of God's word. But as in the primitive time of the Church, no heresy was so bad, but that it would rely upon one Scripture or other, as Arrius, who abused the 28. verse, of the 14. Chapter of Saint john's Gospel for defence of his heresy. Montanus the 16. verse of the same Chapter for his heresy. Manicheus the seventh verse of the second Chapter to the Philippians for his heresy. The late Bishop of Rome the 18. verse of the 16. Chapter of Saint Matthew for their error. The Familists the 21 verse of the 17. Chapter of Saint Luke: Even so, the seditious and Schismatics of this our age, have chosen for their purpose the 25. verse of the 22. Chapter of Saint Luke; 
Matt. 4.  the which they use as the Devil used Scripture, who spoke God's word, but not out of God's mouth. And as the old prophet in like case at Bethel, spoke God's word, but not out of God's mouth, therefore it helpeth them nothing at all. 
3. King. 13.  And yet for all that so great is their envy at other men's prosperity, that so as they may bring down the temple with this twine thread; they care not though it fall upon their own heads, as it did upon Samson. Whose envy groweth hereof, because by no means they can abide to be commanded to observe order.  
As they do herein greatly offend, seeking through malice to overthrow and confound all good order: 
Unity.  so also by their bitter contention hereabout, they break the Unity which ought to be among brethren: then the which unity nothing ought to be more dear to the Church and common wealth. Whereupon Saint Luke in the Acts of the Apostles commending the society of Christians, saith: They were all of one mind, and of one heart. Also the Apostle Saint Paul persuadeth us in many places to observe order and unity, especially in his Epistle to the Corinthians, saying: I beseech you brethren by the name of our Lord jesus Christ, 
1. Cor. 1.  that ye all speak onething, and that there be no Schisms or dissensions among you: but be ye knit together in one mind, and in one judgement. Whereby he requireth among the faithful a consent in thought, word, and deed, so near as might be. As touching the consent in action and deed, he speaketh more plainly in the Epistle to the Philippians, 
Phil. 2.  where he sayeth: Be ye like minded, having the same love, being of one accord, and of one judgement, that nothing be done through contention, or of vainglory. By which exhortation of the Apostle, we may plainly gather, that there are four causes of sedition at this day in the Church and common wealth. The first, a readiness to contend for every trifle: the second, vainglory: the third, a desire of preferment: the fourth, the diversity of faith. Whosoever shall contend, moved by any of these, he will show himself quickly a schismatic, a false prophet, and a bad Pastor. But it is no wonder to hear of false prophets, seeing there be false Gods: no marvel if there be false Apostles, seeing there hath start up false Christ's. A man may boldly say, the Devil gave orders, when those men came into the number of Prophets. These men came not in deed, but as jeremy saith, currebant, they ran before they were sent. And albeit they run, yet when they come to the sheepfold, they play as the Wolf doth, who cometh simply and humbly, with his tail clapped close between his legs, howling like a dog, and coming softly against the wind, lest the sheep might smell him. They behave themselves also like the envious man that sowed tars, who cometh when men slept: in the night, least seen: softly, least heard: into corners, lest found: with a mask, lest known: Clam dicens, preaching in parlours; an ancient mark of a false prophet.  
These followers at the first are very popular, they have goodly blessings, and many fair words in their mouths: their lips are very fair and clean burnished: and as Cyprian sayeth, Habent hypocritae decoratissimas orationes: Hypocrites can speak pleasant things: they will not for any thing speak that which may displease the people. The Phariseiss dare not acknowledge john to be a Prophet for offending the people: who always have this in request, Loquere nobis placentia, & frange nobu iuga. Speak unto us pleasant things, and shake off the yoke from our necks. He must wink at their vices: he must proclaim a public fast; use long prayer; and have a very narrow strainer for gnats. And thus under a sheeps skin, they convey into the sheepfold a Wolf most ravenous. For poison is not mingled with Wormwood, but with sweet wine, and put into a cup of gold.  
The Devil came disguised to Adam; and like an old man to Saul. Alas (say they to the ignorant people) your cause is good: (this was Absaloms' sheeps skin:) but there was none to do justice: herein they play the Wolves. This hypocrisy and dissembling of some, hath caused many weaklings to misslike and loath the profession of the Gospel. But to such Saint Augustine speaketh thus, Non debent oves odisse vestes suas, quaeas induunt lupi: the sheep must like their garments never the worse, though Wolves wear them. Let them rather grow to that perfection of knowledge, that they may be able to separate the wheat from the chaff. Sit electio, sit & reiectio, sed utramque praecedat discretio. Let there be an election, and rejection, but before either let there go discretion. Albeit the Ass be in a Lion's skin, yet a man may take him by the cares, and say, At hae non sunt aures Leonicae: these are no Lions ears. Some one thing or other will ever bewray a false prophet.  
If we judge of a sheep by the outskin only: If we choose our cloth by the list: or deem a Pharisei to be good by his long fringe or his broad philacterie, we may so be easily deceived. For Christianity is Rei, and not Speciei, a matter of substance, and not of form. The Oistrich hath very gallant feathers, yet he cannot fly. Therefore if ye will try and discern between a false and a true prophet, ye shall do it by these two means, wherewith Isaac tried his two sons jacob, and Esau. And how is that? By voice, and hands. By the voice, in these three fruits ye shall know a false prophet. What prophets confession soever hath either no fruit in it; or noisome fruit: or uncircumcised fruit, he is no true prophet. To hear, to pray, and to embrace we know not what, is a Religion without fruit, a verbal religion, such as the papists embrace, who worship God in an unknown tongue. Whoso delivereth such is a false prophet. Secondly if it be noisome fruit, it is as the fruit of thorns and of briars, it is ever pricking, scratching, and tendeth to renting the unity, and common peace of brethren, maketh men to forsake mutual love and friendly society: and with Manasses to build up a temple in Gerezim against the of Jerusalem, which is great impiety. For as Saint Augustine saith, Ducentis error, duplex esterror, The error of the guide or leader, is a double error, though he have but two followers: but if he have a hundred followers, than (saith he) it is centuplex, an hundred fold: If one thousand, than it is milleplex, a thousand fold Of such leaders, Saint Augustine speaketh also thus, Petro manenti dixit Christus, pasce oves meas: but, Schismatico vel heretice exeunti dicit Deus, Pasce haedos tuos: that is, To persevering Peter Christ saith, Feed my sheep: but to the schismatic or Heretic which goeth out, God saith, Feed thy goats. Thirdly, if it be uncircumcised fruit, such as giveth the glory of God to the creature: to our election, Operapraevisae, Works foreseen of God: to our vocation, free will: and to our justification, merit, and so by circumstance do make the death of Christ of none effect, they that deliver it be false prophets. As the voice is thus to be discerned, so are the hands also to be felt, for they are not empty, but are replenished with fruit. For our confession and prophesying is not all that is looked for at our hands. For to them that said, Have we not prophesied in thy name, etc. It is answered by Christ, I know ye not. The especial fruits of the spirit that should be in us, are sincerity of the heart, humility of the mind, and love to the brethren. Humility is not the fruit of the thorn or brier: but schismatic are proud and selfe-conceyted. There is nothing but they mislike which themselves do not. They are like unto rhose Monks which Saint Bernard found fault withal Qui nusquam putant lucere solem neci in cella sua: which think that the sun shineth no where but in their cel. They think themselves so godly, wise, sincere, pure, perfect and so Christian that none is comparable to them: as if they alone, had an impropriation of God's spirit. The malcontent humour of the Ephraits troubleth them, and disdainingly causeth them to demand, Why called ye us not with you? Hinc ille lachrime. here-hence come the brawl. here-hence it cometh that the shepherds of Gerar, and the shepherds of Isaac cannot agree. Now not an Egyptian and an Israelite, but two Israelites may be seen, not to fight only, but as it were to kill one another. These quarrelers, are much encouraged by the common people to maintain these brawls, insomuch that it cannot be said of them,  Sacerdos, sic populus, but the contrary: Vtpopulus, sic sacerdos, As the people is, so is the Priest. Whereas, neither the eunuchs flattery, Sit quaeso sermo tuns. Let thy speech, I pray thee, be like the rest of the prophets: nor yet the people's stones, should overrule the Ministers of Christ, but should rather hearken and follow Saint Augustine's rule, Gaudeo quia facitis, sed non faceo, quia facitis. I am glad that ye do well, but I do not well, because ye do so: for than if ye do ill, I must do so to: but I do well (saith he) because it is good for me to do so. It is a thing most preposterous, and out of course for the sheep to govern and direct the shepherd; for the scholar to teach his master; the young student to set the grave doctor to school, and to reprove the ancients of error and ignorance. But such is our time now, wherein men are rather talkers than doers of God's word: and having tickling tongues and wits, itching ears, and delighting in curious and contentious disputes, they are not content to be taught plain & simple faith, but seek every day after new teachers, and new things. And this cometh through their levity and inconstancy. At the first when Manna is strange, they like it wonderfully, but soon after, Nauseat anima nostra, they loathe it. They use a month's diligence, or at the most they have but six months liking. They will soon find one cavil or other to mislike, and will take exceptions against the best. Isay is too long, and Obudia too short, Peter keepeth company with them of the circumcision, Christ with publicans and sinners. Thus they like none, nor will long be content with any. To this inconstancy they join also such presumption, as that with Peter they would be makers of tabernacles, wherein they have no skill, being not thereunto called. Every Cobbler and base artificer will be busy with Church-government, not fearing this threatening, 
Num. 1.  The stranger that cometh near the tabernacle shallbe slain. 
Exod. 19 1. Sam. 6.  And again, Whosoever toucheth the mount shall surely die. See what vengeance befell the men of Bethshames, because they presumed to look into the Ark of the Lord. Beware of presumption, and follow the counsel of the wise man, saying: Search not out the things rashly that are too hard for thee. Peter's pardon for being in hand with the building of the Tabernacles was, He witted not what he said. And his fault is the less, in that he leaveth it to be determined by Christ: but these rude and barbarous sort, will not with any reason be answered, of whom this sentence of Saint Hierom is verified: Facilius eos vinci posse quam persuaderi. They may more easily be overcome then persuaded. Cum disputare nesciant, litigare tamen non desinunt. Although they know not to dispute, yet they leave not of to wrangle. They are like unto Samsons. Foxes, knit all together in the tails, that is to say, united in evil, but in the head, that is in virtue and godliness, disceverered and divided. As Samson by his foxes destroyed the corn of his enemies: so the devil by his foxes, doth wonderfully hinder the Lord's harvest. God open their eyes (if it be his will) that at the last they may see their wickedness, that living in unity, they may yield obedience to their superiors, and reverently behave themselves towards the Lords Ministers, a matter of great importance. Then would they say to the Lords jehoshua, All that thou hast commanded us we will do, and whither thou sendest us we will go. 
Josh. 1.  A Roman soldier having gotten his enemy down, & ready to thrust him through, the retreat then sounding, spared him, and came speedily to his fellows. Being asked why he did let the enemy escape, he answered, I had rather obey, then conquer an enemy. O that all were of this mind, to yield obedience to magistrates, especially to Christian magistrates, such as God hath at this day set over us. If there be any thing out of frame in the church that offendeth you, withdraw not your obedience, but suffer. There was never any church here in earth so pure, wherein some blemish could not be found: neither hath there been any religion or service of god so perfect, as the same hath been free from all imperfections. That passover which was the best of all other, which hath this commendation. 
2. Reg. 23.22.  There was not the like since the days of Samuel, had 4. notable imperfections in it. 
2. Chro. 35.  Let us know, that in religion there is both a centre & a space. Although it be best to be in the centre, yet if we be not out of the space we be well. Out of the space is too bad, like as it is to be out of the But. What madness is it then in those men, who because they cannot be in the prick, will not be in the but neither. This was at one time Peter's extremity, Lord (saith he) thou shalls never wash my feet: and incontinent he desireth Christ to wash both feet, head, hands, & al. We must learn to keep a mean, 
john. 13.  and sometime to tolerate imperfections. Abram in the matter of spoils, permitted that to Eschol, and to Mamre, which he would not do himself. So job tolerated the feasting of his sons. So did Paul in the matter of receiving stipend permit that to others, which himself would not do. Let us therefore say with a grave father, Si quid secus sit, If things be not as they should be, Corrigi cupis. I desire that they may be amended: if not amended, I desire they may be taken away: if they be not taken away, tollero & gemo, I suffer, and sigh. Contention in this case helpeth not, but rather hurteth, and offendeth both God and good men. And therefore Paul giveth this caveat, 
Galat. 5.  If ye bite and devour one another, take heed ye be not devoured one of another. Upon the which Saint Chrisostome saith, that contention is like unto a moth, which never leaveth a piece of cloth until he hath consumed it. Not without cause therefore the Apostle wisheth that they might be cut off which trouble the Church. Therefore, my brethren, be warned in time, though the magistrate useth not such severity, as this fault of yours deserveth, yet know that God will not leave you unpunished: who the more he suffereth, the greater will the vengeance be when he striketh.   

The second Leper, is the Church-robber.  
Sacrilege, is a purloining and encroaching, either by violence or by subtlety to private use, holy things which are dedicated unto God, or which are due unto him, either in respect of a vow, or of a separation. This definition of Sacrilege, plainly showeth, that temporal goods and lands may be separated from lay fee (so termed) to the maintenance of Bishops, preachers, and ministers of Gods holy word and sacraments, that these may both be able to live with necessary maintenance, according to their several orders and degrees, and also may have sufficient to keep hospitality, and to relieve the poor, according to Gods will, to whom in respect hereof such goods are here said to be dedicated, and to be due as his portion. And further it may appear, that all they which shall couerously usurp such lands, goods or tithes so separated, and employ them to their own private uses, and spend them prodigally and vainly upon their pleasures, shall rob God of his right, and so be guilty of that damnable sin of Sacrilege. It is therefore a matter more dangerous than worldlings make account of, to meddle with separated and consecrated things, which belong to him and his Priests. For this was the cause that Vzziah was stricken with leprosy. 
2. Chro. 26.   
If God hath allowed, required, and blessed such gifts, and the givers, (as in his word plainly appeareth that he hath,) then must it needs follow, that it is lawful for his Prelates and Ministers to possess such goods and livings, as have been given of devotion to the Church: and not to be like the begging Friars. That it is lawful for Prelates and Ministers of God's word to possess temporal goods and lands given to maintenance of divine service, the Scriptures do plainly prove. In the old testament God commanded the children of Israel to give unto the Levites, 
Num. 35.  of the inheritance of their possession, Cities to dwell in, and the suburbs of the city round about them, for their beasts and cattle. Of the which cities, there were in all appointed forty and eight. And these fields of the Levites, were by express commandment forbidden by God to be alienated, that they might remain unto them for a perpetual possession, as appeareth in these words: 
Levi. 25.34 Levi. 27.28.  Nothing separate from common use, that a man doth separate unto the Lord of all that he hath (whether it be man or beast, or land of his inheritance) may be sold nor redeemed. For every thing separate from common use is most holy unto the lord. And this is not repugnant with that which is written in the 18. Chapter of the book of Numbers, where the Priests and levites are denied to have any part of inheritance with the other tribes, but their portion in tithes and oblations only. For although in that first division of the land of Israel, the Priests of that time, had no possession of fields, yet afterward they had lands and possessions, by the vows of the faithful for a perpetual inheritance. Therefore in the last Chapter of Leuit. where mention is made of lands and fields dedicated to the Lord, it is said, that such lands and fields so vowed and dedicated, shallbe holy unto the Lord, & separate from common use, the possession whereof shallbe the Priests for ever. Furthermore in that second partition of land in juda (whereof mention is made in Ezechiels' last chapter) which should be after the captivity, there was one great part assigned to the priests, an other lesser part to the Levites: and another to the princes: Moreover, 
jere. 1.  the Prophet jeremy, who was of the tribe of Levy, and the son of Hilkaih, one of the Priests of Anathoth, bought a field of Hanameel his uncles son, 
jere. 32.  because the title by kindred appertained unto him to buy it. By these testimonies it is apparent, that it was lawful for the Priests & levites not withstanding the negative commandment in the book of Numb. to purchase & possess fields & lands, 
Num. 18.  dedicated to the lord.  
In the new testament also, it is said in a common proverb, The labourer is worthy of his reward. 
Matth. 10.  Which proverb being true, Christ and his Apostles made use of the same. The Apostle Paul also sayeth, that they which sow spiritual things, should reap temporal things. The which exchange is like unto that of Diomedes and Glaucus, who for his golden armour, took of Diomedes a brazen harness. 
1. Cor. 9  Of this matter the Apostle speaketh at large in the first Epistle to the Corinthians: where he demandeth this question: Who goeth a warfare at his own charges? Further, he allegeth out of the law, Thou shalt not moosell the mouth of the Ox that treadeth out the corn. Then, if meat must be plentifully given unto the cattle which labour for our living, why shall not things necessary for the maintenance of Pastors and teachers, which labour day and night for the salvation of souls, be given unto them? shepherds have fruit and living of their flock. Are not husbandmen and planters of vines maintained by their labours and fruits? Even so the Ministers of Christ, when they feed the children of God, and husband them as the spiritual husbandry have a right to be nourished and sustained thereby. Chrisostome to the people of his time, which used to say, that the bishops & ministers lived on their costs, answereth thus: No, (saith he) in the time of the law we lived on the Altar. Before they gave it, it was theirs, but after it was Gods, and he gave it to his priests: So in the Gospel (saith he) ye are not commanded to give us men, but to God, Reddite Deo quae sunt Dei: Give unto God the things that are Gods: and he again giveth it unto us his Ministers. And S. Augustine to this effect hath a notable saying, O homo meus est & mea sunt omnia quae habes, etc. O man, thyself art mine, & all that thou possessest. The earth which thou tillest is mine: the seed which thou sowest is mine: the cattle which thou weariest with labour are mine: the Sun is mine: and the showers of the early and latter rain are mine: Tu quia manum admonisti, etc. Thou, because thou hast lent me thy hand to hold the plough, take thou one part for thy labour. If God (saith he) should say thus unto us, it were more than he ought us, or then we could require. But take thee nine parts (saith he) O man, only give me the tenth. The Apostle Paul also saith, that the Elders are worthy of double honour, 
1. Tim. 5.  especially they that labour in the word and doctrine. For those fathers and ancients which have worn and spent themselves, so that they cannot labour in the word as afore time, by reason of age & diseases, aught to be excused, and yet nevertheless cherished and honoured, as if they laboured. For as Saint Augustine saith. Nihil est in hac vita difficilius, laboriosus, & periculosius episcopi, aut presbiteri officio. There is nothing in this life more hard, more painful, and more perilous, than the office of a Bishop or priest. But for their encouragement to undergo the great burden thereof, it hath pleased God to give unto them in this world, more than common honour, that is to say, double honour. Also S. Bernard saith, Honours & dignitates ecclesiasticas non ignoro deberi his, qui eas dign secundum Deum, administrare & velint, & possint. I am not ignorant that Ecclesiastical honours and dignities are due unto them, which both can and will use them well and godly. For according to the Proverb, Honos alit arts: Honour cherisheth learning. These things considered, it may appear how greatly they sin against God, which in these days seek all they can to dishonour them, whom God and his word doth honour: As do not only the Anabaptists, but also many others which would be counted zealous professors of the gospel, and yet defend and maintain such as write, preach, and speak against godly Bishops and Prelates. The sin of such undoubtedly, is no less than Sacrilege, in that they rob God of his honour. For as they that honour Gods Ministers, honour God: so they that seek to take from them their due honour, do dishonour God. In the Ark of old time there were three famous things, Manna, Aaron's rod, and the two Tables. Our Ark had these sometime, but some greedy Cormorants have pried into our Ark, have taken away a great part of our Manna, and to get the remainder, they snatch at Aaron's rod, that is at Church-government and discipline, and by their good wills, would leave nothing but the two Tables, that is, scholars books to live by. But if Samuel be not vir honoratus, a man of honour among the people, never look for a good government. If the crib be empty, ye shall get no Oxen: ye must be content to have Asses to do your work. If the carcase be gone, ye may perhaps with a little chaff get Bussards, 
2. Chro. 12.  but Eagles will not come. If Sisac spoil the temple, than salomon's golden shields, shall be turned into Rehoboams' brazen shields, and yet ye must be contented with it, & with much more evil than these, which the pretended reformation will bring upon you, and your posterity. Whatsoever reformation is pretended, the gold of the Temple is intended. They are of Dionysius religion, who coming into the temple, and seeing jupiters' coat to be rich of beaten gold and precious stones, took it away, saying, that it was too cold for winter, and too heavy and hot for summer: and in stead thereof, gave him a coat of Linsey-woolsey. And beholding also Aesculapius the son of Apollo, with a golden beard, he took it from him, saying, It was a shame the son should have a beard, sith the father had none. Thus we see that these kind of men will always have a cloak to cover their insatiable covetousness. With these men, whatsoever is bestowed upon learning and divinity, is ( quid predicio haec) misspent and lost. There is some controversy among doctors whether Dioclesian's, or julianus persecution were the greater. julianus occidit presbiterium, julian killed the priesthood, he rifled their livings, imbeseled the patrimony of the Church. But Dioclesian occidit presbetoros, killed the priests and cut of their heads. And the said Doctors conclude, that julianus was far worse, for (say they) by Dioclesian's persecution men died, but the church flourished: and by julianus persecution nomen ipsum Christianismi pene perijt, there was scarce any remembrance of christiansme left. In like case it is to be feared that the hazard of Religion which may come by this secret invasion will be greater than that which shall be by open persecution. Because living and maintenance, (which is the reward of learning) being taken away, barbarism must needs ensue, and so at the last no Religion. Saul is well content his men should do good service in following the enemy, but he grudgeth them to eat of the honey, that should clear their eyes, and comfort their heart. But as church-maintenance is of some grudged, and of other some covetously & injustly sought, so the same ought not to be alienated from the right use, but aught to be kept, & as unwillingly yielded, as was Naboths' vineyard. For Saint Ambrose would not deliver the substance of the church unto Valence the Emperor, when he required the same, but bestowed it on the poor. I deny not, but that kings & Princes are to command all both the bodies and goods of all their subjects within their dominions, to serve their turns in time of need. Yet, with out great and extreme necessity in deed, thereunto enforcing, the goods and livings of the Church ought to be kept and preserved, and are not rashly to be employed. It is reported of a certain noble man, who lived at Carthage, that frankly and of his own accord, he gave to the Church of Hippo (whereof Saint Augustine had the charge) a possession by writings under seal: which writings he delivered to Saint Augustine, and to his Clergy men, reserving only unto himself the profit of the land during his life: but afterward repenting him of his liberality and former grant, he required his land again, offering in lieu thereof, five pounds to be given unto the poor. Augustine seeing this, lamented and sorrowed, not for the possessions demanded again, but for the inconstancy of men: and being a man of a very gentle and mild nature, yielded it back again, which he might have kept in the right of the Church. And hereof groweth a question, whether Augustine could of himself, without a general consent of the Church, alienate that land, wherewith that same was once rightly endued. But whether Augustin offended herein or no, I will leave that to others to be decided: this I am sure cannot be denied, but that the inconstancy of the giver deserved blame. Yet this man had more reason to require that again which he once gave, than those church-robbers have at this day, who with Athalia think they never have enough, till they rush into the Lord's treasury, and rob his Sanctuary, notwithstanding that neither their ancestors brought so much as one brick to the foundation, nor themselves a tile to cover the roof thereof. If the law of God confirm the law of nations, by which every man enjoyeth his right, why should not the law of nations confirm the law of God. God in Malachi calleth the detaining of his tithes, a spoiling of him. And in the Gospel he calleth it a deceiving of the holy Ghost to Ananias and Saphira his wife. What vengeance thereof ensued the story showeth. Saint Augustine saith, Si in ignem mittitur, qui non dedit rem propriam, ubi putas mittendus est qui invasit alienam? If he be cast into the fire, which hath not given of his own substance, what thinkest thou shall become of him, who hath taken the spoil of that which belonged to others? Beside the danger of damnation (whereof Saint Austin speaketh) he & his posterity, may daily expect and fear that vengeance, which befell an Eagle, which upon a time being hungry, and seeking for her pray, happened to fly over an altar whereupon there was flesh to be sacrificed to an idol god. With this flesh the Eagle gorged herself, & took of it also to carry to her nest to feed her young ones. With the same she fortuned to carry a coal of fire unawares, which cleaved thereunto, wherewithal both herself, her nest, and her young, were utterly burnt and destroyed. The like may befall those Cormorants, which having Caninum appetitum, a Doglike appetite, eating till they vomit, through an insatiable desire of spoil, neither foreseeing the danger, nor fearing what may ensue, cease upon all whatsoever cometh within their reach: wherewithal they carry the heavy vengeance of God, which will not only fire them & their nests, which through rapine, oppression, and deceit, they have builded on high in this world, but also without great repentance casteth them down headlong into hell fire which burneth for ever. For God will not suffer Sacrilege to escape unpunished. When Balthasar with his Queen and Lords, drank in the silver and golden vessels, which his father Nabuchadnezar had taken out of the temple of Jerusalem. In the same very hour there appeared fingers, as if they had been of a man's hand, writing right over the candlestick upon the plain wall in the king's palace: and the king saw the palm of the hand that wrote, the effect of that which was so written was, God hath numbered this kingdom, and brought it to an end: thou art weighed in a balance, and art found too light: thy kingdom is dealt in parts, and given to the Medes and Perses. The very self same night was Balthasar the king of the Chaldees slain, and Darius succeeded in the kingdom of the Medes. Whereby it plainly appeareth, that as those things which are dedicated to the Church, do belong unto God, so the spoilers and profane spenders of his portion, can have no security, but a fearful expectation of vengeance from heaven. Whereas contrariwise they that do give liberally to the upholding and maintenance of the worship and service of almighty God, and which (if they have not to give) do yet at the least in heart, wish well unto the same, do procure unto themselves & to their posterity a singular blessing and favour from God. 
Malac. 3.  Bring ye (saith the Lord) all the tithes into the store house, that there may be meat in my house; and prove me now herewithal saith the Lord of hosts, if I will not open the windows of heaven unto you, and pour you out a blessing without measure. And I will rebuke the devourer for your sake, and he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts, And all nations shall call you blessed: for ye shall be a pleasant land saith the lord of hosts. A great blessing in deed, wherein the lord promiseth not only abundance of fruit, but also to give a blessed and holy name among all nations, which he will undoubtedly give to all those which will prove him herein, whether he will be just a rewarder and recompenser or no. Prove the Lord then for he is most faithful and just in all his promises. He is not as a man that lieth, nor as the sons of men that doth repent them after their promise and vows. He speaketh not the thing, but he doth it. Heaven and earth shall sooner pass, than he will fail in a jot of his promises. If worldly minded men, could be persuaded herein (as they would very readily in deed if they had faith) they would not offer unto the Lord, the halt and the blind, and the lamest of the flocks: but would with Abel bring the best unto him, 
Gene. 4.  who was therefore blessed of God. Who afterward gave the same in commandment saying, 
Num. 18.  ye shall separate unto the lords treasury, things that be chief, and most principal. The Lord loveth a cheerful and liberal giver, such a one was king David, who said, I have given all things with a glad heart, 
1. Chro. 29.  even a good will, and now have I had joy to see thy people which here are present, offer with a free will unto thee. And Solomon his son, so long as he bent himself to the building of God's house, so long he had peace. Let therefore (my brethren) the wrath of God on the one side, which will send speedy vengeance, upon all those that commit Sacrilege: and his blessings on the other side promised to all those which love him and seek the honour of his name move you to beware of that damnable sin.   

The third Leper, is the Simoniac.  
SJmony, is a selling of the gifts of the spirit, or of any such thing, through a covetous desire: the buyer having an ambitious intent to prefer himself thereby, and to make his purchase serve his corrupt mind. Whereby it appeareth, that both the seller and the buyer of spiritual things are Simoniacs, and infected with the leprosy of Gehesi, who took of Naaman the Syrian for his cleansing, that which his master Elizeus refused. 
4. King. 5.  Concerning Simony, the old Schoolmen and Papists have disputed at large: who could best speak herein, not only by speculation, but also by practise. For whereas this is the only mark of all the old and new Testament, that the blood of jesus Christ, shed upon the tree of the Cross, is the satisfaction for the sins of all those that believe in him: the Pope and his hath a long time borne the world in hand, that he is the treasurer of this great ransom paid for our sins, and that to be partaker thereof, men must come unto him, and he will distribute this benefit to whom he thinketh good. And thereupon every man began to buy salvation of him, which the only blood of jesus Christ had purchased for us, and which no other thing beside could purchase. If thou hadst committed all the faults in the world, thou mightest have had recourse to the Pope's pardons and indulgences. All offences, even to murders, incestests, Sodomitries, were taxed and set at a certain sum of money, and paying that the Pope would give thee full remission thereof. This pardon was ratified and delivered to him that would give most: and the book of taxes doth confirm it, which was imprinted by their own consent, before the light of the Gospel was made clear again in these last ages. These Indulgences they sold first to certain persons, and after to families, and then to towns, & so in time to common wealths, and whole kingdoms, without exception of any persons, yea for the term of four thousand years of true pardon. The doctrine of Christ was: He that shall believe in me shall have remission of sins: That of the Popes: He that shall give me money, there shall be no hell for him. If you desired Paradise, he commanded the Angels to carry you thither, and all your parents and friends, as appeareth by the Bull of Clement the fift. For the knights of the order of Saint john at Jerusalem. If any feared Purgatory, having committed all the mischiefs in the world, yea having line with the virgin Marie, (as the preachers of the pardons in Germany say) so soon as he hath cast silver into the Basin, their souls were by and by set at liberty therefrom. And to this end they have sold Trentals of Masses and Diriges, for souls departed. Whereby they have set to sale for money Christ himself, valuing his most precious body at a lower price than ever judas did. This was Simony in the highest degree most abominable. Christ sometime thrust buyers and sellers out of the Temple. But the Pope hath received in buyers and sellers, and thrust out Christ, and so have turned the house of God into a den of thieves. And thereof came this Proverb, Curia Romana, non captat ovem sine lana. The Court of Rome will not take the sheep without the fleece. Which also verefieth these words of Mantuan.  
venalia nobis:  
Templa secerdotes, altaria, sacra, coronae,  
ignis, thura, preces, coelum est venale Deusque.  
That is, Amongst us in Rome, churches, priests, altars, masses, crowns, fire, incense, prayer, and heaven are set to sale, yea God himself among us may be had for money. Of this Thomas Becket our countryman, made woeful complaint, at what time for his wilful disobedience and treason committed against the king, he had fled for aid and succour to Rome, and saw that nothing would be wrought there without money, and enforced with sorrow for the same, he wrote thus to the Bishop of Menze, Mater Roma facta est meretrix, & prostituta est pro mercede. Rome our mother is become a harlot, and for money and meed layeth herself to sale. The detestable Simony practised in the Church of Rome, in the days of Pope Gregory the ninth, was the cause why the Greek church utterly broke from the Romans. I would to God, it might make a perfect separation for ever between them and us, until such time as it shall please God to make them see their abomination, and so repent them and convert. In the mean time, beware of those scorpions & locusts which are come out of the bottomless smoking pit, 
Apoc. 9  who although they have the faces of men, and wander up and down secretly in this realm in a disguised manner like ruffians, with feathers, and all ornaments of light coloured apparel, like to the fashion of courtiers, or otherwise as they think best for their security and safety: yet I say again, take heed of them: because they have stings in their tails. For though they have a glorious name of pretended holiness, calling themselves jesuits, yet do they entice all manner of persons with whom they dare adventure to speak, not only to be reconciled to the Pope and church of Rome, but also to induce them by vows & oaths to renounce their obedience to the Q. majesty, to deny her to be their sovereign, & themselves to be discharged of their allegiance: & to repute all magistrates under her, to be unlawful, & in conscience not to be obeyed. And where they get footing & entrance there they deliver their consecrated tokens & relics, as Agnus this, grana benedicta, medellas, crosses, beads, & such like trash: & proceed further, bearing the ignorant people in hand the for money by the Pope's indulgence, they shall have pardon for all their sins past. By which exchange, they draw unto themselves no small advantage. But of such ignorant & foolish buyers, this may be verified. Quid dedit, aurum fuit, quod perdidit anima fuit. That which he gave was gold: but the which he lost was his soul. And to the bad merchants which sell such deceitful trash: it may as truly be said, Quod accepit aurum fuit; quod dedit, lepra fuit, That which he took was gold; but that which he gave was a leprosy. Therefore in shunning of these men, or rather monsters, men shall not only shun a leprosy, but also deliver themselves from those ugly and unclean spirits (whereof Saint john speaketh) which are come out of the mouth of the Dragon, 
Apo. 16.13  and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, to go unto the kings of the earth, and of the whole world, to gather them to the battle. Such is their affected malice to attempt, and their infected means to obtain their conquest, and our fall.  
There are also another sort of Simonia call lepers, such as be patrons of benefices, who having power to appoint a godly, learned, and discreet pastor, to the congregation and Church, whereof they ought in deed to be patrons, that is to say, careful and provident fathers: yet nevertheless seeking after their own private gain, rather than the gaining of men's souls, do (contrary to the law of God and man) sell their benefices and donations for money. And so refusing to admit those which be worthy, but preferring those which be unworthy, they call to the inheritance of God's sanctuary, Schismatics, seditious persons, Atheists, ignorant and unlearned Asses, flatterers, and sometime their own kinsmen, and familiars, how unmeet soever. They esteem the person of a man, and receive gifts. And thus, so much is in them, they make the house of God a house of merchandise, and a den of thieves. So that as he who being in Rome, did seek for Rome: even so may we among these kind of men, which such patrons bring in, seek long enough, and not find a good pastor: but rather those thieves, whereof our Saviour Christ speaketh, 
john. 10.  which come not in by the door, but at the window. There have been the more of these petty thieves, by the means of these great thieves. For our usual proverb is not so common as true, that if there were no receivers, there would be no thieves. Socrates being asked on a time, why he laughed, answering he said, I see great thieves lead small thieves to the gallows, which are more worthy to be hanged themselves then them: for (saith he) the small robberies are punished, but the great are carried in triumphs. Even so those great thieves, which rob the purse of a poor minister, for that which should freely be given unto him: which rob the Church also of a learned and good pastor for filthy lucre, and which is worst of all, which rob God of his honour and service, by bringing into the sheepfold sometimes a Wolf and a thief: those are the thieves would be more nearly looked unto, then commonly they be. For as Chrisostom saith, He that is not ashamed to say, Quid mihi dabis, ut tibi justitiam faciam, What wilt thou give me to do thee justice? Is it not all one as if he should say, Quid vis mihi dare, ut deum vendam? What wilt thou give me to sell God unto thee? If these men do not wash and cleanse their hands in time from this leprosy by true repentance and amendment, it will not only make a fearful separation between God & them, but will also in this world bring at the last a consumption of their whole substance. For albeit (as S. Ambrose in his pastoral saith) that evil beginnings have a preposterous end: as jacob by supplantation attained to a blessing: the corn sowed with a leprous hand, is reaped clean: a fair child may be begotten and borne between two adulterers: and the money gotten by Simony may have a good issue, when it is bestowed upon the good of the poor: yet saith he, this is no defence for Simoniacs. God will not be pleased with such a sacrifice as is gotten by robbery and deceit. As this concerneth the Patron, so let the Minister take heed, that seeketh to come in at the window like a thief, that he be not defiled with this leprosy; But let them remember this sentence of Saint Augustine, Diligendus est pastor: tollerandus est Mercenarius: cavendus est latro. A good shepherd is to be loved: a hireling is to be tolerated: but a thief of all other is to be shunned.   

The fourth Leper, is the Hypocrite.  
THis man's Lerposie is a bad colour in the outskin: of the which the Lord speaketh thus to Moses and Aaron. 
Levit. 13.  The man that shall have in the skin of his flesh a swelling, or a scab, or a white spot, so that in the skin of his flesh it be like the plague of leprosy, than he shall be brought to Aaronthe Priest, etc. Hypocrites have a diversity of colour in the skin, because through a proud singularity they endeavour to differ from other men, both in manners, and in conversation. Nevertheless, they have another colour under the skin in the flesh, pretending one thing outwardly, and being otherwise within: having one thing in the mouth, and another thing in the heart: outwardly a false show of godliness, and within full of all iniquity. Such as were they of whom Saint Luke speaketh thus, The Priests and Scribes watched him, and sent forth spies, which should feign themselves just men, 
Luke. 20.  to take him in his talk, etc. Of this Hypocrisy, Saint Augustine writing upon the Psalm. 63, saith thus, Simulata sanctitas, non est iniquitas, sed duplex iniquitas: quia iniquitas est & simulatio. Feigned holiness is not simply iniquity, but double iniquity: because it is both iniquity, and dissimulation. For this cause our Saviour Christ saith, Except your righteousness exceed the righteousness of the Scribes and Phariseiss, 
Math. 5.  ye cannot enter into the kingdom of heaven. The righteousness of the Scribes and Phariseiss was vain, and full of ostentation, by which they sought to be praised of men. They fasted, they prayed, they gave alms, etc. that they might be seen of men. Their righteousness was in word, but not in deed, as Christ himself testifieth of them. They say (sayeth he) and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. To teach, and not to do, condemneth the teacher. And therefore of Christ the true Doctor, it is said, That he began to do and to teach. Of such Doctors, which teach and do not, 
Acts. 1.  Saint Gregory writeth thus. Vult hypocrita scire divina eloquia, nec tamen facere: vult docte loqui, nec tamen vivere. The hypocrite desireth to know the word of God, but not to practise it: to speak learnedly, but not to live thereafter. And if it fortune that these do any thing that seemeth good, yet the intention of the same is not good, but rather they do it to an hypocritical end. And therefore Saint Chrisostome of this pharisaical righteousness speaketh thus, Phariseorum justitia erat in ostentatione, & none in rectitudine intentionis, in locutione, non in opere: in corporis afflictione, non in mandatorum observatione, etc. The righteousness of the Phariseiss was in the ostentation of the work, not in the uprightness, and sincerity of the intention: in speaking, not in doing: in the affliction of the body, not in the keeping of the commandments: and in the lesser observations, leaving the more weighty things of the law. These hypocrites which seem to be religious worshippers of God, and are not, are politic Machivilians, which make a show to love the gospel, but it is either to gain credit thereby, or to get gain & promotion, or else to compass their subtle devices. But detestable and devilish is their hypocrisy, who to attain to any dignity, either ecclesiastical or civil: or else to make their false doctrine the more easily received and embraced, do feign to have that holiness, which they have not, nor yet regard. Such hypocrites may fitly be compared unto falling stars which men call Assub, which in the night time, seem to be in the Firmament, and to be true stars in deed, and yet are not so, but certain fat exhalations only lifted up from the earth, which being elevated through the upper region of the air, are kindled by the heat and force of the uppermost Element, which is fire: and so being kindled, do fall again: evenso these hypocrites, unto men that look not into them, seem to be spiritual light inflamed of God, and are thought in mind to be conversant in heaven, when as in truth they are nothing less. 
job. 20.  As therefore the light of such supposed stars, is momentany and vanishing, even so is the joy of hypocrites. For what is the joy & hope of all hypocrites in their works and actions? surely nothing but the reverence of honour, the glory of praise, to be feared of better men than themselves, & of all men to be called holy. This is their joy, and therefore their only portion and reward. They are like unto image-caruers, who have a care only to polish, paint and beautify the outward form to please the beholders, not caring for the back parts, or for that which is in ward: and when they have done all that they can, yet can give no life unto it. So the hypocrite seemeth to be holy in the sight of men, and therefore behaveth himself accordingly, painting his actions with a show of righteousness, whereas nevertheless within, both his inward parts, which are always, in the sight of God, and also his back parts, that is to say, the end of his life, and the judgement of God are neglected. Therefore an hypocrite is but as a picture or shadow of a righteous man, and without truth and life. There is as great defference between the working of hypocrisy & the working of grace, as between the working of art, and the operation of nature. Art worketh only outwardly, as may appear by the art of graving, carving, and painting, & such like. But nature worketh first inwardly, as is manifestly to be seen in the generation of living creatures, in whom the heart, and other vital members, are first form. For grace worketh first inwardly, & reformeth the mind, through the love of God & the love of our neighbour: Afterward it reformeth men's tongues, their manners and their whole life: of the which the Apostle writeth thus, 
Ephes. 4.  Be ye renewed in the spirit of your mind, and put on the new man, which after God is created in righteousness, and true holiness. But against hypocrisy and dissimulation which is in the outward man, Christ pronounceth this curse; Woe unto you Scribes and Phariseiss, ye are like unto painted sepulchres, which appear beautiful outward, but within are full of dead men's bones, and all filthiness. 
Matt. 23.  woe unto you Scribes and Phariseiss hypocrites: for ye make clean the utter side of the cup, and of the platter; but within ye are full of bribery and excess. The righteousness of the Scribes and Phariseiss, was severe and cruel: for they urged the law of Retaliation, and required an eye for an eye, and a tooth for a tooth. This kind hath five notes to know them to be hypocrites by. 1 First, their care is not on themselves, but on others: and therefore inquire they after other men's actions, Quid autemiste? What shall he here do? 2 They are ever Obseruatores; narrow lookers upon other men's faults. 3 They are ready to control and to condemn, whereas others more fit, are not so forward. 4 They make choice of a brother that hath a moat in his eye: can they find none that hath a beam? They will not perchance meddle with them, for that they be of their own kind. These Phariseiss let Herod's and Pilat's beams alone uncontrolled, but the moat of the Disciples for gathering a few ears of corn on the Sabbath, much complained of and condemned. 5 They are full of all cruelty, under the colour of simplicity & innocency. And herein they are like unto Wolves in sheeps clothing, ever in show void of harmfulness, whereas indeed if they be uncased, they are full of all mischief and cruelty. Beware of these men, that you be not deceived by them: and as one saith: 
Nunquam te fallant animi sub vulpe latentes.  
Impia sub dulci melle venena latent.   
That is:  
Let not the subtle sleights of Fox thee undermine:  
For poison lieth hid, in sweet and honeyed wine.  
And herewithal agreeth the saying of Saint Bernard, Crede mihi sub habitu religionis, reperies cor perversum. Believe me, under the form of Religion, thou shalt find a perverse heart. A Wolf in a sheeps skin showeth a dead sheep: but that the Wolf is alive, it will appear by his works. A Nero within, and a Cato without, is a monster like unto that Poetical fixion, 
Chimaera. is a three headed. monster having part of the shape of a Lion and part of a Dragon. joshua 9  Leo pars prima, Dracho media ipsa Chimaera. Aeneas never hurt the Troyans' his enemies more, than when he put on armour like unto theirs, and so rushed in among his enemies as one of their side. Such hypocrites are the Papistical lesuites, who play the dissembling Gibeonites, pretending that they come from a very far country for the name of the Lord our God. These under a show of love and great care to build up hierusalem's Temple with Nehemia, seek nothing else but the destruction thereof. They play the fox with Herod, who pretending a worshipping of Christ, 
2. Sam. 15.  practised nothing else but to kill him. They have made Absaloms' vow, under the colour of Religion, conspiring against the king and state. And therefore the holy ghost speaketh thus unto them, I know the blasphemy of them that say they are jews, 
Apoc. 2.  and are not, but are the Synagogue of sathan. Finally, the righteousness of the Phariseiss was full of presumption, arrogancy and contempt. For they stood in their own conceit, and had a great overweening of themselves, contemning all others: as appeareth by that vain boasting of that proud Pharisei, who making his prayer in the temple said thus, O God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or as this publican: I fast twice in the week, I give tithe of all that ever I possess. This hypocrite is like unto an Ape, which being no man, but a beast, yet he imitateth most of those things which he seethe men do: Even so this hypocrite counterfeiteth the good works of Saints, he prayeth, he fasteth, he giveth alms, he payeth tithe of all things: but yet like an Ape. For as the Ape doth he knoweth not what, neither doth profit himself by that which he doth: even so these kind of burnished and smooth fellows do they know not what, because they work not in faith, being destitute of the true love of God, and of their neighbour. Whereupon Chrysostome saith, Omnes species justicia, quas habent servi dei in veritate, habere possunt servi diaboli in simulatione. The children of the devil may have in hypocrisy all those tokens of righteousness, which the servants of God have in verity. These hypocrites are like unto glow-worms, which although they shine in the night, yet in the day they are unclean and vile worms. For although hypocrites shine in the night of this world through a false show of virtue, yet in the world to come they shall be found foul and abominable. In the said hypocritical Pharisei then, we see a certain fantastical vision, showing that in form which it hath not in truth. Demosthenes' being asked what was most effectual in speaking, answered, Hypocrisy. Being asked again the second and third time, he answered still hypocrisy: meaning thereby, that the whole grace thereof was in speaking, and not in doing. We have too to many rhetoricians in these days, who can talk and speak well, but do not. They have their tongues tipped with Religion, as earthen pots are tipped with silver and gold. These have the cloak whereof Peter speaketh, and the visor whereof Paul maketh mention. They are the very same of whom Christ in the Gospel speaketh, This people draweth near unto me with their mouths, and honoureth me with their lips, but their hearts are from me. And against whom also Christ in regard of the abomination of such hypocrisy in his sight, pronounceth woe against the same seven times in one Chapter, which is not to be found in all the Gospel against any other beside. Hearken therefore to the counsel of the wise. Be not an hypocrite in the sight of men. 
Eccle. 1. job. 13.  For the hypocrite shall not come before God. God hath not placed men in his vineyard, to bring forth green leaves only, but fruit also. The fig tree which had nothing but leaves, was accursed, and withered away by the roots: the earth which drinketh in the rain that cometh often upon it, and beareth nothing but thorns and briars, is cursed of God, 
Heb. 6.  whose end is to be burned.   

The fift Leper, is the proud man.  
PRide is a great love and liking of our own excellency, and in comparison of ourselves, a despising of others. This leprosy of pride doth sundry ways lay hold upon men, according to the opinion of Saint Bernard, Semptempliciter occapuit nos leprasuperbia, etc. We are (saith he) tainted with the leprosy of pride seven manner of ways: that is to say: in the propriety of possessions; in the glory of apparel; and in the pleasure of our bodies: Two ways also in our mouth: and two ways in our heart. In our mouth murmuring in adversity; and arrogantly commending ourselves in prosperity. In our heart; desiring to have our own will; and following our own counsel. Pride (according to her disposition) disdaineth to go alone, unwaited upon, and therefore she is accompanied with many sins. And because she seldom useth to go on foot, she hath prepared for herself a chariot or coach: for she is delicate, and tender, and so much the more, because she is unclean and leprous. Her coach is drawn with four horses. The fore-horse is Ambition: the next to him Vainglory: the third, Contempt: and the fourth, disobedience. The four wheels, are Boasting; Arrogancy; Verbosity, & Levity. The coachman that driveth and guideth, is the spirit of pride. They that accompany lady Pride in the coach, are such among all estates and degrees, as are proud and vain in apparel. The horses before mentioned are unbridled, the wheels most swift and flying: the driver and coachman self-willed and perverseness, and therefore the end must needs be destruction. To handle all these in particular, would make a larger treatise, then at this time I purpose: therefore I will but touch three parts: to wit, the beginning, the midst, and the end. The beginning, Ambition the midst is pride and her company: the end is destruction whereinto these do wilfully run. Ambition is an overmuch desire of honour: which honour is that reverence yielded to any man for a testimonial of his excellency in good gifts. And a testimony is given unto him of right: for it is meet that we recompense them with honour, which help to preserve & maintain us, being furnished with the gifts and graces of God. But they which are honoured must especially take heed, that they repose not themselves upon honour, as upon the chief end, For whatsoever they do, must be done of love, of conscience & for God's sake: & specially that honour which is given unto them to govern well: that thereby both themselves may know and also may teach others to glorify God, and not men in their works. Furthermore they must take heed that they be not so inflamed with the desire of honour, as that they seek to attain the same by unlawful means. Concerning the which matter, Sallust speaketh rhus, toe good and the evil doth both alike, desire to get, honour, glory, and rule; the one by good means: the other wanting good arts, striveth to compass the same, by fraud and guile. For, it falleth out many times in this world, that men of mean and base parentage, attain to greater dignities, possessions and riches, than their deserts and virtues require deserving rather blame then any preferment, Like herein to Abimilech who purposed to himself a kingly power, without any purpose to govern rightly: and therefore endeavoured to attain thernnto by deceits and guiles, and not by lawful and just means: seeming to be of Euripides judgement, that even right itself, is to be violated for dominions sake. And for this cause the ambitious man is ever fearful, ever wary and circumspect, lest he should speak that which might displease, he couterfeiteth humility, feigneth honesty, showeth forth affability, useth all courtesy, honoureth all men, boweth, stoopeth, and maketh obeisance to every man: he haunteth open assemblies, visiteth noble men, he riseth up, he embraceth, he praiseth & flattereth, and is more than diligent, verefying this poetical saying, Etsi nullus erit pulvis, pulverem tamen execute nullum: that is, Mend a fault, where none is. The ambitious man will whine and weep with Esau, to see any thing to escape his fingers, or any man preferred before him. He may rightly be compared to ivy, which ceaseth not to climb to the top of the tree, though it be the basest plant. He is like unto the Spider which will be in the king's house, 
judg. 9  and in the very top of the temple, though he be full of poison. And albeit he is but a furs bush, yet he will marry his son to the Cedar of Libanus. And good wife Zebede, though she be but a fisher's wife, must have her two sons to sit in Christ's kingdom (which she deemed to be of this world) the one on his right hand, and the other on his left. Like unto her grandmother Eve, who being Queen of the whole world, and lady of Paradise, yet must needs be Goddess Eue. Balaam thinketh his Ass never goeth fast enough, when he rideth for preferment. And when the ambitious man is preferred and exalted, he is also therewithal puffed up in pride, and beginneth to boast, he careth not to profit, but rejoiceth that he is preferred: he presumeth that he is the better, because he seethe himself superior: he disdaineth his old friends, and knoweth not his acquaintance: he fawneth upon strangers, and contemneth his familiars: he talketh of great matters, and meditateth of high things: he cannot any longer abide to be subject, 
2. Sam. 16.  but seeketh to rule, and with Absalon is male content for a kingdom. In the end he is a burden to subjects that are under him, an enemy to all men: he is rash, troublesome, grievous, and importune: Thus pride (as saith Abacuc) proveth a madness, and as Paul termeth it, a frenzy. Yea so mad are ambitious men many times, and so furious, that they commit murder without respect of any kindred. Cain being afraid lest his brother should have greater favour and grace than he, slew him. Romulus in like case killed Remus. Domitian lay in wait for Titus. Antonius Caracalla slew his brother Geta Athalia killed all the king's seed. Abimilech slew seventy brethren upon one stone. And Hazael stifled his master Benhadad. Our English Chronicles have many such like examples, which I overpass. But the end and downfall of such hath ever been most miserable and woeful. Paulatim ascendisti (saith Gregory) sed non paulatim descends. Thou didst ascend by little and little, but thou shalt not so come down. For as the Crow, when she cannot crack a Nut, flieth a fit, that so by the greater fall it may be broken: even so God many times, suffereth proud men to be placed in high degree in this world, that their downfall may be the greater. Who so sayeth Regnabo, I will reign, (with the proud bremble) or, Non movebor, I shall not be removed: or, Quis ascendet super me? Who shall ascend above me? Nay though he say nothing, but in his heart receiveth the applause of the people, as did Herod: Deycietur ad imum: He shall be cast down to the ground. Therefore the Lord saith, The pride of thy heart hath deceived thee: 
jerem. 49.  though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence.  
A heathen man being asked, what God did in heaven, answered, he did nothing but tumble down proud men, and set up humble men. For as Solomon sayeth, 
Pro. 18.  Before destruction goeth pride, and before glory goeth lowliness. If men were not like unto children in understanding, they would not so greedily as they do seek after worldly honour and promotion. It is the fashion of children to esteem more of a painted trifle, then of a rich jewel: and such is the painted dignity of this world, gotten with much labour, maintained with great expenses, and soon lost again with heartbreak and sorrow. Let a man recount with himself, if there be any state of dignity which he could wish to himself, which many men have not had long since. Let him remember how they mounted up, and how they descended down again: and then he may imagine with himself, which was greater, either the joy in getting, or the sorrow in foregoing that wherein they so much delighted. Where are now all those Emperors, those kings, those princes, and prelate's, which rejoiced so much once at their own advancement? Where are they now, I say, who thinketh or talketh of them? Are they not forgotten and cast into the grave long ago? And do not men boldly walk over their heads now, whose faces might not be looked on without fear in this world? What then have their dignities done them good? Honour then is like a man's own shadow, which the more he runneth after, the more it flieth: and when he flieth from it, it followeth him again, and the only way to catch it, is to fall down upon the ground upon it. So we see that those men which desired honour in this world, are now forgotten: and those which fled from it, and cast themselves lowest of all men by humility, are now most of all honoured: honoured, I say, most by the world itself, whose enemies they were while they lived. For who is honoured more now, who is more commended, than the Apostles of Christ, who somuch despised worldly honour in this life. Most vain then is the pursuit of this worldly honour and promotion, seeing it neither contenteth the mind, nor continueth with the possessor, nor is void of great dangers, both in this life, and in the life to come.  
But now to speak of the bravery of pride, 
Pride.  and of her vain company. Ye shall understand that Pride (as is said afore) is never alone, but accompanied with many vices, being the root of all evil, and the Queen of all wickedness: and to speak plainly, she is the beginning, the end, and the cause of all sins. When Pride hath gotten the upper hand and rule of any man or woman, she will not easily forsake her vassal, but will hold and keep them, even as kings do those castles which they have once conquered and won. 
Eccle. 10. Isai. 51.  But why is earth and ashes proud? Let the proud man look to the rock out of the which he was cut, and to the pit whence he was digged. If proud persons would consider their beginning and their end, and if they would continually have the same before there eyes, they should not so exceedingly sin in pride, as they do at this day. Was there ever any age from the first beginning of the world, so far overgrown in pride, as this our age? I am well assured no. Is there any nation at this day upon the face of the earth, comparable to us in this abominable sin of pride? Our excess in apparel will say no, wherein both men and women of all estates and degrees, from the highest to the lowest, even from the Courtier to the Carter, do monstrously offend. Servants are in their apparel more costly than many masters and dames: yeomen, and yeoman's sons are herein equal with gentlemen of good worship: poor and mean Gentlemen, compare with Lords: Lords with Kings; and Ladies with Queens. What will become hereof at the last? Where is now that moderation in apparel which was used in king William Rufus days! who (as Chronicles record) being exceeding sumptuous in his apparel, and having a pair of breeches in a morning brought unto him by his chamberlain, he demanded what they cost. The chamberlain answered, that they cost three shillings. Wherewith the king being wroth said: Away beggar that thou art, bring me a pair that cost a Mark. Then the chamberlain brought unto the King a pair which cost much less than a Mark, making the King notwithstanding believe that they were of such price as he desired: wherewith the king was well pleased. But such is the pride of men in these days, that every base serving man, will disdain that now, which king William in his excess then, was highly pleased to wear. A wonderful alteration in a few generations. Pride in a king, is a great offence in the sight of God: but in a poor man, it is one of the three things which God most extremely hateth. Si vix tolleretur, dives superbus (saith Saint Augustine) pauperem superbum quis ferat? If a proud rich man be scarely tolerable, who can endure a poor man proud? do we not see that many things of great price, as velvet, satin, gold and silver lace, fine cambric, and such like costly things are now worn of very mean persons, against the law of God and man, against all common wealth, and contrary to all good example of our forefathers, which things rather belong to princes and to peers of the land, then to mean subjects. As men and women exceed in the substance of apparel, so also in the form they daily show forth their abominable pride in their inconstancy. For no colour, form or fashion long contenteth them. We one while imitate the Spaniard, another while the French: one while the Italian another while the Dutch. Every nation is a several pattern for us. We are like unto Camlepardus, who being but one beast, representeth the figure and shape of many. And to the Chameleon. which changeth into every colour laid before him. Let these proud peacocks remember to what end apparel was appointed by God at the first, verily for a covering to hide our shame. 
Gen. 2.  Whoso then is proud of apparel given to this end, is as if a thief should be proud of his halter which the prince giveth him to wear in remembrance of his pardon. Diogenes seeing a man to have a great pride in his clothes, said unto him, be not so proud man, a sheep wore that cote before thee. What vanity is it then for us to be so curious in apparel, and to take such pride therein as we do. We rob and spoil all creatures almost of the world to cover our backs, and to adorn our bodies withal. From some we take their wool: from many their skins: from divers their furs: from sundry, their very excrements as the silk, which is nothing else, but the very excrement of the worms. Not content with this; we come to fishes, & do beg of them certain pearls to hang about us: we go down into the ground for gold and silver, and turn up the sands of the sea for precious stones. And having borrowed all this of other creatures, we jet up and down, provoking men to look upon us, as if all this now were our own. When the stone shineth upon our finger, we will seem forsooth thereby to shine. When the silver and silks do glister on our backs, we look big, as if all that beauty came from us. It is reported of that holy father Athanasius, that when he saw a woman appareling and decking of herself in proud attire, with gorgeous array, he wept: and being demanded of the cause why he did so, because (saith he) all this preparation is for her own destruction. And one Pambus in the like action, made the same answer at an other time: as appeareth in the 8. book and second chapped. of the tripartite history. But our nice and mincing dames in England, whose whole life is spent for the most part in study, in care, and in practise, to deck, paint, and beautisie themselves, will hardly be persuaded by Pambus, or by Athanasius, that they bestow this great cost upon themselves, to their own destruction. And though the Lord himself hath said in his word. The woman shall not wear man's apparel, 
Deut. 22.  neither shall a man put on woman's raiment: for all that do so are an abomination to the Lord: Yet for all this prohibition, many woman in these days wear doublets, and breeches (though peradventure by them otherwise termed) garments for the fashion appertaining to men. Saint Cyprian in his book de Velandis virginibus, saith, that the devil himself was the first inventor of such painting, frizling, and gorgeous decking. Tertullian, having written of woman's attire, condemneth the vanity which they use in attiring of themselves, affirming that through their pride herein, they tempt men, and open a way to lust, which should be shut. Beside this, they do seek to control and amend the workmanship of God in their creation, by adding unto their bodies and faces a form and fashion, which he hath not given unto them. A Painter having made an artificial piece of work after his best skill, if an other man come after him, and do trace the same with other colours and lineaments, will take it to be done to control his workmanship, whereat he much disdaineth: Even so, seeing God hath fashioned our bodies after his own mind, he detesteth and cannot abide counterfeiting and strange colours: as in stead of black or brown hair which he hath naturally given unto thee, to wear the hair of another body, which they call periwigs, or to die thine own with Saffron, or such like colour: for in so doing thou takest upon thee to control and correct God's skill and wisdom in thy creation: the which to do must needs be abominable in his sight. On which wickedness the Lord threateneth by the mouth of the prophet to take vengeance after this manner, 
The end of Pride.  saying, Because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet, therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts. 
Isai. 3.  In that day shall the Lord take away the ornament of the Pantofles or Slippers, and the cawls, and the round tiers, the sweet Pomanders, and the Bracelets, and the Bonnets, the tiers of the head, and the slops, the head-bands, and the Tablets, and the Earrings, the Rings and the Mufflers, the costly apparel & the veils, and the wimples, and the crisping pings, and the glasses, and the fine linen, and the hoods, and the lawns. And in stead of sweet savour, there shall be stink; and in stead of a girdle a rent; and in stead of dressing the hair, baldness; and in stead of a stomacher a girding of sackcloth, and burning in stead of beauty. This vengeance of God in this manner threatened, showeth what shall be the end of pride. Forsake then this vanity with speed, and embrace humility. For though thou be as rich as Naball, as beautiful as Abshalom, or fair Susanna: and for brave apparel, as gallant as those of whom Isai maketh mention, yet if thou be not humble thou art no body. This one sentence, He casteth down the proud, and exalteth the humble and meek, is repeated twelve times in the old testament, and seven times in the new, to teach us how detestable a thing pride is, & how acceptable a thing humility is in gods sight. God spared Herod when he persecuted his Saints, when he slew john Baptist: but he struck him with a mortal plague when he was proud: to show, that God hateth a proud man, more than any other. Humility, although blemished with many sins in the Publican, yet is it allowed of God. But pride, accompanied with many virtues in the Pharisei, is rejected and abhorred. Pride overthrew the lofty tower of Babel, confounded the language, prostrated Goliath, hung up Haman, killed Antiochus, drowned Pharach, and slew Senacherib. Yea pride, hath caused God to overthrow the seats of proud captains, to dry up the roots of proud nations. To conclude, Pride casteth down headlong, from the highest heavens unto the bottomless deep: and Humility lifteth up on high. The one cast down an Angel from heaven to hell: and the other exalteth a man from earth to heaven.   

The sixth Leper, is the Glutton.  
A Glutton is he, whose belly is his God: as if he lived to no other end then to eat and drink. Wherein the miserable man deceiveth himself. For in deed God hath given to no man life, to eat, but permitteth him to eat, that he may live unto God. Meats are ordained for the belly, and the belly for meats, 
1. Cor. 6.  but God shall destroy both it and them. This Gluttony was the spiritual leprosy of those four lepers, 
2. Kin. 7.  which abode by the gate of Samaria, and went to the enemy's camp to eat and to drink. For as those men came to the tents of the enemies, in desperate manner to fill themselves; even so all they which serving not God but their belly, being also careless of eternal life, seem to say, Let us eat and drink, to morrow we shall die. The Glutton to maintain his belly cheer, is bold to allege for himself, the saying of the Apostle, That to the clean all things are clean: and that the good creatures of God are not to be refused, but to be received with giving of thanks. True it is, that all the creatures of god are good in their kind, so as they be taken in convenient time, and in measure, but gluttons which observe neither measure, nor time, in spending and spoiling the good creatures of God, are through their beastly appetite, unclean. For as Gregory saith, non cibus, sed appetitus in vitio est. Not the meat but the appetite is in fault. Esau was reprehended for a mess of pottage, whereas Elias did eat flesh without reprehension: Adam was not condemned for eating flesh but an apple: and Abraham gave flesh to angels, and it was accepted. Therefore not that which goeth into the man defileth the man. 
Matt. 15.  And Tertullian saith Ciborum libertas concessa est sed non luxuriandi. The liberty of meats is granted, but not of surfeiting, and gormandize. No creature is pure, but they abuse thereof may cause it to turn to our destruction. For although he which gathered the least quantity of Manna, had no lack, yet some kept more than was appointed by God, whereupon it corrupted, stunk, and was full of worms. 
Exod. 16.   
There may be alleged many reasons to persuade us to temperance in meats and drinks. First, because a temperate diet doth continue us in health, whereas gluttony and surfeiting filleth the body with many diseases. For nature is uniform in her operation, & is then hindered in her digestion when she is surcharged with sundry meats and drinks, the which, as they be of several qualities, so some of them, are sooner concocted than othersome, which bringeth corruption to the stomach hereupon the wise man giveth us this counsel, as an expert physician, saying, Be not greedy in all delights and be not too hasty in all meats. 
Eccle. 37.  For excess of meats bringeth sickness, and gluttony turneth into Choleric diseases. By surfeit have many perished but he that dieteth himself, prolongeth his life. A poor man (as we see by daily experience) which liveth with a temperate and spare diet, hath more assured health, and liveth longer than he that useth to feed of many dishes at one time. Man's nature is more easily satisfied, than his appetite, which is insatiable. One wood will contain many elephants: but man is scarcely content with the whole earth and sea. The beginning of man's sustenance was bread & water: but now gluttons are not content, having the fruits of the trees, all manner of grain, all roots of herbs, all the fishes of the sea, all the beasts of the earth, and all the fowls of the air: but they seek for colours to please their eyes, for odoriferous, and aromatical savours and smells: they bring up by hand crammed and franked fowls and beasts: and that which cannot be fatted by hand they interlard. The cooks make experiments and try their skill: one beateth and compoundeth, another confecteth and confoundeth, converting the substance into accidents, and changing nature into at: that fullness may be turned into hunger, that the appetite may be whetted to gluttony, not to sustain nature, not to serve necessity, but to fulfil insatiable gormandize. And albeit the stomach showeth itself to be filled by often belchings, yet curiosity is not satisfied, but while the eye delighteth in colours, and the palate taketh pleasure in taste, the woeful stomach which discerneth no colours, nor judgeth of the relish or taste, being constrained to receive all that is thrust into it, is rather oppressed and overwhelmed, then refreshed. The heathen were wont to build Temples for their gods, to build altars, to ordain Ministers to serve, to sacrifice beasts, to burn incense, and to make a melodious noise in that time of service: even so the Epicures of out time, have their kitchen in stead of a Temple: for their God, their belly: their table is the altar: their Ministers are the Cooks: their beasts for sacrifice, are their boiled, roasted, and baked meats: their incense are their sweet perfumes: and their melody is the noise of viols, Recorders, Cornets, and whatsoever else may delight all their senses: without regard of God, or godliness.  
2 Another reason why we ought to be temperate in our diet is, because Gluttony bringeth forth another as evil as herself: that is to say, Drunkenness, the daughter of Gluttony: whereof Christ giveth us this caveat, Take heed least at any time your hearts be overcome with surfeiting and drunkenness: The which Seneca calleth a voluntary madness. The heathen were far more temperate than we which have the knowledge of the true God, and profess ourselves to be Christians. Cicero saith, Recta mente uti non possunt, multo vino & cibo repleti. They which are full of much wine and meat, cannot have a right understanding: for it dulleth the mind, and overthroweth the wit.  
3 And this is a third reason, may serve to make us loath Gluttony For wherein doth a man differ from a brute beast but in this, that he hath reason, and understanding, but being drunk, he is devoid of these for the time. For as Basil saith Ebriosus cum putat bibere, bibitur: The drunken man when he thinketh to drink, is drunken. So that they can see nothing rightly, but judge all things perversely. For as their external eyes are so dazzled, that every single thing seemeth unto them double, and straight things crooked: even so their mind is blinded, that they think good to be evil, and evil good. And no marvel, because, as Saint Augustine saith, Ebrietas est vile sepulcrum rationis & furor mentis. Drunkenness is a vile sepulture of reason, and a furor of the mind. Yet we see that common drunkards have a great delight herein, yea so great pleasure joined with pride in this wickedness, that they provoke others unto the same with challenges to drink a carrous. And yet, when these have drunk so much as they can, an Ass will drink more, and a barrel will hold more than any man's belly. What singular thing then do they in performing this: surely no more than an Ass can do, nor so much as an empty cask contain. Nay rather how beasthke do they herein show themselves to be, and much worse than beasts. The bruit beast cannot be compelled by any man to drink when he hath no thirst: but men are so intemperate, that when they are replete even to the mouth, yet they will take in more, 
Isai. 28.  until they have verified the saying of the Prophet, Your tables are full of filthy vomitings, no place is clean. Herein they make their bellies worse Idols than Bell, devouring without measure, that which might sustain many poor men and women much better than themselves.  
4 And this is a fourth reason, why men should abhor gluttony & be temperate, even for the common good of the brethren. But so little care of common wealth is had herein, that rich men do not care what they spend, upon such things as please their appetite, though in a time forbidden, and of such things as law restraineth them. Now a days we see the appetites of some to be so curious and nice, that they care not for the flesh of lambs, except, of the tidiest that may be gotten: the like nice and wanton appetite they have to many other things: whereas in the time of the law, God gave this commandment to his people, 
Exod. 23.  Thou shalt not seethe a kid in his mother's milk: meaning thereby, that no fruits should beetaken before their due time. Against this gluttonous appetite which hath more lust than hunger, the Lord by the mouth of his Prophet speaketh thus, They eat the lambs of the flocks, and the calves out of the stall, etc. 
Amos. 6.  I speak not this to condemn the moderate use of God's good creatures, given for the comfort and sustenance of man, nor against the extraordinary provision of feasts and banquets, wherein friends do solace and joy together in honest and godly mirth. For before the law, we read, that there was a feast made at jacobs' marriage: and another under the law at Samsons marriage. In the time of grace, a feast was made in Cana of Galilee, by occasion of a marriage whereat Christ was present and a guest. Matthew at his conversion is said to make a great feast, whereunto also Christ vouchsafed to come: therefore feasts are lawful. 
Gen. 27.  The fatness of the earth serveth not for Esau only, but it is jacobs' blessing to. Quails appertain to God's children. Bees make their honey (as the heathen man saith) Non stultis solum, not for fools only, but also for wise men. This only I wish, that the wine and cates provided for feasts and banquets, be not gotten by extortion, bribery and violence: secondly, that our feasts be not appointed as snares, to catch and betray innocents: such as was Herod's feast on his birthday, which cost john Baptist his head. Such feasts begin with milk, and end with a nail. Such was the marriage feast that was appointed in Paris for Henry the French king that now is, where some noble men, many gentlemen, and good subjects were by the popish and cursed crew, woefully betrayed, & most cruelly massacred. Thirdly, that there be great care had, that in our banquets there be kept a Christian moderation without excess. Otherwise they are very dangerous, being used in that superabundance of delicates, and mirth full of all scurrility, as worldly men do use them. Such feasting, & such mirth, with all the guests, 
john. 16.  Christ accurseth, saying, Woe be unto you which now do laugh, for ye shall weep: woe be unto you that now live in fullness, for the time will come that ye shall suffer hunger. In like manner job speaking of Epicures and worldlings, saith, that they solace themselves with all kind of Music, 
job. 21.  and pass over their days with pleasure, and in a moment do go down into hell. A wise travailer passing by his Inn, though he see pleasant meats offered him, yet he forbeareth upon consideration of the price, and the journey he hath to make, and taketh in nothing, but so much as he knoweth well how to discharge the next morning, at his departure. But a fool layeth hands on every delicate bait set before him, and when it cometh to the reckoning, he wisheth that he had lived with bread and drink only, rather than to be so troubled about the payment. Even so the Scripture teacheth us, that our laughter shall be mingled with sorrow, and mourning shall ensue at the end of mirth. The Devil that playeth the host in this world, and that serveth you with what pleasure and delight ye desire, writeth up all in his book, and at the day of your departure out of this life, will he bring the whole reckoning, and charge you with the total sum: and then shall follow that which God threateneth by Amos: 
Amos. 2.  Your mirth shall be turned to mourning and lamentation. Yea, & more than this, if ye be not able to discharge the reckoning, you may perhaps hear that other dreadful sentence of Christ in the Revelation: 
Apoc. 11.  Look how much he hath been in his delights, so much torment do ye lay upon him.  
5 The last and main reason of all other, why we should avoid gluttony and excess, is, because by temperance we are more strong, to resist evil temptations of the devil, to bridle sin, and every way more apt for the service of God. For wise Salmon sayeth truly, Qui delicate à puiritia nutrit servum suum, postea sentiet eum contumacem. He that doth daintily feed his servant (that is to say, his body) from his childhood, shall in time to come find him stubborn. A pampered horse will cast his rider in the mire: and pampered flesh will cast the soul into the sink of sin. Who so pampereth his body, feedeth his enemy. For the flesh lusteth contrary to the spirit, 
Gal. 5.  and the spirit contrary to the flesh. Gluttony is the gate by which the Devil with his whole army entereth. For as Saint Gregory saith, Quanto corpus impletur, tanto anima minoratur. By how much the body is filled, by so much is the soul weakened. The Which Saint Ambrose noteth excellently by a similitude of the Crab, and the Oyster. The Crab (saith he) loveth to feed on the oyster fish, but because they are so strongly enclosed in their shells, that by his strength he cannot get them out, he doth craftily watch them until they open themselves against the Sun: then taketh he a small stone, and putting it into the gaping Oyster, that he cannot close up himself again, he easily conveyeth in his claw, and so feedeth on the fish at his pleasure: Even so, when men having filled their bellies, do give themselves to ease, and to enlarge their minds to all pleasure, the devil cometh & conveyeth into them all filthy cogitations, whereby he easily devoureth & destroyeth them. Belly cheer and idleness, are the bellows of concupiscence, the which bellows have kindled so great and so hot a fire, as it is to be feared, will not be quenched, till all be consumed with the last fire. The only corporal remedy and mean to quench this fire, 
Fasting.  is abstinence, to most men and women in these days unknown: except to the poorer sort, who more by penury than of devotion are constrained to fast. This liberty is come to pass two ways. First by the neglecting and not executing of such laws and orders as are well devised for appointed fasts amongst us. The which contempt, as it displeaseth god, so also it is a great hurt to the common wealth, and will (without speedy remedy) be more felt hereafter. Secondly, by the undiscrete dealing of some teachers, more hot and rash, then wise, who in speaking against superstitious fasting, have not taught the people to use any fast at all. And they on the other side, being ever ready to fall into extremities, do not only neglect godly fasts, such as by law are appointed, being ignorant of their right and true use, but do also condemn them as superstitious and popish. Whereas if they once rightly understood the benefit of such fasts truly used, redounding both to body and soul, they would gladly use them more often than they do, especially such as have any care to serve and please God. Fasting doth greatly tame the rebellion of fleshly lusts. For, Sine corere & Bacche, friget Venus: By spare diet lust is quenched. Whereas otherwise, Venture mero astuans, spumat libidinem. The belly boiling with wine, and dainty fair, foameth out lust, as Saint Hierome sayeth. The earth the fatter it is made with muck and compost, the more weeds and thistles it bringeth forth: even so the more our flesh is pampered with meats and drinks, the more prone it is to sin and wickedness. Contrariwise abstinence purgeth the mind, lighteneth the senses, maketh the flesh subject to the spirit, disperseth the clouds of concupiscence, extinguisheth the heat of lusts, and kindleth the light of chastity. The Apostle Paul know how necessary the use hereof was for a Christian man, 
2. Cor. 11.  and therefore was oftentimes in fastings. The Prophet David also did put on sackcloth, and humbled his soul with fasting, and therefore saith that his prayer returned into his bosom with fruit. Fasting is a coadjutor unto prayer, making it more fervent, 
Psal. 34. Psal. 35.  as witnesseth Saint Bernard, jeiunium orationem roborat: oratio sanctificat jeiunium, & representat domino. Fasting maketh prayer more strong: prayer sanctifieth fasting, and presenteth it before the Lord. The example of the children of Israel, 
judg. 20.  of whom a great number being slain by the Beniamits, fitting upon the ground and fasting, weeping and praying unto the Lord, maketh this more manifest. Furthermore of so great force is fasting and prayer, that they both being joined together are able to cast forth one sort of Devils. It appeareth both in the old and new testament, that fasting was so much in use, that the fathers and holy men then and long since, took no great matter in hand, but first they withdrew themselves, from all worldly impediments, fasting and praying. When God's law was delivered by Moses unto the people, he fasted forty days and forty nights. Elias also at the restoration of the law, did the like. And Saint Hierom writeth, that the Evangelist saint john, would not take the writing of the evangelical story in hand, until the Church had commended his purpose to God by a fast. Also Eusebius writeth, that Peter fasted, before he confounded Simon Magus. Our Saviour Christ himself, entered into a fast before he was baptised, and began to execute his office. Whose example Paul and Barnabas following, commended to the Church the Elders which they had ordained, 
Act. 14.  after they had prayed and fasted.  
There was never more need of this Christian exercise then now, both in respect of our own private necessities, and also in regard of the manifold perils, wherein we all generally stand, our sins daily provoking the wrath of God against us. It is high time therefore to hearken to the proclamation which the Prophet joel maketh, saying, Turn you to the Lord with all your hearts, with fasting weeping and mourning. Not in such counterfeit fasting as we have a long time used, which may rather be called Permutatio dapium terrestrium cum aquatilibus, then jeiunium. That is, a permutation of earthly cates, for them of the water, than a fast. A right and well ordered fast such as the holy fathers have used is, to abstain wholly from all meats (so far forth as our nature may well endure) all that time of our godly and holy purpose serving the Lord with that special service, which we shall take in hand. And here withal we must join true repentance, making restitution of former wrongs done to our brethren: and must also give alms to the poor and needy: the which is one cause of our fasting. For as Saint Augustine saith, fasting without alms deeds, is as a lamp without oil. And Saint Gregory, This fast pleaseth God, if thou give that to the poor, which thou sparest from thyself. O that men would put this in practice more often than they do, so should they not only fortify their souls against many temptations, but also procure unto their bodies, desired health, and long life. For I am verily persuaded, that among men, more die of surfeits, then by any other disease beside. If then ye have no care of your souls good, yet at the least, regard the health of your bodies, for the which the rich and wealthy do willingly give large sums of money to the bodily physician, which well deserveth it. Yea, what is he, that for the health of his body, will not give all that he hath Regard then my counsel which I dare assure you, the greatest learned, and most experienced Doctors of physic, which have lived in any age, do allow and ratify: who with a general consent affirm, that moderate abstinence consumeth superfluous humours in the body, making the same of good and beautiful colour, and that it not only preventeth sickness, but also where sickness is entered, nothing helpeth sooner, if it be used in due season. It prepareth also a good appetite after a surfeit, and maketh good digestion, helping Nature to disburden itself of repletion. Daniel and his companions eating pulse, and drinking water (for a time) were in better liking, than all the children that fared deliciously of the king's allowance. Valerius Maximus maketh mention of a certain prince, which never rose up from his meat with a full stomach, but rather with a good appetite: which diet as the story testifieth, made him to live so long, as is scarce credible to be told. This let us know from our Saviour Christ the best Physician, That man liveth not by bread only, but by the word of God, by whose benediction the creatures give nourishment. The abstinence whereof I have spoken, must be moderate. For when the Apostle saith he dorh chastise his body to bring it into subjection, he teacheth us, not to kill our bodies by too much straightness of life. There is a difference between chastizing and killing. For through unmeasurable abstinence, the moisture of the body is dried up, the body waxeth lean, natural heat will be too much inflamed and distempered, which speedily bringeth Hecticam febrem, the fever Cathicke, or consumption. Wherefore Hypocrates saith, that too much abstinence is for the more part more dangerous, then that which is more abundant. Excesses be equal. Too little is as hurtful as too much. Timothy by not drinking wine, did hurt his body: and Naball by too much did the same. Therefore a mean and a moderate abstinence is that which I wish: to health a friend: to gluttony and surfeiting an enemy, and most contrary. These great benefits which come to the body and soul by abstinence considered, and the manifold grievances which come to them both by gluttony, well weighed, I doubt not but every one, which heretofore hath had but a mean care for either, will henceforth tend them in better sort, to their own benefit, and to the good of the Church and common wealth wherein they live. The which God grant.   

The seventh Leper, is the Adulterer or Fornicator.  
ONe of the greatest vanities of the world, wherein men and women take great liking, is beauty and favour: whereof Solomon speaketh thus, 
Prou. 31.  Favour is deceitful, and beauty is a vain thing. The which the Prophet David well understood, when he said, 
Psal. 118.  Turn away mine eyes O Lord, that they behold not vanity. Beauty is by holy men, compared unto a painted snake, which is fair without, and full of deadly poison within. If a man knew what fowl dross lieth under a fair skin, he would little be in love therewith. If he would call to mind what destruction hath come by liking and lusting after the same, he would be ware of this vain and fond vanity. The which may rightly be called fond, for that every child may discern the deceit and vanity thereof. For take the fairest face in the world, wherein infinite foolish men fall in love upon the sight, and raze it over but with a little scratch, and all the matter of love is gone. Let there come but a fever, and all this goodly beauty is destroyed. Let the soul depart but one half hour from the body, and this loving face is grisly and unpleasant to look upon: let it lie but two days in the grave, and those which were so hot in love with it before, will scarce abide to behold it, or come near it. And if none of those things happen unto it: yet quickly cometh on old age, which wrinckleth the skin, draweth in the eyes, setteth out the teeth, and so disguiseth and disfigureth the whole visage, as it becometh more contemptible now, than it was beautiful and alluring before. And what then can be more vanity than this? What more madness, then either to be proud of it to see it in thyself, or to endanger thy soul for it when thou seest it in others, and lookest too narrowly upon it lusting after it? For the occasion of the heart's lust is the eye: the which is called by the schoolmen concupiscence: and the lust of the eye sensuality: of both which Saint john writeth in his Epistle, 
1. john. 2.  calling the one the lust of the flesh, and the other the lust of the eyes. The holy man job knowing the danger that might come by the lust of the eye, saith thus, I have made a covenant with mine eyes, that I would not look on a virgin. This sense of seeing, as it is most forcible to move, so it is most forcible to move to sin. Wherefore a rabbin saith, The eye is the broker of the heart to all sin. The beginning of which brokage is to be seen in Genesis, 
Gen. 3.  in the talk betwixt the Serpent and the woman: she seeing the tree to be fair and beautiful. Whereupon it is noted, that the eye effended, before the apple went down her throat. The eye wrought first in Achab the coveting of Naboths' vineyard. It made David, and Sichem to sin. We have a common saying amongst us, Let us go and see; to see is no harm. This is a great stratagem of the devil, to persuade us, there is no danger in that, which may most entangle us. For by this means the devil tempted Christ, to show him all the kingdoms of the world. This then is the first thing in us that must be mortified, to keep thee from the leprous and filthy sin of whoredom, to wit, If thine eye offend thee pluck it out, that is to say: Make a conscience of thy looks. Otherwise we shall be tempters of ourselves. Against the which Saint Augustine speaketh thus. Quid prodest à deo petere ne inducat in tentationem, cum tu teipsum inducas. What doth it profit thee to desire of God not to lead thee into temptation, when as thou leadest thyself.  
Concerning whoredom. Saint Paul the chosen vessel of God writeth thus to the Corinthians. Fly from whoredom. All the sins that a man doth are without his body: but who so committeth whoredom sinneth against his own body. And a little before the Apostle expresseth the understanding of this sentence, and saith, Know ye not that your bodies are the members of Christ? Shall I then take Christ's members, and make them the members of a harlot? God forbidden. Saint Paul then, when he spoke these words (All the sin that a man doth, etc. had respect unto matrimony. For like as wedlock maketh of two persons one body: even so likewise the spiritual marriage, namely the receiving of God's grace, in that we are baptised into Christ, maketh one body between Christ and us, in such wise, that we be called, and are in deed, Christ his members. Now than he that is married, if he take another beside his wife, doth sin, not only against his wife, but also against his own body, in committing woordome. For he dishonoureth the grace of Christ, and defileth the holy covenant made betwixt Christ and him. For the Apostle addeth this to that which is already spoke, Know ye not that he which joineth himself to a harlot is become one body? But whoso cleaveth unto the lord is one spirit. Nevertheless through wordome is the spirit banished and excluded. For thy spirit, heart, and mind that ought to cleave unto the Lord, is joined to the harlot, with whom thou art one, and incorporated. Therefore they that do commit wordom, do sin against the covenant and spiritual marriage, whereby we must be joined into Christ Furthermore it followeth in the Apostle, Or know ye not that your bodies are the Temple of the holy ghost which is in you, whom ye have of God, and that ye are not your own? for ye are dearly bought. Whereby it must needs follow, that they which commit whoredom, do dishonour their bodies, giving over their members, and their heart and mind to uncleanness, Whereas Christ that he might be honoured in us, and to make us clean, hath redeemed our bodies, not with money, but with his most precious blood. O extreme filthiness of lust, which doth not only effeminate the mind, but doth also weaken the body: which doth not only pollute the soul, but also defile the person: before the which there goeth always burning heat & wantonness, with it stink & uncleanness, and ever following it grief and repentance. It is that fire whereof holy job speaketh, 
job. 31.  a fire that ceaseth not till it hath consumed quite and clean: not kindled by God, but by the devil. For as a Smith when he cannot frame his iron to the fashion he would have it, putteth the same into the fire, and bloweth till it be hot, and then bringeth it to the anvil: even so the devil, when he cannot bring a man to such sins as he desireth, he maketh him hot with the fire of lust, that so he may make him pliant to the sin of whoredom. These men whom the devil thus worketh, are, as the Apostle testifieth under the wrath and vengeance of God: For he saith, that our bodies are the temples of the holy Ghost: 
1. Cor. 3.  but (sayeth he) if any man defile the temple of God, him will God destroy. Is it not an horrible defiling of God's temple for that vicious idol harlot Venus, to be even in the place, where God should reign with his spirit, and for men to be joined with her, and to do her service both with body and soul? Let them now come forth that list to excuse single fornication, as if it were no sin. Saint Paul the Apostle of Christ sayeth, that whoredom divideth us from God, breaketh the covenant which we have with God, spoileth and robbeth God of that which is his, disordereth the members of God, maketh of Christ's members, the members of a harlot, defileth and unhalloweth the temple of God, for the which God threateneth destruction. If all this be to be esteemed but a small thing, then do I confess, that whoredom and fornication, is so small a sin, as vicious and vain people do seek to make it. 
Rom. 2. Corinth. 5. Gal. 5. Ephe. 5.1. Thes. 4.  It is more than once that whoremongers are threatened to be shut out of the kingdom of heaven, as plainly appeareth in Paul's Epistles. And the Athour to the Hebrues saith plainly, that God will judge whoremongers and adulterers. The which judgement beginneth many times in this world to show forth itself upon the offenders in this wickedness. This subverted the Cities of Sodom and Gomorrha, and the Country there about, and slew Sichem with his people: This wounded the sons of judah, stabbed the jew, and the Madianitish woman, even through the bodies of them both together: this destroyed the tribe of Benjamin for the Levites wife: prostrated the sons of Hely the Priest in the battle. This killed Urias, slew Aman, and stoned many to death. This cursed Reuben, seduced Samson, and perverted Solomon. This approveth that to be true which is written. Through the beauty of women many have perished. What should I speak of the diseases which come through the filthiness of this sin upon many men, yea upon all that fall into it, as Gouts, palsies, Pocks, Consumptions, and filthy loathsome leprocies, the just plagues of almighty God for the same. The which maketh Saint Herom to break forth into this exclamation, O ignis infernalis luxuria, cuius materia gula, cuius flamma superbia, cuius scintilla prava coloquia, cuius fumus infamia, cuius cinis immundicia, cuius finis gehenna. O Lechery the infernal fire, the maker whereof is gluttony, whose flame is pride, whose sparks are unclean words, and filthy communication, whose smoke is infamy, whose ashes is uncleanness, whose end is hell fire. And in another place, O how grievous are the fruits of lechery, more bitter than gall, and more wounding than a sword. Beside these punishments which whormongers bring upon themselves, they also incur the penalties, and correction of the Magistrate, who is appointed to punish the same, and such like offences. For whoredom hath ever been taken for an abomination among all honest people in the whole world: insomuch that all virtuous rulers, yea heathen Magistrates, hath ever punished the same, yea even with the pain of death. In the law of God it is written, 
Levit. 20. Deut. 22.  Who so committeth adultery with any man's wife, shall die the death, both the man and the woman, because he hath broken wedlock with his neighbours wife. Neither was adultery so sore punished among the children of Israel only, but also among the heathen. When any of the Lepreians were taken in adultery, they were bound, and carried three days through the city, and afterward so long as they lived they were despised, and with shame and confusion reputed as persons destitute of all honesty. Among the Locrensians, Zaleucus forbade adultery under the pain of a sore punishment: causing the transgressors to have both their eyes put out. And when his own son was taken in adultery, his people suing very earnestly for his pardon, he did put out one of his own eyes, and an other of his sons: by that means leaving to his son the use of his sight, and yet to the terror of his subjects, not suffering example to be given of the breach of his law without just punishment. In old time the Germans before they came to the Christian faith, gave the full power and authority of punishing a woman that broke wedlock, to her husband: who at the least might strip her out of her clothes, thrust her out of his house, and beat her openly with rods in the city or town before her friends: whereof Cornelius Tacitus maketh mention. Opilius Macronius Emperor of Rome (as julius Capitolinus recordeth) used to punish adulterers with fire, causing them that were taken in adultery to be bound, and to be burnt together quick. And among the Romans there was a common law (called Lex julia) which appointed execution to be done upon adulterers with the sword: the which law was received by the christian Emperors. Much more may be said concercerning the punishments ordained by magistrates (where there hath been any good government) of this detestable sin, which peradventure to some will seem very cruel and rigorous. But if they would consider the matter aright, setting affection and evil custom aside, and would ponder well what adultery were, how dangerous and contagious a leprosy, they would not wonder so sore at the punishment. For adultery is a dishonour done unto god by violating his holy ordinance, a wickedness sprung from the devil, an idleness of the flesh, a shameful unfaithfulness, a wilful trucebreaking and perjury. But wedlock is the holy ordinance of God, in the which both the parties ought so to be knit the one to the other that they be not divided. Now all married persons, when they enter into matrimony, do make a perpetual covenant: and calling upon God, and taking him to record before the whole congregation, they promise troth and faith, with mouth and hand, the one to the other. If this than be but a small trespass, to dissemble, to break, to destroy, and to tread under foot all this, to forswear troth given before God and the Church, and nothing to regard honesty and faith: then must I needs confess that the punishment of adultery, was very rigorous in old time. But if it be a just thing severely to punish unfaithful perjury, the despising of God & all honesty, then is also the punishment of adultery right equal & not to sore. Moreover if the loss of a good thing, should be valued after the estimation of the owner, than (as touching this life) there is no greater injury and damage, than a man to lose his own body. And most sure it is, that the man and his wife are but one body, and that the husband hath no power of his own body but the wife, neither hath the wife power of her own body, but the husband, according to the doctrine of the Apostle. Wherefore whoso committeth adultery, the same taketh away, stealeth & robbeth the other of his own body, even his principal & best good. Or what honest person had not rather find a thief stealing his treasure, & to suffer the loss of his goods, then to find an adulterer by his married spouse, and to reap dishonour in her. Furthermore, it is to be considered, that through adultery great inheritances are altered, and the right heirs disinherited. For oftentimes it falleth out that an adulteress hath children by an adulterer, which inherit all the substance of their pretended father as lawful children, which yet are unlawful: whereby the father looseth his honour, his kindred, his body, and his goods. His wife which is his own body hath the adulterer defiled, and the unlawful children take the goods away. If this be not great wrong and wickedness, then am lignorant, what a man may affirm to be vicious enough. Therefore though adultery be great wickedness both in men and women, yet in women it is most hurtful and detestable. For besides that the adulterers altereth the inheritance (as I said before) and with falsehood & shameful deceit, withdraweth & stealeth it from the right heirs, she ladeth first her honest poor husband with great shame, great travel, labour, sorrow and pain, in that he is compelled to bring up those adulterous children which are not his own. Moreover she dishonoureth her father, her mother, her kindred, her children (even her lawful children, who in time to come will be ashamed of her) and of whom doubt will be made in the world, whether they be lawfully begotten or no. Therefore when they speak of their mother, or hear her named, they are abashed and ashamed. adulteresses also make their husbands to be despised and of no reputation, though they be honest and virtuous men. These and such like innumerable confusions, shame, hurt, hishonour, and filthiness, follow upon abominable adultery: besides the poison, murders, treasons, manslaughters, and other mischiefs that ensue by reason of the same, which I overpass. This did the ancient and noble men of old time weigh & consider, and therefore righteously and upon just occasion, have they appointed the punishment of death as due for the abominable sin of adultery. Yet adulterers allege for their defence, that this rigorous punishment of death appointed by god, hath not been executed, or put in practise at any time upon the offenders. For David was an adulterer (say they) and yet received no punishment therefore. Yea the Lord Christ himself, did abrogate and dissolve the punishment of adultery, forsomuch as he commanded not the woman taken in adultery, to be put to death, 
john. 8.  but bade her go her way and sin no more: and for because no man condemned her, he also let her go. To this I answer. God hath once already revealed his will in his law, concerning the punishment due to this sin: now if men do not execute the punishment, according to God's commandment, yet remaineth the law of God irrevocable and sure. Therefore this is a vain objection. And albeit all sentences and judgements, that have been executed of old upon adulterers, be not extant in holy Scripture, it is no marvel. For God's book is not so general a Register, that we must look to find in the same, the acts and punishments of all unthrifts and brothels, and the execution of all such malesactours. The story of Susanna telleth how it was like to have gone with her, which plainly showeth that such execution was then in use. David also committed adultery once in his life, which was the occasion of the horrible murder also which he committed, so that he caused not only his faithful servant Vriah, but other noble men in like manner to be slain. What came of it? Truth it is; he was not stoned to death. But what changed unto him? Surely even as he had dishonoured another man's child, so saw he shame upon his own children while he lived, and that with great wretchedness. For Amon deflowered Thamar his own natural sister: and they both were David's children. And Abshalom did miserably slay Amon his brother for committing that wickedness with his sister Thamar. Not long after did the same Abshalom, drive his own natural father David out of his Realm, and unnaturally and shamefully lay with his father's wives. Whereupon there followed, an horrible great slaughter, in the which Abshalom was slain, with many thousands more of the common people. Now let every man indifferently weigh with himself, whether it be not a less thing, once to have execution and to die, then to abide the death of so many, and that so long, with such misery and sorrow. Therefore was David more grievously punished, then if he had been but once stoned to death. Let every man than learn here by this example, that none can escape the hand of God, although the world lay no hand upon him. God nevertheless punisheth, and that with a more heavy judgement, when he doth it not here, but deferreth it unto another world. And whereas they make Christ a maintainer of adulterers, that is too intolerable wickedness. Christ never gave liberty to sin: for he saith, I came not to break the law but to fulfil it. Saint Paul also saith, To the righteous there is no law given, but to the unrighteous and disobedient, to wheremongers, to perjured, to liars, and blasphemers. And to the Galathians he saith, Walk ye in the spirit, so are ye not under the law. Therefore, forsomuch as adulterers do walk in the flesh, and not in the spirit, they are under the law, neither hath the Lord taken the law and punishment from them. Moreover, as touching the story in the 8. chapter of Saint john, we must consider that the Lord said unto the adulteress, Woman, hath no man condemned thee? And when she had answered, No man, lord, He said, Neither do I condemn thee. For with this answer laid he before her the sentence of the judges, to strike her conscience, that she might feel and see what she had deserved. But forsomuch as he was not come now to give sentence as a judge but to save, he would not condemn her, and therefore neither meddled with the law, nor act. The Lord was now come to have mercy upon sinners, and to call to repentance. Therefore said he also to this woman, Go thy way, and sin no more. By which words the Lord doth warn all such as are tang●●● 〈◊〉 adultery, to cease from henceforth and to amend. In so doing God will have mercy upon them, and take from them the same dishonour, pain, and punishment, which they have greatly deserved. For God hath no delight in the destruction of a poor sinner, but will rather that they convert and live. But if they will not turn, if they will needs be stiff necked, and set forth their shameless foreheads: then verily doth God watch over their wickedness, and saith thus unto them by the mouth of the Prophet Hieremie, In the desire of unclean lust, they are become like unto stallandes, every one neieth after his neighbour's wife: should I not punish this? Wherefore all they that do persist in this wickedness, may daily look for the heavy vengeance of God to fall upon them. Therefore that thou mayest eschew the same, and the contagion of so foul a leprosy, embrace these few lessons as special preservatives.  

1 Eschew idleness, and ever be occupied in some honest labour.  
2 Avoid all occasions of evil, all suspect houses, and wanton company.  
3 Beware of filthy communication, wanton songs, and histories of bawdry.  
4 Use sobriety and temperance, in meat, drink, sleep and apparel.  
5 Look not to narrowly upon the beauty of a woman.  
6 Be daily conversant with such persons, as are both chaste, honest, virtuous and godly,  
7 Remember often the passions of Christ for sin.  
8 Consider the certainty and suddenness of death, and of the day of judgement.  
9 Use daily, faithful and fervent prayer unto God, for the gracious gift of chastity, and of cleanness of heart. So doing thou shalt be sure to reap the fruit, to thy continual comfort.    

The eight Leper, is the Covetous man.  
RIches are the gift of God, and are many times bestowed upon his children in this world in great measure, as may appear by the examples of Abraham, David, job, Ezechias, and diverse other, who having the wisdom of God's spirit, do know how to use them for their comfort, for the relief of their needy brethren, and to the glory of God: Contrariwise the ungodly do abuse their riches to their own hurt, and also to the hurt of others. 
Ambr. in Lucum.  Discant divites (saith Saint Ambrose) none in facultatibus crimen haberi, sed in his qui uti nescinnt. Nam divitia ut impedimenta sunt improbis, ita bonis sunt adiumenta vertutis. That is: Let rich men understand that there is no fault in riches, but in them which know not how to use them. For as riches are impediments to wicked men, so to good men they are the helps of virtue. Therefore ungodly rich men may fitly be resembled to Naaman the Syrian, who was very rich and mighty, 
2. King. 4.  but yet an unclean Leper. Rich men may offend two ways: first in getting their riches by evil means, as by deceit, bribery, oppression, rapine, and by usury: against the which, the Lord complaineth thus, In thee have they taken gifts to shed blood: thou hast taken usury and increase, and thou hast defrauded thy neighbours by extortion, 
Ezech. 22  and hast forgotten me, saith the Lord. This complaint the Lord made then of one people only, the people of the jews: but now these wickednesses through insatiable covetousness, hath made a general deluge, so that he may now say to the whole world, as he spoke to one nation by the Prophet Amos, saying, They sell the righteous for silver, 
Amos. 2.  and the poor for shoes. For covetousness hath made the law, which should be as a sanctuary for the poor oppressed, to be a snare and a pit for their destruction, whereas God in his law hath given this commandment to all magistrates, saying, Thou shalt nor favour the person of the poor, nor honour the person of the rich, 
Levis. 19  but shalt judge thy neighbour justly. Again it is said, Wrist not the law, nor respect any man's person, neither take reward. 
Deus. 16.  For rewards blind the eyes of the wise, and pervert the words of the just. For this cause King jehosaphat when he had appointed judges to execute justice, gave unto them this charge. Take heed what ye do, 
2. Chro. 19  for ye execute not the judgement of man, but of God. If these things were printed in the minds of Magistrates and judges generally: then should not the poor have cause to complain, as they do at this day of the oppression which they sustain at the hands of the mighty, by whom they are overborne, and their cause many times not heard, according to equity and right. Then should neither money, friendship, nor affection bear any sway: then should not judgement be turned into gall, 
Amos. ●.  nor the fruit of righteousness into Wormwood. So would they not devise wicked things to keep men from their right: and so should they escape the woe which the Prophet threateneth. O that they would say with Aristotle, 
Isay. 10.  determining a cause between Plato and Socrates: Amicus Socrates (sayeth he) amicus Plato, sed magis amica veritas. Socrates is my friend, Plato is my friend, but the truth is more my friend. And as another said, Nihil possum contra veritatem, sed pro veritate, I can do nothing against the truth, but for the truth. O that they would follow Cato's example, who being required by noblemen's letters to be good to an offender, put them into his bosom answering the bringer, I will first do my duty, and then read your letters. Such uprightness of mind without affection, aught to be in judges and justicers, that they should answer unlawful suitors as Ulysses answered Andromache, making earnest suit to him for his son Astyanax: O Andromache (saith he) thy tears I confess do much move me, but the tears of my country and country men do much more move me, who like enough might perish if thou shouldest prevail. As judges ought to be of this uprightness taking heed of covetousness and corruption by bribes, so also all lawyers and pleaders of poor men's causes must also take heed that covetousness doth not retain them against the truth, that they betray not the cause of their poor client for any fee, & be silent when they should speak. This was a fault imputed to Demosthenes: For on a time certain Ambassadors, being sent into the place where Demosthenes should be present, and fearing that he might hinder their suit, gave him a large fee to hold his tongue. The day following, when they declared their embassage, Demesthenes feigned himself to have the Quinsey, a disease in the throat hindering speech: for the which cause against the appointed time he should be in public place, he bond white wool about his neck to colour the matter of grief. But a merry fellow privy to the match cried out thus, Demosthenes non anginam, sed argenti anginam patitur: that is, Demosthenes hath no Quinsey, but a swelling of pence in his throat. Men say that many lawyers in these days are troubled in like sort, not with a swelling of pence, but of Angels in their throat, whereby they set silence to sale. I am well assured that there are divers upright judges, and Lawyers, that fear God, love truth, execute justice to their power, and do pity the cause of the poor, the orphan, and the widow: God increase the number: yet this shall be no unnecessary admonition for all in general, Be ware of covetousness. For this is a perilous leprosy, and hath tainted all degrees and calling among men: the which hath so long reigned in them, that it is not only a leprosy, but a leprous dropsy, the nature of which disease is such, that the more a man is puffed up with that corrupt humour, the more deadly thirst he hath. Euenso it may be said of a covetous man, avarus non implebitur pecunia: A covetous man will never be satisfied with money. For (to allude unto the words of Christ) he that drinketh of this water shall thirst again. Money to the covetous man is as salt water of the which, the more a man drinketh, the more he thirsteth. And as fire by the laying on of more wood is made more vehement, evenso the covetous man the more the furnace of his mind is heat with the store of money, the more he desireth the gain of riches, of the which desire, there is no ho, until by death his insatiable fack of covetousness doth crack, and till his greedy and dropsy soul, doth descend into the restless flames of hell fire. The covetous man (saith Saint Hierom) doth ever want, as well that which he hath, as that which he hath not: his mind being more upon that which he hath not, then upon that which he hath. Whereas (saith Seneca) to a contented mind, Nunquam parum est, quod satis est: It is never little, which is enough: But to the greedy, Nunquam multum, quod satis non est: It is never much, which sufficeth not. He which is not content with his estate, though he were Lord of all the land, yet is he miserable: but he which is content was borne with great riches. Of all the plagues sent upon Egypt, that of the flies was one of the most troublesome, for they never suffered men to rest, but the more they were beaten off, the more they came upon them. So of all the miseries and vexations that God layeth upon covetous men, this is not the least, to be tormented with the cares of that, which they esteem their greatest felicity: and cannot beat them off by any means they can devise. They rush upon them in the morning so soon as they wake, they accompany them in the day, they forsake them not at night, they follow them to bed, they let them from their sleep, afflict them in their dreams: and so never leave them till they bring them to an extreme frenzy. For as they which are out of their wits do not see the very things, but the fantasies of their passion: even so the mind of a covetous man being once bound in the bands of covetousness, believeth that he hath always gold and silver before his eyes, and ever recounteth his gain and increase. But for whom hath the covetous man this exceeding care and vexation? Can he tell? It is like for his posterity, for his children, and other of his blood. Be it so. And is not this also a madness, for a man to gather together much substance for his heir, and to spare from himself, as miserable men do at this day? Do we not see, that a large inheritance, maketh of a friend an enemy? For the more he receiveth, the more he will rejoice at thy death. And yet it may so fall out, that he whom the covetous man intendeth to make his heir, shall never inherit, or possess his goods. Man purposeth, but God appointeth heirs. According to the saying of the prophet David, Doubtless man walketh in a vain shadow, 
Psal. 39  he heapeth up riches, and can not tell who shall gather them. If the covetous usurer, would consider this uncertain reckoning, he would be more merciful to the poor borrower, from whom he turneth away his face in the time of need, except he be assured of such biting interest as he requireth. Whereas God in his word commandeth to lend unto such as are in need freely, looking for no increase. So usury may very fitly be compared to the leprosy, because as the leprosy doth feed of men's flesh, so doth usury consume poor men's goods And the money of the usurer which a poor man borroweth upon interest, is like unto the biting of a serpent. For he which is secretly stung of a Serpent, goeth quietly to sleep, nothing suspecting his hurt, and in the pleasure of his sleep dieth: because then the poison privily invadeth all the vital parts: Even so he which borroweth upon usury, by the delay of time thinketh he hath received a benefit: but usury like a privy thief invadeth all his substance, and converteth it into debt. This is a monstrous kind of devouring poor men unawares. The Harpies, the Tigers, the Cannibals, are wonderful ravenous, but usurers are more devouring and cruel than the Eagle that did eat up Tantalus heart. They have the skin of the Hyena, which (as Pliny writeth) will draw the hair from the skin of other beasts to it: but the skins of usurers are more drawing, for they draw the skins of the poor from the flesh, and flesh from the bones, even to the dividing of the joints and the marrow of the poor, 
Amos 3.  as it is written in the Prophet Amos. The Pike so long feedeth on the small fishes, that at the last he is eaten himself: even so the oppressing usurer, so long maketh a prey of poor men, that at the last the Devil (if he take not heed in time) will make him his prey.  
The very publicans among the jews were not more infamous and detestable, than these kind of men have been a long time, and are also at this day throughout the world: yea in some places so detested, that Christian burial hath been denied them. As for example: One Pisistratus was so much abhorred for his oppression by usury, that being once dead, his body was weighed against the gold which he left behind him: which was found to be six times heavier than his body. Which when the men of Athens saw, they gave his corpse to the beasts, and to the fowls of the air: and suffered not his children to enjoy that which he left, but divided it among the poor of Athens, from whom they were persuaded that it had aforetime been gotten by oppressing usury. I wish therefore all biting usurers to be admonished in time to forsake their wickedness, condemned by all law of God and man, being contrary to all Christian charity, assuring them of this, that as the gold which was gotten at Tolossa, was the destruction of them that got it, so their gold and silver which they get by usury, will turn to the destruction both of their souls and bodies. And as the Partridge gathereth the young which she hath not hatched; so he that getteth riches and not by right (saith the Prophet) shall leave them in the midst of his days. 
jere 17.  And then what hope hath the hypocrite, when he hath heaped up riches, 
job. 27.  if God take away his soul. As rich men do offend in getting their riches by ungodly means, so also they do offend against God in keeping them too greedily, and in hoarding them up, making their money their god: for the which cause S. Paul calleth this kind of covetousness idolatry. The Gentiles sometime worshipped this frame of heaven and earth, the Sun and Moon, and other creatures of Gods making: but the covetous man adoreth and worshippeth that which he hath gotten with his own hands. And this he doth, because he reposeth all his trust in his riches. So that covetousness is the thirteenth article of his belief. For that which God commandeth he doth not: but that which covetousness commandeth, he doth with greediness. If then he be judged an idolater, which laid but two grains of Incense upon the altar of Mercury, why should not he be much more condemned for an Idolater, which giveth the whole service of his life unto money. Remember the sentence of Christ, Ye cannot serve God and Mammon. The consideration of these things moved the Apostle Paul to write unto Timothy, thus: Give commandment to the rich men of this world not to be high minded, nor to trust in the uncertainty of their riches. The reason of which speech is also expressed in another place, when the wise man saith, 
Prover. 11. Eccle. 5.  Riches shall not profit a man in the day of vengeance. And in another place, Some man is rich by his care and niggardship, and then saith I have gotten rest, and now will I eat continually of my goods: 
Eccle. 11. Lnke. 12.  yet he considereth not that the time draweth near that he must leave all these things to other men, and die himself. Covetous rich men are like unto doves, who still build their nests there, who both themselves, and their dams before them lost their birds: Euenso covetous men, lay up all their treasure here in this world, where their forefathers (as they know) left all behind them. But in the day of death and of judgement, they shall cry too late, 
Wisdom. 5.  what hath the pomp of our riches profited us? At what time it will appear what a vain confidence they had in them, which now cannot help when they have most need. Rich men have slept their sleep (saith the Prophet) and have found nothing in their hands: 
Ppsal. 75.  that is to say. Rich men have passed over this life, as men do pass over a sleep, imagining an assurance to themselves by their great riches; but when they awake at the day of their death, they find that they are utterly void of all help. In respect whereof the Prophet Baruch asketh this question: 
Baruc. 3.  What are they now which heaped up together gold and silver, and which made no end of their scraping together. He answereth himself: They are now rooted out, and gone down into hell. Therefore we see how dangerous a thing it is for wicked men to have the possession of riches, 
2. Tim. 6.  because thereby they fall into many temptations and snares of the devil, and into many unprofitable & hurtful desires, which drown men into destruction and perdition, wherein they are so deep plunged, 
Math. 19  that with great difficulty (as our Saviour Christ testifieth) they shall get into the kingdom of heaven. Let all rich men then learn this lesson of the Prophet David, who played the part of a good steward, using that well, and disposing that faithfully which was by God committed to his trust. He giveth this counsel, If riches increase set not thy heart upon them. 
Psal. 61.  Whereunto also agreeth the saying of S. Augustine: Divitiaseculares si desunt, non per mala opera querantur in mundo: si autem adsunt, per bona opera seruentur in coelo. If thou have not worldly riches, seek not for them in the world by evil means: and if thou have them, lay them up by good works in heaven. For of the good and godly rich it is said, He hath dispersed and given to the poor. 
Psal. 112.  Saint Ambrose saith, that those things are not rightly called our goods, which we cannot carry away with us, Sola misericordia est comes defunctorum, Dead men carry nothing with them but mercy. Whatsoever thou hast bestowed on the poor, make a sure account of that to be thine: but whatsoever thou hast bestowed upon the world, make thy reckoning that it is lost, and that thou hast put it into a bottomless purse. Discreet husbandmen do sow their grain in the most fertile soil: In like manner we cannot sow our worldly substance in hope to have a great and plentiful gain, better than in bestowing it on the poor. O that we would afford God so much credit in heavenly things, as we do to our earthly seed. If we want not faith, we wil Lay not up then for yourselves treasures in earth, which are subject to many casualties and perils, but lay up for yourselves treasure in heaven, which shall endure for ever and ever.   

The ninth Leper, is the Murderer.  
THE Murderer is pollured with that leprosy, with the which David cursed joab, 
2. Sam. 3.  saying, Let the blood fall upon the head of joab, and on all his father's house: that the house of joab be never without some that have running issues or lepry, etc. This joab talking deceitfully with Abner Captain of the host of Israel, stabbed him under the short ribs, and killed him. In like manner he had slain afore Amasa, Captain of the army of judah. For the which cause David before his death, gave charge to king Solomon his son saying, Thou knowest what joab the son of Zeruiah did to me, 
1. King. 2.  and what he did to the two captains of Israel whom he slew and shed blood of battle in peace. Do therefore according to thy wisdom, and let thou not his hoar head, go down to the grave in peace. The which commandment Solomon obeyed. For after the death of David his father, Solomon commanded that joab should be slain, saying: His blood be upon his own head, for he smote two men more righteous and better than he. Whereby it may plainly appear that God will take vengeance upon all murderers, who through their private grudge and hatred, shed any man's blood. As it is written, He that sheddeth man's blood, by man shall his blood be shed. 
Gen. 9  When wicked Cain had slain his innocent brother Abel, God said unto him, What hast thou done? the voice of thy brother's blood crieth to me from the earth, 
Gen. 4.  which hath opened her mouth, and hath received thy brother's blood from thy hand. A vagabond and a runagate shalt thou be upon the earth. To the which Cain answereth, That the vengeance of God will follow him whethersoever he goeth, and that they which find him, will kill him. Abimelech who slew his own brethren, 
judg. 9  had his brain pan shortly after broken with a Millstone cast upon him by a woman, and presently was dispatched of the small remainder of his life by his own page. Abner (of whom mention is made before) slew Azahell, and therefore his blood, by the just judgement of God was shed in like manner by joab: jesabel was devoured of Dogs, 
1. King. 21.  for shedding of innocent Naboths' blood. 
Gen. 37.  Reuben abhorring bloodshed, said to his brethren which conspired joseph's death, Shed not blood. For he knew that God would take vengeance on the same: and therefore afterward he put his brethren in mind of his wholesome admonition, 
Gen. 41.  Warned I you not, saying, Sin not against the child: and ye would not hear, and now his blood is required. God will never suffer murder and cruel bloodshed of innocents to escape without vengeance, though for a time he defer it. As may also appear by the extreme famine which came upon the jews in the time of king David: concerning the which, David ask counsel of the Lord, received this answer, It is for Saul, and for his bloody house, 
2. Sam. 21.  because he slew the Gibeonites.  
Many more examples might be brought of the Scriptures, and out of chronicles, and stories, to prove & make manifest how the vengeance of God, falleth either first or last upon murderers. 
Exod. 20.  For almighty God hath given a law which he will have remain inviolable, namely, Thou shalt not kill. The which is the second commandment of the second table, and yet the first of the negative sort. By the which commandment the kill of brute beasts is not restrained. Whose life or death God hath referred unto man's will, as appeareth in Genesis: but the kill of man is utterly forbidden, that no man be so hardy as to kill himself or any other. The reason is, because man, both as touching the body and the soul is the most excellent creature of God. For albeit he made his body of the slime of the earth, yet made he his soul of nothing after his own image, 
Gen. 2.  placing the same in the body, when he had breathed into his face the breath of life. Moreover, forsomuch as man is immediately subject unto God, therefore God reserveth unto himself the power of man's life or death: insomuch that it is utterly unlawful for one man to kill another, and therefore Christ said unto Peter, who had a purpose to kill, 
Matt. 26  Put up thy sword into thy sheath: for whosoever striketh with the sword, shall perish with the sword. Notwithstanding they which in a just war, are soldiers armed by their prince, to fight for the liberties of their country against any foreign enemy, that shall come to invade the land, are not murderers in shedding their blood, and in killing such enemies, 
1. Sam. 18 1. Sam. 25  but the Lords soldiers fightting the Lords war, and the Lords battles: as may appear by many testimonies out of scripture. As when the Syrian king had gathered his power against jehosaphat, jahaziel the Levit being inspired with the holy Ghost, came to jehosaphat, after he had made his prayers, and gave him this encouragement, saying; This is the war of God, & not of men. 
2. Chro. 20  They therefore which fight the Lords battles have this promise made unto them by God himself, 
Levit. 26.  One of you shall chase a thousand: and ten, ten thousand. Because the Lord himself (as the Prophet David speaketh) will teach your hands to fight, 
Psal. 144.  and frame your fingers to the battle. The soldier therefore in this action which fighteth under the standard of a Christian prince, for the defence of God's true religion, against idolatrous Papists, and proud Spaniards, which with fire and sword are ready to invade, need not to fear and stand in doubt: their quarrel is Gods, and therefore undoubtedly good. Let such therefore take unto them a good courage, and play the men. The more blood they shed of such miscreants, the more holy are their hands consecrated unto the Lord, 
Exod. 32.  and the greater blessing they shall receive from him. In like manner the magistrate, which punisheth malefactors by death, doth not offend against this commandment, but doth kill according to the prescript rule of God's law, where he saith, Thou shalt not suffer a malefactor to live. The judge himself should sin against God, 
Deut. 18.  if he should suffer such evil persons notoriously known, & lawfully convented before him, to live. Saul lost his kingdom, and procured unto himself the wrath & vengeance of god, 
1. Sam. 15.  because he slew not those sinners the Amalechites. In like manner, when the Lord had delivered into the hands of Achab, Benhadad the king of Assyria, Achab entering into league with him, let Benhadad go. Then came to him one of the Prophets in the word of the Lord, saying, 
1. King. 20.  Because thou hast delivered the man worthy of death out of thy hand, thy life shall go for his, and thy people for his people. Which came accordingly to pass. For within a while after he fight with the Assyrians was slain. Hereby it doth evidently appear, that magistrates do highly displease the majesty of God, which punish not murderers and such like malefactors, being thereunto by God called & ordained. For what is the cause that many cruel and horrible murders are committed, but the impunity of such wickednesses. For murderers many times find friends, which for money will procure a pardon. But when through such facility of remission & pardon, a second murder by the same malefactors is committed, what else are such friends to be accounted, but buyers and sellers of blood? Whereas God to the contrary hath said, Ye shall take no recompense for the life of the murderer, 
Num. 35.  which is worthy to die, but he shall die the death. Therefore those magistrates do highly please god, which administer justice against such bloody men according to the law of God & man. Thus much concerning the letter of the commandment. Thou shalt not kill. By giving the which precept, the Lord is not only careful to have obedience from our hands, but also from our hearts and tongues: so that both thoughts and words, as well as actions, must come under subjection unto him, that neither of them be infected with malice, which the Lord so hateth and abhorreth. For we must interpret the law according to the nature of the lawgiver. Man by reason that he only seethe the deed, and cannot discern of the heart, maketh laws for the outward doings, and punisheth them alone without proceeding further. But the Lord, who searcheth the very heart and reigns, maketh laws for it, and punisheth even the consent of heart going against his law. For inasmuch as the Lord hateth the evil itself, he cannot but abhor it, wheresoever he shall find it, whether in hand, heart, or tongue. Of the sin of adultery, Christ saith, Who soever beholdeth a woman and lusteth after her, 
Matt. 5.  hath already committed adultery in his heart. And Saint john sayeth also, Whosoever hateth his brother, is a man-slecr. For as Saint Hierom sayeth, Quiodit fratrem suum, & qui occidit, pari poena digni sunt. He which killeth, and he which hateth his brother, deserveth one and the self same punishment. Whereby we see, that not only gross evils, come into reckoning before the Lord, but even hatred settled in the heart, although the hand hath never been stretched forth to execute the same. Neither cometh it before him, as some trifling thing, which doth not greatly displease him, but appeareth monstrous, having no other shape upon it, nor less account made of it, then of murder. Thus must we think of hatred consented unto in the heart, that it hath a bloody face in the sight of the Lord, and therefore is to be abhorred and loathed as the cruelty of murder Saint Augustine saith, that the jews no less killed Christ, than the Romans did, although the jews laid no violent hands upon him. Whereunto also accordeth Saint Hierom, writing upon Isai. Thou (saith he) hast not killed with the sword, but thou hast killed with the will. And God in his law pronounceth a curse against this sacred murder, saying: Cursed is he that smiteth his neighbour secretly. Therefore saith the Lord, 
Deut. 27.  Thou shalt not hate thy brother in thy heart. Hatred overruleth the mind of him whom it possesseth, suffering him not to eat or drink in rest, or to do any good thing, and is always tempting him to slay the party whom it hateth, and always envieth at his prosperity. It maketh a man's soul to grow savage, breedeth wrath and war in his thoughts, setteth his blood on fire, driveth him out of his wits, and suffereth not reason to bear any sway. It disfigureth the face, making men to look ghastly. Yea whatsoever an other man doth, that doth the hateful mislike and abhor. If a man keep the law of the Lord, he praiseth it not: if one fear the Lord and deal righteously, him he loveth not, but dispraiseth the truth, envieth him that ordereth his ways aright, embraceth backbiting, and loveth scornfulness. And because hatred hath blinded his mind, he doth to his neighbour all the mischief he can devise. If a brother offend, by and by he blazeth him abroad, and is hasty to have him condemned and punished for his offence. For as love covereth the multitude of sins; so hatred openeth and discovereth the most secret things. For the spirit of hatred through cankered malice and frowardness of heart, doth work jointly with Satan in all things, even to the death and destruction of men. Hatred is a false reporter, speaking continually against the truth, making a great ado of small matters, overshadowing the light with darkness calling sweet sower, maintaining war, wrong, and abundance of all mischief, and finally filling the heart with devilish poison. This is the cause why the Lord forbidding hateful and malicious thoughts in his law, would give it no other name then murder, teaching us that howsoever we do nourish such thoughts, and make small account of them; yet his judgement is plain, that they be no better than murder, the heart is settled in them. The hatred of our brethren is so grievous in his sight that it staineth and defileth whatsoever it toucheth, be it word or thought, and maketh it so heavy that the Lord can no longer bear it. And therefore Christ saith: Whosoever shall say fool to his brother, shallbe worthy to be punished in hell: so much doth he detest words also proceeding from hatred. And because words bewray that which lurketh in the heart, and do bring that to light that otherwise would not so easily be espied, we must keep some good watch over them, that from thence we may be led to the privy chamber of the heart, to see how all things go there. For of the abundance of the heart the mouth speaketh. So that there is no outward thing that can bring us sooner to the sight and speech of the heart, then can the tongue itself: which, if it be infected with hatred or disdain, sure it is, that all things are not well at home in the heart. And therefore every man must observe the inclination of the heart by the usage of the tongue, that when it cometh abroad casting forth hatred, wrath and debate, we may with speed return to the fountain, that is the heart, to purge and to cleanse the same: because we are sure that the tongue receiveth all poison. If we shall prevail much in suppressing hatred, both in our heart, tongue and hand, yet is not that all which is here commanded. For the Lord in forbidding murder, meant not to stay there, but in removing hatred, his purpose was to make way & passage for merciful dealing, towards the life of others, doing the works of mercy & love, and wishing well even to those that are our mortal enemies. 
Prou. 24.  And this is wise salomon's counsel, Rejoice not thou at the fall of thine enemy, and let not thy heart be glad when he stumbleth, lest the Lord see it, and it displease him. We are all bound to this common rule, 
Matt. 5.  Bless and curse not. Pray for them which persecute you. For, so far forth as our enemy is a man, humanity itself requireth, that we bewail his calamity. And if this seem a hard matter for us to do, let us call to mind, that we are the children of him who maketh his sun to shine upon the good: and upon the evil: and that we are his disciples, who answered his apostles, when they required fire from heaven to burn the Samaritans: Ye know not of whose spirit ye be: namely his, who came not to destroy but to save: his, who healed them that railed upon him: his, who restored unto Marcus his ear, notwithstanding that he was one of that wicked number which came to take him: his, which both saluted the traitor judas as a friend, and received him with a kiss: Finally his, which forgave the wicked thief, and promised him eternal felicity: which prayed for them that crucified him, and which of his own accord died for his enemies. It shall nothing profit thee to recompense injuries with injuries, and taunts with taunts. Thou oughtest rather to commit the matter unto God who will be a just judge, and by no means can be led away from justice. Furthermore, thou must know that it is not lawful for thee to speak evil of any man, nor yet to curse any man. For if we may not do so to our enemy, much less ought we to do it to others. Chrisostome the more readily to persuade us to patience, rehearseth the commodidies which the reproaches, & persecutions of adversaries, do commonly bring to the godly. First (saith he) they are a principal help for us to the obtaining of the kingdom of heaven: for Christ saith: Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. And he addeth, Blessed are ye when men revile you, and persecute you, speaking all manner of evil and lying against you for my sake. Be glad and rejoice, for your reward is great in heaven. Beside this, they are an occasion or matter of most excellent virtues. For as Paul teacheth Tribulation worketh patience: patience, experience; and experience, 
Rom. 5.  hope. But where is the patience of the Saints, where is there experience, where is their hope, if the wicked enterprises of our enemies against us be taken away? Moreover the glory of God can be by no other means highly advanced, then if we valiantly and courageously behave ourselves, in those things which are to be suffered for his name's sake. For it is no hard matter to cleave unto God, so long as all things go prosperously and quietly with us, and according to our heart's desire. But when all manner of adversities happen, and yet we constantly abide in his obedience, this doubtless cometh of a stout and invincible faith. And for this cause, I take it, that Saint james said, 
james 1.  that patience hath a perfit work: except peradventure a man will thus understand it, that perfection is not in any work, unless we persever in the same. For when we faint or give over, we accomplish not the work, and so without patience it is left unperfit. Beside all this, our enemies, by this our constancy are so terrified, that they proceed no further in persecuting us. For when they see that we are not moved with their injuries, they think that they lose their labour: and therefore take not so great pleasure of the reproaches, where with they have exercised us. But if they shall perceive us to be vexed, and to take it in ill part, they will think that their injuries have taken good success, and will be afterward more bold in their wicked endeavour. This wisdom was in blessed job: who more grievously wounded his enemies, than they could him, by his speeches of patience, which he uttered to the praise of God. For this cause Gregory saith, Qui à statu patientiae ante linguarum vulnera corruit: ipse sibi testis est, quod contra manifestae gladies persecutionis non persisteret: That is, Who falleth from patience by the wounds of evil tongues, is a witness unto himself, that he would not stand against the swords of manifest persecution. Whereas contrariwise he that suffereth patiently in a righteous cause hath a promise from Christ, that he shall inherit the kingdom of heaven.   

The tenth Leper, is the Murmurer.  
THe last leper is the Murmurer, such a one as was Simon the Leper, 
Matt. 26.  of whom mention is made in the 26. chapter of Saint Matthew: who murmured both against Christ the patiented, and the woman the agent, 
Luke 7.  which powered on his head the box of ointment, which was most precious. By which example we learn that there are two sorts of murmuring: one against God, the other against man. Murmurers against God, are moved thereunto, either through impatiency, or else through pride, God is grievously offended with this wickedness. For he can in no wise abide to be judged, and reprehended of ignorant men for the government of his own kingdom and common wealth. And no marvel, seeing nothing can be done more rightly and profitably, then that which proceedeth from his most wise and best ordered disposition and handling. A cunning and very skilful workman, holdeth great scorn that his workmanship which he hath handled and finished with art and great diligence, should be controlled & reprehended by him which hath no manner of skill in that faculty. And thereupon cometh this proverb, Ne suitor ultra crepidam. Let no man meddle with that which is beyond his skill. We are utterly ignorant of the regiment and disposing of the course of the world which God hath appointed. We are ignorant of that good which concerneth ourselves. But the Lord well understandeth what is most meet for us, & for his common wealth. Let no man therefore presume to understand, 
Rom. 12.  above that which is meet to understand as we are admonished by the Apostle: & let no man take upon him to scan and sift God's works, but rather let him say with the Prophet David, I have not dealt with matters that are to high for me. Let ignorant man stay and content himself with this, that whatsoever is done by God, is done most excellently & justly, though mortal men see not always the reason of all things that are done. It becometh us to obey gods will, without curious searching & murmuring: knowing that he is a bad soldier which followeth his captain grudgingly. But wicked men take unto themselves through impatiency divers occasions to murmur against God. Some do murmur if they have not such temperate seasons as they wish for: or if they want any thing of those means which god hath appointed for the sustentation of man's life. Of whom the prophet speaketh thus, The wicked, if they want meat, will grudge. 
Psal. 59  This grudging for such wants cometh of unbelief, as may appear by the examples of the Israelites, of whom the Lord complaineth thus: 
Num. 14.  How long will it be before they beleeveme, for all the signs that I have done? The which were so many, so great, and so wonderful, that if they had not been too much troubled and distracted with a heathenish care, they would never have said so many times as they did in the wilderness, What shall weeat, or what shall we drink, 
Exod. 15. Exod. 16. Matt. 6.  but would have been much better persuaded of God's fatherly providence for them in their greatest need. Of this sort of murmurers, there are too many at this day among us, who in the time of scarcity, (though in deed the same be a plenty in comparison of that which our forefathers have felt) do more like Pagans then Christians begin to murmur against God: bewraying thereby their great unthankfulness. These murmurers by their grudging seek to make a trial whether God be among them or no, tempting him, and calling for that, whereof they have no great need. These are not content with Manna, but they fall to lusting for Quails, 
Num. 11.  and by and by murmur if their appetite be not served. And because they will fulfil the measure of their wickedness, they grudge almighty God his true service, saying: We will burn Incense to the Queen of heaven, 
jore. 44.  as our fathers, Kings and princes were wont to do. For than had we plenty of victuals, and were well: but since we left of so to do, we have had scarcity of all things, and have been consumed with the sword and with pestilence. These for their wicked murmuring are termed by the holy Ghost, 
Num. 20.  Rebels: and for their wicked rebellion against him his vengeance will fall upon them, and he will suddenly sweep them away in their desired fullness, with meat in their mouths. And he will utterly destroy them, and their Idols of silver and gold, which they themselves have made, and will make them so ashamed of their gross idolatry, that they themselves shall cast away their idols from them into the holes of rocks, 
Isai. 2.  to hide them from the glory & majesty of the Lord. Take heed therefore of this murmuring betimes, that ye grudge not against the Lord, 
1. Cor. 10.  lest he shortly destroy you with the destroyer. Other some there are which murmur against God, if they suffer any manner of affliction in this world, persuading themselves that the cross which they bear is heavier than they have deserved, and thereby grow very impatient, & some time despair of release: and therefore seek all they can by unlawful and bad means to help and release themselves. If these men were persuaded of the great good that cometh to the children of god by patient suffering of the cross, they would in no case murmur, but rather follow the counsel of S. 
james. 5.  james, writing in this manner, Be patient brethren until the coming of the Lord: behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the former and the latter rain. Be ye also patiented therefore, and fettle your hearts, for the coming of the Lord drawoth near. Take, my brethren, the prophets for an example of suffering adverfitie, and of long patience, which have spoken in the name of the Lord. Behold we count them blessed which endure. Ye have heard of the patience of job, and have known what end the Lord wade. For the Lord is very pitiful and merciful. And patient job himself teacheth us the very same, saying. Blessed is the man whom God correcteth: therefore refuse not thou the chastisement of the almighty. For he maketh the wound, and bindeth it up: he smiteth, and his hands make whole. He shall deliver thee in six troubles, and in the seventh the evil shall not touch thee. 
job. 5.   
As some murmur against God only, so other some murmur both against god and man also. Such are they who murmur against magistrates. And these are of diverse sorts: as the Anabaptists, and Libertines, who persuade themselves and others, that it is a disgrace for a Christian man to suffer a magistrate to rule and reign over him. The Papists in like sort, who although they acknowledge the power of magistrates and the obedience due unto them, yet as concerning themselves they murmur at all civil power, exempting themselves from the same, and challenge large immunities and privileges. But the blessed Apostles Peter and Paul exempt no persons or degrees of men from the obedience due to kings and princes, as plainly appeareth by their doctrine, namely, where it is said: Let every soul be subject to the authority of the bier powers, for there is no power but of God, and the powers that be are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation. For Princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the power? Do well: so shalt thou have praise of the same. For he is the minister of God for thy wealth. But if thou do evil fear: for he beareth not the sword for nought, for he is the minister of God to take vengeance upon him that doth evil. Wherefore ye must be subject, not because of wrath only, 
Rom. 13.  but also for conscience sake. For, for this cause also pay you tribute: for they are Gods ministers serning for the same purpose. And the Apostle Peter (whose successor the Pope falsely vaunteth himself to be) teacheth the very same doctrine of obedience, saying: Submit yourself to all manner ordinance of man for the lords sake: whether it be unto the King, as unto the chief head, either unto Rulers, as unto them that are sent of him, for the punishment of evil doers, but for the cherishing of them that do well. For so is the will of God, that with well doing, ye may stop the mouths of ignorant and foolish men: 
1. Pet. 2.  as free, and not having the liberty for a cloak of maliciousness, but even as the servants of God. Honour all men, love brotherly fellowship, fear God, honour the King. By these places of holy Scriptures, it is most manifest, that Kings, Queens and other princes, are ordained of God, are to be obeyed and honoured of all persons without exception of any: being (as Peter termeth them) chief heads, that is subject to no earthly potentate within their dominions: and therefore Paul in most general terms requireth every soul to be subject, of what sex, calling, or degree soever he be, to the king, which in earth next under God is the chief head. Thereby teaching us, that as all manner of persons ought to be subject, so such subjects as are murmurers, disobedient, or rebellious against their sovereign, do disobey God, and bring upon themselves damnation: also that the government of Princes is a great blessing of God given for the common wealth, especially of the good and godly: for the comfort and cherishing of whom, God giveth and setteth up princes: and on the contrary part, to the fear, and for the punishment of the evil and wicked. Yea although they should be wicked and tyrannous, whom God hath placed over us in authority, yet are they to be obeyed without all murmuring. For the which cause God commanded the jews by the mouth of the Prophet, 
jere. 27. 2. King. 24.  to obey Nebuchadnezer: and was angry with Zedechias the king because he revolted from him. jeremy also by the commandment of God, admonished and exhorted the people, to pray for the health of the king of Babylon. And David would not stretch forth his hand against Saul the Lord's anointed, when he might have done it without any difficulty, and to his great commodity. The good and godly sort of soldiers which served julianus the Apostata, obeyed him in his military business, neither did they at any time show themselves mutinous, notwithstanding that they were continually armed. Phocas (when he had slain Mauritius) possessed the Empire by great violence, and injustice, and wrote unto Gregory Bishop of Rome, who obeyed Phocas as his Prince, and gave unto him great reverence, If wicked Emperors and Kings, which were tyrants and cruel oppressors of their people and subjects, are by the commandment of God to be obeyed, and not only obeyed, but their prosperous estate also prayed for: 
1. Tim. 2.  how much more are we bound in conscience, in reason, and in nature, to obey and wish well unto a Christian Prince, our natural sovereign, and most gracious governor and Queen, without all murmuring, the very root of rebellion: according to the counsel of most wise Solomon, My son fear the lord, and the king, and meddle not with them that are seditious. 
Prou. 24.  The first Murmurer and stirrer up of sedition and rebellion, was Lucifer, by creation a bright and glorious Angel, but through his ambitious pride, by which he was drawn into open rebellion against God, he was cast down into hell, and made the most foul fiend of eternal darkness. As the devil (the father of murmurers against the ordained powers of God) had this foul fall: so also no doubt all those which are possessed with the same spirit, are like to incur the like vengeance of almighty God: as by reading all stories most plainly is to be seone. Some of the children of Israel being murmurers against their magistrates appointed over them by God, 
Num. 12. Num. 11.  were stricken with foul leprosy: many were consumed with fire suddenly sent from the Lord: some time many thousands of them were destroyed with the pestilence: sometime they were stung to death with a strange kind of fiery serpents: and which is most horrible, some principal men being captains with their whole band of murmurers, not dying by any usual or natural death of men, but the earth opening, 
Num. 16.  they with their wives, children, and families, were swallowed quick down into hell. The which are notable examples of perpetual memory, teaching all subjects, how highly god is displeased with the murmuring and evil speaking of subjects against their princes: for that as the scripture recordeth, their murmuring is not against the prince only, 
Num. 14.  but against God himself, as appeareth in the book of Numbers. How long (saith the Lord) shall I suffer this wicked multitude to murmur against me? For as Saint Gregory saith, Qui contra supra positam sibi potestatem murmurat liquet quod illum redarguit, qui eandem homins potestatem dedid: Who so murmureth against the power which is set over him, it is plain that he reproveth God, who hath given that power unto man. Seeing therefore such murmuring is against God, let them be well assured, that although it be in never so secret a manner, yet he heareth it: for the ear of icalousie heareth all things, 
Wis. 1.  and the noise of the grudge shall not be hid. Beware then of murmuring which profiteth nothing, and refrain your tongue from evil speaking, for there is no word so secret that shall go for nought. God will make the birds of the air to bewray them, 
Eccle. 10.  as testifieth Solomon, Curse not the king, no not in thy thought, for the foul of the heaven shall carry thy voice, and that which hath wings shall declare the matter.  
These murmurers, to prevail the more easily in their divolish purpose, and to draw multitudes unto them, have ever pretended the common good of all men: bearing the people in hand, that they seek only a reformation of disorders, and a redress of common wealth matters, as may appear unto you by the examples of jacke Straw, Wat Tiler, jacke Shepheard, Tom Miller, Hob Cartar jack Truman, jack Cade, Robin of Ridsdale, William with the long beard, jack Bluebeard, captain Ket, jack Sharp of wigmore's land, with the whole rabble of such rakehell rebels, of whom mention is made in our English Chronicles, with the examples also of some dukes, marquesses, Earls & lords, whose treasons and rebellions, with their shameful fall and end, is there recorded, to the infamy and reproach of their names for ever. I say, what pretence and colour soever such have made show for reformation of Church-matters or common wealths, their rebellions have been the greatestruine and destruction of all commonwealths that might be possible. For what other thing can be looked for to come from such mutinous reformers, their state, persons and conditions considered: who hath evermore been found to be men of most wicked disposition and quality: that is to say, men inconsiderate and rash in all their actions, the greatest unthrifts which have lewdly wasted their own goods and lands, those that are far plunged in debt, and such as for robberies, thefts and murders, dare not in any well governed common wealth show their faces, such as are of most lewd and wicked behaviour & life, and all such as cannot, or will not live in peace, are always most ready to murmur, to be factious, to control the state, to move sedition, to pull down and set up, and to run into open rebellion, or at least to conspire with such. And are not these to be esteemed meet men (think you) to reform disorders, & to bring with them a commonwealth to other, who hath so spoiled and consumed their own wealth and substance? Very like men to amend other men's actions who have so vile vices, and abominable conditions themselves? Yet to creep into the hearts of the most simple and ignorant (which ever desire liberty) they speak against the payment of tributes, subsidies, and such like taxes, which appertain to kings and princes, beating into their heads that it is oppression, and so draw them to murmur and grudge against that which is godly and lawful. For tributes taxes, subsidies, and such like customs, are to be paid for diverse causes: especially to maintain and uphold that royal state which God hath given unto kings and Queens: secondly, that they may be the better able to defend and maintain us and the whole common wealth in godly peace and security: to preserve us from all foreign invasions, and from open rapine & violence, which otherwise would be so outrageous, that our goods, our wives, our daughters, & our lives, would be made common, & commanded by others. Lastly, we pay tributes, thereby to acknowledge our subjection to our sovereign, who for her good and royal preservation, hath power to command us, our goods, our lands, our lives, and whatsoever we have. For these causes Ulpian calleth tributes and customs the sinews of the commonwealth, as without which it cannot either consist, or be governed. Christ himself when he lived here on earth, confirmed this, both by his own example in paying tribute to the Emperor, and also in teaching the same to be done, saying to the Herodians, Give unto Caesar the things which belong unto Caesar. Therefore such Murmurers as grudge at these royal customs, paid and allowed in all commonwealths, even from the first beginning, do murmur against God himself, against his son Christ, and against the doctrine of his blessed Apostles, and are like in the end, not only to have that same success that judas and Theudas had, who when they vaunted, that they would set themselves against the tyranny of the Romans, to whom the jews paid tribute, and had lived a while by spoil and rapine, 
Act. 5. joseph. lib. 18. Amtiq.  at the last turned their own weapons upon themselves, and so with their followers were utterly overthrown: but also shall upon themselves procure the heavy wrath of God, and so eternal damnation for ever. So that they which refuse this lawful subjection, shall not only make themselves more bond, and in the end subject to great slavery and thrall to foreigners and strangers (according as the Lord hath threatened, Thou hast broken the yokes of wood, 
jere. 28.  but in stead thereof thou shalt have yokes of iron:) but also undergo this heavy curse, He cast upon them the fierceness of his anger, 
Psal. 78.  indignation, and wrath, and vexation, by the sending out of evil Angels.  
There are yet another sort of murmurers, which grudge at the prosperity, wealth, and honour of their brethren, the which is occasioned by envy. These envious murmurers may fitly be resembled to the swelling Toad, who (as some report) can not abide the smell of the flourishing Vine. And we find this true by daily experience, that those men which by virtue and good desert are advanced to honour in the common wealth, have many enemies, and are so envy of some, that how honourably soever they have borne themselves, yet by evil and malicious tongues are misreported, and barked at by the worst Dogs. And some which by true fortitude are forward for the good of their Country to deserve honour, are by one envious person or other that cannot abide to hear little David's ten thousand remembered, 
1. San. 18.7.  holden back and disgraced all that may be. If Caleb, which hath viewed the enemy's land be willing to undertake an exploit, he shall be sure to have one envious murmurer or other, to raise up an ill report to hinder his intent. 
Num. 13.  These are like unto those murmuring labourers, which grudged an equal reward to be given to their fellow labourers. 
Matt. 20.  And they play that unkind brother's part, which grudged that his father should give his younger brother, 
Luke. 15.  a friendly welcome. They are Besib the devil, who never rejoiceth but at other men's harms. These seek to heal themselves with another man's wound: the which profiteth them as much, as to gather grapes upon thorns, and figger, upon thistles. To such the wise man saith, Laque peri●●ent, qui oblectantur casu justorum: 
Eccle. 27.  They that rejoice at the full of the righteous, shall be taken in the snare. All these murmurers whereof I have spoken, 
Jude 〈◊〉.  are aptly compared to the raging waves of the sea, because they continally labour to some out their own shame. For shame and confusion is the end thereof. Beware then of this, and hearken to the counsel of the apostle. Peter, who willeth us to be harbourous without grudging, that is, 
2. Pet. 4.  to do with heart and good will, all the good that we are able to perform for our brethren by word and deed. According also to the exhortation of Saint Paul, saying, Do all things without murmurings and reasonings, 
Philip. 2.  that ye may be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation. This if we do, we shall not only escape the contagious infection of a most dangerous leprosy, but also a fearful separation due to all lepers; as to be cast out of our land, as it is befallen the leprous jews at this day: and which is worse, to be cast out of the favour of almighty God. These intolerable plagues, I say, we shall not only escape, by forsaking our fin and wickedness, and in offering up to the Lord clean hands, and pure hearts: but also thereby procure unto ourselves, and to our posterity, the love, mercy, and benediction of Almighty God for ever: the which he evermore grant us for jesus Christ his sake, to whom with the holy Ghost, be all honour and glory for ever, Amen.  
FINIS.