¶ AN ARMOUR of proof: Very profitable, as well for Princes, noble men; and gentlemen, as all other in authority, showing the firm fortress of defence, and haven of rest in these troublesome times and perilous days.  
Made by john Woolton Minister of the Gospel.   printer's device of a serpent on a rod upheld by two hands emerging from clouds 
¶ IMPRINTED AT LONDON by john Shepperde. Anno. 1576.   

 coat of arms of the Cecil family 
COR. VNUM VIA. una    

¶ To the right honourable, Sir William Sicily Knight, Lord Burleigh, and Lord high Treasurer of England, john Woolton wisheth the favour of God; continual health, and prosperous felicity.  
THere is engrafted, and deeply rooted in man's mind, an 
Man judgeth corruptly according to the eu● of worldly matters.  error and false opinion, which even immediately after his dounefall, did spring and show itself out of original sin, to judge of God's Providence according to worldly events: and if sometime he see the better side, and juster cause oppressed fraudulently and tirarmously, than he either denieth altogether Gods care over mortal men, or else doubteth of the equity of the cause, and giveth judgement, that those which are overcome, have the weaker title, and are cast away from God, and that the conquerors and victors do defend the sincere part and better title, and and are accepted of God And this thing cometh to pass especially in matters of religion, where men according to the estate of kingdoms, and inclination of the people, do weigh and esteem 
● fruits of a ●ubting mind matters of eligion.  the truth of the same. I his grievous error, if it continued any space in man's breast, it breeds in some an Apostasle, and utter departing from God: In othersome troublous motions, and flitting minds, which in time do quench in man all sense of godliness, and at last carrieth him headlong into a godless contempt of Religion, or driveth him downright into dreadful desperation. For man's mind, which was 
gonies of the inde and conience intolleble.  created to search out the truth and to ●ol●w● the same, is not able to endure those conflicts, and assaults of a vexed mind: and sorely I am of this opinion, that the gnowing and fretting of the conscience which arise by means thereof, are more dolorous than any torments which man's body may sustain. Pompeius Magnus 
ompeyus Aagnus.  arriving at Mitelenen, after that famous fought field of Pharsalie, discourseth with Cratippus his whose race of life, and maketh large mention of his adverse fortune, and lastly drowned in the gulf of despair, utterly denieth God's providence, by cause in a just and good quarrelf (as himself thought) God suffered him to fall. 
demades.  And Demades that eloquent orator and grave Senator of Greece, giving as wholesome counsel in matters touching the common wealth, as either Themistoclens, Miltiades or Pericles, was wont to allege for himself, that froward fortune and unhappy destiny, did frustrate his devices.  
Which voice albeit even then it escaped not just reprehension of the wise, yet it painteth lively unto us the ruin of the Attyke common wealth, the great perils and dangers in all cinill regiment, and the declining of Empires and kingdoms. We live no doubt in the last times, and old age of the world, which is feeble and doing, for by common eourse of nature; after vigour and strength, followeth inclination and faintness, and though end of things is always weak: Wherein we see the rage of Satan to spur men's minds to ward fury; to stir up troubles, cruel wars, and all kind of calamities every where, and for that he knoweth the restitution of mankind to approach, and his time short, he omitteth nothing unattempted, to draw great swarms and companies of the world, to forsake nuereligion, and to run into ignorance and blasphemy.  
And that I may let pass those, that upon the 
Occasions that move wordling to relinquish Religion.  coasts of Hungary departed from us to the Turk persuaded with wealth and prosperous success of his wares: What Tragedies doth the Devil move on each side of us to terrify men from following Christ his ensign, and from a free and liberal profession of his most sacred and c●ernall Gospel In Scoplande we have herded of daily slaughters and butchery of Christ's children, where it is now a common sleight to minister an Italian dram unto their Princes, and traitorously to murder the peers and nobles of their land. The dealings of the Duke of Alum and his successor in the low countries, are more lamentable, where no laws, no faith, no promises are kept, no antiquity of noble families regarded, no faithful service to their Prince and country remembered, no silence nor abjuring of ●rue religion accepted, but Spanish cruelty executed upon all ages, degrees and fexes, without any consideration: besides these, no spoil nor robbery of men's substaunes, no extreme punishments nor torments, no rasing of towns and Cities, no adultery nor filthy Sodomy can content their monstrous and most vile natures and appetites. All good natures tremble and quake at the reports of the French cruelty, exceeding Phar●● and Nero in all rage and tyranny, whose proceed are such, that we may gather that their determinate minds and purposes are no●●t●eeasse, until they have the heart blood of all those in whom any spark or breath of Christian Religion at any time heretofore hath hath appeared, and so driving away the shining brightness of the Gospel, to reduce the Romish Idol, and to exalt him in all Europe, as the chief Monarch again. For now they cloak not their malice with pretence of suppressing rebellious subjects: but linking unto them the Spanish nation, do most evidently profess themselves the sworn enemies of Christ his espouse, and the chief defenders and Champions of Babylonish Idolatry. The puissance and great might of that side, their terrible executions, and the froward events of lawful and godly enterprises, languisheth and wholly discourageth many men that heretofore have given some countenance unto the Gospel: And no mortal wight were able to continued in so sharp and endless a battle firm and constant, without an undoubted assurance of God's providence and fatherly care over them. Wherefore godly men comfort themselves with a grounded faith, being tossed too and fro, in vehement storms and tempests, and do know that the son of God guideth the stern of his ship, and as he promised, so hath he in deed exhibited his holy spirit, by whom he giveth unto his children courage and strength, to give testimony of the truth, without dread in the middle of all punishments and ●●rments. Touching the forenamed Tyrants, 〈◊〉 〈◊〉 me God hath given stout stomachs, ●●●till 〈◊〉, greet victories, whereby they are growth into a licetious boldness, bending 〈…〉 ●●ght against Christ his Church: we 〈…〉 ourselves, that God will withdraw 〈…〉 his general graces, that he will depri●● them of all their of n●ments in body and mind, that he will leave them unto themselves; as he forsook P●mpey, alcibiades, Alexander and 
What end abideth the enemies of the Gospel. Valerianus.  such like. We have an especial example hereof in Valerianus. the Emperor, who in the beginning for his upright justice and valiant heart, was dearly beloved of the Senate and common people, but afterward, setting himself against God's Church, become captive unto Sapores. 
Sapores.  king of the Persians', who used his head as a●ootostoole, mounting upon his horse, and in his old age, unskinned him from the top of the head unto the plant of the foot, so that at last he found an overmatch stirred up by God, 
Chaldaeus Paraphr. cui contradicit tamen calvinus.  that taught him how tender in the sight of the Lord are the wounds of his saints. Their places are prepared no doubt: albeit somewhat deferred the stacknesse thereof, will be recompensed with the weight of the same. Cain his fra●recide was punished in the seventh generation. Bias his opinion is noted of the wise, who when he saw a wicked monster prospero say de, Asshredly that fellow must needs be punished, albeit I live not to see it. The history of Bessus serveth hereunto, who murdered his own father, 
Plutarch.  and lived long after in great prosperity, until at the last, passing by a nost of chittering birds as he went to a solemn banquet well accompanied in great madness threw down the nest with his spear saying, These birds do right and day with their noise lay unto my charge the murder of my father whereupon he was apprehended, condemned, and executed. Let no man therefore fret because of the green 
Psal. 37.  bay tree in Libanus: stay but a little, and the leaves will fail, the tree will rot away, and the plague thereof will no where be found.  
And touching ourselves, I see no cause why we should in the quarrel of our God conceive 
What Christians aught to do in these perilous days.  such trernoling and fear at the great strength and tyranny of our enemies, as many carnal men now do. When Jerusalem was in great distress and danger of mighty enemies, Esay the Prophet is sent from the Lord with this injunction, In silence 
Esay. 30.  and in confidence shall be your strength. What is this silence? and what is this confidence? First it is our duty to suffer afflictions patiently. Secondly, not to busy ourselves out of our vocation. Thirdly, not to mistrust God's help, and so carnally to enter into ungodly leagues and unlawful friendships, as the kings of juda 
Not leagues are to be made with God's enemies.  leaned sometime upon the Egyptians, now upon the Sy●ans, and in the end were made slaves unto them, and cast out of God's favour, for so speaketh the prophet jehu unto jehosaphat▪ 
2. Para. 19  Wouldst thou help the wicked, and love them that hate the Lord? for this thing the wrath of the Lord is upon thee. Against, such difference and unlawful defences are these words spoken: In silence and confidence shall be your strength: that is to say, await upon 
jeza. 30. 31. 48 Psal. 32.  God's hand, run not to the Egyptians, Turks, Papists, and to have help of them. Your cause is good and just, the almighty regardeth you, and if you be put to the worse, yet is it better to suffer calamities, than with unhonest devices to hurt a good matter. Let no man faint therefore, because now adays, many worthy men endued with the gifts of God's spirit, are Tyrannously 
The estate of Christ's Church in this world.  murdered, by most ●ile and dishonest people. Such troubles the Church never wanted, but hath passed them all, and shall continued until Christ's coming to judgement.  
The face and countenance of God's Church is not always after one manner. It is sometime ample, fair, and glorious: sometime small, half dark and contemptuous in the world. Much like the Moon, who according to her place, receiveth from the Sun sundry beams, so 
The light of Christ's church never wholly quenched.  that the Devil shall never be able utterly to extinguish her light: for even in her wane she spreadeth her out at large, and waxeth round and full again. And albeit, some branches of the Church be cut off and perish, yet the root and stock of the same abideth always sound and uncorrupt. In the conservation whereof, the pleasure of almighty. God is to excercise our faith, hope, and invocation, and to give us to understand, that he will not permit man's deliberations to take place in the regiment of our lives, but to acknowledge our protection to come from above, lest we might proudly boast Our own hands have done these things. 
judi. 7.  If the Church be not conserved by those means which carnal reason deviseth, or at what time 
Why God helpeth not according to man's policy and devices.  our hearts do earnestly wish it, or by such men who according to our judgement, are of sufficient wisdom and strength to achieve it, we are even then by use & experience taught, that the regiment of Christ's congregation much varieth from civil policy. For unto promises of temporal blessings, a condition of calamity and affliction is most commonly annexed, wherein the beauty of Christ's espouse shines most clearly, in that she beareth constantly and patiently for God's cause, pelne, and misery, and at the last, is delivered miraculously and gloriously.  
We have a mirror hereof, in that notable promise 
Ishmael. jacob. Kedar. Nabayoth. Gene. 25.  made to Abraham and to his posterity by Isaac. In thy seed shall the nations of the earth be blessed, from which blessing Ishmael is not only excluded, but also cast out and banished. Yet surely out of Ishmael by his son. Kedar, that mighty nation of the Arabians often mentioned in the Scripture, did issue and spring, and from his elder son Nabaioth descended the Nahatheans, 
Ishmael and his generation with their estates.  a people in Arabia faelici, of whom the Poets speak much in their monuments, attributing unto them the same name. Mahomet the first author of the Turkish blasphemy, and the erector of the Saracens kingdom, deriveth his progeny by a long contract from the said Ishmael, whose posterity do rule wide and broad throughout Asia, Atricke and part of Europe eve at this day, & do not cease to make continual war with Abraham his children, that is to say with the true Church of Christ.  
But jacob the heir of the blessing, and his children are led by and by into exile out of the 
jacobs' condi●i●.  ●and of promise, & becometh subject to a strange king in Egypt, where his posterity endured hard servitude and detestable slavery many years. E●au 
Esau prospereth. Gene. 36.  in the mean season, enjoyeth at home pleasant ●est & pcace, and in plenty and wealth multiplieth and increaseth that nation called Edumites. Now albeit the Israelites seem to be abject from god, yet they are preserved wonderfully, & most 
The Israelites miraculously delivered.  worthy & evident tokens of God's favour toward them, are showed in the land of Egypt, and lastly with God's mighty hand and stretched out arm, they are delivered from Pharaoh his cruelty, and are reduced into their natural country. God do the not therefore give events and success by such means and ways, nor at such times as human reason craveth and desireth: but with his long tarrying, sharpeneth our faith, and kindleth an ●ardent invocation in us, and so either mitigateth or wholly taketh away miseries and calamities. Albeit, the aid & comfort of the holy Ghost doth 
The power of the holy Ghost principally in torments.  never show itself more manifestly than in assisting & comforting the godly against the fierce and outrageous torments of the wicked, whereby they are kept from despair, stayed from denying their God, and preserved from murmuring & repining against his majesty.  
Wherefore let all men that have a place in 
The Captain and delyveres of the Church.  Christ's Church, rest and stay themselves upon God in these days of ours, wherein the world runneth upon wheels: let them set before their eyes, that 
Dani. 12.  which is written in Daniel, At that time shall Michael stand up the great Prince, which standeth for the children of thy people. And again, There is 
Dani. 10.  none that holdeth with me, but Michael your Prince. These sweet & heavenvly consolations, are the only refuge & chief pillars of the godly, and their whole confidence is reposed upon the Lord of hosts, the son of the living God, who nameth himself the Emperor and Captain of his Army● and is indeed that great prince Michael, who warcheth and wardeth his own people, preserveth his espouse in storms and tempests, giveth her Halcyon's days to hatch her young one's, represseth and bridleth the furor and rage of Tyrants.  
The remembrance of these things as they are meet for all the members of Christ's Church, so are they most necessary for princes and Magistrates, being the nourcing fathers thereof, the keepers of the two Tables, and the defenders of 
 his holy word the Gospel, against whom Satan & his limbs do rage and roar with a wonderful fury, envying their prosperity, undermining their estate, and thirsting after their blood & destruction. Where by I have been moved to draw this little treatise, being indeed nothing else but a Consolation for Princes and noble men against the subtle practices & bloody purposes of cruel tyrants. This argument surely was most meet for a wise and profound learned man to labour in. And I heartily wish, that some excellent wit, upon the view of this my rude (but strong foundation) might be moved to make some more beautiful building. In the mean season, until some better artificer take this work in hand, I thought good to publish this commonefaction or instruction, which I most humbly offer & present unto your right honourable Lordship, not as a matter needful to put you in remembrance of any thing that should be wanting in your honour appertaining to the duty of a wise counsellor and just magistrate, but rather to be as glass for you to see and behold, to your great comfort, how God hath by his mighty hand always kept and defended all such Princes, Counsellors and Magistrates, as have advanced his glory in setting forth true religion, and executed justice in their vocations and callings, wherein with what great study & care of mind you honour hath laboured now many years, God & good men can tell & are evident witness, & yourself recording the devilish devices of your enemies to thwart and frustrate your proceed, to prejudice your prudent policies, and to bring your honour to utter ruin and destruction and on the other side, how God of his great goodness hath given good events to all your enterprises, and preserved your honour from time to time, even miraculously in great perils and dangers, must needs acknowledge Gods gracious favour (and that I may so speak) his approved and unperceable armour, wherewith he succoureth and saveth 〈◊〉 judges and magistrates that are learned in his law, kiss his son Christ and become fosters and nourcing fathers of his Spouse the Church.  
The living God preserve your right honourable Lordship from all evil, conserve and keep you unto the end in the known truth, defend you with his mighty hand against Satan's rage and fury: and finally, suffer you not to be discouraged with these grievous temptations and dangers, which must needs without his aid, not only trouble, but also utterly discomfort you in your calling in these Tragical times, wherein the Devil bendeth and brandesheth his fry darts with greatrage, & terror against the magistrates breasts. But comfort you, make your yoke pleasant and your burden light through the word of truth and grace of his holy Spirit, Amen From Exeter, the last of Febru. Anno Domini. 1576.  
Your honours most humble john Woolton.   

AT what time Aurelianus the 
Flavius Vopiscus in Aureliano. Sabellie. ennead. 7. li. 8.  Emperor, that obstinate enemy to right Religion, and the only author of the ninth rueful persecution against the Christians, was much molested with conspiracies and rebellions in sundry his Provinces: he appointed one Saturninus his Lieutenant in the east 
Saturninus  parts: Whom the inhabitants of Alexandria for his approved prows in war, his wisdom and politic regiment in peace, saluted and proclaimed Emperor after Aurelianus death. Which title and dignity Saturninus so long and earnestly refused, that the rude people (whom the ancient Proverb truly termeth a monster of many heads) altered in a moment their loving affection into fury, and of faithful friends become almost mortal foes. For they seeing their good wills unconsidered, and all provident care over them utterly neglected, with an universal and mutinous noise, cried kill him, kill him, and shaking their weapons threatened present death. Saturninus thus pressed, or rather oppressed, yieldeth unto them: he assumeth the Sceptre and diadem, but speaketh unto them in this wise. You know not (my dear 
The carefully life of princes & noble men.  and loving companions) the cumbrous and dangerous conditions of Princes and noble men, swords and pikes hanging over their heads, lavelins and darts everywhere, their heads untrusty, their counsellors faithless, their meals careful, their sleeps unquiet, their journeys troublesome, their expeditions unlucky, their wars bloody, their life and years discommended. In youth they are thought self-will: in age men say they dote. You now carry me into most perilous and raging seas, but this is my only solace and comfort, that I shall not make shipwreck alone.  
He saw right well by daily experience, that men guiding the stern of common wealths, do taste in that course and trade of life more Aloes than sugar: and do sup up rather the bitterness of galls, than the sweetness of honey. For albeit in delicate and riotous fare, in sumptuous and gorgeous apparel they abound and exceed, yet they have in the middle of a thousand rocks and quickesandes, as snares, poisonings, 
Seneca controversiarium lib. 7.  conspiracies, Rebellions, sudden murders and such like. And that I may omiteth open ways and most plain passages, which all men generally tread toward death, and the manifold casualties and mischances 
Man's life fickle and bariable.  wherein this silly life of ours is entrapped at noonedaye, whilst we all are born but after one manner, and dye after a thousand: yet especially, the great men of this world do for the most part sail in the thick mist, and dark night, and suddenly are stricken under water themselves in a sound and heavy sleep. The storm and tempest shewetlrsome tokens before it ariseth to the vigilant husbandman, and Shipman. The houses track before they fall. The smoke signifieth the flame following. Only without 
Seneca episto. 17 epist. 104.  any watchword man destroyeth man. And especially the great and mighty man is subject to the malicious and envious stroke of man: and the nearer the stroke the more closely is it kept. Princes and noble men are most of all other deceived by such as look cheerfully 
The noble man's life most variable.  upon them, that come humbly to kiss their hands & feet with All hail, showing the countenance of loving men, but having the inward appetites 
Flatterers no small the to noble men.  and desires of tavening beasts. Caesar whom neither the stout Germayne, the bold Britain, the haughty spaniard, the politic Frenchman, neither subtle Egyptian, with warlike weapons were ever able to vanquish in the plain field, could not avoid in the Senate at Rome, in time of peace, the short daggers of such faithless friends.  
And that I may omit those common speeches, that true faith and constant promises can not settle themselves about high estates: The devil himself, when he spieth the weapons and wits of wicked men blunt and dull in such eases as he hath been an insatiable murderer from the beginning, so then doth be practise all his old policies, and attempteth all means to cast down the Magistrates, and with them to overthrow the whole multitude. And that those things are most true, many worthy wights have approved and confessed, who studying to apply all their endeavours 
Many worthy men hereof purpose refused public Regument  with commendation and good conscience to execute their callings, have seen good meanings and devices for the most part turned upside down. These things caused Tiberius the Emperor often to call Regiment a monstrous beast. When Pompeius Magnus was advertised by letters sent unto him from 
Pompeius' magnus.  the Senate, that all power and authority was conferred from Scylla unto him by the general consent of the people, he sorrowfully smit himself upon the breast, saying thus: Ah troubles and sorrows without end.  
Had it not bi●better for me to have descended of obscure parents, than thus to be wasted with public cares, to be undermined with malice and Envy, and ever to be a stranger not only in my own house, but to my dear and loving wife and children? Of Pompey his judgement have been many excellent men: who being delighted with the private and quiet life, and wearied with weighty offices in the common wealth, have most willingly resigned and given up their authority. It is written of Diocletianus Augustus, that 
Diocletian.  of his own election he left his dignity, & refused his Crown, willing to pass his latter days rather in some solitary place in the country, than in a Palace in the eye (as it were) of a mighty Empire. I am not ignorant what some Author's report of that fact of Diocletianus: but howsoever it was, it swerveth not from this purpose. Dyon in the life of Adrian maketh mention of one Similis, who often used 
Similis.  to say that he accounted that private condition of his which he lead in Campania to be his life: but these other days spent in Court be called death and not life. For so soundeth that epitaph which he willed to be engraved upon his Tomb. Here lieth Similis whose name was ancient, but in deed he lived only seven years. The noble man made so small account of that his time spent in press of mighty men, himself the chief in all honour and dignity. Xenophon in that dialogue entitled Tyrannus, seemeth of purpose to induce Hiero disputing with Socrates, often 
Hiero.  repeating and confirming by his own experience the private and mean estate of life: far to excel the public calling of officers, and the high condition of noble men: not only in tranquillity of mind and ease of body: but oftentimes in competent and laudable wealth and riches.  
All these wise men did well perceive that to exploit weighty affairs, and to guide the common wealth, is a matter of much moment, enwrapped above all other kinds of life in infinite perils and most desperate and dangerous troubles. The Emperors of Rome have well confirmed these things, for of forty of them next succeeding julius Caesar, scarce ten died naturally in their beds. And so much did men shun that calling, the end whereof by experience they often did see to be either the piercing sword, or privy poison, that by coaction or constraint they supplied the office. And in these our times, being no doubt the last and iron age of the world, wherein all living things in strength and might do decay, the firmament and earth grown old, and in force and power spent, and (as it were) worn out, what other things see we than iniquity (according to the word of Christ) to abound, and especially disobedience in all degrees almost to superabound? The late 
Vide Serapiovem & Encelium de vi & natura Adamantis  conspiracies, tumults and uproars in this our native country: and the hard heart of Adamant not possible to be mollified without blood, hath openly displayed a I cocenesse in discipline, an oblivion of loyalty, & a monstrous contempt of a most mild mother's meekness and mercy. Satan hath spit out his poison against the prince and magistrates, he hath discharged his great ordinance against the Castle of peace and concord. The sedulity and great care of the magistrate hath not wanted in watching and warding the same: but unless the lord of heaven and earth had kept this fort, all the keepers had watched in vain. If he had not been on our side, than 
Psa. 127. 124 Psa. 143.  (as the Prophet saith) had we been swallowed up quick: Then had the swelling waters go over-our soul, and we like to them that goe-downe into the Pit.  
These things deeply weighed, and oftentimes considered of the noble (for they aught never to be forgotten) admonisheth them not only to be thankful to God for so miraculous 
Psal. 124.  a deliverance, who hath not given them as a pray unto their enemies teeth: but moreover teacheth them what protection & defence they aught principally to provide hereafter in sembable tumults and troubles. The Heathen Magistrate would account his chief surety and best defence, to consist in store of money, in great horses, in valiant Soldiers, in great and mighty armies. The Christian Magistrate will not refuse these external helps, but principally will acknowledge his defents to come from God, & therefore will not fear 
Psal. 27. & 117.  what man may do unto him. The Heathen Magistrate would make flish his right hand and comfort. The Christian Magistrate will lift up his eyes unto the mountains, & make 
jere. 7. Psal. 121. Psal. 119.  the Lord his aid and help, and will seek his consolation out of God's word. The infallible and present consolation, and the firm 
The division of this book.  fortress of christian Princes and Magistrates consists upon foute principal pyllers. First of his vocation and calling. secondly, of the worthy and most notable promises of God in the scripture, that he will be their helper and defender. Thirdly, of the honour and obedience, which God severely commandeth to be given unto magistrates. fourthly, of innumerable examples in holy writ: whereby we see the good Magistrates always to have been maintained and preserved, and the rebellious and disobedient to have been suppressed and punished.  

¶ The first Consolation of the Magistrate in respect of his calling, and of the dignity thereof.  
The Magistrate is a person ordained and 
The definition of a Magistrate  instituted of God himself, both to be a maintainer and defender of the first Table, wherein those things are especially comprehended, which appertain to the worshipping of God: and also to be a keeper and preserver of the second Table, containing external discipline, and obedience in human society: and to be gods Lieutenant, sounding the voice of the law Moral, guiding his subjects according to the same. And as this ordinance is of God: so hath it been of 
The calling of a magistrate most ancient. Gene. 9  most ancient tyme. For in Noha his days immediately after the flood when God gave leave to mortal men to kill living creatures for their food and sustentation, he forbade them to eat beasts being yet alive in their blood, as Wolves devour lambs, and as the Griphon renteth doves, lest men abusing such livertie, 
pity and mercy toward unreasonable creatures.  might in time being fleshed (as it were) in cruelty, kill one another, and shed man's blood. The living Lord requireth a kind of pity and mercy towards creatures, albeit unreasonable: not to deal with them as with insensible things: wherein Cato Censorius is justly 
Plutarch in vita Catonis.  reprehended of Plutarch, who without all humanity sold his bondmen, now old and altogether wasted in his service. God therefore thundereth a severe intermination or threatening, saying, whoso sheddeth man's blood, by man shall his blood be shed. For in the Image of God hath he made man. In which words of the Lord we see the institution of a Magistrate, to the end he should secure and defend the poor and innocent from injury and violence, and correct and punish the transgressors for their faults and offences. In times passed, Kings and rulers therefore 
The worthy style of princes.  considering not only the antiquity, but also the dignity of their calling to be of God, have in their styles used this Phrase.  
N. By the grace of God King.  
Acknowledging that all preeminencye of 
Psa. 82.  Majesty, authority, and power of Emperors, Kings, Princes, and of all other Magistrates and officers whatsoever are given and conferred by God himself. Which cogitation is very profitable, not only to repress 
Means whereby mighty my are stayed, from arrogancy.  the insolency and haughtiness of mind, which commonly accompanieth dignity and authority, being very pernicious in all regiment: but also much furthereth to the better administration and discharge of their calling in the fear of God. For as they see and understand themselves appointed in their places and degrees by God: even so are they seriously put in mind that they must yield an account of all their doings to him: and therefore they will endeavour with all their power & strength to obey and serve him with all fear and reverence, according to the saying of the King and Prophet: Be wise now therefore ye Kings, be learned you judges of the earth. Serve the Lord in fear, and rejoice in trembling.  
Now as we learn the worthiness of this 
The great estimation of magistrates amongst the Heathen.  calling by the light of God's word: so may we see the same in the Gentiles, following the light of most worthy titles and names: as the Persians' who both called their King's Gods, and lying prostrate before them, signified an opinion of their royal minds and majesty. Afterwards the Grecians excelling in all science and learning, called their Prince's Pastors or feeders of the people: with which name excellent Homer hath celebrated worthy Agamemnon. Mynander aptly and briefly calleth a King The lively Image of God. Albeit that saying seemeth to be drawn out of Hesiodus an ancient Poet, who numbered noble & vertouns Princes amongst the Gods, attributing unto them after this life a kind of divine power over men. Which opinion was afterward received both of the Grecians and Romans: as it is most evident to them that observe their languages. For as amongst the Romans all such as were translated for their noble acts, amongst the number of the Gods, were called Indigetes, as if you would say: dwelling with the Gods. So the Atheniensians named such worthy wights jupiters', sons of God, enjoying 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heaven as it were by right of inheritance. But in process of time, the Romans most honourably termed their Emperors and nobles, Fathers of their country, and added the names of Royalty and Majesty. And finally, accounting such speeches not answerable to their great enterprises and exploits, they erected unto them Images, Altars, Chapels, Churches, Holidays, and Sacrifices. Which doings if you try by the touchstone of true religion, I confess they will appear dross, and be found blame worthy. Yet I say, by some spark or glimpse of nature, or by some celestial inspiration, they reverenced next and immediately under God the creator of things, and somedeal adored the Magistrates. These examples must needs please all sache as do not barbarously reject the light of naturr, and the Lady of man, Reason (I mean) and understanding.  
But most pithy persuasions & comfortable 
Christ allureth the office of a magistrate  consolations are drawn out of the wells of living water, not only quencting men's dry and thirsty affections in this light, but springing to life everlasting. Almighty God therefore in the regiment and policy of his own people the Israelites, after their entrance into the land of Promise, first appointed judges, and then Kings, unto whom he made the common people subject, which authority and secular power of Magistrates Christ himself and the Apostles have allowed and confirmed. The answer of Christ touching paying of Tribute, even to a Heathen Magistrate is most evident. Give (says he) to Caesar those 
Math. 23.  things that belong to Caesar: and unto God those things that belong to God. Which precept Christ himself fulfilled in paying Tribute. The blessed mother of Christ Marie the 
Math. 17.  virgin accompanied with joseph, went to Bethleem to be taxed among other Citizens and subjects. The speech of Christ to one of 
Luk. 2.  his company carrieth weight with it: Put up thy sword in his place, for all that take the sword, shall perith with the sword. 
Math. 26.  In which sentence we see the power of the Secular sword allowed, having annexed unto it ordinary and lawful correction and punishment, whereby private murders and other offences may be stayed and letted. It followeth then of the premises, that this condition of life, is holy and acceptable to God, whereby the disobedient are bridled, and the innocent maintained and conserved. saint Paul the choose vessel, enlargeth and expoundeth the 
Rom. 13.  words of his master: Let every soul be subject unto the high powers: for there is no power but of God: and the powers that be, are ordained of God. Whosoever therefore resisteth the power, resistech the ordinance of God: and they that resist shall receive to themselves judgement: for Princes are not to be feared for good works but for evil. Will't thou then be without fear of the power? do will, and 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 on him that doth evil. Wherefore you must be subject not because of wrath only, but also for conscience sake. For for this cause you pay also Tribute, for they are Gods ministers, applying themselves for the same thing. In this place the holy ghost calleth three times the Magistrate by the name of God's minister. And is not this a true, a steadfast, and an excellent comfort? Is not the great and heavy burden of Magistrates made light? Is not their pensive minds and careful care eased and relieved?  
In times of darkness none were thought 
A magistrate executing his calling doth God good service.  to serve God, but such as went into the church to hear matins and mass. But S. Paul the organ and instrument of God, tracheth that a Magistrate sitting in judgement, hearing pleas, examining causes, succouring the widow and orphan, and pronouncing sentence according to justice and equity, doth God true and faithful service. Wherefore albeit many griefs, cares, sorrows, calamities, and incommodities do accomber this life, do waste and consume them, yet have they this consolation: I execute this my condition and estate by God's ordinance and calling, whither therefore God prolong or shorten my days, it forceth not. I live and dye in that function which is acceptable unto God. And 
God directeth the Prince's heart.  God surely doth not only govern their external doings, but boweth & inclineth their hearts and denises after his will and pleasure, according to the saying of the most prudent Solomon, The King's heart is in the hand of 
Prou. 21.  the Lord, as the rivers of water, he turneth it whether soever it pleaseth him. Thus you see with what weighty words the spirit of God extolleth their callings, and that not without brgent 〈◊〉. For if we take away the Magistrate, or wilfully violate their sacred authority, we take the sun out of the world, we abandon truth and peace, we make the whole earth a den of thieves.    

CHAP. 2. The second consolation, drawn from God's manifold promises, to help and defend the Magistrate.  
IF Princes or Magistrates did turmoil and tumble in their 
God's especial providence over the Prince and Magistrate.  regiment without God's special help and providence, no marvel it were, if the thought and care of one day, did utterly overwhelm and oppress them. But therefore have they an unspeakable solace, that God both conferreth dominion and rule at his own pleasure, and also directeth and guideth them accordingly, using them only as external instruments. And his exceeding great love is most evident toward them, in that to every Magistrate and 
God by his holy Angels, defendeth the magistrates. Dan. 10. &. 12.  Prince in their dominions, be appointeth special Angels to defend, strengthen, and conserve them. Whereof we have an example in the Prophet Daniel, where mention is made, that the Angel Michael sloode on the Israelites side against their enemies. It were impertinent to this matter, to allege men's opinions of Angels, wherein there is some diversity. But this is truly gathered, that as the wicked fiend Beelzebub, sendeth legions of Devils into Prince's palaces to stir up seditions, and to bring in all kind of calamities: so God's Angel pitcheth his camp round about them, and if they fear God, they have always more number with them than against them, to shield them from the darts of Satan's Soldiers, and to bridle their malice and fury.  
The Philosophers, into whom nature poured vivacity and sharpness of wit, did see that monarchies and kingdoms could not continued 
The manner of the old world, in electing magistrates.  by human policy, & were constrained to cofeffe, that by God's providence kings & kingdoms 〈◊〉 maintained & defended. The Fathers of the first age amongst the Gentiles, used first before they went to the Eloction of their prince, to offer sacrifice to their gods, & crowned him King, who by Oracle was pronounced most meet to the office, wherein they have opened their minds in this matter: verily that without god's help, they are able to accomplish nothing again the through his help, they are able to 〈◊〉 W● Somnius that Philosopher ●● Egypt bet● how Great: Alexander went to off 〈…〉 unto jupiter of Ammo in Egypt, (〈◊〉 many 〈◊〉 naturlled) he answered well, That all men were undor Gods hand and 
Special examples of God's providence.  poyce but to 〈◊〉 he) and to be a prince, is the highest and greanst benefit. He added moreover: that God was a parent ginerally unto all me, but that he especially a 'dopted unto himself as his most loving children, the princes & mag●●rats: And certain it is, that many, who have him cast out by the it parents or kinssblke, as it were an untimely fruit, have vin by Gods singular providence preserved, yea being objected to Beasts, have been of buite beasts nourished, and at last become great Princes, and Lords of the world. We read in histories, that Romulus was nourished of a Wolf: Cyrus of a Bitch: Abydos of a Do: Hiero of Bees, that brought honey into his eppes. And finally, that I may not omit king David, who in his young years was a refuse among his brethren in his father's house: how wonderfully was he preserved from the mouth of the Lion and Bear: how miraenlously was the young Babe Moses taken out of the deep waters, and appointed to lead the children of Israel through the red Sea. Such ensamples both profane and divine, (if they are to be called profane, that minister so good matter,) do plainly declare, that such as are ordained to be Princes and Rulers, are even from the hour of their virth, receyned into God's jutele and protection.  
The sum and effect thereof consifleth in this, that the Magistrate have only and always before his eyes, God's providence and mercy in his son Christ: so shall he and all his business, be far from peril and danger, and safely stand without all compass of gun-shot. Let him remember Gods earnest promise to the Israelites, obeying his commandments. If thou hearken unto my 
Exod. 23.  voice, and do all that I speak, than I will be an enemy unto thy enemies, and will afflict them that afflict thee. If he fear God in 
The Magistrate that setteth God before his eyes, cannot perish.  deed, this notable promise will more encourage him, than all Castles, Towers, munitions and Armies. For if God will be an enemy unto their enemies, let their adversaries devise, imagine, conspire, and bend all force against the Magistrate, they cannot prevail, they cannot undermine or supplant them, so long as God defendeth the Magistrate, and fighteth against their enemies. How is it possible, that the one should prevail, and the other perish? David having approved the truth of God's promise in himself, far above his expectation, uttereth this sentence: I will love 
Psal. 18.  thee dearly O Lord my strength: The Lord is my rock and my fortress, and he that delivereth me, my God and my strength, in him will I trust, my shield, the horn also of my salvation, and my refuge. And again: Thou didst 'cause thy judgement to be 
Psal. 76.  herded from Heaven, therefore the Earth feared, and was still. When thou O God arose to judgement to all the meek of the world. The worthy Captain josua called to rules and conduct Israel into the land of Promise, receiveth most heavenly encouragements at 
josu. 1.  God's mouth, speaking unto him in this wise: There shall not be a man able to withstand thee all the days of thy life. Is I was with 
The Prince and Magistrate aught to ●ead God's book.  Moses so will I he with thee, I will not leave nor forsake thee. Let not this Book of that law depart out of thy mouth, but meditate therein day and night. Have not I commounded thee to be strong and of a good courage? fear not, for I the Lord thy God will be wit● thee whethersoever thou goest. These words are mighty and ardent, which all Princes & magistrates aught to apprebende and bold fast. They were without doubt written to this end, that all such as continued in God's fear, might know whereunto to trust. For whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the Scriptures might have hope. Whensoever then, any Prince or Magistrate will make God's word his chief solace and treasure, will love and fear God, and trust in his grace and mercy: he shall have God his right arnre, his buckler and shield, his patron and defender, that: be may quietly and safely lay him down to sleep and take his rest, for that the Lord of heaven 
Psal. 4.  and earth sustaineth him. And therein observe and diligently record the often repetition of these words, Be strong, and of good courage. 
Courage and boldness commendable in Princes.  If he had been a milksop and faint hearted in his office, he could not have served God, nor executed his calling, nor provided for his army. This example, if the mighty would follow, they should not be so easily confounded, they should not hazard and make shipwreck of their fame, honour, and dignity.  
We see worldly Princes only or principally to depend upon their wisdom, strength, 
The chief comfort of carnal Princes.  and riches (ignorant as it should appear, that all Potentates are by God's Providence ad●aunced and set up, and by his hand displaced and pulled down) For preferment is neither from the East nor from the West, nor from the South: but God is the judge, he maketh 
Psal. 75.  low, and be maketh high. Such men therefore leaning to such brittle and weak posts, are wounded upon the splinters and shivers, their fall and ruin is great, their shame and ignomy is greater, the triumph of their enemies is greatest of all.  
That noble and Godly Prince David, 
David.  may be lively example and spectacle unto all Christian Magistrates. For being rich and mighty, yet he accounted the promises of the Lord, and confidence in the living God to be his principal Armoury. The salvation of 
Psal. 37.  the righteous men shall be of the Lord: he shall be their help in time of trouble, for the Lord shall help them and deliver them: he shall deliver them from the wicked, and shall save them, because they trust in him. And again, at such time as he was to be anointed King, and to assume that great office and charge, he comforteth himself in the holy Ghost after this manner. The Lord is my light and my 
Psal. 27.  salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? When the wicked, even my enemies and my foes came upon me to eat my flesh, they stumbled and fallen. Though an host pitched against me, mine heart should not be afraid Though war be raised against me, I will trust in this. One thing have I desired of the Lord, that I will require, even that I may devil in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple. For in the time of trouble he shall hide me in his Tabernacle, in the secret place of his Pavilion shall he hide me, and set me upon a Rock. What need many authorities in so clear a case? You see evidently, that God withstandeth and resisteth the most puissant and fierce enemies of his Magistrates, that he promises to cool their courage, to mitigate their madness, and to repress their rage. Again, that what commodity and ornament soever may beautify their calling: God giveth and granteth far above their expectation.  
Which wondeful love and mercy of God, 
The miserable end of such as have not acknowledged their power from God.  for that some Nembroth, and mighty men of this world, being as it were drunken with their so prosperous successes, have not acknowledged, they have at the last been made servile slaves, too object, and cruel rascals: and being a little before baughty as Lions, have been for their unthankfulness thrown down, their honour laid in the dust: and themselves have lain in the way like dead Dogs. Wherefore these considerations aught always to be in the eyes and minds of Princes and magistrates, that they may fear and reverence God, and repose their confidence rather in his majesty, than in outward power & strength. For to what purpose are expert Captains and Soldiers, Irmies well ordered, store of all munition, plenty of victual. Are not all these lost in a moment? and even as we do cut down green grass, so the God of heaven confoundeth all the glory of war & of battle. What a huge power had Holofernes at 
We aught not to trustin man's strength. Judith. ●. & 7 Leagues and truces with wicked and godless princes have evil events.  the siege of Bethulia, what policy and counsel was used to stop the water from them, so to enforce them to yield their City? yet how easily did God destroy and scatter such a Captain, such an Army, so many engines of war by the hand of a woman? What shall we say of so many kings as were linked together against josua, and so many nations against the only Israelites in the time of Gideon and others? Who would not have persuaded himself of his good success? And who would not have exhorted the Israelites to yield themselves, especially if they had compared armour to armour, ancients to ancients, men to men, country to country. But how foolish and fond did they triumph 
judi. 7. & 8.  before the victory? Let Princes and Magistrates cease, let them cease (I say) to fire their hearts in Castles, Forts, Captains, Armies, money, or any like thing, which worldlings have in price and only esteem. Let them rather consider the terrible threats of God, left in this world, whereby men are drawn from fragile to firm things, from flesh to spirit, from man to God. God speaketh by the mouth of Esay: Woe unto them that 
Esa. 50. & 31.  go down into Egypt for help and stay upon horses, and trust in charets, because they are many, and in horsemen because they are very strong: but they look not to the holy one of Israel, nor seek unto the Lord: for when the Lord shall stretch out his hand, the helper shall fall, and they shall altogether fail. David speaketh in like manner. The King 
Psal. 33.  is not saved by the multitude of an host, neither is the mighty man delivered by great strength.  
A horse is a vain help and shall not delyner any by his great strength. Behold, the eye of the Lord is upon them that fear him and trust in his mercy, to deliver their souls from death, and to preserve them in famine. In these words, the spirit of GOD comprehendeth all such things, as men make account of to achieve weighty affairs: yet they so paint them out with significant terms, that if all worldly might were knit together, you may not ascribe victory unto them for that they shall vanish away like smoke, and be scartered like chaff before the face of the wound in the day of battle.  It is the Lord alone then at whose hand we must ask counsel. It is the Lord that when man determineth prosperity, in pulling back his hand sendeth adversity. And again, it is he alone, that when men have 
Psal. 30. Psal. 107.  heaviness in the evening, sendeth joy in the morning, and delivereth them out of all distress. 
I Would not have any to gather hereof, 
How far policy and human power is to be followed.  that I reject the foresight and prudent policy of the Magistrates: for no man (but he that is stark mad) would have them so witless, that as the superstitious jews would not take armour upon them for their necessary defence on the Sabbath day, so that Princes should cast away lawful means to defend themselves. But I urge this to my port ability, that they first seek help at Gods had, and then man's lawful aid, which when they have on every side well furnished themselves withal, even than I exhort them also to depend totally upon God. And I would not have them dull or slothful: for albeit God do without intermission care and labour for 
Preparation for war necessary.  them: yet they aught to be workers withal (if I may so speak) and follow him showing them the way: and if any want by human imperfection, I would have them to solace themselves in the perfection of God. For as in maladies and sickness of our bodies, we go unto the Physician to recover health: Even so it is fit and convenient in some times and seasons to have in readiness munimentes of war to withstand our enemies. God is not pleased with carrlesnesse: he is tempted and displeased with negligence in all conditions and callings. The conflict of Christ with the 
Math. 4.  Devil in the wilderness teacheth us not to be idle. And the wise man sirach sayeth, He 
sirach.  that loveth danger shall perish therein. They must therefore bend all their force to save and preserve their charge. They aught to approve all good means and use all honest consultations, to ordain profitable and commodious things for the common wealth. But this caution aught always to be observed: that they do not make the Lady the handmaid, and the handmaid the Lady, but that they make the Lord their shootanker: that they so procide artillery and engines of war, that the Lord may be the moderator and director of the same, otherwise without God, weapons will woke their own wounds, and strength will be their confusion. Proud Pharaoh 
Exod. 14. Pharaoh.  followed the Israelites with so mighty an Army, that the hearts of the Israelites melted with fear, but God was against him, who struck his shoulders with a sudden terror; and unpinned the charet wheels, and took them away with so mighty and miraculous a band, that the Egyptians cried, we will fly, we will fly, for the Lord fighteth for Israel. 
Eugenius. Arbogastus.  When the two tyrants Eugenius and Arbogastus endeavoured after the example of julianus the Apostata, to reduce the superstition 
Munition without Religion, destruction.  of the Gentiles into Europe, and were furnished with many thousands of bloody paynim, that Theodosius the Emperiour himself was stricken with fear and herror at their vie●e, be himself spent all the night in prayer, and received comfort in a vision of good event. The day following, the battle was 
Theodosius.  joined, in the first charge, many of Theodosius soldiers were put to flight, the Emperor being in a great agony of mind, falls 
A miracle.  flat upon the ground, he sigheth and groaneth in his soul, he pierceth the heavens with prayer, he is herded of God, who raising a mighty strong wound, blowing toward the face of the 
So●rates lib. 5. cap. 24.  Tyrants, which violently turned back again the arrows and darts sent from the infidels host into their own hearts and bowels. And finally, God with his elements fight against them, put them to most horrible sham● and confusion. For Eugenius falling upon his knees before the Emperor to obtain mercy, had his head cut off by Theodosius Soldiers, being in some rage, and Arbogastus the author of that calamirie and bloodshed, after he had fled two days and saw no hope of life, he fallen (like unto Saul) upon his sword, and powered out his blood. Of this miraculous victory writeth the Poet Claudianus.  
O nimium dilect deo, cui militat aether,  
Et coniurati veniunt ad classica venti.  
Whosoever therefore can say truly of themselves, Some trust in Chariols, and some in Hories, but we will remember the name of the Lord: may be bold to say that which followeth in the Psalm: They are brought down and fallen, but we are risen and stand upright.  
But that the difference between dinine and 
A difference between human and divine help.  human help may be more lueulent, I thought it convenient to adjoin the speech of David uttered at what time he marched against monstrous Goliath the Philistine. For out of the words of that most renowned captain and champion, this diversity will appear. Thou 
Psal. 17.  (saith David) comest unto me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the host of Israel, whom thou railest upon. This day shall the Lord close thee in my hand, and I shall smite thee, and take thy head from thee, and I will give the carcases of the host of the Philistines this day unto the fowls of the heavens, and to the beasts of the earth, that all the world may know that Israel had a God: and that all this assembly may know, that the Lord saveth not with sword nor with spear, for the battle is the Lords, and he will give you into our hands. Such was the voice and heart of David, wherein his invincible faith is evident to have done more wondered things than either his enemies or his own countrymen were able to do with policy or armour. Surely this notable courage in the name of the living Lord might happily seem in the eyes of carnal men, to be rashness and not boldness, foolishness and not wisdom, that a dwarf would fight with a Giant, a boy with a man of flourishing age, unarmed against one well armed, ignorant of war against an old beaten soldier, a sherphook & a sling, against a spear, sword and shield. Ind yet the victory fallen to this unlikely side: such an approved cote armour is God's name, which all men aught to account their chief post and pillar, their haven & sure anchor. Achior Captain of the sons of Aminon, in that his notable oration before Holofernes 
Judith. 5. and. 6.  confirmeth, that the jews whilst they sinned not before their God, prospered against their puissant enemies every where, not with bow, sword or shield: for it was the Lord that with his miracles and wonders fought for them, and gave them victory in the day of battle. Therefore to conclude this place, you plainly see that Princes & Magistrates aught not only to be busied in providing human help, but their principal care aught to be in serving the Lord, in obeying his word, and fearing his holy name: so may they safely settle and ground themselves upon gods most comfortable promises, which he can and will perform, both because he is able, and most 
Psal. 145.  of all power and might: and also is loving and merciful, and will fulfil the desires of them that fear him and call upon him faithfully.  

The third Consolation is in the great love and favour of God toward the Magistrate, commanding his people most severely to reverence and obey them.  
As by a secret inspiration and inward motion of nature we are taught to love and reverence our parents: even so by the same we are induced to obey and honour the Magistrates. And as God doth revenge with most sharp punishments the wilful stubbornness of the one, so doth he never hold guiltless the disobedience of the other: end therefore he giveth a serious and severe precept, by 
Rom. 13.  his elect and choose vessel Saint Paul, that men should give to the higher powers, tribute, fear, and honour, calling them by the name of his officers or ministers: by whose hand as he doth punish the wicked, so doth he cherish and defend the good and innocent. Which title given by God, maketh them 
Magistrates called Gods in the scripture.  more noble and renowned than their robes and ornaments of silks, purple, silver, gold or precious stones: yea if you put together all dignity of the earth, all these will not so advance a Magistrate, as one short title given him 
Psal. 8●  by God. David useth a like still, saying: God standeth in the assembly of Gods, be judgeth amongst Gods. Hear the heavenly Prophet calleth them Gods, which name so high and full of maitstie they have, by reason of their office and ministry which they execute in God's room here in earth, in doing of judgement and justice, in punishing sin and iniquity, in comforting the widows and fatherless, in descending the virtuous and innocent. 
Exo. 20.  And in another place: Thou shalt not rail upon the Gods, neither speak evil of the rulers of the people.  
Hear saint Jerome translateth Elohim Dijs, in english Gods, because of the works annexed (as is aforesaid) exeeuteth to their office and calling. Now to omit in God's light how precious and dear the magistrates 
The necessity and commodity of the magistrate.  are: let us weigh the inevitable necessity, and unspeakable commodity that the higher powers bring to mortal men, which we may gather from god's mouth, who threatening unto the jews subversion and destruction of themselves and their City, speaketh in this wise. The Lord of hosts will take away from 
isaiah. cap. 3.  jerusalem & from juda the stay & strength, even all the stay of bread, and all the stay of water. The strong man and the man of war, the judge and the Prophet, the prudent and the aged: The Captain of fifty and the honourable, and the counsellor, and the cunning artificer, and the eloquent man. And I will appoint children to be their Princes, & babes shall rule over them. You see that when good 
The miserable estate of countries in the defect of magistrates.  rulers and counsellors do want in common wealths, in steed of joy there ariseth sorrow, in steed of charity discord, in stead of peace war, in stead of prosperity, all misery and calamity. For, to take away the Magistrate, is even as you would take the expert shipmaster out of the ship, or as you would set wild horses to draw a Chariot without a guide. Whereof the one runneth headelong upon rocks and quicksands: the other overturneth all, not without extreme peril and danger to themselves. For in such seasons and tempest the words of the same Prophet are always 
isaiah. 3.  verified. The people shallbe oppressed one of an other, and every one by his neighbour: the children shall presume against the ancient, and the vile against the honourable: when every one shall take hold of his brother of the house of his father etc. And for that without Magistrates, no society and fellowship can stand amongst men, seeing by the infection of the devil, all are ready and inclined to offer injuries and wrongs, and to commit detestable and abominable acts, the will of almighty God is, that we should not only honour them, but also most earnestly pray for their long & happy continuance, by whose mean we are shielded from woe and misery: Who (as Plutarch writeth) do partly distribute gods gifts, and partly conserve them amongst men standing always as King Alfonsus was wont to say 
Alfonsus.  in defence of the law and people, watching alway for the peace and safety of the same. Hereof we have precedent in the worthy letters of Hieremie the Prophet, sent to the jews 
Hiere. 29.  who were led captives for their sins and iniquities from jerusalem into Babylon by the hand of Nabuchodonozer. Seek (says God) the prosperity of the City, whether I have caused you to be carried away captives, and pray unto the Lord for it, for in the p●ace thereof you shall have peace. saint Paul in effect 
Prayer for the magistrate. 1. Tim. 2.  giveth like precept to his people and congregation, saying: I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men: for Kings and for all that be in authority, that we may lead a quiet and a peaceable way of life, in all godliness and honesty: For this is good and acceptable in the sight of God our saviour. These and such like places may worthily and in deed comfort and stay the mind of Princes: for they do argue and give a firm and an infallible document, the living Lord to have a singular providence over rulers and governors. Tertullian declareth 
Tertulianus apolo. cap. 30.  how earnestly the primative Church prayed for their Princes in these words: We Christians cast up our eyes to heaven, our hands spread abroad, because they are clean: our heads uncovered, because we are not ashamed: without any monitor, because we pray from the bottom of our beartes, and do make intercession unto God for all Emperors, the it would please his majesty to give unto them long life, sure palace, trusty honest subjects, quiet regiment, and in fine, all good things that may come to man. There is extante a pattern and example of perfit prayer for Princes, indicted by the holy ghost, and penned by his principal secretary David throughout the twenty 
Psal. 20.  Psalm, with an assured promise that God will hear such prayers: which Psalm I wish all noble men to make familiar unto them.  
Now albeit in these words of God already produced, sufficient might seem to be uttered 
Evil thoughts against the magistrates forbidden.  for the ancthoritie and consolation of Princes: yet the almighty Lord not satisfied therewithal, proceedeth in restraining subjects in slanderous speeches & cursed thoughts against their Magistrates.  
Thou shalt not rail upon the judges, neither 
Exo 22.  speak evil of the ruler of the people. Which precept Solomon the wisest that ever was or shall be, expoundeth at large in this wise. Curse not the King, not not in thy 
1. Reg. 5. Ecclesi. 10.  thought, neither curse the rich in thy bedchamber: for the birds of heaven shall carry thy voice, & that which hath wings shall declare the matter. Men for the most part think their loyalty well discharged if they show not disobedience externally: neither do they account it any offence if their hearts boil with rancour and malice. But Solomon says, the matter is far otherwise, showing true and faithful obedience to consist not only in the hand, but also in the heart: we have a common saying (thought is free) but that hath force before men only. For as men's senses are so dull that they can not smell such things enclosed so deeply in the most hid places of man: yet the breath and unsautrye smell of them perecth the clouds and ascendeth up before the majesty of God, for so much are imported in Salomons words, That which hath wings shall declare the matter. The sentence of 
Ibicus.  Ibycus approveth this sentence. When Ibycus fallen into the hands of thieves, and perceived that they would cruelly murder him, and see no man present to rescue him: he happened to see a company of Cranes flying over their heads, who casting up his eyes and hands most lamentably and earnestly, prayed them not to suffer his death unrevenged. The the eves secretly laughed at that his plaint, thinking it umpossible that ever the Crames should bring to light that heinous fact and offence. But not long after, it happened two of these murderers to sit on a bench in the City, when Cranes flying with a noise that way, one of them said to his fellow skoffingly, Behold the revengers of Ibycus: which words one or two sitting by (who heartily loved the man for his singular learning & virtue) overharde, and conceiving some suspicion, caused these two fellows to be apprehended and imprisoned, and lastly with torments to be examined: whereby the cruel murder was disclosed, and they according to good Ibycus prayer condemned and executed. Hear Salomons words had their working. That which hath wings shall declare the matter. The wise king did well understand, and we do feel by ourselves, that Nature being our parent, or rather our stepdame, hath poured into mankind such filthy froth and drowsy dregs, that we do not only judge sinisterly of others: but are tediously & maliciously bend to our superiors: and out of those the sinks and puddelles, the raging floods of murmuring and blaspheeming, of sedition and rebellion, do gush and break. Solomon therefore showeth the duties of honest and faithful subjects, namely, that as often as they see any seditious Absalon, or scornful Cain, or railing Semei, that then they should be as it were deaf, dumb and blind, that they should bridle their carnal inclinations, that they should give no credit to rumours and tales, that they should not conceive any evil of Princes and rulers: but if they happily hear or see any spots in them, to cover them with the cloak of ignorance and patience.  
It consequently followeth of the premises, that whether it be Nabuchodonozer, Zedechias, or Ezechias, that do rule and govern, and to what exigent so ever the people are brought in civil causes, they may not by anyt means practise sleights, deceits, sedition or rebellion against their prince: all ways are rather to be attempted, than those venomous ointments & plasters, which that vulgar sort have in readiness, & wherewith they are delighted. And surely 
The devil is the author of disobedience to magistrates.  such rash & raging counsel, such firebrands of sedition and rebellion, proceed not of any heroical spirit & courage, but are kindled & set on fire by the furor of the devil, utterly to burn and consume towns, Cities & kingdoms, as Sozomenus doth by a very strange history not ably 
Sozomenus. lib. 7. cap. 23.  declare. When the Citizens of Anteoche were moved to rebel against Theodosius for a grievous tribute or subsidy laid upon them, and were yet doubtful in mind what to do, the night before the uproar, a wicked fiend or spirit appeared unto them in the air in shape of a woman, of a huge and monstrous stature, running hither and thither with marvelous celerity, styring the air, and raising the wind with a great fan, and making such a noise as the keepers of wild beasts do, when they practise them to fierceness and cruelty against their time of baiting: with this strange apparition, the devil no doubt added furious holdness or rather madness to their minds to go forward in that their detestable enterprise, wherhy they had drawn utter destruction upon their own heads, if Elavianus their bishop had not with his most humble intercession mitigated the wrathful mind of the Emperor. If you peruse the histories & Chronicles of all times, it will plainly appear, that 
The profane historians have observed the whappie end of rebels. The end of those that murdered julius Caesar. Appianus.  whosoever resisted the supreme magistrate, purchased unto themselves gods wrath and hot anger, and came to utter shame and confusion. Profane writers have observed, that of those xx: two. Senators, which gave unto julrus Caesar in the Senate house twenty-three. wounds, & dipped his hands in blood, not one of them lived above three years after Caesar's death, not one of them died naturally in his bed, & which is most notable, that many of them murdered themselves with the same weapons that pierced Caesar's sides. Cassius the first author of this murder, 
Cassius.  being by profession an epicure & a skoffer of all talks touching heaven, hell, & the immortality of the soul: as he was fight obstinately in the battle at Philippos against Octavianus and Antonius, saw a soldier exceeding the common stature of man, coming against him with main upon a ●olie courser, having a terrible look, armed with purple or binddie harness, and fiercely charging his staff upon him, wherewithal Cassius being amazed, turneth his back and runneth away: But the spirit following, crieth aloud unto him: What 
Valer. max. lib. 1. cap. 8.  more remaineth for thee to do, if thou think this murder nothing? Thou haste not slain Caesar O Cassius: for no heavenly power can be murdered: but in that thou hast used violence against his earthly body, thou haste deserved God's wrath against thee. So Cassius falling upon his own weapon through despair, at the last learned the reward of rebellion, and that there is a God in heaven, a soul in man, 
〈◊〉  a devil in hell. M. Brutus also, the chiefest in credit with the people of all that company, and one who had received great benefits of Caesar, whom he loved so dearly, that even at his last gasps he called unto him and said my son Brutus saw at the battle aforesaid a mighty big black judian fight against him, and wounding his soldiers on every sidr, which (as Valerius writeth) was even god him 
Valerius Max. ca 5.  self that cast darts at him, and fought against him. Brutus being a Stoic and an imitator of his uncle Cato, seeing both God and man fight against him, conveyed himself out of the battle, and when Strato the Retoritian being often and earnestly desired to thrust his sword in him, would not in so heavy a case gratify him, he himself pierced his heart with his own dagger. The poets in their fables of the slaughter of Giants by jupiter and of the Phlegians in Thessalia, being such 
The Phlegians.  as were seditious, and forced neither for God nor man, and therefore were carried quick into hell with a flood raised by Neptune, do admonish men of the unhappy end of rebels and Traitors, of whom Virgil writeth.  
Virg. Aeneid. lib. 6.  
Phlegyasque miserrimus omnes  
Admonet, & magna testatur voce per umbras  
Discite justitiam moniti, & non temnere divos.  
Of the last verse there is a very memorable 
Sabellicus.  narration, which because it is not only pleasant but profitable, I thought it not unmeet for this place. There goeth a greth a great talk in Italy, of a woman who being brought up in spinning and carding, or otherwise bury simply, was as soon as she came to woman's state, rapt (as it were) and inspired not only with a spirit of prophesy, but endued with learning, in such sort that she was had in great admiration of all men. Lazarus Bonami an Italian, a man of great name for his knowledge, was moved with the great fame to visit her, and to approve the truth of the same: for it was given out of her, that she would (as she was carried with inward motions) entreat and discourse of, human and divine learning profoundly, and absolve and answer unto the most difficult and bard questions. At his 
The most excellent berse in Vergil.  coming he demmaundeth her which was the best verse in all Vergil his work: she answered,  
Discite justitiam moniti, & non temnere dives.  
And further added with some behemencie, Thou art answered, Bonami, Depart & trouble me no more. And assuredly she was not deceived, for if you turn all Profane Poets in Greek or Latin, no one verse may be in any respect hereunto compared.  
But to my purpose, I am of this opinion, that in most lamentable cases of subjects, even in mere servitude men aught to use all modesty and humility toward their princes, lest by malapert and obstinate dealing, they rather exasperated and incense them, than pacify and cool them. Fierce Lions being dallied withal, cherished and gently stroked, 
In what sort it is most convenient for subjects to deal with scuere magistrates.  do say aside after a sort their savage cruelty, and being pleasantly wrestled with, will show themselves weak: but if a man show roughness and sharpness, and use violence and force, he shall wish himself without the compass of their clasps. So is it with princes and Magistrates, who in some respects are of like nature and inclination with Lions: whose heads (as I said) may be stroked but softly & smothlye, but if a man wring and prick them, or otherwise offend them, he is but cast away. And if there hap or arise some intolerable Tyrant, or if a good and virtuous Prince do degenerate into wickedness and do oppress his people, yet such burdens art seldom eased with such levers. But it happeneth for the most part, that the grudging people whom Solomon chastized with rods, 
1. Reg. 12.  and loaded with light burdens: Reboam corrected with scourges, and overcharged with heavy loads. As the Poet's devise of the monster Hydra, whose head when Hercules cut off, he see two arise out of band in the same place: the Prince therefore and Magistrate, how socuer he be inclined, he is God's gift: but he is a most heavenly treasure if be execute his calling with equity & justice: unto whom such men as show disobedience, are termed in scripture the sons of belial. And this is undoubtedly 
1. Reg. 20.  true, that if at any time the prince appear over weak for rebels, if he be contemned and at last vanquished, than the Lord himself descendeth into the field, to revenge the contumely and injury done to his officer, as in the Chapter following shall more abundantly appear. Wherefore it appertaineth to subjects, not only for conscience sake, and to avoid damnation, but also for worldly peace and quietness, even in the severe and sharp regiment of their Princes, to refer them and their cause to almighty God, who only is able by his inestimable power either to altar their minds and actions for the subjects comfort, or utterly to take them away for their quietness.  
Hereof we have many examples serving 
God's wondered counsel in delivering his people from tyrants.  for the instruction and admonition of such as be placed in high dignity, but especially for the solare and comfort of seely subjects, being wearied with the burdenous yoke of merciless Magistrates, where in the wonderful judgement and counsel of God doth in nothing more manifestly show themselves. We read of such as were even now advanced to the highest dignity, and adorned with all glory and honour: by and by to be thrown down suddenly by incredible means, and all their power and strength to have been laid in the dust. Who can denit, but that Gods dealing with Nabuchodonozer the Lord of the whole earth, far exceedeth man's capacity? who for his intolerable pride, sustained a new punishment, lying out amongst brute beasts, and wandering with them until seven years were come and go. Moreover we read 
The strange and variable estate of Empires.  partly in Scripture, partly in other credible monuments, that by God's dispensations, proud tire to have been prostrate and overthrown by the Egyptians, the Egyptians to have been overthrown by the Assyrians, the Assyrians to have been spoiled by the Chalde is and Babylonians, the Babylonians to have been vanquished by the Medes and Persians', the Persians' by the Greeks, the power of the Greeks again to have been conquered by the Romans: and we see lastly the majesty of the Roman Empire daily weakened, by that cruel enemy of Christendom the Turk, who in taking our Castles and Cities, accounteth it but a sport to wade in the blood of his own Soldiers, so that he may attain his desire. It were a long process, exactly to prosecute all causes of such mutations and changes in Empires and Kingdoms: but this shall be sufficient for my purpose, to notify out of the holy Scripture, by the example of the Kings of juda and Israel, who 
The cause why kingdoms are punished.  albeit they were by God's election appointed to rule his choose people, & had received more excellent benefits at God's hand, than the Princes of the Gentiles: yet if at any time they showed themselves unthankful, if they become stubborn and declined from Godliness, they felt by & by the sword, either of the Babylonians, or of the Assyrians, or of some other enemy, and sometime were led into most lamentable captivity and bondage. Therefore it is the Lord, that at his own pleasure, without any occasions of mortal men, doth altar and transpose kings & kingdoms. It is God that exalteth & 
David.  bringeth low, that blesseth and beateth Princes & Magistrates, in such times and places as it seemeth best to his majesty, so that the subjects need not to devise and busy themselves with violence, to reform or depose their gonernors. 
sirach. 10.  And seeing that (as the wise man saith) The governor of the earth, is in the hand of the Lord, & when time is, he shall set up a profitable ruler over it: It is the part of subjects, thankfully and dutifully to reverence such, whom God hath appointed to supply his own place in Earth. And surely, our own quietness may persuade us, the conservation of all estates may requited us, and Christian religion will straightly command us so to do, namely, to restrain out thoughts, tongues, & hands, from doing any thing against those that be placed in authority over us.  
But here rises question of the bounds 
Of the limits of obedience.  of obedience, whether subjects aught to obey their magistrates, if they command things contrary to the law of God and the law of nature. Unto the which question, we shall answer both sound and safely, if we examine what honour is, and gather a definition 
what obedience is.  or declaration hereof out o● God's word. Honour hath sundry slgnifications in the scripture, but as it serveth to this cause, To honour, is to fear, to love, to reverence, to obey, To obey (I say) as it were unto God, who exacteth the same at our hands, and unto whom we know out obedience acceptable: so that if the magistrate shall either do or command any wicked thing, we may not obey, either by imitation ●or by action: For the latter commandments have relation unto the first. But we are taught in the second commandment, the sins and iniquities of the fathers to be punished in the children unto the third and fourth generation: Therefore they are not to be obeyed in things against God and nature. jonathas hearkened not unto his father Saul, when he sought the life of David: and is therefore greatly commended in the word of God. The three companions of Daniel obeyed Nabuchodonozer in political things, they loved him, and they reverenced him as a mighty Monarch and most bountiful prince: but when he exected Idolatry, they neglected his power and might. Saint Peter the commander of obedience 
1. Pet. 2.  due to fathers and Magistrates, when the seniors of the people would have stopped his mouth from preaching of the Lord jesus, he answered earnesily, We aught rather to 
Act. 4. & 5.  obey God than men. But what need I to seek many proofs, seeing the Lord himself hath comprehended all such authorities in one sentence? If any man come to me and hate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life 
Math. 10. li. 14  life also, he cannot be my disciple. It is out of all doubt, that the magistrates aught not to command any thing against God and the law of nature, and they should bend all their study so to govern, that their subjects may feel and taste, that they have their authority from God, and that they use the same in God. But if they enterprise any thing without that compass, the subject should preposterously prefer the servant before the master.  
It may be demanded, what if the Prince 
A question. What subjects may do when they are oppressed.  seeing his will and commandment neglected, use extreme executions against such as will not obey him, may the subject resist with violence? I say no, no violence by no means. Let him disobey, not in rebelling, but in suffering all injuries and oppressions. Let him 
Subjects may not infer but sustain injuries.  not by any calamity be stirred to lift up his hand against a Ruler, and so offend the majesty of God. And if he cannot by way of petition and supplication mitigate the Prince's anger: neither yet by flight and departure avoid the same: it remaineth that he commit himself and his cause to that just judge, who hath reserved vengeance to himself, and hath promised to power it upon wicked and impenitent 
Deu. 32. Rom. 12.  people, at such a time as all their limbs and stays shall slide from them. The violence and extreme cruelty which wicked rulers do unto Christian subjects, are of two sorts: For some touch temporal things only as our bodies, our lands, our livings: others do concern heavenvly things as the truth of god's word, faith in Christ jesus, & the true worshipping of God, & such like. Now as for our Temporal things, a Christian may sustain damage & utter loss of all his goods, yea, and of his life also, & yet may keep his faith and hope of eternal life, firm & stable. But he may not suffer those divine & heavenly things to be taken from him. For there is no creature, be he never so mighty, that is able to spoil men of those treasures. Besides that, the taking away of heavenvly 
Rom. 8.  things lie not in the power of the magistrate, but remain by God's grace, in the will and consent of the beleener. And the heavenly Lord only, is of power to exercise judgement in semblable cases, either to reject men and cast them away according to his justice, or to preserve them according to his mercy to eternal life. So that albeit the Prince would with a thousand torments drive us to embrace superstition and idolatry, we are neither bound to obey him, neither yet is he able (if God be on our side) to vanquish and conquer us.  
Moreover, there is no small difference between 
A great difference between doing, and suffering injuries.  those men that do patiently tolerate unjust violence, & those that do offer injurious violence to others. A Christian may suffer with a good and quiet conscience injustice, but he cannot in like sort practise and execute unlawful things. In all actions therefore, the perfect line of God's law is to be considered: and that our desire & will is to do good things, and to omit the contrary. And if being detained in bonds or imprisonments or otherwise, we cannot serve the Lord our God, & yet do earnestly wish and desire to do it: In such case our wills and intentes are accepted before God for acts and deed. Again, if the prince do command us to do the which is to be avoided, no man may excuse himself before God, by reason of that commandment: neither will it be a sufficient discharge unto him to answer, I was commanded, I was compelled, I did it unwillingly. S. john says, this is the victory which 
1. john. 5.  overcometh the world, even your faith. And how shall we resist Satan the great prince of this world, if we be such weaklings that we cannot resist no not the world? And how shall we resist the whole world, if through the threats & torments of one worldly prince, we turn our backs from the truth. He that is regenerate by God's spirit, may truly say, I do not now live, but Christ liveth in me: I 
Gala. 2. Rom. 8.  am persuaded, that neither death nor life, nor Angels nor Principalities, nor powers, nor things present, nor things to come, etc. shall be able to separate us from the love of God, which is in Christ jesus our Lord. There is a mirror or glass of such innocent and upright dealing in that worthy man Papinianus, in 
Papinianus the sincere lawyer. A●lius Spartianus in Antonino.  profession a civil lawyer, in religion an Ethnic, which is as hereafter followeth: When the Emperor Autoninus Caracalla whom some do call Bassinianus, had murdered cruelly and unjustly his brother Getha in his mother's lap, who was so dear unto the army, for his father Severus his sake, that the Soldiers 
Herod. lib. 4.  were almost bend to run upon Bassinianus with their weapons for that fact: the Emperor dealt with Papinianus his counsellor, whom all the Soldiers reverenced for his deep wisdom and upright justice, to defend his unnatural offence: unto whom Papinianus answered: Wilful patricide (o Emperor) is more easily committed than defe●●●d. O worthy sentence, and well beseeming a counsellor and a lawyer. That good man was more willing and ready to suffer like smart with Getha, which he known would proceed from the Tyrant for his refusal, than to defend, or by any colour to smooth or cloak wilful murder.  
But some man will say, if we maintain 
Objection.  our causes so precisely, and withstand the magistrates so stubbornly, we shall exasperated them, and pull the house upon our own heads. But if we yield unto the time, God may altar the Prince's heart, and we may eat our bread in rest and quietness. Unto such objections 
Answer Demades.  I will otherwise answer, than Demades answered the Athenians in times past. Cassander the Macedonian practised with the Athenians, that they should worship Great Alexander as a God: who staggered somewhat at the matter: Wherefore Cassander denounceth open war against them, if they would not do it. Demades made then an Oration unto the people, and amongst other things used this speech: That it stood them upon so to consider of heaven that they might not loose the earth. But I think it best to transpose the sentence, That it standeth men upon to take heed, so to consider of the earth, that they loose not heaven. Therefore, albeit all potentates of the earth grind their teeth against us, yet it is our parts to show our boldness in God. And as in worldly matters some use to say, Let justice go forward, albeit all the world perish. So let Christians say, Let us do Gods will and pleasure, albeit heaven and earth do perish. Augustine hath a golden saying. Men may not commit sin in showing obedience. Daniel disobeying the 
Dani. 6.  King, forbidding him to serve his God, excuseth himself, saying, Unto thee O King, have I done no hurt, that is to say, I have not trespassed against thee, for I have obeyed the lining God.  
This admonition of the limits of lawful 
Natural reason teacheth to obey our superiors only, in things lawful.  obedience, is taught by perfect reason, and confirmed by profane examples, acquitting s●●ayes men from the spot of disobedience, that bend their endeavours to obey the supreme power and majesty. Antigona gravely excuseth ●●● self to King Creon, saying, that she may not for his commandment or fear violate the law of nature being divine. And when Telemon the kings son with vehement speech defended his esponsed wife Antigona, the 
Apud Sophoclem.  King said, How darest thou contend with thy 〈◊〉? He answered, because thou wouldst do monstrous things. Creon. Do I monstrously to honour my estate, & to use my prerogative? Hemon. Thou canst not O King honour thy estate by any means, when thou dishonourest God. 
Ex Stobaeo.  Stobaeus reporteth a worthy answer given to a young man by one. Musonius in this sort. There was a young man given altogether to the study of Philosophy and other liberal sciences, but was hindered by his father, who most earnestly forbade him those studies, & willed him to frame his life another way. This young man repaireth to Musonius, & useth these words: Musoni, are children bond to obey their parents generally, or are there some private causes excepted? unto 〈◊〉 he answered: In my opinion it is a thing very commendable for children to reverence their parents, but it were necessary to know, what duty and obedience is, and if we consider the contrary, namely what the vice, stubborness and disobedience is; we shall more easily know the virtue. Well then, let us by questions sift this matter. What if a father, having no skill in Physic, nor knowing the qualities and temperature of simples & compounds, would command his son being sick, to receive some medicine, which the father thinketh profitable, but is indeed unwholesome & mortal: will any man account the son disobedient because in such causes he bathe not followed his father's fantasy? verily I suppose not. Moreover if the father himself being sick, do call unto his son to give him some meat or drink which will satisfy his appetite, but augment his sickness: If the son give not ●ate unto his father therein, will you pronounce him obstinate? surely no man of perfect mind will so judge of him. Much less is he to be called disobedient, that being commanded of his father to deceyut, to steal, to murder, or to attempt or do any thing unlawful, will not fulfil his precept and commandment. Therefore when men refuse to follow the wills and minds of such as do command any thing unhonest and unlawful, whether they be magistrantes, fathers, or masters, they cannot rightly be fermed disobedient, neither negligent in their duty. 〈◊〉 Musonius. Touching other guestions, hamely, what if the Magistrate degenerate into Tyranny? what if he would bring into the country aliantes and strange it's? What if he would seek ●o abandon the trune worshipping of God and receive 〈◊〉 or 〈◊〉 Religion? These 〈◊〉 are without the conipasse of thy● my treaty (being a consolation for magistrates only) and cannot be discoursed with any edification: neither do I find any thing written absolutely thereof by the learned. And in deed, sith that such cases depend upon God's especial dispensation, without the which, nothing can be well enterprised, nor more happily achieved: it were not only perilous, but very hard to prescribe any general rule in such cases. Whereof that worthy jewel late Bishop of Sarum, having very good occasion to writ largely by the provocation of his adversary master Harding, tempereth his style in such sort, that albeit he stoppeth the Papists mouths touching the nobles of Scotland: yet may the prudent reader very well 
In the defence of the Apology Fol. 20. &. 21  perceive his unwilling mind to wade far in that question. It is our parts that be Englishmen, with all gratefulness of voice and heart, to praise God for exempting us out of such miserable cases, and to pray for the continuance of the same, under out tender and pitiful Lady and mistress the Queen's most excellent Majesty, who by her mild regiment taketh away all occasion of such questions. And surely, so long as she guideth the stern of the ship, I have good hope that we shall sail in the calm and peaceable sea. But it for our sins to almighty God, & srowardnesse toward his majesty, she faint or fail, then what will be out English tune, but woe worth, and wail away. For I see following her days, the lamentable times, not of Henry the sixt Edward the fourth, and Richard the third, sore xii. or ●●●. years, when the world was such, as the Colyer that denied his service 
The dangerous estate of this realm of England.  to either part, and professed himself the devils man scaped best: but the bloody times of Ferrex and Porrex, in whom the line and of spring of Brutus ended, after whose days this land was rend into four factions, and for the space of 51. years, there was no law, no justice no peace, but tumults, uprorrs, civil wars, effusion of blood. etc. The remembrance of these things, must needs beat a wonderful fear and horror into our bones and bowels, and drive us to prostrate ourselves before his throne of Grace, with deep sighing and groaning, to crave that he would avert and turn away those sorrowful and ruthful days, or against those times provide for our comforts some Gedeon or lepthe, under whose coverts we may hide our selurs from those terrible storms and tempests.   

The fourth Consolation, of many examples out of divine and profane writers, whereby we see, that good princes & magistrates have been preserved from the furious hands of their enemies abroad and at home.  
IT is a great comfort for godly and Christian Magistrates, to have before their eyes the worthy examples of Kings & Princes in the old Testament, and to observe their famous and renowned or rather miraculous acts, which they did not by their own power and policy, but by the aid and providence of God. Whereby they may both confirm and settle their confidence and faith in him, and also have present admonition in all their distress, by the example of others, what ways and means they may use to avoid perils and dangers. Abraham the father of the faithful, 
Abraham.  being driven into many grievous miseries and calamities, and tossed too and fro with great cark and care: yet for that he persevered firm in faith and hope, he was never forsaken of God, but always delivered out of distress. Ind moreover, God gave him glory in the day of battle. For when Lot his brother's son was led 
Gen. 14.  away captive from Sodom, he brought out of them that were born and bred in his house, three hundredth and eighteen people, and pursued divers Kings, sinit them, destroyed them, and recovered Lot his family and his substance, and placed him in his house again.  
joseph the patriarch, breing sold into Egypt, 
joseph.  where he lived an alien and stranger, and afterward was cast into Prison: yet trusting in the living God, he was not only set at liberty, but also called to such honour and dignity, that under Pharaoh he was chief ruler of the land of Egypt. Carnal reason would 
Gen. 41. & 42  think it unpossible, that a seely poor Israelite, being sold to strangers, and laden with bolts of iron in prison, should aspire to such authority. But these are the wonderful works 
Psal. 145.  of God, who is nigh unto all those that call upon him faithfully. And again, The Lord 
Psal. 23.  restoreth my soul, and leadeth me in the paths of righteousness for his name's sake. Yea, though I should walk through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod, and thy staff, they comfort me. Moses that notable Prophet, was 
Moses.  almost drowned in many grievous calamities, wherein man's reason could devise no help, nor find comfort, especially, when Bee went before the children of Israel, being preserved with a mighty army, having before him the read Sea, and the mountains on every side: but he both known what God could do, and believed also that God would 'cause the Sea to soak into the earth, or to stand like a brickwall on both sides, whereby the Israelites might march through on dry land, and that the same should return again to his course, and drown all the Egyptians: than in any one ●ote fail in his promises, or relinquish his elect and choose people. God's word can not be false, and therefore the Prophet says, 
jere. 17.  Blessed is the man that trusteth in the Lord, and whose help the Lord is: and in an other, place, In an acceptable time have I herded thee, 
Esa. 49.  and in a day of salvation have I helped thee, and I will preserve thee josua succeeding Moses 
josua.  casted many bitter cups before he was able to subdue and cast those seven wicked nations but of the land promised unto the jews bunt resting upon that joyful and sweet promise of God, (As I was with Moses so will I be with thee, I will not leave thee nor forsake 
josu. 1.  thee) be vanquished his enemies, and placed God's people in the land of Chanaan. Gideon judge of the Israelites; accompanied with 
Gideon.  three hundredth soldiers only went against the mighty army of the Madianites, Amelechites 
judie 7.  and other eastern people, who came into the land of Israel with their Tents as thick as Greshoppers in multitude, so that they and their camels were without number: he vanquished them and put them to flight, for the spirit of the Lord came upon him, and he believed the word of the Lord promising him victory. Daniel by the malice and ●ny of the 
Daniel.  Courtiers was cast into the lions den, yet through god's protection he was preserved safe and sound, the reason is expressed in the Text, Because he trusted in his God: whereat the King wondering and rejoicing, commanded Daniel his accusers, their wives and 
Daniel. 6.  children to be put in his place, and the Lions had the mastery over them, and broke all their bones in pieces or ever they came at the ground of their den.  
David entyrely beloved of God, elected according 
1. Samu. 16 2. Sa. 2. &. 5.  to Gods own heart, and thrice anointed King of Israel, led yet a life full of many miseries and calamities, contemned 
David.  of his wife michol, for that he seemed over precise in the observing of Ceremonies. Saul conceived deadly feud against him, and often sought to kill him. Absalon his own son defileth his bed, and rebelleth against him. Besides this, what assaults sustained he the philistines, the Moabites, the Syrians, the Idumites, great and mighty nations: yet he is patient in his house, constant in his Kingdom, and victorious against straunngers. For the almighty was his refuge, his hope, and his Protector: and therefore it was unpossible for him to be confounded and destroyed. Which for that he approved passing all human expectation, be singeth after this manner: In thee O Lord have I put my trust, let me 
Psal. 31.  never be confounded, deliver me in thy righteousness: I will be glad and rejoice in thy mercy, for thou haste seen my trouble, and thou baste known my soul in adversities: And thou haste not shut met up in the hand of the enemy, but haste set my feet at large. Asa King of juda, abrogated 
Asa.  horrible Idolatry and superstition, and commanded judah to seek the Lord God of 
2. Para. 14.  their fathers, & to do according to do according to his commandment, and be took away out of at the Cities of juda the high places & the images: therefore the kingdom was quiet before him, he built strong Cities in juda, and he had no war many years, because the Lord gave him rest. Afterwards there came against him Zerach of Ethiopia, with an host of ten hundredth thousand men, and three hundredth Chariots. Then Asa went out before him and set the battle in array, and cried unto the Lord his God, saying: Lord it is nothing with thee to help with many, or with no power: help us O lord our God, for we rest on thee, and in thy name we come against this multitude: O lord thou art our God, let not many prevail against thee. So the Lord smote the Ethiopians before judah and they fled, and the men of judah, carried away a mighty great spoil, and returned to jerusalem. josaphat followed 
josophat.  his father Asa in cleansing the temple, and reforming true religion: he set Levites in jerusalem 
2. Para. 17. and 19  for the judgement of the cause of the lord: and he appointed judges in the land through out the strong Cities, & said unto them, Take heed what you do, for you execute not the judgements of man but of the Lord: and there is no iniquity with the Lord our God, neither respect of people, nor receiving of reward. Wherefore the Lord established the kingdom in his hand, and the fear of the Lord fell upon all the kingdoms of the lands that were round about judah, and they dared not fight against him, and strangers brought jehosaphat presents and gifts, and the Arabians brought him flocks of sheep and Goats, and he prospered and grew up an high, and his kingdom flourished exceedingly. Amasias the 
Amasias.  xii. King of juda having war with the children of Seer, hired one hundredth thousand men of Israel to help him in battle, but a man of god 
2. Para. 25.  came unto him, saying, O King let not the army of Israel go with thee, for God hath power to help thee, and to cast down. Wherefore the King returned those men according to the saying of the Prophet, & with his own people courageously went to the Salt valley, and encountered with his enemies and slew ten thousands, and other ten thousand did the children of juda take alive, and carried them to the top of a rock, and tumbled them down headlong, and they all burst to pieces. 
Ezechias. 2. Reg. 19 jesa. 37.  Ezechias the xuj. King of juda, with an earnest zeal embraced true religion: and so perfectly served the Lord, that after him was none like unto him among all the Kings of juda, neither were there any such before him, who being marvelously tempted and 〈…〉 the huge & mighty army of the Assyrians, and terrified with the blasphemous speech of Rabsaces, turned unto the Lord, went into the temple, & lay prostrate & said, O Lord our God, I beseech thee, save thou us out of their hands, that all the kingdoms of the earth may know that thou o lord art only god: which prayer the lord hearkeneth unto, & answereth thus: Because thou hast prayed unto me concerning Synachereb king of Ashur, I will put my hook into his nostrils, & my bridle into his lips, & will bring him back again the same way he came: he shall not enter this city, nor shoot an arrow there, nor come before it with shield, nor cast a mount against it. And the same night the Angel of the lord went out, & smote in the camp of Ashur an hundred four score & five thousand: & when they rose early in the morning, behold they were all dead 
Synachereb  corpses. So Synachereb King of Ashur departed, & returned to Niniveh. And as he was in the temple worshipping of Nisroh his god, Adramelech & Sharezer his sons slay him with the sword, & they escaped into the land of Ararat, and Esarhaddon reigned in his steed.  
Out of these histories I gather three observations, 
Three notes or o sernations.  first that God commonly tempteth his choose 〈…〉 ighty adversaries, that their faith may be more perfect than gold tried with the fire: Secondly, 
1. Pet. ●.  that if they steadfastly trust in him he blesseth their country with treasure & riches, & replenisheth their land with great plenty of valiant soldiers: Thirdly, that God will not suffer the heathenish people and irreligious nations to tread his children under their feet, but with small powers confoundeth their ten hundred thousands in the day of battle. My first note 
1 God tempteth his choose with many enemies. King Edward the six, and queen Elizabeth.  appeareth plainly in the reign of the late josias, and presently in our Hester, who labouring in the new building of Gods tipple, good lord what a number of subtle and bloody enemies have whet their teeth against this little Island on every side? but let us not be dismayed, for all the papists in Europe adjoining to them the Turk, are not able to come once to the field with ten hundred thousand men, as Zerach of Ethiopia did against Asa: & if they were able to pass that number, have we not legions of Angels under Christ his standard against them? Secondly, Asa and 
2 God furnisheth realms where he is served with many valiant warriors.  Amazia Kings of juda, fearing the living god, had under them a flourishing common wealth, & were able to make three hundred thousand fight men. This our country of england hath wanted no temporal blessings, since god blessed us with his word & gospel: neither do any monuments and chronicles of England make record of so many 
England populous and plentiful of good soldiers.  able men at one time, as are now to be found in this little Eland. I have hard it reported of credible men, (who by commission had authority to make a hew of such things) that in the County of Devon only, there hath been sound forty thousand comely and likely men for the seld: so that if every county in England do match the same according to their proportions, there is no doubt but out powers will either surmount or answer that land whereof I spoke afore, in number of warlike men. Lastly, bowsoever this little region 
3 God gineth victory not by many soldiers.  hath been stored with men of war heretofore, yet a small handful hath overmatched a huge host, and most commonly (if I term it aright) a thin garrison hath suppressed and surprised many & mighty armies of their enemies, as in Eoward the third his days at 
The victory of the English men at Cressie. The battle of Poyters.  Cressy, where nineteeen. thousand English men put to flight one hundred thousand frenchmen, and slay thirty. thousand: at Poyters where the black Prince laving but a wing of men in respect of their enimyiss, took prisoners, john the French King, Phillippe his son, seven Earls, besides Barons and Knights. That black Prince, as histories declary, had the courage and heart of a Lion, they might 
The constant faith of the black Prince.  aswell have commended in him the constant faith and assured hope of a godly and religious Captain. For seeing his power so far unequal to his adversaries, and his meinie half sorrowful, he uttered such voices, as all godly english Captains in like case aught to express. Well sirs (saith he) albeit we be but sew in regard to the multitude of our enemies: let us not be abashed therefore, for the victory lieth not in the multitude of the people, but where it pleaseth almighty God to give it. Therefore trust in him, and take English men's hearts unto you this day: for if God will, this days victory shallbe ours: and if we die, we have a good quarrel. With which words he anymated and encouraged his soldiers. Henry the fifth having in all but xv. thousand, discomfited the flower of France 
The denotion & zeal of Henry the fift.  at the battle Agincourte, where six French men men were in the field against one English man: and at the end of the battle the nobl● Henry caused a retreat to be blown, & brought all his army together, willing them to give thanks to God, by whose almighty power they bade received that victory: and every one kneeling down swng, Not unto us Lord, not 
Psal. 115.  unto us, but unto thy name give the glory etc. So that it evidently appeareth, that this noble Prince had a perfect faith and trust in 
Flodden field.  the aid of the lord, which herded his prayer and regarded his faith, and miraculously in mercy gave him victory. In the days of the King of famous memory Henry the eight, King james of Scotland the fourth, came into England with one hundred thousand at the lest, as all histories agreed, & Paulus iovius noteth 
P. iovius.  the malapert confidence of james in his host, that he thought himself able with spearmen to hold up heaven, if it had been slydying: but behold xxuj. thousand English men encountereth him, vanquisheth his strength, and slay the king with the most part of the nobility of Scotland at Braunston in Cheuiot. Finally, 
Mouseleborough field.  the field fought at Mouscleborough is fresh in most men's memory, where God punished the perjury of the Scots, with the loss of xv. thousand soldiers, & miraculously, without any great effusion of english blood (for there perished not above one hundred on our side) gave unto our countrymen a triumphant victory. Such examples are plenty, but I have choose a few, giving occasion unto noble men thereby to fix their hearts upon Gods fatherly providence in all their distresses, and to sing with divine 
Psa. 33.  David, The King is not saved by the multitude of an host, neither is the Giant delivered by great strength. A horse is a vain thing and shall not deliver any by his strength: behold the eye of the Lord is upon them that fear him, and upon them that trust in his mercy, to deliver their souls, and to preserve them in famine.  
And as God Defendeth good Princes against 
God never suffereth rebels and traytonts unpunished Chore.  soren enemies, so doth he most severely show his wrath, and power his borrible and sharp punishments upon Rebels and Traitors at home. Chore, Dathan, and Abiron rebelling against Moses, were swallowed into the earth quick, and perished with a new and horrible kind of death. Absalon rebelling 
2. Sa. 18. Absalon.  against his father was put to flight by David vis army, and seeking to escape through the woods. as his mule ran under a thick oak, his hear was entangled in the boughs, and he taken up between the heaven and the earth, and the mule that was under him went away, so joab the Captain came and ran him through with darts. Sybas the son 
Sybas. 2. Psa. 20.  of Bochrus conspiring against King David had a wretched end, his head 〈◊〉 of by the counsel of a prudent woman in Abela, and the same was cast over the walls to joab. The act of 
Gaall  the son of Ebed is notable, 
Gaall.  who with a seditious oration stirred the men of Sichem to disobey Abimelech, being 
Ind. 9  in deed but a Tyrant, for he monstrouflye murdered about seventy of his brethren, yet God favoured not that cause, but suffered Abimelech to vanquish those Rebels, and utterly to subvert then City. The enterprise of the children of Ephraim against good jephthe, 
Ephraim. jud. 12.  had like event, for there fallen of them by the hands of Gylead two and forty thousand. 
Theudas Gaulonites. Act. 5.  Theudas Gaulonites made a show of earnest ●eale and love to deliver his country from servitude: and therefore by his pleasant persuasions alured many to arm themselves against 
joseph. lib. 18. cap. 1.  the Romans, but he was slain, and his followers (as Gamaliel declared) were disparcled and brought to naught. And in our own country we may behold the seditious dealings of Watte Tyler, jacke Strawe, john 
Watte Tyler, jacke Strawe. Anno. 4. Richard. 2.  Wall and others, who albeit they were fanored of the most part, and had an army of 60. thousand men, yet being in their chief ruff, Watte was slain, and they like sheep scattered abroad. Thomas Flamocke and Mighell joseph the blacksmith, procured the Cornish 
Michael joseph the blacksmith Anno. 12. Henry. 7.  men to rebel against their Prince, and assembled such a company, that they astonished all good and faithful subjects: but their power was discomfited at Blackeheath, their chief Captain the Lord Audeley beheaded, Thomas Flamocke and Mychaell joseph were drawn, hanged, and quartered, and their quarters pitched on stakes, after the manner of Traitors, to warn others to beware of like crimes and offences.  
Finally, the unhappy insurrections in the days 
Rebellion in Englans in our time.  of King Henry the eight, of King Edward the ●xt, and of our sovereign Lady the Queen's majesty, made under pretence of defending the faith and holy church, and of delivering the common wealth from oppression, do with rueful ruin of noble families, with savage spoil of goodly countries, with dreadful executions of courageous personages, paint before all men's eyes the hateful hatred of almighty God against Rebels and Traitors, and there withal do show Gods fatherly providence in assisting good Princes and noble men, being environed on every side with enemies, and oppressed with extreme miseries and calamities.  
Notwithstanding I grant some special 
Why God permitteth godly prints & magistrates sometime to be oppressed by Tyrants.  examples may be found repugnant to the premises, and it cometh to pass now & then that wicked and seditious people prospero and prevail, & that good & lawful magistrates decay & perish: which things have wonderfully astonished the minds of mortal men, & moved them to think that either there is no God, or at the lest that there is no divine providence at all over earthly things: for if there were any effectual care, them surely the world should go happily with the godly, & unhappily with the ungodly. Such fiery darts wound even Christians reasoning thus with themselves: if almighty God do care for earthly creatures, and especially for the church, why did godless Cain kill godly. Abel? & why did the lecherous & filthy strumpet oppress clean & chaste joseph? why was the holy prophet Esay given into the hands of cruel Manasses? why did not the piety of religious David tover him from so many storms & tempests? why did God suffer the slinking Goat Herodias to behead him than whom there was no greater amongst the sons of women? why was the monstrous Tyrant & very froth of mischief Nero suffered to murder those two notable disciples of Christ & trumpets of true religion Peter and Paul? Marcus Cato when tidings came unto him in● Sicily, that great Pompey through fear of Caesar had forsaken Italy, he cried out saying, O immortal Gods, how obscure and variable are your consolations in human affairs? For unto this day have you favoured Pompey, not 
Pompelus magnus doubts of gods providence.  so exactly ministering equity and justice, but now in defending common liberty and in a most just cause of his country you have forsaken him. Pompey himself scaping the sword in the field fought at Pharsalia, sailed to Mytelene where Cornelia his wife made her abode, & repairing to the Philosopher Cratippus, lamented much his adversity, & questioned whither there were any providence at all. And now in France who seethe not poyseners, trucebreakers, Tyrants & bloudit 
French Tyranny.  Papists to ttiumph again, obedient and over credulous subieus oppressed, professors of true religion murdered, honourable grey white heads are cleft asunder, the great bellies & wombs of Ladies & gentlewomen are ripped, infants and sucking babes are with pikes pierced, and finally, no kind of cruelty unpractised. Albeit, such lamentable calamities of good men, and savage liberty of wicked men, both in churches & common welaths seem to take away gods providence: yet god to remove such doubts, hath set before men's eyes, his works ordinary & extraordinary, & hath added thereunto his express & manifest word, thereby showing the properity and adversity come not to men by chance, but to be disposed and distributed as it were with God's hand. And touching the prosperity of the wicked, whom it pleaseth God to advance even 
Why God permitteth the wicked to prospero. Exo. 9  unto the highest step of honour and dignity, we have the cause alleged by God himself, of Pharaoh, after this manner: For this cause have I appointed thee, to show my power in thee, and to declare my name throughout all the world. In this text God expresseth plainly, that of his own purpose & will he anaunted and obdured Pharaoh: which his will he proveth good and just, by two reasons: first to show his justice and power, secondarily, that his name might be renowned throughout the whole world: which two things had been hidden hidden time, if Pharaoh his strength and power had not been famous among the nations round about: and therefore that new and strange punishment in drowning so mighty an army of the Egyptians in the read Sea, and in saving his own simple and unarmed people the Israelits, did note the same. The wicked then climb aloft by God's appointment, that their great and beavye ruin may be more apparent: and their worldly honour and glory is notable, that their shame and dishonour may be more notable. Whereof 
The fall of Tyrants.  bessdes Pharaoh of Egypt, Nabuchodonozer of Babylon, Chusan of Mesopotamia, Eglon of Moab, Synacherib of Assyria, Edward the second and Richard the third of England do yield unto us firm proof and plain declaration, so that the most mighty Empires of the world have their exaltation and declination: and Tyrants have their fall, and are punished for their riottousnesse, pride, oppression, and esfusion of innocent blood, even by the hands of bloody men: and one wicked succeeding another in a long tract and course of time, do murder one another: until at last, the Empire come unto one virtuous Prince, who with much a do dieth naturally in his bed. The Chroniles of England, make large mention of such punishments in this land, between the Kings of the Saxons and Danes, from the reign of Brithricus, unto the time of Swainus, by the term of 255. years. And who can be ignorant (that hath but a little turned over our country histories) of a heap of such Tragical examples from Edward the third unto Henry the seventh by the space of one hundred 
tyrants die seldom a natural death.  and five years. And if one Tyrant oppress not another, which most commonly cometh to pass, according to the Poet,  
Ad generum Cere is, sine cade & sanguine pauci  
Descendunt reges, & sicca morte Tyranni.  
Then God sendeth either his destroying Angel, which happened to Senacherib, Herod and julian, or sharpeneth their own daggers, which came to pass in Saul, Zamry and Herod. Wherefore let good Princes put their affiance in God, who alone is able to turn Tragedies into Comedies, sorrow into joy, and take away the storms of calamity, and shine upon us with the beams of prosperity. God knoweth best what is expedient for us, and how long it is profitable for his people to continued in misery and thraldom, in Egypt and Babylon. He alone hath in his hand the hearts of Kings, and he it is that hardeneth Pharaoh, 
The continual welfare of wicked men in this world a sign of more grievous damnation. Luk. 16.  Senacherib, Holofernes, and again, that molifieth Cyrus, Nabuchodonozer and Assuerus. And if God suffer wicked Tyrants with quietness and peace to descend unto their grave, as he suffered the rich glutton, of whom we read in the Gospel. It is an evident argument, that such one is reserved unto the pains of the world to come, which never shall have 
Math. 13.  end, where weeping and gnashing of teeth shall be, as we see it chanced to the foresaid glutton, unto whom God said, Son, remember tha● than in thy life time rceivedst thy pleasure; & contrariwise Lazarus received pain, but now 
Hebr. 12.  be is comforted and thou art punished. The holy Apostle says, What son is he whom the father chastiseth not? If you be not under correction (whereof all are partakers) then are ye bastards and not sons. A terrible end therefore abideth them, which in this world licentiausly & without punishment do sin, for all such be bastrads & not sons, therefore have they no 
Sapi. 2.  part of the heavenly inherit●ce: And those vol voluptuous Epirures, which in this world say. Come & let us enjoy the pleasures that are, & le● us some use the creature, like as in youth. Let us fill ourselves with good wine & pyntment, & let there no flower of time go by us. Let us crown ourselves with roses, before they be withered. Let there be no fair meadow but our lust go through it. Let every one of you be partakers of our voluptuousness. Let us leave some token of pleasure in every place, for that is our portion, else get we nothing. etc. But such in time to come shall cry out in this manner & say, We 
Sapi. 6.  have erted from the way of truth, the light of righteousness hath not shined upon us, We ●aue wearied ourselves in the way of wickedness and destruction. Tedious ways have we go, but as for the way of the Lord we have not known it etc. Such words shall they that have sinned, speak in the Hell. For the hope of the ungodly is like a dri● Thistill flower, that is blown away with the wind. The felicity of the ungodly therefore in this life, is extreme misery, and a sign of their 
A worthy history of polycrates. Strabo. lib. 14.  heavy gretuous punishment in hell torments. The C●huikes also donbted the end of such men add continued long in great prosperity, and affirmed some unhappy end to ensue, as Amasis written to Polycrates. This Polycrates 
sabel. Eneid. lib. ●.  was chief governor of Samus, who was so happy in all his life, that he seemed to be the very son and heir of good fortune. For he ●asting of purpose into the Sea a ring most excellently wrought, wherein was set (as He●●dotus writeth) a Smargde, but Pliny calleth it a Sardonichem, precious stones of no 
Plinius naturalis histo. li. 23. cap. 1.  shall price, minding as some conjecture, with that great loss to prevent and annoyed misfortune: It chanced within five days after, a fisher to take a goodly great fish, which being 
Amasis' King of Egypt.  bought for the King, and brought to the C●●●● to be br●ssed, behold in the drawing, the ●●ng was found in the belly of the fish, and was brought out of hand to Poly●●●●●●. Whereof when Amasis. king of Egypt had●● inte 〈…〉 by the said king his letters, he answered again to Polycrates largely, and ●●mayling man's slippered of that, among 〈◊〉 things, 〈◊〉 this divine ●●●●ence, 〈◊〉 as lead their life in these world●● all felicity ●●do end their life in great misery. Which 〈…〉 in deed in Polycrates. For 〈…〉 v by the policy of a King of the People, and being 〈…〉 abused, was in the end most shamefully hanged. Hereunto agreeth that history of S. Ambrose, who 
S. Ambrose his judgement of continual prosperity.  trau 〈…〉 Rome, by the way went 〈…〉 rich man's housE to lodge, and in his inter●●●●ment, there fallen out communication of the rich man's ●●●ate, who joyfully, & 〈◊〉 less ●ostingly answrred: The world 〈◊〉 fid wned upon me, but all things have come to me even according to my hearts desire. Which words, when that woithy Bishop herded, he spoke unto his company and say●●. Away hence sins with all speed, God loveth not this house, he hath no mansion here. And see the sequel: They were not go far from that 〈◊〉, hifore the earth suddenly opened, and 〈◊〉 〈◊〉 up the man with all that eue● he had, so that nothing was saved, both 〈◊〉 〈◊〉 do 〈◊〉 are, that God is not preseut, where the 〈◊〉 was absent, and 〈◊〉 cannot 〈◊〉 in firm 〈◊〉, where God 〈◊〉 〈◊〉. For Saint 〈◊〉 the Apostle saith: You have 〈◊〉 〈◊〉 on the 〈◊〉 and in wantonness, you have 〈◊〉 you● 〈◊〉 in a day of 〈◊〉 it have 〈◊〉 〈◊〉 〈◊〉 killed the justi, 〈…〉 
james. 5. ●ere. 12.  〈◊〉 you. The 〈…〉 O Lord if I 〈◊〉 with 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee of thy. 〈…〉 the may of the 〈…〉 they in wealth, that 〈…〉 hast ●●●●ted the 〈◊〉 & they have taken 〈◊〉 〈◊〉 〈…〉 in their mo●●●, & far 〈◊〉 their mints, but 〈◊〉 〈◊〉 Lord pull them, out like 〈◊〉 for the 〈◊〉 and 〈◊〉 them for the day of 〈◊〉  
And 〈…〉 
Mala. 4.  is great diffedence in the days of 〈◊〉 〈◊〉 the iust● the ●●iust, speaking after this manner: For behold the day conu●●th that shall burn as 〈◊〉, and all the 〈◊〉, 〈◊〉 and all that do 〈◊〉, shall he 〈◊〉, and the day that 〈…〉, saith the Lord of hosts, and shall leave then● neither oote, neither branch, but unto you that fear my name, shall the sun of righteousness arise, and health shall be under his wings, and ye shall go forth and growt up as fat Calves. Let no good man thereforestumble at the prosperity of the ungodly, let them not seek to have any part of the unhappy portion of the wicked. Sigh that as David writeth. In the hand of the Lord there is a c●● and the wine is read, it is full mixed, and he poureth out of the same, surely all the wicked 
Psal. 75.  of the earth shall wring out and drink the drags thereof.  
Now as some wicked and bloody Tyrants 
Examples of godly Princes murdered and ●ppressed. 2. reg. 12.  prospero and come unto a quiet end, so some good Princes and magistrates are afflicted and cruelly murdered. Good jonathas is slain of the Philistines. jehoas King of juda walking in the ways of the Lord, is traitorously inurthered by his own servants. josias unto whom no king of juda either before him or after him, might be compared in 
2. Reg. 23.  sincereness of heart and holiness of life, was slain by wicked Pharaoh Necho king of Egypt at Megiddo. And if we consider our own stories, we shall read of King Alu●●d who 
Alured.  was endued with great knowledge in all learning, as well profane as divine of fervent zeal, and of a virtuous and godly life, yet he being oppressed with more number of enemies than any other did lead an uncertain, troublesome and unquiet life, and forsaken of his friends, wandered in the wood country of Somerset shire, and had scant to live withal. King john studying to repress the Popish 
King john.  Tyranny in England, and to reduce the true knowledge of God, was poisoned by Simon a Monk of Swinsteed. King Henry 
King Henry.  the sixt, surnamed the Saint, for that there was in him all virtues, and a special study for the health of his soul, the saving whereof be esteemed to be the greatest wisdom, and the loss thereof the extremest folly, yet was he traitorously murdered in the Tower by Richard Duke of Gloucester. And even now the most traitorous, lamentable and cruel murder of 
French Tyranny.  many thousand of Christ's members in France, aswell high and low, men, women and children, doth preach unto us Gods wonderful dispensation in punishing his Church. Albeit the causes of these calamities are many, yet I will not thoroughly prosecute them, being not so pettinent to my purpose, but will content myself with that which seemeth to me amongst the rest to be most comfortable: namely, that they are signs and tokens of immortality and of eternal felicity. For seeing God hath promised to his children all good things, and permitteth the ungodly to oppress them: notwithstanding he confirmeth by expert and evident witness, that he alloweth and approveth john Baptist, Paul and such like. It consequently followeth, another time and place to remain, when john and Paul shall be comforted: Herode and Nero punished, according to the saying of Peter, The 
1. Pet. 4.  time is come, that judgement must begin at the house of God. If it first begin at us, what shall the end be of them which obey not the Gospel of God? God's choose and elect children therefore are afflicted in this life, by gods peculiar counsel. And again, the wicked seem to be blessed in this world, but the elect have no portion in this world, nor the reprobate in the world to come. Yet doth not God always suffer his children to groan under the yoke of affliction, but comforteth and refresheth them (as Bernard saith) God is angry indeed, when he seemeth not to be angry: and 
The godly most perfect in sorrow.  Chrisostome, As gold retaineth still his colour and brightness both in water and fire: but Hay and Straw run abroad in the water, and are consumed with the fire. Even so fareth it with the godly and the ungodly, for when the godly are in prosperity, they are as gold in the water, in adversity, they are more bright and beautiful, as gold in the fire. And again, the wicked being in prosperity, are scattered abroad like water: & in adversity they perish as Hay in the furnace. Now if God do any long space try us in the storms of misery & calamity, whereas he is able every moment to relieve us, yet doth it not before he perceiveth us purified and prepared to repentance. For as the goldsmith taketh not his gold out of the furnace, before it be exactly tried & cleansed from the dross, so doth not god take his servants out of the furnace of afflictions, before he seth them cleansed from gross affections and carnal appetites, & wholly bend to newness & holiness of life.  
If then Princes & noble men do taste at any 
Prince's aught to call upon God in their distress and not to despair of his 〈◊〉 help.  time of miseries and calamities, they ought patiently to suffer the same, seeing that they are God's chastisement and correction, serving to their better perfection. And moreover, in the middle of their troubles, they are taught by the examples of good and godly princes to flee unto the living God, by ardent invocation & prayer: both for that there is no danger so great out of the which God is not able to deliver them. And again, no accombrance, be it never so light & small, out of the which they are able to wind themselves, unless God with a special care & providence put too his helping hand. It than the prince or magistrate his own person, be in danger of death through some grievous ●●●hesse: let him call to his remembrance the example of Ezechias, let him settle his hope in 
Examples of God's deliverance, touching princes and noble men principally.  God, let him bewail his sins with bitter tears, & God will send some Esaias who shall administer unto him comfort, and salve for his grievous sore. If a plague and Pestilence of his people astone him; let him follow king David, & offer for his people the sacrifices of an humble & lowly heart, & there is no doubt, but the consuming pestilence shall cease. If famine and penury may which thee can almost be no greater misery do affect his land, let him endeavour to get some provident joseph, to relieve the dear years of Egypt in his country. If the earth 〈◊〉 and become barren, let him call upon God, & some Elias by his prayers will open the heavens to sand down their moisture, or some Elizeus, who will show unto I●●am & jehosaphat whole rivers of water to relieve them. If sword and fire in wars do make him tremble, or if in the day of battle be despair of victory, let him record with himself, that it, lieth in God's hand, to rescue him and his men, and to rescue him with good Ezechias, who with prayer prevailed more than Sennacherib with his hundred thousands. If it please God to throw him into ●riles, or into captivity, he may not for all this despair, but with Manasses turning unto the Lord, let him hope to be delivered out of the dungeon in Babylon, and to see his City Jerusalem again. If his people rebel on every side, David teacheth him to say, The Lords will be done. Yet in that mean time he aught to desire God to infatuate the devices of his adversaries, and God will appoint some faithful Chusu to bring to naught, the counsayls of traitorous Achitophel, and will ●asse by some 〈…〉 A●salon. I● his 〈…〉 with the 〈◊〉 〈…〉 which tribulation being 〈…〉 other most grievous) as David 〈…〉 when he see 〈…〉 murder: yet if he re●●●, God will 〈◊〉 Nathan to ereste and comfort him. And finally, what tribulation soever the magistrate taste of, whether it be spiritual or corporal, public or private: let him make the living God his sheet-anchor, and look for consolation and comfort at his hand.  
Now if they thus cleave unto almighty 
Why God doth not always deliver his servants from painful deaths  God, let them not doubt, but he will succour and deliver, if not the flesh, yet the spirit: if not their bodies yet, certainly, he will not permit their Soul to perish: for that GOD which delivered the three children out of the fiery furnace, and Daniel out of the Lion's den, suffered the Maccabees, Vincentius, and infinite Martyrs, to die in sharp torments, and yet he is the God of the one and of the other. He therefore saveth some miraculously, to confounded Idolatry: he permitteth othersome to perish in their bodies, that the strong patience of Martyrs may be seen, and that the torments of the ungodly may be the heavier in 
August. psa. 33.  Hell fire. When Vincentius was rend and all to torn upon the rack, and after cast upon 
Vincentius.  the hot coals, he spoke to the Tyrant Dacianus, Show all furor and cruelty upon me that 
Bergomensis in supplemento.  thou art able, by God's power, I shall be more firm and patiented in suffering, than thou in afflicting. Whence came such courage and boldness? Surely all the cogitations of the godly men, are settled upon the rock, the son of God. Without him the godly would shrink even into the quagmire of desperation, but knowing their cause, they lift up their heads and march after their Captain jesus Christ. And being armed with the shield of faith, whereby they have an assured estate in the life to come, they force not much what may 
Examples of good men, not dying naturally in their beds.  come to their mortal bodies, neither do they think it a miserable end, if they die with 〈◊〉 sword, in the fire, upon the gallows, or by any other ways, so it be for the name of the Lord jesus. And if we consider examples, it will evidently appear, that many of Gods elect died not in their beds a natural death. Abel was murdered of his own brother. The Prophet being sent to Hieroboam, was destroyed by a Lyon. Esay was sawen asunder through the mids. jeremy, like as Stephen also, was stoned to death. james being thrown down from the Pinnacle of the temple, was 
Heb. 11.  slain of a fuller. Peter was fastried to that cross Paul was executed with the sword. Many such examples are extant. Besides these, the famous men amongst the Heathen died miserably touching the world. The good Socrates was poisoned, Euripides was forne with 〈◊〉 Sophocles was choked with a berry of a grape. Very sorrowful cumbrance & grief of mind killed Homer. But Socrates accounted it comfort 
Socrates.  enough for good men to die innocently, & for good deserts to receive undeserved punishments. Christ's Apostles accord with the same, who rejoiced that they were found meet to sustain 
Acts. 5.  contumelies for the name of the Lord jesus: the reason is thus: If we be spoiled of our goods in this world, we have other treasures in heaven: if we be here exiled, we are there received into god's family: if we be murdered, a door is opened unto us to everlasting life. 
To remember the day of judgement, easeth the sorrows of the ungodly. Icza. 25. Revela. 7.  wherefore let princes & noble men contemn such perils, & tolerate such crosses, if it please god to lay them upon their shoulders. Which thing they shallbe able to do, if they set before their eyes the day when the Lord will give unto his choose a quiet kingdom, will wipe away all tears from their eyes, & will vouchsafe to make them partakers of his everlasting kingdom. But as for the ungodly which have flourished in the earth, he will throw them into utter destruction, where their pleasures shallbe recompensed with pains, their laughing with weeping & grinding of teeth, their peace shallbe unquieted with the worm of the conscience, & they shall behold the godly whom they have persecuted & killed reigning over them in all blessedness. For this is that justice, whereof 
2. Thess. 1.  the Apostle speaketh, to ease those that be unjustly afflicted, and to punish the oppressors of the godly, at that day when the Lord jesus shall be revealed from heaven. This surely, aught to comfort, not only noble, but all christian men: and this is their triumph over the world, the flesh, the Devil, and all his members, to fix their hearts and minds upon the resurrection: when the Lord will pour upon his enemies fire and brimstone, storm, and tempest for their portion, and will crown his own children with glory, honour and immortality.  
Only unto God be honour and glory.