The Castle of Christians and Fortress of the faithful, besieged, and deecnded, now almost six thousand years. Written by john Wolton, one of the Cathederall Church in Exetor.  
 woodcut architectural compartment with figures (St. Peter and St. Paul?) at sides, Christ triumphant at head (with motto: CONFIDITE EGO VICI MVNDVM. IO. XVI), and the Royal Arms at foot (not in McKerrow)   

¶ The contents or table of this book.  

OF the temptations and assaults of Satan against mankind univerfally. Chap. 1.  
The same handled more particularly. Chap. 2.  
Of the subtle policies and practyees of the Devil against man in this warfare. Chap. 3.  
What capitains and Soldiers the the devil useth in these assaults and warfare against man. Chap. 4.  
Of man's only succour and refuge in these assaults of the Devil, Chap. 5.  
Of the army of our heavenly Chaptaine in these wars. Chap. 6.  
Of the Armour of Christ's soldiers in this warfare. Cap. 7.  
Of the Victory of those that serve under the banner and ancient of jesus Christ. Cap. 8.   
¶ The end of the Table.   

To the right honourable Frauncys Walsyngham, Secretary to the Queen's most excellent Majesty, and one of her highness privy Counsel: john Walton witheth the favour of God, continual health, and felicity.  
THose that deeply consider 
The continual warfare of christies' church.  the estate of Christ's Church, and atentively observe the course of the same do well perceive, how aptly and truly it is resembled to battle and warfare, 
Luk. 11. Eph ●6 job. 4.  whiles it wandereth here upon earth. For it is much like an army being always in the field: pursued by the enime, and continually ●●●ed with assaults and alarms.  
The Church never ●●●yeth 〈◊〉 ●●ace, nor faithful leagues: and if sometime there are any outward shows of these things, they are full of fraud and deceive. For the capital enemy of Christ is never quiet: but always invieth his glory and dignity, layeth snares to entrap the godly and insatiably thirsteth after their blood. And although he seem sometime to remit his vehement assaults, yet he continueth one and the same devil, and sendeth forth still supplies against the Army of Christ, who practise new sleights and policies, now putting on the vysor of faithful friends, then showing themselves cruel enemies, seeking all means to suppress and tread down the Church of Christ which thing our saviour testifieth in that revelation to his so dearly beloved apostle and Disciple on this wise.  
And when the Dragon saw that he was cast into the earth, he persecuted the man-child. And the Dragon was wrath with the woman, and went and made war with the remnant of her seed: which kept the command ementes of God, and have the testimony of jesus Christ. The Prophet David also complaineth thus, in the person of the Church. Many are come about me, fat Bulls of Basan, close me in on every side. They gape upon me with their mouths: as is it were a ramping and roaring Lion: many Dogs are come about me, and the counsel of the wicked sayeth siege against me. And job, the pattern of patience ●e●●eth us that man's life is a war are here upon earth.  
And that it fareth so in deed with the church of Christ, not only those that are studious of antiquity, and faithful in the 〈…〉 do right well know, but also this our miserable and woeful age, with many lamentable crampies doth abundantly testify the same unto us. For although great vexations and troubles, have always afflicted the Church: yet both experience showeth, and almighty God hath with many ●●stimo●●● foretold, that this ●●ble and ba●●● age of the world, should be 〈…〉 and troublesome, than the golden and silver age. Already passed both for the great sin and iniquitle of men, in the la●● days: & especially because the devil that old dragon is now most furious knowing the heavy and horrible day of doom to be at hand: the remembrance whereof maketh him tremble and quake, because his fowl and det●itable filthiness and uncleanness shall lie open to the eyes of all angels and men: when he with all the rout of unbelievers, shall be cast down into endless torments, where shall be weeping and grinting of teeth. And also understanding, as the Angel sayeth, that he hath but a 
reve. 12.  short time: he poureth out most abundantiye his malice and poison into the world, and disturbeth both good common weals, and godly congregations.  
All parts of the world run upon weeles, bloody 
Wars in all parts of the world.  war r●geth every where, and whither soever a man turn his eyes, either toward East of west, North of South, all things will appear to be full of dangers. In the East the Turk enlargeth his dominion wasting the Church not only with sword but also with biasphemous opinions. In the North east the Tartarians and Muscovittes be●e God's people. In the South and West parts of Italy, Flaunders, France and Spain, we see no durable leagues of peace: but I●una●ity, and cruelty practised upon all degrees, ages, and sexes, showing any hearty love and iyncere affection to the Gospel of Christ. Among these heavy confusions of nations and kingdoms: the ship 
England the haven of Christ's ship & the harbour of persecuted men for the Gospel.  of Christ having been long tossed with boystious storms and contrary blasses: ●and driven upon many rocks and quicksands, insomuch that it seemed to be in peril of drowning, hath at the last recovered a calm road, and quiet haven in this Island, where the Prophets and their Children have ●●me harboured, and lodged, as it were in another Sarepta and we ourselves have enjoyed blessed peace now a good space and season.  
Which things when woe behold, let us not 
What good men should do in the consideration of these things  so much busy ourselves inquyringe the causes, why God hath so sharply punished other nations and mercifully spared us: but rather call to mind the speech of the son of God when Pilat's cruelty was opened unto him in that he had murdered certain Galyleans, and enforced the rest to drink the blood of their Cousins in their sacrifices. Although the matter was horrible, yet our Saviour letting pilate pass, applieth 
Luk. 13  the example to the Andytory saying, unless you repent you shall all perish. Even so the cala●mities and deaths of our neighbours, aught to admonish us of our sins, and to move us to repentance. And let us be careful that we abuse not this peace and quietness being the inestimable benifyt & blessing of God: for it can not long continued amongsts us, if we spend it in filthy concupiscences, and beastly pleasures. 
For what causes peace and other temporal blessings are given to common Wealths.   
GOD giveth pleasant peace, firm leagues, and careful Princes at certain times and seasons. For what cause that men may tumble, and wallow in filthy pleasure? nothing less. But rather that mariges, procration, and education of Children, may be as it were a fry or nurcerye for his Church: and that the doctrine of GOD'S essence and will, revealed by his son may be published far and nigh, that true discipline and Christian conversation may be effectually practised and executed.  
If we abuse then, this divine benefit of peace, contemning the knowledge of God and neglecttnge good life commanded in his word: this blessing can not be durable with us: and those plagues which GOD hath now a long time withdrawn from us will be acquitted at the last, with heavy and intolerable sharpness when he beginneth to punish.  
But as our blessings at home aught not to breed in us senssesse security: so the forraigue plagues and almost oppression, of the Church, abroad 
Consolations amongst these worldly calamities.  should not abash or make us shrink. Let us not be moved with the might and multitude of enemies, whether they be Turks, or Papists: neither let us be dismayed which the weak and poor estate of the Church, to judge that they therefore be accepted and we contenmed: which carnal and perverse speculation moveth many to revoulte to Turk and Pope from the Gospel, because they often times behold the Church as a refuse void and destitude of all human help.  
In such cases we aught to take unto us in faith 
The perice armour of godly men.  and invocation those defences out of the armoury of the bible which will make us invincible, against the weapons, and assiultes, of all devils and wicked men. Those munitions are Gods prounises which we aught deeply and steadfastly to imprint in out minds: and they shall better fortify and defend us then any stonge Bulwark or Cast'e. Of the which sort among many other are these that follow.  
Thus saith the Lord I will bear you when you are old, I have made you, I will bear you, 
Esa. 46.  I will carry you, and again. Can a mother forget her Child? and not have pity upon the son of her womb: and if she do for 
Esa. 49.  get it yet will I not forget thee Syoh.  
How sweet is that speech of the Prophet, which resembleth the son of GOD to an Herdman, feeding his flock, gathering his Lambs ●egether 
Esa. 40.  swith his arms, carrying them in his bosom and kindly in treating them that bear young ones: Whereby we are put in mind in our daily prayer, that we are the sheep of this shepherd: and therefore aught to fly unto him for succour and defence in all distresses. And no less pleasant is that picture of GOD carrying his Church in his womb and bosom, proveysinge to bear the same 
Esa. 44. ct 46.  in her old age.  
Men use deep inquysitions and careful cogytations, where the Church shall remain among these ruins of kingdoms, confusion of opinions and infynit domestical calamities which we behold with great, dolour and grief. The Prophet caseth this carefulness saying that the Church shall remain, in the bosom and womb of God: that is to say, that he will alwa●es defend those places that harbour & entertain his church. But amongst the rest, it is chief to be observed that the Church of 
Esa. 11.  God is compared to a sucking infant putting his hand in a serpent's nest and Cokatrices' den, and playing with them. For as the little babe sythinge among Serpences & Cokatrices: neither understandeth his danger, neither is well defensed against those vencmous vipers: so the Church doth not thoroughly seeth crafty conventicles, and lurking dens of her emiuties, and is assaulted with greater forces than she hath defences visible: and yet she is miraculously and invisibly preserved by the son of God the protector and defender thereof. Whensoever therefore we see our enemies ready to devour us, and ourselves destitute of all humane help: then we may most assurc ourselves of God's presence. If we be exiled let us not think that we are therefore abjects or forsaken of God, or that we wander alone. For the son of God marcheth before with an infinite company of chaste ●ngels: Christ jesus is the Harbinger, 
War shall not overcome Christ's Church.  and will lot out a convement resting place for his obedient people.  
Bloody war rageth presently throughout the whole world, and the cruelty of Tyrants increaseth every where, wasting and destroying many servants of Christ. But they shall not utterly abollsh and vanquish the Church albeit they have made many breaches in the walls, and seem now ready to enter: for even then will God show his presence, to the confusion of Rabsaces and his 
2. Reg. 19 Esa. 37. Esa. 31.  mighty army: which is lively painted out by the Prophet in this wise. Thus hath the Lord spoken unto me. Like as the Lion and Lioness whelp roareth upon the prey that he hath gotten, and is not afraid though the multitude of shepherds, cry out upon him neither is abashed for all the heap of them: so shall the Lord of hosts come down from mount Zion and defend his Hill. Like as the birds flutter about their nests so shall the lord of hosts, save and deliver Jerusalem. Therefore O ye children of Israel turn unto him whom you have ostentimes forsaken.  
Let us fix our eyes and hearts upon these evident testimonies of Gods mighty presence & protection of his Church in such sort that the gates of hell: that is to say the fierce assaults, and subtle undermines of devils, and men shall not be able to prevail against it.  
The Church indeed is a little tower or Oil, if you compare it with the warlike Castle of Satan: but by means of her Captain, she sustaineth and beateth off the besiege and assavites of all her adversaries.  
Neither aught we to think that the Church 
The godly dye with honour and tyrants with dishonour.  shall at the last be destrcyed because many of her members be diversely afflicted, and cruelly murdered. For they in their torments and passions, do triumph over tyrants, and profess bouldelye their Faith and Religion. So the three Children in the fiery furnace tryvinphed over Nabuchodonezor, and the scaven, Machabies against Antiochus, with many others 
Dan. 3. 2. Mac. 7  who have left a sweet memorial of their names even in this world: whereas tyrants jeave and carry with them perpetual shame and ignoniie as the wiseman saith. The memorial of the just shall have a good report, but the name of the 
Psa. 112. prouer. 10  ungodly shall stink. For the death of God's saints is precious in his sight, and is an entre into everlasting felicity. 
Sapi. 3   
And as the son of GOD in the first Easter, passed through Egypt, and slew all their first 
Exod 12.  borne, and spared the Israelts whose door posts were sprinkled with the blood of the Lauthe: even so he always passed over mankind, subverting 
God increaseth his little flock and maketh them a mighty people.  great and mighty Princes, who have afflicted and persecuted his Church: but sparing and preserving his own flock miraculously. The church than shall always continued, until the coming of the son of GOD to judgement. And albeit the face and countenance of the same be not always one, and the light thereof sometime more, sometime less, much like the Moon in her wain and Eclyps': yet as she after her change increaseth to the full and shineth most brightly: 
August. in psalm. 10.  even so of seaventye souls that descended into Egypt they anymented in short spac● to six hundred thousand, besides women and children: and being streytened for a time in obscure corners of juryc, she kindled under persecution in such sort, that in the days of Constantine the Great, she shined throughout all the world: she was beseeched lately by emperors and Princes powers in little Magdcburge and Rochel, but was set at lie bertye in short time, and had free passage almost throughout all these lands. Although then the power and furor of tyrants be great, threaten destruction to christian kingdoms, and breath out cruelty against the Saints. Yet we aught to know that both fatal ruins, and mutations hang over their heads, and also that the son of GOD, who hath entitled himself, the Emperor, and Captain of his army, will bridle their heady and varbarous rage, and give a joyful rest and glorious peace to his Church.  
Yea he will also defend and conserve honest 
Some common weals that cannot be overthrown. Gene. 7.  policies, and Common weals so long as they suffer Christ's ship to ride quietly in their strands, give harbour unto his guy harbour unto his Church, mayrtayne, Schools and Universities being the fountain of humanity and Christianity. Even as the son of God in the universal flood saved the Ark and in the same Noah and his family, who were Gueed●ne and keepers of the divine promises, concerning Mcssias jesus Christ. Whereof 
The commodities which england inicyeth by imbracinge the word of God.  little England hath had good proof, who among the raging furors of Satan, the mortal hatred of the world, and dangerous conspiracies as well of domestical as foreign enemies retaining with sure handfalt Christ's Gospel, and intertaynig his Church, hath been blessed by almighty God with the halcyons days in their policy and common wealth, that they might learn both to know and serve h●n in this life, and hereafter to praise him throughout all eternyties.  
Of this argument I have written somewhat largely in the Treatesse following, and have applied the same to the estate of these perilous times & tragical days, which I humbly present unto you honour. The reading whereof may happily renew in your mind, the cruel practices and dealings of wicked men, which with great dolour and perryl, you were constran●ed to be hold in that Massacre: where amongst an innumerable company, that penished as it were with the Machabies: yet almighty GOD in his mercy saved many even in the fiery furnace and den of Lions: and used your honour as mother Obadia to hide and preserve 
1. Reg. 18.  many of Christ's servants, from the egg of the sword: whereof, some of them have given open testimony, to the world in their writings, and have made grateful remembrance of your wisdom, honour, virtue and great charges, plentifully powered upon Christ's members in their misery, for the which you cannot be unrewarded at that great day, That time made you fit for this your present estate: and the often remembrance of the same will not suffer you to be unprovided for like events for those that fear God will not be reckless by means of prosperity, knowing, that there is a change of all things, and nothing under the Sun firm and stable.  
Morcover because man's wisdom and regiment, is neither happy in time of war nor peace: without the direction of the word of God, this matter derived out of the same cannot be impertinent to your calling. Lastly if your honour whom God hath endued with excellent wisdom, virtue and learning will favourably accept this little work, it shall the rather escape the checks of the malicious, and procure credit of the honest and godly, The father of all mercy give you many good days and years, and direct you with the spirit of wisdom and counsel: that you may continue long a comfort and ornament unto the Church of Christ and this common wealth increase you presently with temporal honours, and in the end crown you with those that be eternal. From Exetor the last day of May. 1●77.  
Your honours humble john Wolton.   

❧ Of the temptations, and assaults of Satan, against mankind universally. Chap 1.  
IT is truly written of that learned and 
Sirach. 40  wise Hebrew Sirach. A great travail is created for all men, and an heavy yoke, upon all the sons of Adam, from the day that they go cut of their Mother's womb, till they be buried in the earth, the mother of all things: Which is an excellent sentence, and worthy to be observed, of all such as profess themselves the servants of Christ. For whereas man was created in the beginning, to life and immortality, and endued with the Image of God: whereby he diverse and sundry ways, resembled his creator, but especially in Righteousness and true holiness: carnal 
Ephe 4.  men have with great care, and pensiveness of mind, marveled at and inquired, the cause of that horrible ruin, and destruction of Man, the chief and principal amongst all visible creatures. Whose noble and excellent nature, daily fadeth away the Uyolette or Rose, and in tract of time dieth and corrupteth, much more lothsomelye 
Author serm. ad fratres in eremo.  and lamentably, than an Ox or Ass: for that (as learned men have observed) immediately after his death, filthy Toads will breed of his guts, and venomous Serpents of his reins and kydnes.  
Othersome there are, so astonished, and as it were deprived of all sense, and feeling: that they never think how they received life, nor how they shall at the last taste of death. And if peradventure by means of great calamities, the face and fear of death now & then oppresseth them: yet they never think upon any remedies, whereby they might be somewhat eased, under so heavy and weighty a burden. The wise man therefore, in this his sentence satisfieth the careful cogitation of the one, and healeth the senseless Apoplexy of the other: in rendering the causes and occasions of man's misery and calamity. Which whiles we behold and consider, let us also fix our eyes upon the Redeemer and deliverer of mankind, jesus Christ: and in regard of the great imbecility, and tickle estate of mortal men's matters, bow our minds to humility, modesty and fear of God.  
Whereunto this grave writer exhorteth 
job. 14. 1. Cor. 15.  all men, in making mention of old Adam, and of our mother, from whom we have our origen and offspring. And although none almost can be ignorant of this propagation and discente: yet the wise man calleth them to the consideration of that, which conunonlye they forget, or little record: and admonisheth them of the malediction and curse pronounced against Adam and Eve in Paradise, 
Gen. 3.  for the transgression of God's commandment.  
This curse is the course of all our misery. For as Gregory sayeth, what strength can he have that is borne in infirmity? what thing, can come of flesh, but flesh? what can descend of a miserable father and mother, but a miserable creature. Which he enlargeth in laying down before our eyes our painful and perilous birth, our cumbersome & unquiet life, our inevitable, and terrible death. All which things will appear, and more evidently shine in our eyes: if we open and unfold these things somewhat more particularly.  
first if we consider the beginning of 
The generasion of man unclean.  our birth, whereby man is prepared to this life, it is unclean, and almost loathsome to nature herself: for other Beasts do openly engender, even nature as it were moving them thereunto. The conceiving of man only beareth shamefastness, desiring rather to be hid, then opened: because of the stain of sin, which driveth man to bashfulness, and causeth him to be ashamed of himself. Nature bringeth forth brute Beasts, but sin after a sort, bringeth forth man, the Prophet witnessing the same. Behold, I was conceived in iniquity, and in sin 
Psal. 50.  my mother conceived me. What should I speak of the time, between his conception and birth, which is full of sorrow and sickness: the mother being encumbered with weakness of stomach, headache, swimming of the head, and many other infirmities: yea, oftentimes if she either snéese, or smell the snuff of a Candle, she travaileth before her tyme.  
If besides these, you mark the time 
Man's birth.  of deliverance, you shall hardly judge, whether Nature be a more loving mother, or an heavier stepdame to man. For Man is cast forth bore and naked upon the earth, senseless, and is compelled to kiver himself, and hide his privy parts, by the relief of others: so that if we will signify any notable misery, we need no more but note the Birth of man into this world. Whereupon the Thracians were wont to weep in their chyldebedde, and the Parents with mourning to receive their Children new borne into the world: but at their death, to bury them with marvelous rejoicing, & gladness: as though that he which is new borne were rather to be lamented, than he that deceaseth, and departeth the misery of the world. Other Beasts entering into light, are clad and covered, and by the very motion of nature do seek after food. The Lamb as soon as he is 
All living creatures have their denfences man only excepted.  yeaned, is able to follow the dam: the Chicken as soon as it is out of the shell, will do the like: and every one in their kinds have coverings and defences to rescue themselves from danger. The Elephante his snout, the Buck his horns, the Boor his tusk, the Wolf his teeth, the Birds their bills and Talons, and to every creature accordingly. But naked man is cast into naked nature, crying & wailing: and strait way is wrapped in swaddling clothes, (as it were in manacles and fetters cast upon his hands and feet) beginning his life with a kind of imprisonment, so that we may right well say with Pliny. O mere madness to think that we are borne 
Plinius lib. 7 cap. 1. et. cap. 50.  to pride, upon such simple beginnings, how long is it before a man can speak, how long before he can go.  
Now when man is brought up, many 
Perils and dangers  thousand lets, many dangers, many kinds of intrapmentes: declare how 
whereunto man is subject.  hard it is for him to pass the race of his life, and to come to his fatal end. Surely he is subject to all kind of perils and dangers, in his mind, body and goods: In danger of water, of fire, of ruin of houses, of the sword, and of diverse kind of maladies: whereby he is cut of most commonly by death. before he come to old age. Which things moved a certain Wise man to say, That Cities and Towns, were nothing else but places of human sorrows 
Solon.  and miseries, wherein mourning, lamentation, and troublesome labours of mortal men are enclosed and contained. Whereof Pliny also writeth after this manner. The gift of Nature is fickle & uncertain, yea, it is evil and short to those that longest enjoy it. What should I speak of one half of man's age, passing away in sleep, and spent in darkness. For we may not account the time of infancy any part of life, which almost wanteth senses neither yet old age, which is full of so many sorrows, cares, thoughts, and fears, insomuch that old men p●ay for nothing so often as for death: a● though nature could give nothing so good unto man, as a short life. For in old age the limbs wax stiff, the sight dim, the hearing deaf, and the teeth fall away.  
Again no living creature, is in 
Man is mane so and enemy.  danger of more diseases, none standeth in more ha●arde of privy Amboushmentes than he doth, and that by man. Lions for all their wildness, yet doc not one encounter another, the Serpent stingeth no Serpent: but Man is a Wolf to Man, at whose hand he daily receiveth much harm. Furthermore, none is covetous but he, none ambitious, none uncontentable in desire of things, but he only: he is in continual pain wearied with calamities, of which evils although thou art persuaded that thou hast discomfited one or two, and so thinkest thyself in safety: Yet thou must abide a sore conflict, with Nature herself: seeing thou art enforced to fear even the lightning of the Element, the stench of the earth, the Scorpion's stroke, so many kinds of poison and venom: which although they never chance unto thee, yet fleshly flées, crablyce, and many other like vermins, shall annoyed thee, and declare that man is in danger of many thousand miseries.  
But also the necessity of death, is 
Painful and fearful Death.  not to be so much counted upon, seeing it is common to all living creatures: for whatsoever is horn must die, and return to dust, whence it had his beginning: were it not that another kind of death had fallen to man, which came through sin, whereby we have also found another beginning of a miserable lice. For there is no other living 
Everlasting death.  thing but it decayeth universally and totally, man alone excepted: whose only body perisheth the soul, which is severed from it continuing everlastingly: so that the good be received into a blessed life, whereas the bad be thrust down into everlasting torments of hell: having in this point death like to brute Beasts, because they neither think the soul immortal, neither believe that there is any resurrection, or any hell, that thereby the death of an ●xe, and a Man seemeth like. Heap hither so many means, whereby we 
Eccless. 3.  either hasten our own death, or upon very trifling occasions, lose our life: seeing more die by surseyt & wine, then by the sword. Many whyies that contrary to their nature, they labour by help of cunning and art, to lengthen their years, and only seek means to live, cast themselves away by using too much Physic.  
Here I need not to touch diverse 
Sudden deaths.  kinds of sudden deaths, whereby very many have miscarried and decayed. So died Anacrien the Poet, choked with a reysyn kernel. So died Fabius the Senator of an hair, which he did drink in milk. Cornelius Gallus, which sometime had been Praetor: and Quintus Heterius a knight of Rome, died whiles they were in the very act of generation. Sophocles and Dyonisius the tyrant of Cycille, both deceased for joy, when they heard tidings of the upperhand of a Tragedy. Of which sort of examples I could rehearse a number, whereby we be put in mind of our mortality, & that ere we ween, we die suddenly. Sure we are to die, but by what kind of death, & in what moment we know not. We must watch therefore whiles we live in this civil life among men, jest the sudden necessity of death, find us unprovided, & not awake, for we shallbe so much the less, be able to give an accom●pt of our former life, the more we yield to wickedness, and despise the obedience of God's commandment.  
Finally the dangers of that soul, (neglected 
●arnon security or di●fydence.  or slightly passed over by carnal men) are principally to be considered: such are the errors and ignorances of the mind: profane opinions of God, carnal security, distrust, evil concupiscence, torments of the Conscience, and horrible terrors of death: wherewithal Saul, Cain, judas, and such like, being vexed and afflicted, fell into damnable despair, and murdered themselves.  
These miseries of man might be 
The complaints of Philosophers touching man's stailnesse.  seen by Reason, and felto by daily experience: if we were not too partial, and even wilfully blind in our own causes. Whereof so many complaints are, almost in every page, of profane writers: out of the which heap, a 
Selueccerus in prolegon ad Genesin.  learned man of our time hath made those, of three principal sentences. The first is out of Aristotle, who asketh 
1. Aristo.  this question, what is man? He is an example of weakness, a spoil of time, a play of fortune, an Image of inconstancy, a balance of envy and calamity, and whatsoever is besides, is but phlegm and Choler. The second saying is taken out of Euripides. There is no 
2. Euripides in orest. et Cicero. Tusc. 4  misery nor woeful mishap, and mischief, whereunto man's nature is not subject. The third is of Pindarus: we are men, but of one day, what is some body? and what is no body? all 
3. Pindari in pithijs. odd. 8  men are no better than a dream of a shadow. And unto these three sentences, we may reduce all other complaints, which either the Cthincke Poets, Historians, or Philosophers have uttered of the frailness of man's life.  
All which sentences, Ludovicut Vines endeavoured to comprehend briefly after this manner: Man's body is infirm, and 
De veritate fidei. lib. 1. cap. 16.  subject to all injuries, every member hath his especial malady: And as for his mind it is exceeding sick and unquiet, blind and improvident, neither doth will suffer itself to be lightened, being much like the taste of a sick man, desiring those things that be hurtful, and lootheth those things that be wholesome, unruly and intractable, toward such as would cure him: all his affections are out of order, and whole man is a servant of those things which are needful for him, whereof he was sometime Lord and master. Thus man lieth in this sickness, as it were in his death bed, until he give up the ghost, which is called Death: whereas man's birth might more aptly be termed Death, as Manilius writeth.  
Nascentes morimur, finisque ab origna pendet, Such a continual death is laid upon Adam's children, for a punishment of his transgression, being much more bitter, then if he had immediately died. Thus we see the estate of this our sorrowful and short life, some part whereof (a● Seneca writeth) we spend in doing evil, a greater part in doing nothing, 
Seneca Epist. 1 ad Lucil.  and the greatest part of all, in doing those things that appertain nothing unto us.  
These things moved Theophrastus to utter his lamentable complaint, That Nature is rather a stepdame to mankind, than a loving mother. For whereas she 
Theophracomplaint of Nature. Lucretius. lib. 5. plinius. lib. 7 Sallust in praesat. Belli Ingu●th Lactant. de opificio. cap. 3. et. 4. Lud. vives de veritate. Fidei. lib. 1. cap. 12. Seneca de brevitate vitae. Cicero. Tusce. lib. 3.  hath dealt with brute Beasts liberally. and lovingly, giving unto many of them a long life, serving to no purpose: She hath lent to man a very short time, unto whom more years had been convenient, to the end he might have comen to perfit knowledge in wisdom, which is man's chief felicity. Besides these things, she hath expelled him, into this world, poor and weak, not able to do any thing: but with howling and crying, to foreshow his miserable estate and condition. Albeit I am not ignorant that Theophrastus' saying hath been reprehended both of humane, and divine writers: of these because he usurped the word Nature, (as they suppose) for God himself, & so charged the Creator, with the fault of she Creature.  
And it can not be denied, but that both Philosophers, and Divines, have 
Of the word Nature.  termed God by the name of Nature. For so speak not only Hypocrates & Seneca, but also Lactantius: although else where he seemeth to mislike that 
Seneca de benef. lib. 4 cap. 7.  phrase. As for those words of Saint Augustine: Omnis quip natura vel Deus est, qui nullum habet autorem: vel deus 
Gallenus de placitis hippocr. et plat. lib. 9 lactantius. lib. 2. cap. 9 De anima et eius origine. lib. 2. cap. 3 Mathous Beroaldu● Cron. lib. 2. cap. 6. Caluniuc. lib. 1 institut. cap. 5.  non est qui ipsum habet autorem, Are not to this purpose: for the word Nature there, hath a far other signification. And the great Philosopher of our time Mattheus Beroaldus, amongst many significations of the word, alloweth that manner of speech: yet the words of his Master john Caluine, please me much better, writing hereof after this manner. I grant that we may godly use this phrase (Nature is God) so it proceed of a sincere mind: but because the speech is hard and unproper, for that Nature is an order appointed by God: It seemeth unto me very dangerous, and hurtful, in matters of so great moment, and wherein there aught to be a singular Religion, to wrap and confound the eternal God, with the inferior course of his handy works.  
Of the same mind was Lactantius, 
Lactant, lib. 3. cap. 28.  writing: That the subversion of true Religion, brought forth the name of Nature. For they being either ignorant, by whom the world was made: either desirous to persuade that nothing was made by God: said, that Nature was the mother of all things, meaning that all things sprang of their own accord, wherein they opened their great unskilfulness. For if providence and God's power be set apart, Nature is plainly nothing. And if they call God Nature: what perverseness is it to term it Nature, rather than God, Nature verily is not God, but the work of God.  
But in my opinion, Theophraste who had that name given him, partly for his divine sentences of God, and his 
what Theophrast meant by the word Nature.  providence, and partly for his sweet vain in writing, used not the word Nature in any such sense: but rather for vicious & corrupt qualities, which have infected this divine workmanship. Hereof that common saying cometh, that the beginning of virtue is of Nature, to wit of Perfect Nature: and that vices proceed of Nature, verily of corrupt and poisoned Nature. And if any man think that I thus conunerre Theophrastes words, led with ioylfulnesse to descent from others, rather then with a desire to seek out Truth: let him understand that I have not sucked this out of my own conceit, but have received the same of that learned father Saint Augustine: who alleging the very same sentence, cited out of Theophraste by Cicera, pronounceth thereof after this manner. The 
Augu contra. jusianum lib. 4. ca 12. repetit. ex lib. 3. Cic. de Repub.  same Tully in his third book of a common wealth, writeth that man is brought forth into this life not of a Mother, but of a stepdame, in body both naked weak and infirm: and in his mind perisive in sorrows, abject in fear, faint in labours, prove to lechery: wherein notwithstanding, there is covered certain d●●●s● sparks of wit, and understanding. What say you to these things? he: save the disease, but he was ignorant of the cause, Hitherto Augustine, who notwithstanding myslyketh this complaint, if it be applied to Nature sincerre and incorrupt.  
But to the end that this matter may 
The sygnifycations of the word Nature.  be more easily discussed, you shall understand that the word Nature, as we reason of it in this place, hath two significations, as Saint Augustine in sundry places hath observed. The first 
Aug. retrac. cap. 10.  estate of man which was sincere, and without sin, is properly called man's Nature: but by translation we use it for this condition of man, wherein ●he is borne, and liveth. And in another place: That was the meaning of the Apostle, 
De trinitat. lib. 13. ca 12  when he said that he was by Nature, the child of wrath, as other men: meaning as it is corrupt with sin, not as it was right in the beginning. And again: That which was a punishment to the 
In Psal. 38.  first man, is turned into our nature, As the Apostle saith. We were by nature 
Ephe. 2.  the children of wrath. Seeing then we see the word Nature, used not only of the best expositors of the holy Scriptures, but in the word of God itself, for the corrupt and sinful estate of mortal man: why should any man reprehend Theophraste, justly lamenting our woeful, and mysarable condition.  
Saluste going about to confute. Theophraste, 
Sulucte reyrehenbeth Theophraste but yieldeth no reason.  joineth not issue in any paint: but digresseth: into the commandation of Man's nature, and exhorteth us to the due consideration thereof: which is very plausible to the children of Adam, who more willingly record such things as sound to their praise and glory: then that reveal their miserable beggary, and ignominy. Surely Saint Augustin 
De natura et gratia. cap. 1.  accounteth this high commendation and excelling of nature, to be joined with great perryl & danger, and affirmeth such men to have a zeal, but not according to knowledge. Who being 
Rom. 10.  ignorant of the justice of God, and desirous to place their owue, are not subject to the justice of God. And a little after he writeth most excellently after this manner. The first nature of man was 
Ibidem. cap. 3.  created without any sin. But this nature wherein we descend from Adam, hath now ne. de of a Physician. For albeit 
2. Cor. 5. Ephe. 2.  we are now in Christ a new creature, yet we were the childr●● of wrath even as others. But God who is rich in mercy, for that great love wherewith he hath loved us, when we were dead in our sins, he hath quickened us in Christ, by whose grace we are saved.  
The Ethnics doth most commonly 
The disorder of the Ethnics  propose to man his end, that he might thereby understand her excellent dignity. But to what end serve those Pompeus words: That we should delyberate and enterprise things laudable, and honest, and that we should contend after virtues. Seeing that by corruption of Nature, we have neither perfit understanding nor Power to follow virtue, so that such speeches of the excellency of Man's nature, as it is now, do puff him up with a vain conceit of himself, and as it were in a maze, carrieth him headlong into destruction. We aught not I confess to forget that first 
Lege Calu justit. lib. 2. cap. 1.  Nobility, which God gave unto our father Adam, and the remembrance of the same must needs breed in us an ardent desire of Immortality: but we can not once think of that Dignity, but there will on the other side appear a heavy spectacle of our shame and miserable ruin, whereof we ourselves by Propagation and Imitation are guilty. Whereby we shall have better cause to like of Theophrastes complaint, then vainly to extol this our most ruinous, and corrupt Nature.  
Seneca, whom Lactantius accounteth 
Seneca his judgement of this matter Lactantio lib 1. cap 5. et lib. 2. ca 9  the most witty and subtile Philosopher, of all the stoics, citing Theophrastes sentence, doth not found any fault with it: but rather taketh just occasion thereby, to exhort men to spend that little time which is given them, in living well and honestly: Whose words, because they are full of excellent, and divine lessons, and there withal appertain to my purpose: I thought good to put down, as I find them, in the Author himself, which are after this man's. Most part of mortal men, friend Paulyne, do complain of the cruelty of nature, 
Seneca de brevitate vitae.  because she hath given us so short a race, and course, Truly our time is not so short of itself, but we make it shorter: Our life is long enough, if we spend it west. But when we pass it over in riot and negligence, it is bestowed in no good thing: so that in the end of our life, that time which we thought not to go, is even run away. Insomuch, that we have not received a short life, but we cut it shorter, neither is that so waiting unto us, as we are prodigal of it. Even as ample & princely riches, when they come to a prodigal master are wasted in a moment: But if a mean stock be committed to a thrifty, and frugal man, by wise using it increaseth. Why continue we then our plaint against nature, seeing for her part she hath showed herself benign and liberal unto us? our life is long enough, if we could use it. For example sake: One is possessed 
Our life is long enough if we could use it well.  with greedy covetousness, another giveth himself to vain conclusions. This man delighteth in wine, that man passeth time in sleepy slothfulness. here is an ambitious man, that gapeth after popular fame: there is one that runneth, over all Seas and Lands, after Merchandise: and finally, a man shall see such, as exercise themselves in no trade, but rub out the time: so that 
Exigua pars est qua vitimus.  we may well say with the Poet. That part wherein we live is very little. All our race, is not a life, but time only. We bestow and employ our life exceeding coumbersomely and diversly: but when we come to the loss of time, we are too prodigal, and therein is sparing covetousness, only commendable. Whereby it would come to pass, that albeit our life should come to a thousand years: yet we ourselves abridge it, and consuming time doth eat it cut: and a little after inclining as it were to Theophrastes opinion, he writeth thus.  
If we consider the estate and condition 
Man hath great causes to lament.  of all mortal men 〈◊〉 we may see great and manifold occasions of mourning and lamentation, yea, we shall rather want tears, than matter of mourning. As for all these worldly goods which delight us which deceitful pleasures, as money, dignity, power, & many other such, wherewithal the blind desire of man is more taken, and amazed: they are possessed with labour, seen with envy, and oppress now and then, rather than profit their masters and owners: they are uncertain and slippery, and a great part of quietness is lost, in careful keeping of them. Verily if you will credit me, and weigh more deeply with me the matter as it is, all man's life is mere vexation & affliction. We being cast out then, into this deep and unquiet Sea, flowing and ebbing: sometime hoist up, sometime plunged down: never continued in stability: For we are tossed too and froo, we depend in the waves, wound and weather: sometime run and bruise one another, and sometime make shipwreck of all. So that in this tempestuous, and stormy Sea, there is no sure harborowe, nor quiet part, but death alone. Hitherto Seneca complaining also of man's 
portus navigantium mors.  miserable and rueful case. But I let Theophraste & his opinion pass at this time, and returning to my matter, will consider, what the spirit of God hath uttered, and pronounced of Man's estate and condition.  
The word of God therefore, being 
What the word of God pronounceth of man's estate.  the Lantern, and perfit Lodesman, leading us to everlasting life, is most plentiful in the description of Man's miserable, and corrupt nature. For to omit many places, wherein he is expressed in his nature and kind: As all 
Gen. 6. et. 18.  flesh had corrupted his way upon earth, and I am but dust and ashes: I come to that Dialouge and communication between the virtuous patriarch jacob, and good Phorao, King of Egypt, that fastorer, and favourer of God's people: jacob demanded by the Prince of his 
Gen. 47.  years, and age, answereth thus: The whole time of my Pilgrimage, is an hundred and thirty years: few and evil have the days of my life been, and I have not attained unto the years of the life of my Fathers, in the days of their pilgrimages. Out of this answer, issue those two notable lamentations of man's fragility, uttered by the two chief Prophets, Moses, and David, Most worthy 
Deu. 34. Psa. 90.  to be considered and learned without book of all Christians. But to return to Jacobs answer: First I think it worthy the consideration, that he calleth Man's life a Pilgrimage. Most true it is, that we have not any certain 
Man's life a peregrination.  or continual habitation here upon earth: for we were created of God in the beginning, and again restored by Christ to immortality, and eternal blessedness in heaven. We are then 
Hebr. 11. Phili. 3 2. Co. 5.  pilgrims here upon earth, neither have we any abiding City, but look for another, and our conversation, or common wealth is in Heaven, and our desire is to be strangers from the body, and to be present with the Lord. Let us then earnestly record with ourselves, always that our life on earth, is a perpetual exile, and Pilgrimage, to the true and heavenly Country, and the last Harborowe or Inn in this voyage is Death: from whence we shall pass immediately into eternal life.  
Now as travelers & pilgrims, 
The disposition of strangers.  do not delight to tarry long at any bait, or lodging, nor stay not at every Orchard or Gardin: all their mind being set upon their Native Country, and proper family: even so we running the race of this life, aught not to have our minds fixed upon richeses, pleasure and honour: but daily to have our eyes, fired upon the Goal or mark of eternal life, whether we aught to run and contend, with all our might. Moreover, as those that travel by Sea, or by Land: who either by the goodness of their Horses, or commodiousness of the wind, coming home to their country, do think their fortune better, than those that wanted like opportunity: Even so aught we to rejoice of the departure of our friends, in their flourishing time, arriving happily into the haven of rest.  
The other Epitheton, is that man's 
Man's days are evil.  days are evil: for the years of our Infancy are spent in deep ignorance: Youthful days vanish away more quickly than the May flower, & old age seapeth on our backs unwares, which we are admonished to fear. For that she never cometh alone. Whereunto the Wise man consenteth, saying: All man's days are sorrows, and his travails grief: 
Ecclesia. 1. 2. et. 9  his heart also taketh not rest in the night, which also is vanity. Experience verily teacheth us, that no kind of life is without great care, pensiveness and study. The craftsman is busy, unquiet, and always toiling in the exercise of his Art: The Wise man is commonly severe and sad, and a stranger to all pleasure. The books of Ethnics, are full of complaints, concerning the cares, and labours, which the governors of the common wealths, sustain in their Regiment: and there is some controversy amongst them, whether the wisdom of Themistocles, Demostenes, 
Cic. de nivent. lib. 1.  Cicero, Cato, and such like, have more hurt, or holpen their Native country. But certain it is, that in many 
Wisdom abused.  of them it hath been an occasion of ruin to themselves: for Solon that wise Lawyer, died in banishment: so did those famous Captains, Themistocles amongst the Athenians, and Scipio amongst the romans.  
Achitophel, who in the time of David was accounted a very wise man, when he perceived his counsel to be, contemned, he took it so deeply to heart, that he hanged himself. Some pleasant companion, will happily chop in and say: Let us then contemn wisdom, and follow folly. Not so, let us rather highly esteem wisdom, as a singular good gift of God: But let us not repose any trust and confidence in it: for whatsoever appertaineth to perfit quietness, and true felicity, is to be had at God's hand only, as the Prophet teacheth: Let not the wise man sayeth he, glory in his wisdom, 
jerem. 9  etc. Therefore if any man will use Wisdom well: he must join it unto God, and then it shallbe wholesome and take good success.  
But to return to miserable man again. 
Man's dangerous condiciou set out in some symylitudes.  The holy scripture stayeth not with such descriptions, as not having there withal fully comprised his calamity: but unto his frailness, addeth his daily dangers, by means of his dreadful adversaries, aswell bodily as ghostly. Be sober and watch (sayeth Saint Peter,) For your adversary the 
1. Pete. 5.  devil, as a roaring Lion, walketh about seeking whom he may devour: whom resist steadfast in the faith. And that tried and approved old soldier job. Is 
job. 7. Sic enim vertit Chaldeus Paraphrastes.  not man's life a warfare upon the earth. (or as thee, Septuaginta translate it) a school of temptations. Saint Paul also training up his young soldiers the Ephesians in this warfare: painteth out most lively the assaulting enemy, and the surest way of defence, after this manner. Brethren be strong through the Lord, and in the power 
Ephe. 6.  of his might. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. For we wrestle not against flesh, and against blood: but against principalities, against powers, and against the worldly governors, the prince of the darkness of their world, against spiritual wickedness, which are in the high places. For this cause take unto you the whole armour of God, that ye may be able to resist on the evil day, and having finished all things; stand fast, etc.  
These holy men, in such symilytudes, endued to express Man's misery here upon earth. The fear and terror of a battle is set out by the Prophet Nahum in this sort. O bloody City the noise of a whip, and the noise of 
Nah. 3  the moving, of the wheels, and the beating of the Horses, and the leaping of the Charrettes. The horsemen lifteth up both the bright sword, and the glittering Spear, and a multitude is slain, and the dead bodies are many, there is no end of the●r Corpses, etc.  
As in warfare all things are sorrowful and terrible: so is Man's life, subject to a thousand perils, by means of his mighty & malicious enemy Satan, who being General & chief Captain, hath a huge host, and many Petty captains, of such puissance: that even one of them is able to vanquish, and put to flight all mortal men. But there is yet some difference between the Spiritual, and that corporal warfare.  
For in those worldly conflicts and battles, albeit there be many fearful adventures, and present death, be very often before men's eyes: yet the soldier is dymissed at the last with his passport and wages, & returneth to his own home, and there enjoyeth desired rest and quietness. And so it fareth commonly with all other sorts of men, that although their calling be full of trouble and calamity, yet it continueth not so always with them, for their taste of sweet and sour together: but in this battle against sathan there is no peace, no rest, no quietness, but continual Allarmers, & dangerous assaults, given unto man, so long as he liveth here upon earth. Now sith the case so standeth, it is no marvel that so many revolt from true Christianity: and it is more marvelous, that we all do not fall, & perish amongst so many perils & dangers: but we should take occasion hereby to be more vigelaunt & careful, more deeply to consider ourselves, more dylligent to meet with the enemy, and more earnestly to call upon God, Happy therefore are we, if we fight manfully, for than we shall be crowned. The Ethnics were wont to say: Those that will be blessed, must labour: for reverend knowledge lieth not in a soft bed. On the other side, those be unhappy that suffer themselves to be overcome, that yield themselves captives, and prefer the miseries of this world, before the joys of Heaven, that resist not sin, but follow pleasure, as their guide and sovereign: and so defying Heaven, make a covenant with death and hell, destroy and dampne themselves.  
Let us learn then, that we are not 
Man is borne to labour. job. 5  borne to ease and rest, but to labour and travel: as the holy man job saith. Man is borne to labour, as the bird is to fly: That we aught to trande in the field armed against our enemies, As the Apostle exhorteth: That we should fight 
1. Tim. 1.  a good fight, keeping our faith, and a good Conscience. Let us learn that our life is short, instable, and fleeting, 
job. 7. Esa. 3 S. Psa. 89.  being an ●ccasion to the wicked of eternal destruncison: so that it had been better for them never to have been borne, then to come to that woeful end, as our saviour Christ speaketh of judas. Let us learn also, that if we labour & fight with the enemy: God will give us victory, and a Crown of eternal glory: and though in this conflict our outward man perish, yet the inward 
2. Tim. 4.  man is renewed daily, for our light affliction, 
2. Tim. 4.  which is but for a moment, causeth unto us a far most excellent, 
2. Cor. 4.  and an eternal weight of glory, while we look not on the things which are seen, but upon the things which are not seen: for the things which are seen, are temporal, but the things which are not seen, are eternal. 
The wilful obstinacy of the world.   
But O good Lord, few and small is that number (if at lest there be any at all) that pondereth how short and fleeting Man's life is? how full of miseries? how many and mighty enemies he hath? how sorrowful the last day, shall be to the wicked, and how joyful to the blessed. The promised rewards in the life to come and heavenly kingdom, do not stir up men to virtue: neither doth the fear of endless formentes stay them from vices. Such an amazed senselessness, hath even possessed almost all men's minds: that albeit they be compassed and besieged with infinite dangers, and enemies, and have death hanging every moment over their heads: yet they never consider, the greatness of their dangers, nor yet think of any remedy, whereby this their heavy burden may be mitygated and cased. But rather ●yke the wicked Thief, who hanging upon the 
Luke.  Cross, mocked Christ: even so most part of men in this frail life, being in the middle of death, do with wicked security scoff at godliness, & féeke after filthy pleasure, as though all things were well, and they themselves out of all Conne shot. They very much resemble those that are taken with the Phransye, who neither understand the grievous danger of their disease, neither regard the wholesome counsel of Physicians: even so blind and careless men, repute sermons and communications of God's wrath, of the day of doom & of endless torments: to be but vain bugs and no better than old wives fables. Hipocrates doth account it an ill sign in disceases, if the mind be sick: and those sores are accounted of the Chirurgeon most dangerous, that can feel neither knife nor Corrosive: even so that misery and blindness is the greatest: when man's heart is harder than any flint and so without all sense, that he considereth not any peril or danger: Let us then that have any fear of God, before our eyes, abandon this deathful dullness, far from us: let us unfold and in partycularites set before our eyes the infinite, immensie, and Desperate dangers, whereunto our life is subject by means of our mighty and most malicious enemy the devil and his Petycaptaynes and soldiers: and afterward let us examine and find out if we can some heroyecall and noble Prince, who will be content to join us in league and confederacy with him, and receive us into his Tutele and protection. Of the first I have said somewhat: before, but (as I said) I mean to handle the same in his parts more specially.   

❧ Of the temptations and assaults of Satan against man kind, handled more particularly. Chap. 2.  
EXperience plainly 
No man content with his estate.  proveth, and every man's conscience will witness unto him, that this life is most miserable: having in it no rest, quietness, nor contentation, whiles every man is weary of his condition, and wisheth an exchange with his neighbour. The Prince and mighty man, oppressed with endless cares, and subject to many dangerous downefalles: wisheth himself a poor country man, who hath commonly a quiet mind, and with healthful exercise of his body, getteth his living. They see oftentimes the high mountain stricken with lightnings, and thunderbolts, and the long Ash tumbled down with the great wind: but the low valley and little bush, to remain untouched. The rich Merchant in many perils upon the Sea, by means of Pirates, of rocks, flats, & sands, and in great storms, almost sunken in the surges, wisheth himself a poor Coteger upon the Land with a smoky house, & a few acres of ground: and the poor Husbandman, who still toileth in the mire, to foster and cherish his seely family, is weary of husbandry: and wisheth for a house in the City, full of costly wares and Merchandise. The honourable Lawyer stricken with dangerous sickness, accounteth the Physicians profession most excellent: Again the Physician always wrestling with diseases, and as it were with death itself, having sighing, groaning, and gasping as a common Tune, whether soever he is invited accounteth the lawyers life more happy. And to be short, every one thinketh another's condition better than his own, and wisheth an exchange with his neighbour. But this vain opinion is discovered by an earnest consideration, and collation of one estate with another: whereof one writeth no less truly, then finely after this manner. I know right well, that if all men 
Herodotus.  would say down puylikely their private misfortuoes, to the end that one of them might commute with another: after a little interuewe, of particular estates and conditions, every man would lap up his grief, and recarie it to his house. There are many and great perils in every vocation, be it never so 
Many and great pe●ua in all vocations.  base and poor, neither is there any man so happy that doth net often wish his last day at hand, and the holy Ghost by the mouths of Moses and David, sayeth: That which is best in man's 
Deut. 34. Psal. 90.  life, is sorrow and labour: and Christ himself affirmeth every day, in every kind of life, to bring his Afflictions. 
Math.   
And to the end that Man's misery and calamity, may more evidently show forth itself: let us with some dyllygence consider, the three vocations or functions of man's life, commonly called Economical, civil, and Ecclesiastical: for there is no liberal man, but he leadeth his life in one of these three Conditions. first a man's whole family is now and then negligent, stubborn, and disobedient, which unquieteth the householder: and thereunto is added such a negligent carelessness, and wilful wasting of the masters goods, that the householder cometh oftentimes thereby unto extreme poverty.  
The Husband himself is oftentimes 
Of Oeconomie, or housekeeping.  given to prodigality, & casting away care of his Wife and children, spendeth all the day in bibbing and javelining. And coming home very late with a drunken head, and an empty purse: curseth and sweareth, and driveth his Wife & Children out of the doors: and the next morrow, he happily returneth to his old vomit, and keepeth this course until all be consumed.  
The Wife seeing herself & little onss contemned and unprovided for, begyuneth to seek out her gosseppes, and passeth the time merely with them, so long as any relief cometh: and at the last driven to extremities, she vyolateth the Marriage bed, and prostituteth herself. The little Children than beg their bread at every door? sometime fall to picking and stealing, and in the end come to the gallows, in the sight of their Parents.  
It happeneth also very oftentimes the 
The sorrows of parents.  good Parents, bring forth Children very unlike unto themselves, as we may see in Noah and Chame: David and Absalon, Solomon and Rebohame: Now what a deadly dart and wound it is, in the heart of the good and godly Parent, to have a Child degenerate, & one that wilfully runneth into ruin, before his face, cannot be sufficiently in words declared. Surely after the sense of God's wrath, there is no greater sorrow, then that which Parents conceive of the dishonesty and destruction of their Children. In what agony was our first parent Adam, when the murder 
Gen. 4.  of his son Abel by Cain, came unto his ears? And the patriarch jacob sustained deathful torments, 
Gen. 34.  when he heard of the ravishment of his Daughter Dina, and of the bloodshed done upon Hamor, Sechonn, and all their City against the league and confederacy made between them. The vexation of David can not be expressed in the incest of his own children, Amnon 
2. Sa. 13.  and Tamar, and in the murder of Amnon by Absalon: finally in Absalon's unnatural and savage rebellion, and most tragical and lamentable destruction. David weepeth in the death of his obstinate child, he resteth not in any place, but running up and down, repeateth one sentence twice, or thrice, saying: My son Absalon, my son Absalon: would to God I had died for thee, Absalon my son, my son.  
There happen many horrible chances 
A lamentable story.  in Oeconomie. As that constant and true report of a murder done at Vienna in Austria: where dwelled a certain Baker, who had in his house his wife, his little daughter, a man servant, a maid servant, and a boy. Now this man servant seeing his master to have some money and plate: was tempted by the devil to steal the same. He desired his masters good will to departed: who was also unwilling to retain an unwilling servant, and giveth him his good will to go away. The fellow within short space after in a dark evening, returning privily, creepeth into his masters house: and knowing all corners perfectly, hideth himself: and at midnight he cometh out of his den, and murdereth the husband and wife, boy and maid, as they were fast a sleep in their beds: and afterward cometh to a Trouckle bed, where the Baker's little daughter lay waking nigh unto her Parents: who seeing him approach unto her with his bloody hands, said thus. Ah good Barthelmew slay me not, and I will give thee all my babes and puppets: But the Homicide spared her not: Who being afterward apprehended & put upon the wheel. In all his torments confessed 
Georg. Maiot in postil.  that nothing did so much afflict him, as the little child's lamentation, which in the middle of death did sound in his ears most grievously, pricking & stinging his heart and conscience.  
Stories are plentiful, in reciting such pitiful examples: but amongst all 
Grafton in part. 6. polid. lib. 1. Ferrex. porrex.  others there is none more lamentable than that of Forrex and Porrex sons of Gorbedug, whereof mention is made in our own Chronicles. For after the death of their Father, the younger slew the elder in the field: and Videna their 
Videna.  Mother mourdered her son that survived, in the night season as he lay in his bed, and with the help, of her women most cruelly without all Motherly pity cut his carks in pieces: and lastly Videna (as sum suppose) was murdered of her own people. Which story, is set out in a Tragedy 
The tragedy Gorbedug.  named Gorbedug, excellently penned by two learned Gentlemen in our English tongue: would to God the Moral thereof most meet for the present state of our Country, were well marked and considered in these days.  
There are also many other miseries and calamities which make this domsticall regiment or housekeping more difficiall as the daily and incurable disseaces that vex the husband, the wife, their children and servants dissension between them: breath of faith and pollution of the marriage bed, which is not the least cross in Famelies and households. Whereunto may be added dangers, by means of fire and water, an utter waste & spoil of corn & pasture, the froward and overth wart nature of malicious neighbours, and wasting servants, with other infinite such sorrows, which every day bringeth upon us.  
Now if we cast our eyes upon the 
Petryls' and miseris in civil regiment.  civil Magistrate, we shall see that estate even oppressed with infinite troubles & vexations. For what are Honours and Authorities, but heavy burdens? whereunto when many are advanced, they have a desperate downfall. Whereby Demostenes was moved to name public 
Demostenes.  Regiment, A mad Dog: and constantly affirmed, That if there were two ways offered him, the one leading to great honour in the common wealth, the other directly to death, he would: rather choose the way to death: because he had learned by long experience, the Cares and thoughts, together with the envy and malice, which men in authority can not avoid, to be intolerable and invitable. And Herodotus saith: 
Herodotus.  A kingdom is a perilous thing, and yet many desire it: there hath never been yet any man, nor shallbe unto whom heaps of evils are not conjoined immediately after his birth: Ye the greatest estates are encumbered with the greatest evils. 
The estate of the Magistrate more cumbetsome than that of the subject.  The mean subject enjoyeth more quietness & hearts ease, than their Lords, and sleep soundly in their pleasant beds: whiles their Lords: pass the long nights with open eyes in consuming cares and thoughts. Which moved Xenophon to say. Peace is an especial 
Xenophon in Hierone.  blessing, but the lest part thereof, redoundeth to Kings: and war is a great curse, whereof Kings are the greatest partakers. And to the end that subjects may live in quiet rest, the good Magistrate sustaineth many long journeys, dangerous conferences, and chargeable Ambassageons. Let us therefore love and bless the Magistrate, with tongue & heart, unto whose power and dignity there are joined so many perils and dangers.  
We may add unto the premises greater inconueviences which may, and offer do arise by emulation & envy, amongst men in great authority: as happened between Darius and Cyrus, Sylla and Marius, Pompey and Caesar. It cometh to pass also now and then that among thirty or forty Colleges in administration of the common wealth: there are scarce two, that are linked together in perfit friendship, & respect the public profit. And sometime those carry the chief swinge, that say and do all things after their own self will and lust, not admytting any man's counsel: and if any of a good meaning dissent from them, they either banish them, or destroy them. Alexander the great when he was drunk, murdered Clitus, that had deserved very well of the whole Empire, because he dealt with him plainly and faithfully. Caligula and Domitianus Nero executed many noble and virtuous counsellors: and so did Caracalla, and amongst others that famous & upright Lawyer Rapinianus, because he would not excuse Parricyde.  
Moreover, we may see oftentimes, 
Children murder their parents and Parents their children for dominion.  that which is more lamentable: how many Parents destroy their Children, & many Children their Parents, through ambitious desire of a Kingdom: and for the same cause the brother to slay the brother. Adonius was wont to say: That to obtain a kingdom, be would burn his own City, his father and mother. Whereof Xenophon writeth notably after, this manner. 
Xenophon in Hicrone.  The amity and friendship that is between the Parent and the Child, the brother and brother, the husband and wife is most: constant and faithful. And if we will consider the matter dyllygently, we shall find the same fast and firm, between private persons, but wavering and unpleasant, amongst those that be in rule and authority: whiles many Princes have murdered their natural sons: and again, many have been murdered of their sons, the brother to have destroyed the brother, and the wife her husband. And finally many have oppressed their fellows and companions unto whom they showed a friendly face and countenance.  
Histories of all times do testify these things with great store of examples: Solymamne the twelfth Turkish Emperor, 
Examples  who besieged Vienna, An. Do. 1529. and gave their 21. terrible assaults: murdered his son Mustapha, suspected to aspire unto the Empire. And Selym father to Solymanne poisoned his father and so obtained the Empire. An. Do. 1512. The two Brethren Polynices and Etocles slew one another, in that war which themselves moved for dominion and rule. Antonius Bassianus Caracalla, murdered his Brother Geta, hanging about his mother jullo her neck crying. Help, help, mother for I die the death. And the mother was not only sprinkled with her sons blood, but also received a wound in her hand. Domitian also poisoned his brother Titus Vespasianus, that notable & valiant Captain. julius Caesar perished with the daggers of Cassius and Brutus, whom he had advanced to great authority, and accounted his faithful friends. Whereby this Epitaph was afterward engraved on his Tomb. Have I therefore 
Caesar's Epitaph.  preserved them, to destroy me? And Moses the sixth Turkish Emperor slew Orcanes his brother's son, and so set the Crown upon his own head.  
And to come to our own Realm, 
Examples of our own country.  letting therein pass both Britons, Deigns, and Saxons: we may find therein many miserable and Tragical examples. For William Rufus the second King of England after the Conquest, either by malice or misadventure, was slain in the new Forest, as he was hunting, by Walter Tyrrell, with the shot of an Arrow. Robert Duke of Normandy, eldest son to William Conqueror, deprived of his inheritance of England, by the said William Rufus his second Brother, and after by Henry his youngest Brother having both his eyes put out, miserably imprisonned in Cardlyffe Castle where he died. Likewise the most lamentable case of William, Rycharde, and Marie, children of the said Henry drowned upon the Sea. And king Richard the first, slain at a quarrel in his chief prosperity. Also king john his brother, as some say poisoned: besides these the cruel murder of Edward, and Richard, the sons of Edward the fourth, by their own Uncle, Richard Duke of Gloucester: was most monstrous and unnatural, whereby we may see that no Nation, nor kingdom wanteth r●wfull and tragical examples.  
Last of all look upon the Ecclesiastical regiment, and state of the Church, & you shall find therein also so many great 
The ecclesiastical estate incoumbred with floods of troubles.  and grievous inconveniences between the shepherd & the sheep: that you cannot tell which way to turn you. And first to speak of the Pastors: we see and hear of many; that ignorantly or maliciously corrupt the doctrine of the essence and will of the living God, of sin, of the law, of grace, of good works, 
pastors paruerting Christ's flock.  of repentance, of invocation of the true use of Sacraments, of Christian liberty, of marriage, of Magistrates, etc. Such Pastors and shepherds, have been always since Cains time, even to this our age. Such are called of Christ thieves and murderers, who with 
John. 10.  their false doctrine, do not only steal the hearts of the hearers, and draw them from the living God, with their subtile practices, as Absalon did the 
2. Sam. 15.  people from his Father: but they murder also the souls of their hearers, and throw them into everlasting destruction. That monster Arius, who powered out his bowels when he sat at the stole, reviveth again in Hungary, and Polony. And besides many thieves of the soul, which Italey breedeth, being as it were another. Africa in these kind of monsters, the scholars of Martion are most plentiful who with the Saducees deny the immortalyty of the soul, and the resurrection of the flesh. In italy, Germany, France, Spain, & west India, there are great swarms and droves of a new and strange kind of cattle unknown to our forefathers the Mounkyshe lesuites: or rather to term them truly the Esavits, who weighed of the honourable name of Christians tremble not to commit blasphemy, and spiritual robbery, in assuming that to them which is proper to jesus, only to wit, to be a Saviour. In this our country the Annabaptists and fellowship of love begun to graff & plant: but God's name be praised therefore by the dylligence of the ministers and magistrates: they were suppressed even in the green hear be, and not suffered to take any deep root. Andif there be any fantours either of servetus or of Arius as they are not of our country, so they do not communicate with our Church.  
, there are found amongit those that rejoice in the name of a Minister, who with Theons tooth, bite & gnaw their mother the Church most cruelly, & think it a glorious thing to be notable either in singular devices, 
Ministers singular in opinions.  or in opposing themselves, either against honest persons, or in carping decent and comely orders. There are othersome, who in their sermons seek to satisfy men's carnal affection, either for glory or lucre, and depend upon the liking of the mutable people: these men respect not Christ's glory, but their own, not the profit of the Church, but their own private gain: and speak pleasant things in the pull pit, to feed them at whose hands they look for preferment, and for their pleasures, inveigh against virtues and godly men: whereby they do not only deceive themselves, but many others. For such kind of men deceive, and are deceived, that rest upon the favour of the vulgar. Demostenes was wont to complain of such kind of Orators: Consider I pray you (sayeth he) how the whole common wealth inclineth to decay and ruin, by means of certain Orators, 
Demostenes.  who frame their speech to the pleasing of the people. And as Herodotus 
Herodotus.  was wont to say of his countrymen: That they were contemners of ancient good things, and altogether new-fangled.  
Again there are many ambitious 
Ambitious and proud mynivets.  and arrogant, puffed up in their own conceit, contentions: of whom that which Agamemnon used of the prophet Calcantes may be uttered: That they are an ambitious sort of Prophets, in whom there reigneth as it were, a newe fangled nature, a curious head, who reject sound and true phrases, and bring in their own. These men blinded with self-love of themselves, and thinking more then enough of their own wisdom & learning, advance themselves, and despise others. They sigh and groan and beat the Pulpytte, and boast their care and dylligence, in watching over Christ's flock, and their success in winning of the people. And yet they neither have any great wit, nor learning, and if they lay aside their solemn and sage pace and countenance, they become as bore as a man's nail. Othersome again, are bitter and severe in all their doings, mindful of offences: having no crumb of humanity, and compassion: which Saint Paul requireth in Teachers, by whose extreme dealings, many are driven from Sermons and Sacraments.  
Besides these, there are others, timorous 
Timorous and fearful pastors.  and fearful above measure, domme dogs, who for fear of mighty men, hold their peace, and wink at many heinous offences. Of whom that verse of Homer, spoken by Achilles in despite of Agamemnon may be pronounced. O good man laden with wine, having the eyes of a Dog, and stomach of a Heart. In the which verse three faults are noted. The first is belly cheer or pleasure. The second is impudency in boasting and provocations. The third is cowardliness in defending and resisting. There are others that are impatient of labour, that will take no pains at all for the profit of Christ's Church, that care not for the pasture of their sheep, so that their own paunches be stuffed full. There are also some that are profane, and unjust that impair and discredit their calling and profession, with their filthy life and conditions: and make their Auditory, thereby doubt of their doctrine.  
Finally amongst the wicked Pastors, those are not the lest, that know little or nothing themselves, and less regarding the commodities that issue into common wealths and families: do contemn 
Ignorount pastors. ad hatets of learning  schools and Universities, being the fountains of all nurture & civility. They inveigh and speak against the knowledge of tongues, & arts: Whereby the honour and estimation of good learning decreaseth, and rude and rustical Pastors daily increase. The number of such Pastors spoken of before, is much more, then of the sincere and godly sort, who according to Hypocrates oath, do keep their calling chastened and holy: Whereof I could city infinite examples, for daily experience letteth us see of the worser race, more then we would, to our great grief and dyscomfort.  
I might in a particular rehearsal of sundry heresies, she we that ignorance was their mother and nurse. But I 
Ignorance the mother of error.  only desire the Christian reader to consider the o●easion of that great darkness which obscured the Church shortly after Constantinus Magnus' time: to have been, the Barbarus malice of Goats and Vandals, who in their conquests destroyed all houses of learning, and consumed with fire their libraries. Which things done: those two monsters, the Turk, and Pope, begun to shoot forth their many heads of heresies. And as ignorance in the beginning bred them, so hath it fed them, from time to time. In so much that a man of great name and tredyt amongst the Papists pronounced confidently in a most honourable and noble assembly that Ignorance is the mother of devotion, which position is accounted of them a chief ground and principal of their religion even unto this day. And the whole rabble of Anabaptists, whether they be of the Family of their filthy love, or of their deluding spirit (for they also are sundered into diverse opinions) & protedeth of ignorance and contempt of good learning.  
And as unlearned Pastors breed these evils in the Church, so are they the occasion of manifold mischiefs in 
Ignorance the cause of much mischief in the common wealth.  the common wealth. For where unto can we impute the sundry rebellions within this our Region and country, in our own memory, but only to the blind and malicious ignorance, of popish Priests. And if any man peruse our own Chronicles, he shall find, that in the days of king Richard the second: that dreadful rebellion in Kent and Esser, where one hundred thousand men at the lest were gathered together, was chief by the means of an eloquent, but an ignorant Priest, named john Wall, in the which commotion: diverse outrages were committed by that rude company, against the learned Clergy, Nobility, and Commonalty: and the King himself was constrained to tolerate many despiteful speeches, of those two villains, Watte Tyler, and jacke Straw: and with great difficulty, escaped the violent hands of the barbarous multitude. And if any man list to have an example of a manpleaser and flattering Prelate: let him read the history of Doctor Shaa, who to serve the huntor of King Richard the third: abashed not in his 
The shameful end: of flattering preachers.  sermon at Paul's Cross, in the presence of that Tyrant, to commend him for a very noble Prince, and an especial pattern of knightly Prowess: and on the other side, defaced that noble king Edward the fourth, & his two sons, with shameful and cursed bastardy: Such menpleasers and servers of the time, are hurtful, both to the common wealth, and church of God: but yet those barborus and ignorant enemies of good learning, are much more dangerous 
Doctor. 〈◊〉.  and pernicious: For the former sort annoy but a few, and that in the present time, and commonly their althy 
〈◊〉 Pynke.  flattery espied, purchaseth nothing but shame and hatred in the world: 〈◊〉 it is evidently by the examples of Doctor 
polidorus. lib. 25. et ●raston. 9 in vita. Edward. quinti.  Shaa, and Frear pink: For this man in his flattering sermon, lost his voyes and was fain to ●ume down, in the middle of his matter. And the other after his sermon got him home and durst never after look out for shame, but kept him out of sight us an Devil: and his own Conscience, did so vere him that within few days after, he withered and consumed away. But the ministers that are both unlearned themselves, & detest learning, are commonly the only or chief occasion of beastly barbarousness: Whereof there springeth confusion of laws in the common wealth, and in the Church of God ignorance of true religion, with ●●armes of strange & heretical opinions: which are hardly in many years after quenched and extinguished: with the great learning and labour of the godly Preacher and civil magistrate.  
Nows let us come unto the perverse 
Corrupt and carnal hearers of the gospel.  hearers, and learners of God's word, from whom there issueth many miseries, and calamities into the Church of God: as daily experience, and the Histories of all times do declare. But it is to be observed that hearers are of two forts, to wit, the man of might, and the mean or simple man. These great 
Corrupt hearers of two sorts.  worldlings can not away with long sermons, especially such as reprehend vice and manners: they would have pleasant and strange doctrine delivered only: but if their faults be told them, and they exhorted to amend their lives, they fret and fume against the Preacher, yea and against God himself. And if power do serve them to their will, they either banish such godly Preachers, or imprison them, or kill them. Decius the Emperor, cruelly murdered those godly Ministers and Bishops of Christ's church: Fabianus of Rome, Alexander of jerusalem, and Babilas of Antioch. Herode killed john baptist, reprehending his adulterous incest out of God's word. So dealt Nero with Saint Paul. Apryes with Hieremy. Mannasses with jesa: and so upward unto Cain, who slew his own brother Abel, because he was so dearly beloved of God.  
Among this rout there are many 
The faults of some men of might.  church-robbers, who either by force or fraud, do hale and pull unto them the goods of the Church, using some colerable show, and pretence of good intent and meaning. Which when they have once seasoned upon: they spend and waste in belly cheer, in costly apparel, in sumptuous building: and in all riot and prodigality maintain, faukenners, horsekéepers, and doggedryvers, with the portion due to learned Pastors and Preachers: and content themselves with simple sir john, that will gladly keep their gardens for meat and drink, and a blue or red cloak. These men are not careful for the instruction of their people: But tyrannically, do draw their Tenants children from learning, & honest arts, unto the which they are commonly well bend and inclined, to druggerie, and slavery works. For such men had rather have roisters than Scholars, clowns than Counsellors, keepers of brute beasts then of reasonable men.  
These perverse and Godless manners of wicked worldlings are imitated, and practised of wealthy men, in many Towns Corporate, where the whole fellowship of the corporation is maintained with Ecclesiastical livings: for commonly no other receipts have they. And if happily the living be worth yearly two hundred Marks, they alotte out for their Preacher twenty pound, for their Curate ten pound, and for their schoolmaster ten pound. The residue is bestowed by the discretion of master Steward, or master receiver upon their guild hawsse, their counsel chamber, Counter, and in their Sergiaunts wages: Of the which great disorders, I writ something in my discourse of the Conscience, & procured displeasure of those men, whose sores I endeavoured to cure & heal. My fault was blame worthy for that I lanced not the impostume deep enough: But if God grant me life and health, I shall shortly amend that error, in my second part of the Christian Manuel. Presently my purpose is only to put all good men in mind of the great miseries and calamities, that arise by such polling and pylling of Ecclesiastical livings, whereby Borrows and Corporations are enriched, & the poor church of Christ daily impoverished.  
Many of the inferior or meaner sort of hearers, not being able to take away the stipends, and livings due to the ministers: do yet many other ways 
Perverse hearers in the inferior sort.  molest and unquiet their Pastors. For when they should repair to the Tipple upon the Sabbath days to hear sermons, and be partakers of sacraments: they walk abroad into the fields, or into some other place to provide for temporal and worldly things: or else do contain themselves at home, occupied in idle sports and pastimes. For they will not stick to say, that they can sow, and plough their ground, know their revel days, and live under laws in the common wealth, without hearing any Preacher. And if for good order and confirmity sake, it happen they come to the Church, and make up a number amongst the rest, and hear sermons: yet they apply them not to edification, they amend not their wicked manners, accusations, reprehentions, institutions and consolations.  
Many also absent themselves, a year 
Contempnets' of sacraments and cong●●gations.  two or three, yea, sometimes whole ten years from the lords supper: they relieve not the ministery, nor help the poor. But commonly if grave and whyteheadde Fathers, or seely young children do beg but a morsel of bread, it is lamentable to hear with what reproachful words they drive them away from their doors. Some there be amongst a great number, who love ministers, but such as are good fellows and companions: especially they are delighted with those that impudently inveigh against men in authority, whom the inferiors commonly hate and abhor. And the Preaching or rather rude railing of these, the vulgar embrace, and receive as Oracles: for men gladly hear such things as tickle and delight their appetite and affection. But such Preachers as are neither popular in speech, nor delighted with roisting company, and jolly cheer, albeit they deliver sound and conveniently the Law and Gospel, unto their flock: yet they make no more account of them, then of a common shepherd: and amongst their Alepottes, they utter all scoffs and by words against them.  
Thus you may behold what a Sea 
A more particular consideration of man's miseries.  of many mischiefs, doth invade, and as it were, overflow these three estates and callings in humane society. And yet if you will again examine more particularly, every singular man's misery and danger: this yoke will seem more intolerable. Whereof there and many testimonies in the holy scriptural. There are some that meeting a man, do she ●●● him outwardly a lovingled untenaunte, salute him, yea ● embrace him but in such lesture was 〈◊〉 deceived, 
2. Sam. 20. Luke. 22.  and inurbred by 〈◊〉 and Christ our Lord & master, was traitorously delivered by judas into the hands of his enemies. We are desirous sometime to walk into the fields with our friends: but godly ● hell was that way also circumvented, & slains of his 〈◊〉 and only brother C●ine. Some 〈◊〉 
Gene. 4.  men are invited to a delicate faith; and by that colour Absalon 〈◊〉 and 
2. Sam. 3.  killed his brother Ammon. What should I speak of the said: Amm●●●; who feigned himself sick, and even enforced his natural sister Tha●●●, when she ta'en to visit him. If a man settle himself 
2. Sam. 13.  to marry, he may happily find such a Father in law as jacob did of Laban, or as David of Saul: and such a Wife as 
Gen. 30. 1. Sam. 18.  Potiphar of Egypt, or as blessed Ioh had: Again, if single life like a man better; he may he assaulted as was joseph and 〈◊〉 or with his nice admiration of single life: wall●●●● in wandering lust, and at last break out into detesteble acts, with the heretic Martyonns who presinding chastity abused a Dyacon, Imbr●●se house he lay 〈…〉 p●●s; 
Epiphamus.  and danae away with hi● hostess: Now ●●a man be without children, what comfort hath he, 〈◊〉 must have his goods to straungeres if he have thyldr●●●, heanaye●fe are the veration & unquiet life of Noah, jacob, Holy, David. And to be shoot, whether a man be ●itche or poor; public or private, own or young, master or man, and 〈◊〉 affairs with other men, he shall find that proven he very true. One man 〈…〉 to another. But happily some man will sequester himself from all men's company, and live an Hermit or Monkish life, what then? even such a one wanteth not infinite perils. For if he inclosse himself within his house, one pin loseth, and the main posts flypping out of their joint, the whole building falleth upon his head. Moreover, a spider falling out of his web, into the pottage, wherein his meat boileth: or a little vimolsome water, or finally, one leaf of an herb, either poisonous of itself, or some venomous worm, dod oftentimes bring destruction. If again, it liketh him to walk abroad, every little stone, & every Tree threaten him death: in danger every where of falling, of Snakes, of Hornets, yea of little ●ees: which do molest him: and lastly, always sucking the wind and air, which if they be corrupt, do● by and by kill him.  
But let him been without danger of all these, what shall we say of that lump of flesh, whereof his body consisteth: which having many parts, hath so many singular diseases, accounted of the Physicians to be three hundred. The eye is but a little portion, and yet the physicians name twenty and four sorts of Maladies, which vex and encumber the same. Consider then the diseases which greater parts of the body are subject unto. We may not forget in the mean time, the internal vexations of the mind: how often and commonly without cause, we are unquieted with fear, pensiveness, and such like perverse affections, which do even wear away, and consume us. How often ddeth our own conscience, accuse and unquiet us: (as I have largely declared in the treaty thereof) tormenting us day and night. And finally, the subtile and sinful suggestions of the devil, and wicked men, who like raging furies molest us, not suffering us to pauseor take any rest.   

❧ Of the subtile policies and practices of Satan a 'gainst man. Chap. 3.  
THe holy ghost in many places of the scripture, painteth out in colours, the breeder & author of these manifold miseries and calamities: with many Metaphors, and similitudes, out of which plentiful story: I will select three or four only at this time, which if we consider dillygentlie as they deserve, the rest will offer themselves plainly, & pleasantly unto us. And first I account 
The devil resembled to a strong soldier.  it worthy to be observed, that this Author of all evil, who is Satan the devil, the accuser and murderer of mankind from the beginning: is named by our saviour jesus Christ, A strong armed Soldier, who never unarmeth 
Luk. 11.  himself, neither day nor night: patiented of labour, adventurous, cunning in feats of war, most courageous in charges & assaults. Yea, he sometime disguiseth, & transformeth himself, into the shape of a friend: and gestwise joineth himself unto men's feasts and banquets, and especially of noble men & preachers, amongst whom for trifling matters often times he casteth a bone, and as the proverb is, An apple of contentions, and stirreth up mortal wars, and dissension in Churches, Common wealths, and Families: he soweth debate, between those that should live in peace & unity: This practice he used, to break the knot of Christian charity, between Paul and Barnabas: and his malice took effect in Tertullian and Aquila, for the one through the uncourtesy of the Priests at Rome: fell into the he resie of Montane: the other being earnestly, and often required by the primative Church, to give over superstitious observations of Astrology, and casting of figures, and for his contempt excommunicated: reveged the Christian faith, and become a jewish 
Epiphanius  Proselyte. And such enmity was sown between king Saul and David. after the overthrow of the giant Golyathe, when the people at their return home, gave out songs of praises, & gratulation, saying: Saul hath slaio● his thousand, and David his ten thousand, and he said. They have aseribed 
1. Reg. 18.  to David ten thousand, and time but a thousand: and what can he more have, save the kingdom? wherefore Saul had an eye to David, from that day for war●.  
The like dissension arose, between King Richard the first, and Leopolld Archduke of Austria, in their expidition to ward the holy land. For whe●● one of the Duke's Knights, had advanced 
The devil breaketh friendship between faithful friends.  his masters Banner first: in the scaling and taking, and that strong and famous City Acon, in Phaemicia, some time named Ptolomais: King Richard caused it to be thrown downs, and in the same place set up, his own Ancient. afterward, when the king in his return, was driven by tempestuous weather upon the coasts of Austria, he was there taken prisoner by the Duke, and was sold to the Emperor for three score thousand Marks. And whollysse may in the examples of our own age, see the ruin almost of a whole state, by means of smaller occasions. For I have heard some of honour, wisdom, and great godliness affirm: that arrogant and proud women, contending only for the upperhand, bred such envy, between their noble Husbands, that the same could not be appeased without the price of their own bloods, and afterward ensued the death of a virtuous Prince, being a Phoenix of the world, and the utter exile, of sincere and true Religion.  
This fierce and cruel soldier besiegeth 
The devil besiegeth the strongest forts & valiant captains.  the strongest forts and castles: For he did not shrink to assault that fortress, in the which our first Parents were placed in the beginning: and took the same not so much by sort as fraud: which thing being done, he deprived them not only of that blessed place, but of all their goods, and led them captive out of that most pleasant Garden into the wide world, replete with God's curse and malediction: what should we say of that bold and presumptuous adventure of his, in giving three desperate charges and onsets in the wilderness upon his most mighty Lord and creator even jesus Christ, the son of God our saviour and redéemer●, where he tempted him with hunger, ambition and manifest Id●lalatry. If he feared not such strong Captains so careful and vigyle●●: let us us be assured that he will not spare us, so weak; careless, and negligent in our vocation, and charge● and that he will not away, until he have either by open might, or privy vnde●uinyng blown us up, with our fore and castle. Xenophon writeth that great Babylon, was taken on the holy day when the 
〈◊〉 sacking of Babylon.  Citizens wallowed in surfeiting and drunkenness: and even so the devil dealeth most commonly with mankind and oppresseth them in their security. For when the wicked shall say peace and quietness, Then shall a sudden destruction 
1. Thes. 5.  fall upon them.  
And if he happen sometime to sustain 
The devil counterfeateth a retire.  a repulse and to counterfeit a running away: yet he either returneth in short space more fiercely than before: or else in his counterfeit flight, layeth subtle snares to catch & entrap his pursever: much like the Parthians, who 
●lucarchus.  feigning to retire: do even in their flight, most annoy their enemy with their arrows, so cunning and nimble they are on horseback, to shoot backward at the face of their enemies: Even so this crafty devil dealeth. For having long and many ways, assayed to make man yield unto him, with the delectatins and pleasures of the flesh: and not able to prevail that way: he maketh a show of rasing his siege, and running away: but even then in his feigned flight, he shooteth back the arrows 
●eruh. in psal. 9  of self-love into Man's breast: which Saint Barnarde aptly nameth the Cockatrice's eye: with the very aspect 
Selectlove a Cockatrice's eye.  and sight whereof man's corrupt nature hath been wounded, and infected from the beginning. For no sooner have we resisted vices, but strait way we are puffed up, with a vain conceit, and opinion of our own holiness, and with the proud Pharisée, condemn others, and iustisse ourselves. What a fearful enemy is this than that so subtly can make virtues, occasions of vices: so that one of the Fathers had good cause to say. That 
Ambrose.  all other vices have place in evil deeds: but only pride hath some power in good deeds.  
Moreover this soldier having a repulse, or two one way, approveth anonother, 
The Devil hath infinite polliced.  and if the boweor bill will not serve: then fetcheth he out his other artyllerie, whereof he hath plentiful and great store: and for a short space withdraweth himself as weary of the besiege: But lo, He fetcheth seven other 
Luk. 11.  spirits worse than himself (and they making a breach) enter in there: and the end of that man is worse than the beginning. That is to say, if avarice be ouerthe●tone, lechery ariseth: if a man suppress that, ambition followeth, if ambition be trodden down, anger vexeth, pride puffeth up, wine allureth. So that the devil cometh again with many fellows: whom man's nature of itself can not possibly withstand and resist. We see no time then left for us to spend in idleness and filthy pleasure: which thing whiles many have wholly embraced, and followed the denill, hath suddenly in their security, come in upon them, & devoured them, as daily experience, and the fearful example of Cain, Saul, and Ludas do declare, whereof I shall speak more amply in their proper place.  
Secondly the holy ghost calleth this 
The devil ce●empled 〈◊〉 hunter. Psal. 91. lere. 6. Ezech. 32.  Author of so many Euells, a Hunter: who hath good skill, and perfect knowledge in all tongues: and hath not used the trade of hunting, twenty or one hundred years: but even from the beginning of the world, and his age is not in the declining estate, but yet fresh & green, he watcheth for his game both day and night: he keepeth good dogs, and bloodhounds, that will exactly follow the trace and foot of the game: If he find out any great game, he followeth such at an inch, even through the most hard and diffycult places: neither will he rest, before hetyre and weary them and so he either killeth them with his dogs, or snareth them in his nets. And if any be so strong that they break the nets he pursueth them with his Crossobome and Giume, and so one way or other maketh an end of them. He is not thought to be a good huntsman saith Plato, which cannot 
plato in Liside.  dissemble his purpose, or that putteth up the game before all things be ready. But this strong Hunter the devil is very wary in his doings, and compasseth the whole wood about, before he cast of his hounds: Xenophon in his Book of hunting, showeth that there are diverse ways and means to catch great Beasts: whereof one in my opinion is especially to be observed and noted. Hunters (saith he) take Lions, Pauthers, Bears, and other great beasts, with baits of poison. You will ask how verily they mingle poison, with that meat. wherewithal they know the Beast is delighted: and they lay the same either by the water side, or else in some such places, whether they know the Beasts use to frequent and haunt. And sometime the Hunter setteth wine and venery in such places, wherewithal the wild Boor, yea and the Lyharde, who with her swiftness escapeth the chase of Dogs, is most easily taken. The like trains are used of the infernal hunter being an obsolute craftsman in such sleights.  
● For with these practices, he entangled 
Examples  and took for a time, the eight preacher of righteousness Noha, with that good father other wise called Loath: And with like policy he snared that famous Captain of the Thebans, Pausanias. who as it is thought was present at the battle of Thermopylis: where a small band of men, not above three thoussand Grecians (some account but three hundred) through commodity of the places, withstood the great and mighty army of Xerxes, and slew twenty thousand in the place: albeit they also fell with the rest. Neither do we read of the like conflict, in any history, except that but of the Helvetians by Basil in the time of the Counsel there: when time the 
peucerus lib. 5. chro. Simlerus de repub helve uptum.  Pope Eugenius persuaded the dolphin of France, with a great army of Gascones and Britons to dissolve the counsel by forre. These men exercising all kind of cruelty in that expedition were encountered by one thousand and six hundred Helvetians, who slew twenty thousand of their adversaries, and albeit they also perished in that battle: yet the residue of the Dolphin's army fled: and the consul was delivered from fear for that time. But to return to my matter, Pansanias was praiseworthy in many of his doings: and especially for his modesty in victory. For when he was advised to set the noble men's heads of Persia slain in battle, upon long Poles: because the Petsians had so despitefully dealt with Loonido the king of the Thebans: he answered that he would not use any contumely toward dead men: and besides that, having taken a noble and right bowtyfull Lady prisoner, he sent her home untouched unto her own hushande. But in trate of time, he become cruel and proud: and where the Grecians won Bizantius, he violently took an honaurable Cattizens' Daughter: and being awaked soddainlye with some fear out of his unquiet dream, he murdered the seely woman, sound sleeping by 'tis side. And also after ward moved with Ambition, he attempted a secret league with the Persians. wherein it was concluded the he should take Xeixes' daughter to wife: that being ●yded by the Persians, he might obtain the kingdom of Greece, and unite the same to the Monarchy of the Persians. Whereof when the Senate at T●ebes had intelligence, they called him home from Byzantium: and when as in the first examination, he saw all the matter disclosed, he broke from them and fled into the Temple as a sanctuary. Where he also confessed his fault: and was adjudged to be shut up, there to perish with famine and hunger. And his Mother Al●ithea, brought the first stone to wall up the gates of the Temple.  
And in like manner, this Hunter caught Alexander the great, endued with many excellent virtues: especially valiant in the field, and merciful in victory. For he being invincible in so many battles, was at the last himself vanquished with women and vein: even as the Prophet Daniel foretold, that the Macedonian King should be like a leopard; whithe is not commonly taken with the snares and arrows of hunters (for by means of his great swiftness he escapeth them all) but only with wine and venery. The miserable end of such worthy wights, is so much more pitt●full, because it showeth the unbeeillitie of man's nature: and that not only good Fortune (as they call it) is unstable, but also virtue itself, not to be dnrable in heroical natures, but oftentimes suddenly, and in the middle of their course forsaketh them. Let all men therefore that be in 
High estate tickle and slippery.  office and authority, beseech God continually to direct and govern their enterprises: and let them always think, that sudden conversions, and mutations may follow, according to that saying. Great estates shall in a moment, and God punisheth mischief and wickedness.  
thirdly this Author of so many evils, and mischiefs, even sathan the 
The devil resembled to a fowlet.  devil, is named by a metaphor in the holy scripture, a Fowler. For when he seeth his sleights in hunting, not to prevail: he applieth himself so to 
Psa. 124. jere. 5. Amos. 3  fowling: Which although it be a laborious, and an idle practice oftentimes: yet this fellow condemneth all difficulty, and approveth the matter. He prepareth him a fair flower, and oftentimes: casteth corn there, that the birds may accustom themselves to the place. He forceth not much for the loss of some labour and charges. For according to the saying, He that will gain 
Plautus.  have, may not seek all cost to save. The birds happily fly away now and then with the corn, but if they once be taken in the snare, they acquit the Fowler's charges. He useth diverse means and ways to take the simple birds. For he either casteth corn upon his floor, or layeth nets, or setteth lymetwygges, or else geeth a byrdebatting. Besides these, he sometime setteth same birds in cages, who with their sweet singing, allure the birds in the bushes to approach nigh unto them: whereby they are easily deceived and taken. And sometime the Fowler himself useth an instrument, and whyslleth sweetly, expressing the noise & chirping of birds, wherewith they are beguiled and entangled in the lime twigs. In all these feats, the devil is very skilful, but his chief policy in fowling; is to take birds, with those that be tame and sing pleasantly.  
With the sweet singing of such a 
Examples.  bird, maimed Berseba, this fowler took that beautiful bird David, endued with wisdom, fortitude, and many other 
2 Samuel. 11.  excellent virtues: whose wings were so fastened in his lymetwigges, that he defiled another man's wife, and procured her husband to be murdered. By that bird pharao's daughter, and other strange women: he took Solomon the wise, even in his old age, who was so entangled and wrapped in the lymetwigges, that unto filthy pleasures, he added the worshipping of Idols. And by the bird Dalila, he caught an Eagle, that sometime did 
1. Reg. 11.  fly very high, and had often broken the fowler's netie: Samson I mean, that strong and courageous wight. If 
jud. 16.  any man lust to see the like dealings of the devil with Kings and Princes of our own Country: let him peruse the Mirror of Magistrates, which will yield plenty of examples in that behalf.  
Since the Conquest, the devil hath prevailed mightily against the mighty 
english examples.  that way: and amongst the rest call to mind that bewtisull bird, King Edward the fourth, taken with three Concubines: who were lively and in their colours set out by the King himself: to wit, one of them for her mirth, the other for her craft, the third, for the holiest harlot, within his Realm, as one whom no man could get out of the Church to any place, saving to his bed. Was it not lamentable, that the King was so clear eyed to see them, and so blind to discern himself, for if they were his whores, what could he be but a whoremonger: but this carnal jest, was turned into weeping, upon his silly Children, who tasted of the whip sore their Father's wickedness. How much more laudably did King 
The laudable fact of King Henry the fift.  Henry the fift behave himself, of whom it is written: that as soon as he came to his kingdom: he called his counsellors together: and commanded the Clergy, sincerely and truly to preach the word of God, and to live accordingly. The lay men, he willed to serve God, and obey their Prince, and above all things to avoid the breach of Matrimony;: the vain use of swearing, and wilful perjury: for the which his virtuous inclination, God gave him a happy and victorious reign: whose blessings aught to move all English men in dignity and authority to follow his virtues: as the plagues and curses, which fell upon king Edward's dyscent, aught to dissuade them, from expressing his vices.  
Fowrthlie, this enemy of mankind 
The Devil resembled to a gleade or kite.  Satan the devil, is called in the holy scripture a Gleade, or kite, who hath long claws & tallauntes, wherewithal seasoning upon his pray: he so presseth 
Levit. 11. Deut. 14.  and peerceth it, that it dieth in a moment. And with his long beak, and crooked bill, all to renteth the flesh, and 
Jesa. 34.  ●hopping the same up: doth by means of his hot stomach, digest by and by even the rawest morsel. Aristotle writeth, 
Aristot. lib. 9 cap 1. de natura animalium.  that there is a natural enmity between the Kite and Raven, and that the Kite is both stronger and swifter, and therefore commonly spoileth the Raven of his pray: Even so this infernal kite, fighteth oftentimes, with black Ravens, even cruel tyrants, & taketh from them all that they have. So he spoiled Pharaoh, Caligula, Nero, Sinnacherib, king Richard the third, of all their force and power, wherein they having affiauhoe, did commit many things most ungodly.  
And as the Kite hovereth too and fr●● in the air, watching greedily young chickens; and when he espieth any peaking far from their dame: he strait way falleth down, ceasoneth upon the pray and carrieth it away: even so the Infernal Gleade flieth byther and thither in the air where he is a Prince, as the Apostle sayeth and is like an Arrow 
Ephe. 6. Psa. 91.  flying in the noon day as the Psalmist noteth: and with his bright eyes beholdeth men walking upon the earth: and if he espy any of them, wander and err from the fundament of faith and from the society of Christ's Church: he falleth suddenly upon them, and all to renteth them.  
The dyvills practices are terrible and fearful when he openly assaulteth mankind 
The devils dealing most dangerous when he pretendeth friend ship.  & showeth himself plainly in his coolers, even as he is, that is to say, a cruel Thief and murderer: but his 
1. Cor. 11.  practises are more dangerous, when he dealeth covertly, and as the Apostle writeth, transformeth himself into an Angel of light. And example of this his practice is extant in the history of the Origen, of the world. When he took upon him the shape of the Serpent, being the wisest of all the beasts of the earth, and coming to Eve, took occasion to talk of God, and feigned himself, to lament his uncurtuous & hard dealing with Adam and Eve, in envying them perfit felicity. And therewithal promised them equality with God, if they would obey and follow his counsel. And so he deceived them being over credulous, and drew them violently with all their posterity, into those miseries, out of the which they could be delivered by no means, but only with the price of Christ's most precious blood.  
So he deceived Achab, when he become a lying spirit, in the mouth of 
Example 1. Reg. 22.  his Prophets, and in the name of the Lord promised him victory against the Syrians. And after the same manner, he seduced all the Paynims, under the colour of wisdom, and truth: whereby they feigned infinite Gods, served Idols, & polluted themselves, with all filthy lust. Moreover, in tempting of Christ, he 
Rom. 1. Math. 4.  pretended himself careful for his glory and health, and covered the malice with sentences of scripture. And persuading Gregory the first, to offer 
The devils apperitans for Purgatory.  prayers and sacrifices for the dead, he showed himself in revelations, and apparitions in the form of those that were sometime his familiar friends. We ourselves attending warily, shall find his like practices with us: he keepeth still his old wont. For if at any time he solicit us to forsake God, to renege our faith, to give ourselves to superstitions and curious arts, to follow filthy & unlawful pleasures, & to count all kind of mischief: he doth not show himself openly, and in his very colours: for then his horns and nails (as they say) would make us lathe and detest him. But he counterfeiteth the form of a friend, feigneth himself careful for our wealth: shadoweth false doctrine with a colour of truth, excuseth our denial of God through necessity: and finally extenuateth, yea and sometime commendeth, abomination and witkednesse, with the cloak of profit and common example, of worldinges. We have good cause therefore, to record these things oftentimes; to watch and pray, that we fall not into temptation. Antigonus the king was wont to pray, that God would defend him from feigned friends: for he thought himself able with moan policy, to with stand 
Antigonus prayet against false friends.  his open enemies: how much more aught Chrystians to pray against the temptations of the devil: who often cometh with subtle suggestions unto man, having according to the proverb, honey in his mouth, but ●aull and poison in his heart, which he desireth to convey and power into us.  
fiftly and finally, this enemy of 
The devil resembled to a roaring jyon.  mankind, is resembled to a roaring Lion, which image and picture is most terrible. For the strength of Lyens and greediness in pursuing their pray, is well known. Even so the devil inflamed with malice, against the son of God, and his scruaunts: grinteth his teeth against us, eagerly coveting to swallow up, and destroy both our bodies and souls. Peradventure he desisteth from open assaults, for a time and season: but this policy he useth, that the Castle may be kept more nerlygentlic. The like practice is used of prudent Captains in their temporal wars: who when they see their adversary unprovided, they then set upon him, and easily spoil him: as we ourselves know by Calais, which taken by the English hardly after the besiege of thirteen months: being unfurnished of ●●en, was easily won by the French almost within thirteen hours: such an especial commeditie it is to use occaunon and opportunity.  
Even so fareth our ghostly enemy with us, in suirituall temptations and assaults: for than doth he with his double 〈◊〉 and great engines of war, batter our Fort and Castle, when it is weak & unprovided: At the hour of death carnal man is weak in body, and faint in mind: for besides the pains of the disease, and the face of death, which of all terrible things, is most terrible: the weeping and wailing of wife and children; the care of our will and Testament, and the setting of our goods in order, doth exceedingly withdraw our minds front the contemplation of heavenly heavenly things: at what time the devil goeveth most terrible and sharp assaults. For he then especially, setteth before our eyes, & calleth to our remembrance, our works, our words, & our thoughts even from our tender years. And whereas before time he covered sin, & persuaded us to accounts it but a trifle: he now appeareth and unfoldeth the same, yea and amplifieth the heinousness of the offence, and useth all means to weaken and cut of our faith, and hope of forgiveness. And to the ●nde he might carry us into the gulf of despair, he putteth us in mind of the judgement seat of God, of the endless torments in hell, of God's severity, of examples of his wrath and indignation. Whereof ariseth to silly man in that afflicted case, an astonished mind, an unquiet conscience, an uncertain hope: and finally, (without God's especial grace and protection) a shipwreck of faith, and a sinking into the bottomless; pit of hell.  
There are many other pictures and 
The use of this d●●●tyne.  Images of the devil, in the holy scripture: As Math. 12. Luk. 22. job. 11. et. 3. Ephe. 6. All which tend to this end, that we laying aside all other cogitations: should wholly bend ourselves to resist, so mighty and malyeious an enemy. And for that we being both careful and vigelaunt, are weak enough of ourselves, to encounter him: much more unable shall we be, if we entrap our minds in unnecessary & most vain cogitations of the world. Hereunto we may & aught to add, that this our adversary seeketh not our goods & bodies only: but he; greedily gapeth as it were in one morsel, to swallow up both body and soul. The strife therefore between him and us, is about a matter of great importance, even for life & death, salvation & damnation: wherefore as the Apostle saith, it standeth us upon, 
Ephe. 6.  to take unto us the whole armour of God: that we may be able to resist in the evil day, and stand perfyt● in all things.   

❧ The fourth Chapter declaring what Captaives and soldiers, the devil useth in this warfare against mankind. Chap. 4.  
Although the 
The huge and mighty army of Satan.  devil be sufficient enough of himself, to suslaine this warfare: yet for the better performance of the matter, he lynketh unto him such companions as have revolted with him, most traitorously and shamefully from the heavenly captain Christ. Between whom albeit now and then there fell some variance, as between infernal spirits, that want the spirit of peace and concord: yet they conjoin, and knit themselves together most steadfastly, to overthrow and destroy mankind. We read in the Gospel, how 
Luk. 8.  a whole Legion of devils (which consisteth of 5300.) conspired the ruin of one seely man. Yet he contenteth not him self with the power and aid of his fellow devils: but levyeth an army of all Nations and professions, which acrueth to such greatness, that the whole world, is scarce able to contain the same.  
It is writtan of Xerxes, that he came into Greece, with an army of ten hundred thousand men? which drunk up the little ●yuers where they camped. But this huge and might army had no good Captain. For Xerxes was 
Xerxes.  bold and courageous, in prodoking his enemies, but in dangers he was both fearful and pensive, the last in the field, and first in slight. But the devyn hath yet a greater army, whereof himself obeing always the chief, severaigne, he is first and last in the field. He hath underneath him, sundry great and mighty captains: who have trained up an innumcrable company, of politic soldiers, made expert and cunning, to de●eyue and destroy mankind. 
The druyll hath many captains under him.  But because the public, and common adversaries of ●an: are excellently well painted forth in that book, entitled the Warrefaire of the Christians: My purpose at this time is only to descry those enemies that chief oppose themselves against the church of Christ, and bend their power against his chosen and ele●●e servants.  
There are four sorts of men, esperially 
The principal enemies of Christ's Church.  that issue out of the camp of Satan, into the Church of Christ. Against whom unless we be defenced with spiritual Armour: we stand in great danger, not only in things appertaining to this life, but also in our souls, and of eternal life and salvation. Who albe it they do not assault the Church, after one sort, yet they all shoot at one mark: even that oppress the same, themselves might bear the chief ●wai● and dominion, and that the kingdom of Satan may be enlarged far and near. These grand and Capital enemies, are Tyrants, Sophisters, Hippocrites, and Epicures.  
tyrants (whese minds are puffed 
Tyrants.  up with richeses, and good success in the world,) do either scornfully object unto the Church, the ignominy of the Cross: or with hostilytie, oppose them selves against it, delighting to bathe their hands in the blood of his Saints.  
Sophisters, and sycophants, with 
Sophister's  vain ostentation of worldly learning, and knowledge, do subtly laye-snares and gins, to entrap the servants of Christ, and study either to abolish, or too deprave his Church: whose life is the written word of God. These men by devilish sleight, endeavour with undermining, to subvert the fundament, of Christ's Church: sometime corrupting this article of the faith, sometime that insomuch that the more pure the doctrine is: the more & mightyer Sophisters and sycophants, the devil sendeth out to trouble, and molest the bright fountains of Israel, and wells of life.  
Hippocrites put upon them, the face, or rather the visor of friends. These 
Hippocrites.  men would not be reputed for enemies, but for favorours' of the Gospel: whereby they do more hurt, to simple and unexperienced persons, then open and notorious adversaries. For that is a true saying: It is a safe and common practice, to deceive under the pretence of friendship. Hippochrites sustain the parsonage of a fr●●nde, cloaked with counte●fayte holiness and so rushing in to the they fold of Christ: do like ravening wolves, scatter and all to ren●the same.  
Epicures are of diverse forts. Albeit then all follow vain Pleasure: as if it were man's chief blessedness and felicity. For there are 〈◊〉 of them, that are notorious Athests, and irreligions persons, whose joy is to be famous mal 〈◊〉 and making no neckonia● at all of the speech of the world do wallow and tumble in all kind of wickedness. There are othersome, that impart cruility and piety: and these how it the chief goodness, to have a 〈◊〉 name and same in the world. They 〈◊〉 seeing to abhor ungodliness; they hear God's word, they are partakers of the sacraments, and maked show of honesty in their lives. But they hide and cover under that mashe, three heinous offences. First they preserre their pleasures before the will of God, secondly then live securely without his seal, thirdly, they willingly, and with pleasure, here profane and godless speeches of Religion, which do wonderfully unquiet weak consciencens, and oftentimes alienate them from Christ. Such blasphemous persons as these are, the devil traineth up to be Captains, and leaders of his army.  
The devil appointeth unto his Army, expert Drators, and Trumpeters, 
Imbassadours' Hattoldes and Troumpetors in the Deuplls army.  who with their subtle words, and warlike sounds, call their soldiers together, and encourage them to fight. The holy Ghost termeth such by the mouth of the Prophet: Leopards, Asps, Cokatrices and Lions Whelps: by the names of these beasts he understandeth the poison, that wicked and: superstitious preachers, blow (as it were) in to Captains and Soldiers. These Trumpeters with obsecrations, execrations, and detestrations do inflame the minds of men to defend false doctrine, and to suppress true religion, whereby the Church of Christ, is oftentimes exceedingly assaulted and afflicted: We have known a cardinal in an 
Card. Poole.  Dration published by himself, to have moved Charles the lift to withdraw his power from invading the Turker & to convert the same to the destruction of his native Country. Mounkes and Friars have with full pipes now these many years, blown bloody blasters, & incensed the minds of Princes, to persecute piety, and to defend Idolatry. One so raged in a sermon bifore Charles 
Gasparus Church.  the fift, and many of the Princes of Germany: that he shrunk not to tell them, that they could never please God perfectly, until they had bathed their hands unto the elbow, in the Lutherans blood. Many scholars coming out of the Protestants Schools, have blown a warlike sound, and wonderfully troubled the church of God. Of this number were Staphilus, Harding, & such like: who were well known to the world, to have been of a factious and contentious nature, desirous to be accounted singular, and notable above others in gifts and judgements: which because they could not deserve and obtain amongst the learned: the revolted from Christianity, and led with ambious minds, opposed themselves against the 〈◊〉 truth And now a days the 
Jesuits.  lesuites (or rather Esuites') do like Asps, 〈◊〉 up and down: Who with their sweet poison, prevail much against at those, that 〈◊〉 no I that precious and perfith 〈◊〉 all me, which is the word of God, con●prehonded in the writings of the Prophets and Apostles. The devil hath also very faithful & trusty 
The Devylls Especialls.  spies, whom he sendeth always before his army, to divure commodity of the place, and the multitude & strength of his aduersue●…●●● These especials are of as clear light as any Eagle, or Dragon: and 〈◊〉 cast their eyes upon all coasts and corners, and examine every phrase, and fyllable of the Protestants: and if they ●●n by wresting things into a wrong sense, take any small advantage, they ly●●● Sycophants gnaw and bite the good meanings of godly men, and with great v●●yueration, sclau●●der and backbite the savie. All these sorts of Soldiers, with many others, are bound unto the devil with an oath, faithfully to serve and obiy him: and do in deed bend all their power, and strength, to vanquithe and subdue the Church of Christ: and to settls and establish, the kingdoms of Antichrist.   

❧ The fift Chapter declaring-mannes' only succour and re fuge in their great temptations, and assaults of Satan. The. 5. Chap.  
MOst part of men 
What remedies carnal and ignorant men soeke for in their miseries.  in their miseries and calamities, do flee unto humane helps, and fence themselves, with the power & favour of earthly friends: of whom if they be forsaken, they commonly become desperate & cry out with the Tyrant. O wretch that I am, I being forsaken of my friends, do perish. Others rumme to the devil, and ask counsel of him by Soothsayers, & Conjurers: who to confirm me men in Idolatry, helpeth some in such evils, whereof himself is the author: but when God restraineth this power of his that he can not now help any more: then miserable men do fret and murmur against God, and with Saul, judas, and Nero, laying violent hands upon themselves, hasten their own end, and destruction.  
There have have been some, that in 
Philosophical consolations of no force.  their miseries have sought consolations out of Philosophy and monuments of Heathen writers. But there they could find no relief, as many lamentable examples make manifest unto us. Marcus Cato, in that bitter sorrow of his, which he conceived by means of Pompey's ruin and overthrow: read over again and again, that notable book of Plato, of the immortality of the soul, to mitigate his sorrow and grief. But he could find no rest in that vexation of mind: for overcome with dolour, cast he away the book and murdered himself. Philosophers both saw and lamented all kind of calamities, but they could find no salves for their sores, nor medicines for their sicknesses. For their consolations are nothing else, but a vain sound without any matter: and bore words wanting efficacy in the minds of miserable and afflicted persons.  
The word of God only teacheth the 
The word of God is the clear fountain of perfect consolation.  relief and remedy, in such cases, and deliudreth unto man munitions and defences: whereby he may either stoutly contemn, or patiently continued, in verations and troubles. Truth is the best buckler and shield. Which is the word of God, contained in the writings of the Prophets and Apostles, proceeding out of the mouth of the true God: whereby the holy ghost is effectual in pensive and afflicted minds: who are preserved and comforted, beyond all man's judgement and expectation, that they faint not in tribulation, neither murdre themselves, nor yet run into eternal ruin & destruction. This word & truth of God is our Target, for so it is ●med in many places of the holy scripture. The word of the Lord (saith Solomon) is pure, and a buckler to them 
Pro. 30. et. 21. Heb. 5.  that believe, Pro. 30. And the word of the Lord is liveliy, and more effectual or peercing then any sword. Heb. 5. And the word of the Lord, is named a candle, 〈◊〉 to men ne life and ●pyrite. Pro. 21.  
Those that are covered and defenced with this shield, need not to fear the fiery darts of the world and devil: for, they are compassed with such strange munitions, that no cruel enemy is able to pierce the same. This word of God doth show unto us a sure and certain refuge: and counseleth us to fly into the camp of the almighty Lord: who will hide us under his wings, and defend us with his holy Angelloes: who hath promised to be our captain and defender: who never forsaketh the field, but is always in the forefront of the battle, and is never taken of the enemy. So ●riteth Chrisostome: Our Captain is always ready to help, the enemy can never take him prisoner, he hath armour of proof, for all his soldiers. This Captain doth not only preserve his soldiers in the field safe & sound, but he also gaveth them victory, advanceth them to great honours, satisfieth them with a long life, and letteth them see and feel his aid and help.  
There are many examples, which 〈◊〉 
Examples.  approve and confirm the same, to the great 〈◊〉, and comfort of the godly. He was in the fiery furnace with the three young men: with Laurence upon the Gridiron: with Daniel amongst the Lions: with jeremy in Babylon: with joseph in prison, with the Israelites in Egipte, and in the wilderness with Elisaeus the Prophet, when Samaria was besieged, where the famine was so great, that an Asses head was sold for fowrescore silver pence, and the fourth part of a Cabbe of doves dung, for five pieces of silver. He was with David 
2. Reg. 6.  in the Pestilence, when as in a short tract of time, there died three score and 
2. Sam. 24  ten thousand. He was with Ezechias lying sick in his bed of the pestilence. 
Esa. 38.  By the which examples, & many other of that sort, we may most firmly conclude: that this heavenly Captain, is always present at hand with his servants, & is there shield and buckler, according to his manifold promises, by most earnest assuerations and oaths, in his holy word assured and confirmed unto us.  
So that Christians are never desolate 
Christians  and alone in their fight and battle, but 
never alone in their trouble. 2. Para. 15  have always their Captain presently assisting them, according to that saying. The Lord is with you whiles you be with him. And again fear not, because I have redeemed thee, and called thee by thy name, thou art mine own: If thou 
Esay. 43.  pass through water, I will be with thee, and the floods shall not cover thee: If thou walk in the fire, thou shalt not be burned, and the flame shall not hurt thee, for I am the Lord thy God, thy holy one O Israel. Consider (good Reader) dillygentlie, the weight and circumstance of this text: first mark who doth promise, even God the holy one of Israel. Then what he doth promise', verily protection and defence, in all dangers. afterward to whom this promise is made, even to all faithful believers, whom he calleth by their proper name, which is a sign of kindness, and entire love toward them. Thus you see how this truth of God's word, which is our buckler, doth set out and describe in the writings of the Prophets and Apostles, the infinite power, goodness, & mercy of our heavenly Captain, toward his faithful seraunts and soldiers.  
Philosophy is mute and dumb, in 
The defect and lameness of philosophy in their matters.  these matters: and if at an adventure, it happen to utter some golden sentence of God's mercy, & love toward mankind, yet it keep not hold & handfast constantly: but in the end declineth to a dubitation or an utter denial of the same. Antilochus willed men to ascribe all thing to God's providence: Who oftentimes advanceth poor to their deserved degree of dignity & honour: and throweth down the high and mighty. These & such like sentences of God's providence are scattered in the writings of Ethnics, which for a time delight men's minds, but they are not built upon any sure foundation. For they never knew God, as he hath revealed himself in his son, by his word: they doubt in their prayers, whether God heareth them, as Euripides in the person of Hecuba, crieth out and saith: 
Euripides in Trodibus.  O you Gods, I call upon impotent and slothful helpers.  
But the word of God contained in 
The constant faith of Christians in their trouble  the old and new testament: doth effectually and truly, describe unto us the living God, revealed in his only son jesus Christ who commandeth us to call upon the heavenly Father in his name with boldness and trust without any trembling or doubting: for that through him, his heavenly Father is well pleased with us, we may then speak thus unto him. Thou O God art the Creator and conseruor of heaven and earth, thou art also the Father of our Lord jesus Christ, who was borne, suffered, died, and rose again for the justification of mankind. Thou sendest thy holy ghost into our hearts, who kindleth in us by the sound of thy holy word, true faith, and spiritual motions, agreeable to thy holy will: thou art my hope and strength, thou dost cover me under thy wings: thou dost keep me with thy holy Angels, thou dost hear me and deliver me: thou art with me in this my tribulation, out of the which in thy mercy thou wilt deliver me, yea and glorify me: thou wilt advance me from adversity to prosperity: thou wilt satisfy me with long life. If the same may tender to the setting forth of thy honour and glory, and to the profit and furtherance of thy holy Church.  
This confidence and liberty of speech 
The occasion of Christian boldness.  we may use with our Captain, but not in respect of our own worthiness: for this cheerfulness, and courage of mind, we may conceive through our ransom once satisfied: and through the continual intercession of the Son of God, who died and rose again for all penitent sinners. We ourselves bring nothing, for faith is also the gift of God, kindled in our hearts, by the holy ghost, through the preaching of the gospel. Let us then place and oppose this promise of GOD, together with the death and intercession, of his son Christ, through faith, and true repentance against all doubting, and unworthiness of ourselves: and let us flee away, and appeal from God being angry with us for our many and grievous offences: unto God most loving and merciful, turned and reconciled unto us, through the passion, resurrection, and intercession of his dear and only son jesus. Hereof cometh that stout and valiant heart of Christians: that they fear not although the earth gape, and open her mouth, the Element do fall upon them, and the waves of the Sea, would seem to overflow them, according as David witnesseth. The sound of many waters, 
Psa. 93.  and of the waves of the Sea, are strong and mighty: but the Lord above is stronger, and mightier.  
julian the Reneger, was for a time of great power and strength, but he 
Examples.  being vanquished at a field foughten in Persia, was enforced to yield the honour of the victory to this Captain, and with a loud voice said: Thou hast gotten the victory of me, O thou Galilaean. Apries, King of Egypt, who put the Prophet jeremy to death, said: That no power, neither of God, nor man, was able to take his kingdom from him, he had so firmly established his Sceptre and Crown: But our mighty Captain, who hath power, over all kingdoms of the world, spoiled him of his kingdom, and strangled him by the hands of Amasis his Courtier. 
Neoptolemus his worthy  Neoptelemus the player of Tragedies, being demanded, what sentence he had observed as most notable, in Aeschilus', 
observation.  Sophocles, and Euripides: answered, that he found in them nothing worthy so great admiration: But he rather accounted it a thing memorable: that he saw with his own eyes, King Phillippe of Macedon, at the marriage of his daughter Cleopatra, 
justine. lib. 6.  in the most noble assemble of the world, honoured as a great God: and the next day after, riding in the Tilt or Theatre miserably murdered and contemned. And Herodus Agrippa, who stopped not the flattering mouths, of such as named him a God, but fed and delighted himself with the same, perished immediately with corrosion of his entrails, and lousy sickness. Surely all humane power, is no better than glass, which when it is most bright and clear, is then the soonest broken: for rashness procureth speedy spoil, & God always resisteth the proud. Let us not then fear man's power, which when it is at the highest and in his pride: then is God able, yea and often indeed, over turneth the same, with the least blast of wind.   

❧ The sixth Chapter describeth the Army and warlike power of our heavenly Captain, in this conflict and battle. The. 6. Chap.  
THIS our Heavenly 
Our God, is the Lord God of Hosts. 2. Sam. 5. Psalm. 59 Esa. 6.  Captain hath many glorious names in the holy Scripture: but amongst other he is named the Lord of Hosts: Which title albeit, it be common to the three persons in Trinity: yet because the Son of God was sent to vanquish and break the power of the devil, and to redeem mankind, this honourable name is properly, and for the most part given unto him, as in that Psalm. Who is this King of glory? the Lord God of Hosts is the king 
Psalm. 4.  of glory. In the which place without all doubt Christ the King of glory, was signified, whereof the Ark of covenant was a testimony and witness. And the Prophet Esay saith: That the 
Eesa. 59  Lord God of hosts dwelleth in Zion, which sentence is to be understood of our saviour Christ. This most noble 
The Lord strong in battle.  title is given unto him, because he is the chief Emperor and Captain in the City of God, against the City of the Devil. For he is the only head, of all celestial and terrestrial powers, the most strong and mighty defender, and is therefore named in the Psalm: A God that is strong and mighty in battale. 
Psa. 24.  He is not idle then, but fighteth valyantlie, he is never overcome, but but always overcometh, he never flieth but ever triumpheth, and that not so much for his own cause, as for the City and Church of God: and therefore the Prophet ascribeth unto him the chief sovereignty saying: Blessed be the name of his glory for ever, and let the 
Psal. 72.  whole earth be filled with his majesty.  
Now although this our Captain 
Whereof the army of God consisteth.  be Schaddai, that is to say omnisufficiente, and strong enough of himself, and needeth not the help of any creature: with whom (as the Angel saith) nothing is impossible. Yet for the greater comfort 
Luk. 1.  of his Church, he useth the industry of his soldiers, in this expidition against the devil: and levieth a great & mighty army, partly consisting of pure & chaste Angels, who are named in the holy scripture, flaming spirits, horses and charets of fire: who pitch their camp 
Psa. 104.  round about the godly, and are appointed to be ministering spirits, sent forth to minister for their sakes, who shallbe 
Hebr. 1.  hcyres of salvation. Of whom the number is almost infinite, that man's infirm nature is not able to comprehend the same. Here unto he adjoineth a great company of virtuous, and faithful men and women, picked and chosen out of all callings & vocations. Which supply he useth not to strengthen himself, as though he were either weak, or unwarlyke: but such is his gracious will, & tender kindness toward his servants, that he vouchsafeth in some sort, to communicate and impart his glory, with his faithful seruytors and soldiers.  
And first concerning Angels, they are all serving spirits, For their sakes who shallbe heirs of salvation. For so 
Hebr. 1.  long as this world shall endure. Angels 
Of the service of Angels.  serve and attend in the Church mylitaunt: which notwithstanding is not the end of their nature, but an office or function temporal: for after the general judgement, when the Church of God shall obtain perfect victory, they shall triumph with the elect everlastingly. Touching their number, the Prophet Daniel speaketh after this manner. Thousand thousands ministered 
Dan. 7.  unto him, and ten thousand thousands stood before him. Of the battle of the Lord of Hosts and his Angels, and of their victory, we may read more in the Revelation. Michael and his Angels fought against the Dragon, 
Revel. 12.  and the Dragon fought and his Angels: but they prevailed not, neither was their place found any more in heaven. And the great Dragon that old serpent, called the devil and sathan, was cast out, which deceiveth the whole world: he was even cast into the earth, and his angels were cast out with him. Then I heard a loud voice, saying: Now is salvation in heaven, and strength, and the power of our God, & the kingdom of his Christ: for the the accuser of our brethren is cast down, which accused them before our God day and night. But they overcame him by the blood of the Lamb, and the word of their testimony. This Michael, whom the holy ghost in this place maketh the Captain of the battle, is the son of God, even our Lord jesus Christ: as we may both by the Prophet Daniel, and by the etymology of the word, easily gather. For 
Dan. 10.  Michael is asmuch to say, as who is like God? The Angels therefore following the ensign, and Ancient of Michael, that is to say, of the Lord of Hosts, are celestial powers and spirits.  
The manner and order, of their service, is noted in many places of God's 
The manner and order of the service of Angels. Psa. 9  word. But in my judgement, are most effectually collected, and set down in one place by the Prophet David. First he saith, That they guard and keep all the faithful, That is, that they keep watch and ward in households, commonwealths, and Church: who as they never sleep themselves, so do they awake those that sleep when dangers are immynent and at hand: for so they raised up Peter and brought him out of prison. These keepers and watchmen 
Act. 12.  never depart out of that room wherein God hath placed them unless is be by his especial commandment. Some of them therefore, are always in all present with us: when we pray, when we sing Psalms, when we either here sermons publicly, or privately reed the holy scriptures when we eat, drink and fleepe: they then fight for us and defend us from all fiery darts: which the world and devil, with great malice, cast and throw against us. Behold the great love of our Emperor & Captain Emanuel toward his Church: in that he vouchsafeth to appoint some of his heavenly soldiers to wait upon it: unto whom he giveth a singular and an especial charge, that they keep us warily in all our ways. We shall 
Men are watched with Gods own guard  the better perceive this benefit, if we open it with asimilitude. There is no worldly man, but he would account it a great sign of love, and an argument of safety: if a worldly Prince should appoint him a sufficient number of his Guard, to wait & attend upon him day and night; that no misfortune might betide him. But there is no comparison between this heavenly Prince and earthly Princes: nor between their guard, consisting of weak men, and this of strong Angels: appointed to us by our Captain in Baptism, to watch and wait upon us both night & day, in water and fire, by sea and land: in all our life, and at the hour of death.  
secondly, the Angels bear and carry godly men about in their arms. Behold herein the rage and fury of the devil: who in every place layeth shares and stumbling blocks, for men's feet, whereby many fall, and hurt themselves, even upon plain ground, breaking their arms and thighs, yea, and some times their necks. The living Lord, and merciful God, therefore minding to prevent these mischiefs: commandeth his holy Angels, to bear us in their arms, and to carry us from place to place, that we may do the works of our voration: Behold I say, even as the Mother, with an especial delight and pleasure, taketh her young child wrapped in swaddling clotheses, and lying in the Cradle: and beareth it in her arms, with many kisses, until the Child be weary, and then she layeth it down again in the Cradle. Even so the Angels every morning do life us out of our beds, and bear us about all day long in their arms, that we may exercise ourselves, in the work of our vocation: and in the evening when we are weary, they bring us to our beds: and refresh us with many long days, and years, and in the end carry our souls in their arms, with incredible joy, into Abraham's bosom, where we shall behold the cheerful countenance of God eternally.  
The third kind of service of Angels, expressed in that Psalm of David, Is that they shall put and submit evil beasts, and venomous serpents under godly men's feet without any harm: as Lions, Leopards, Lions whelps, Cokatrices, and Dragons: that is to say, all sorts of tyrants, and herytiques: upon whom good Fathers in their families, Schoolmasters in their Schholes, Ministers in their Churches, and Princes in their Realms do tread & subdue. So john the Evangelist with his prayer and preaching, trod upon Cerinthus that leopard. So was Arius 
Examples.  that Cockatrice stamped down with the feet of Alexander Bishop of Constantinople. So Polycarpus john the Evangelists scholar & Bishop of Smyrneus trod upon that Dragon Martion. And finally, so Constantine sur●●●●●● the great, trod upon, and with warlike sword suppressed those savage & cruel Beasts: Maximiamis. Maxencius and Licivius his Cousin, when they begun with fire and sword, to persecute and afflict the Christians.  
There serve also under our heavenly 
The service of men in this war fair.  Captain in this army, godly and virtuous men of every vocation & calling. And amongst this number, Ministers & Preachers stand in the forefront of the battle: and fight against the Dragon that is to say against the devil and his adherentes, who defend blasphemy, Idolatry, and all abomination 〈◊〉 were Moses, Elins: 〈◊〉 together with all the Prophet's Apostles 〈◊〉 Pastors, in the Church of God, theology of all times and ages: whose armour are not earnall but spiritual, as the Apostle sayeth. For the weapons of 
2. Cor. 10.  our warfare are not carnal, but mighty through God to cast down holds. Casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringteth into captivity, every thought to the obedience of Christ. That is to say, the armour of godly Teachers, and Ministers in the Church of God, are the word of God, the holy ghost working effectually in the word, and earnest prayer and invocations.  
There follow in this army godly hearers of the word, who for the glory of God, and their own salvation, fight against the flesh, sin, world, and devil: whose fight and armour are at large described by the Apostle. My brethren be strong in the Lord and in the power 
Ephe. 6.  of his might. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. For we wrestle not aganste flesh. and against blood but against principalities against powers and against the worldly governors, the princes of the darkness, of this world, against spiritual wicloednes which are in high places. For this cause take unto you the whole armour of God that you may be able to resist in the evil day and having finished all things, stand fast. Or if thou list to have a shorter lesson thus he sayeth in another place. Fight thou a good: having faith, and a 
1. Tim. 1.  good conscience, which some have put away, & as concerning faith have made shipwreck.  
Women and feely children who seem, 
The service of women and children in this warface.  and are indeed most unfit, for temporal wars: fight not most faintly in this spiritual battle: but with their chaste and devout prayers, and faithfulness in their vocation, give the devil, and his complices a fowl foil, and overthrow. There are many, examples, that confirm this matter, and amongst others that which happened of late in Germany, both pleasantly and comfortable serveth to this purpose. When 
Virus Winshemius in obi●u Philip. Melancth.  the Emperor Charles the fift, and the Pope of Rome, by Campegius his Legate, threatened the Protestauntes with fire and sword, and terrified them with the multitude of Princes and peoples, that were ready to subdue them. The learned men of Saxony, were commanded by their Prince to assemble at Torga, to confer what they thought convenient to yield unto the Papists, for the iniquity of the time. By means whereof there met many learned men: and amongst the rest, thither came Martin Luther, and Phillippe Melancthon. These men came together every day in the Superintendents, or Preachers house of the said City: and in this conference, peace was offered by the papists, but with such hard conditions, that a noble man said, the same were poised in goldsmiths weyghts: so unjust and cruel they were, for it was apparent, and that they sought ways and means to cyrcumuent & destroy frawdulently in time of peace: those mean whom they could hardly touch, intime of war.  
This little flock therefore continued their conference with prayers and supplications: reposing their whole confidence in the living God, who in the middle of distress prepareth out a way for man better than himself can devise or think. On a certain day after long deliberation. Phillippe Melancthon even tired with labour, and heavy with cares, rose up very sorrowful & sad: & went out to speak with a stranger, who at the gate, had knocked, and made inquysition for him: Now after he had given the stranger answer, and sent him away, he hasteth to this assemble again: and in his return through a gallery, he heareth little Children pronounsing their catechism, which moved him to put open the Parlour door, even in his way, to talk with those little Babes, whose mouths he heard so sweetly utter the prayfe of God: For amongst his recreations and pastimes, this was the chief: with pleasant and witty questions, to laugh with little Children: and toward them he would show howelles of compassion, and the entry affection of a natural Parent. When he came into the Parlour, he found 
joach. Camerarnis de vita et obitu P. Melancth.  there three Women with their little Children about them. These were the Preacher and the two Dyacons wives of that place: who were dressing and feeding their young Babes. But there was one thing, wherewith all he was then especially delighted: he saw one of the Dyacons' wives giving her young infant suck, and therewithal paring parsneppes for her husbands dinner, and thirdly hearing another of her children reciting the lords Prayer, the ten commandments, and the articles of the Christian faith.  
Phillippe stood still, and with great admiration and pleasure, lystened unto (as he was wont) the heavenly sound of those sweet Children, mindful of that saying: Out of the mouths of 
Psalm. 8.  Babes and sucklings, hast thou ordained thy praise, that thou mightest still the enemy, and the avenger: and therewithal exclaimed, O three works, so holy and acceptable unto almighty God. So he left them, and returned unto his company exceeding merry and cheerful. Luther espying his gladsome countenance, said thus unto him. Phillippe how cometh it to pass that you return so joyful, that went out but even now so sorrowful? he answered. Let us be of good comfort: for I have seen those that will fight for us, and defend us: Luther asked what where those stout and valiant Captains and soldiers: Phillippe answered, the chaste wives and virtuous Children of godly men, whose earnest prayers I heard right now, which God will accept with vigilaunt and careful ears. For the living and merciful father of our Lord jesus Christ, hath not hitherto despised them: neither will he henceforth, as we trust stop his ears unto them.  
The holy scripture in many places maketh mention of such devout women and virtuous Children, as of Myriam the Prophetess & sister of Aaron, 
Exod. 15.  and all the women of Israel: who song praises for their deliverance out of the land of Egipte: And in like manner we read of certain good women, that served at the door of the Tabernacle, who gave their glasses to make a Laver of brass for the Lord. Such women were Deborah, and jael, by whom 
Exod. 38.  the Tyrant Sicera was overthrown. And of little Children our saviour saith: See that ye despise not these little ones: for I say unto you, that in heaven there 
judge 4. Math. 18.  Angels always, behold the face of my Father who is in heaven. And of other Children advancing and extolling his name before the Scribes and pharisees and saying Hosanna the son of David. 
Math. 21  Which voyte being disdained, by the obstinate jews: Our saviour answered for them. Read ye never. By the 
Psal. 8.  mouth of babes and sucklings, thou hast made perfit thy praise.  
Finally we may right well account 
All the works of God serve in this warfaire.  the sun, Moon, & Stars, the Earth, Water, and Fire, together with all the works of God's hands, Soldiers in this Army and warfare: which do not only serve the needful use of man to his great consolation: But also are ready at every beck and commandment of almighty God, to annoy and destroy the wicked and ungodly. Those things therefore that I have spoken of the Lord GOD of Hosts, 
The use of this doctrine.  and of his Army have two uses: first to confirm and encourage the minds of the godly, in this warfare. secondarily, to terrify, cast down and confound the rebellious and ungodly. Wherefore let us join and unite ourselves in faith and obedience unto this heavenly Captain Christ, and unto his chaste and pure Angels: being assured that all those who serve in this holy warfare with faith and a good conscience: shall obtain an everlasting crown, which our Lord and Saviour jesus hath promised. For as the victory is most sure and certain, through the blood of the Lamb, and the word of his Testament: so all those who are sprinkled with this blood, (which thing is done when men believe in Christ. according to his word) shall without all doubt recarie a glorious and triumphant victory.   

¶ The seventh Chapter wherein is declared what Armour the Soldiers of Christ, use in this warfare. The. 7. Chap.  
I Have read, that 
The discipline of this war and the armour.  the first lesson or rule, which a young soldier is commanded to observe: is to prepare his shield or Target, and then his sword: And in skirmishes, not that man sustained a rebuke, that let his sword fall: but his buckler: and the reason is that men aught to have first and chief care to defend themselves, and then, to strike and overthrow their adversaries. So that in temporal wars armour is of two sorts: the one to defend ourselves the other to defend the enemy. Even so in this 
Two sorts of armour.  spiritual warfare the word of God maketh often and large rehearsal, of two sort of armour of Artilarye, of a Christain man. The Prophet David and the Apostle Saint Paul seem most diligently and of purpose, to have handled this matter: out of whom I will gather so much as shallbe appertaining unto this matter. The Apostle therefore accounteth 
Ephe. 6. 1. Tessa. 5.  five wherewith faithful men defend themselves, verily a Girdle, a breast plate, Shoes, a shield, and an Helmet. 
The armour appointed by the Apostle.   
The girdle was used in warfare not only to tie and gird fast the garments together, but also to defend the lower parts of man's body: for it was full of rings, or studs of brass. This girdle he calleth the Truth, being the understanding of true doctrine, which is the knowledge of the living God, and of our justification in jesus Christ. That we may therefore stand fast, against the assaults of the devil, we must gird ourselves with Truth, which is as it were an Armoury of all the rest: 
The girdle of truth.  whereof if men be destitute, therefoloweth ignorance of God, and dublications of his providence, whereby in a moment they fall into ruin and destruction. For we read of Saul, that when he had lost this girdle of Truth: he fell into fearful pavors, and murdered himself, and therefore David prayeth 
Psa. 119.  earnestly saying, Thy word is a lantern to my feet and a light unto my paths. And this girdle serveth also to another end verily, that no man should give over much unto his own liberty, neither yield himself to the sweet enticements of Satan, and so either say snares for himself, or cherish a deadly enemy at home. For hereof cometh the admonition of Christ. If thy right 
Math. 5.  eye 'cause thee to offend pluck it out, and cast it from thee: for better it is for thee to have one of thy members perish, then that thy whole body should be east into hell. And in another place he sayeth Let your loins begyrte. The 
Luk. 12.  Loins in the body, are the couples of the inferior & superior members: and therein the beginning of ryotusnesse is thought to be. To gird our Loins therefore is to bridle lust, & all other vices, to decline 
Psa. 29  from evil, and to do that which is good.  
The breast plate is the defence of the breast, which he termeth the Breast 
The breast plate of Righteousness.  plate of righteousness: that is to sa●e, reconciliation with God, and th● of a good Conscience: for both these are so coupled together, the one cannot be without the other, as the Apostle excellently uniteth them: Eight a good fight, having 
1. Tim. 1.  faith, and a good conscience, which some have put away, and as concerning faith, have made shipwreck. And again our rejoicing is this, The testimony of a 
2. Cor. 1.  good Conscience, that is in simplicity, and godly pureness. The matter goeth very hardly with us, if our own conscience fight against us, & hope of reconciliation through Christ be wanting unto us. For then ariseth biting & vexation of mind, trembling & fear: whereof ensueth diffidence & distrust, & finally eternal death. Whereof Christ our saviour doth admonish us, That our loins be girt about, and our lights burning, and that the same 
Luk. 12.  should so shine before men, that they may see our good works, and glorify our father 
Math. 5.  which is in heaven.  
The third kind of defending Armour are Shoes, which signify our profession: or rather they direct and govern 
The shoes of Peace.  our profession, that we intermedia not with things that appertain nothing unto us. Neither is there any kind of temptation more usual & dangerous: then when Satan our capital enemy, draweth us from our profession to things impertynent, and unnecessary. Which perverse inclination is almost naturally bred with us: whereof the very paynim seemed not to be ignorant: whiles one of them said. That a great part of our time passeth away in doing nothing, a greater part in 
Seneca Epist. 1.  doing evil, & the greatest part in doing those things that are besides our calling. A Christian soldier may not therefore break his array and order, but do the works of his office & calling, and abide in that room wherein God hath placed him. By man's feet the scripture understandeth oftentimes his carnal affections & desires. The meaning therefore of the Apostle is, that we should well defend & keep them under: that they lead us not captives to terrene & earthly things, but that we may be prepared for the gospel of peace, which proclaimeth an universal 
Rom. 5. et. 12.  peace unto both, between God and man, and also between man and man.  
The fourth kind of Armour, is the 
The shield of faith.  shield, which is faith, and hath therefore that name, because it fyrmelie apprehendeth Gods promises in Christ, & beateth back all the fiery darts of the devil. For as the worldly soldier holdeth his shield, before his body, so the spiritual warrior proposeth God's goodness and mercy: and concludeth according to his promise, that God careth for his faithful servants, that he respecteth them, and will defend them, as the Prophet saith. The Lord will 
Psa. 5.  bless the righteous, and with favour will compass him as with a shield And upon this ground, he comfortably concludeth in another place. The works of his hands are truth and judgement, and all 
Psa. 111.  his commandments are faithful confirmed for ever. In the days of Ezechias, when Jerusalem was besieged, the mind of the good King was vexed, and assaulted with many fiery darts of the devil: and he was enforced to hear the blasphemies of Rabsaces against the living God. But he fled to God's 
Esa. 36.  promises uttered unto him by the holy Prophets: and so opposed a undoubting faith, against all those mighty temptations: assuring himself the God knoweth his own sheep, and that no power shall 
john. 10. Math. 1  be able to wring them out of his hand: and that he will be present with them even unto the end of the world.  
We must also have an Helmette 
The Helmet of salvation.  to defend ourselves with all: for the enemy doth especially seek to hit and hurt our head, and therefore we must put on a Helmette; even the helmet of Salvation. This is also named the Hope 
1. Tes. 5.  of Salvation: for that as in this present life, we receive God's promises, and apply them unto us by faith: even so is hope a steadfast waiting of deliverance out of these worldly miseries. In this hope Saint Paul fought a good fight. 
2. Tim. 4.  And hope of eternal life is the ground of all consolations, and therefore it is aptly called an Helmette. Those therefore that come into the field with this Armour, get the victory: and such as are without this, either fight not at all, or else are easily and soon overthrown: Hope doth exceedingly comfort us, amongst 
Hope.  the miseries, and troubles of this world, and commandeth us to be of good courage, in hope of the glory in the life to come. And as the Apostle sayeth: Suffers us not to be ashamed. With this Helmette Saint Stephen armed 
Rom. 5.  his head, when he was stoned. And with the same were all holy Martyrs armed, who sustained with invincible 
Act. 7.  patience, the sharp and bitter torments, of cruel tyrants, hoping for the everlasting Crown of glory, which God hath promised to all such as persevere faithful unto the end.  
The profit of this doctrine consisteth 
The use & application of this doctrine.  in a spiritual application. As the Shield therefore, doth not only defend the head, but also other parts of the body: even so true faith, doth not only strengthen the mind, but confirmeth all other Christian virtues. For faith is ground of our Religion, and hath his place also throughout the whole building: And whatsoever is not of faith is sin. It is the instrument whereby faithful men repel all the fiery darts of the devil: as the holy Apostle and Evangelist writeth. This is your victory. 
1. john. 5.  which overcometh the world, even your faith. So that whiles filthy lusts and vain pleasures do invade us on the one side: and carks and cares on the other side, or else when the spirit of error bloweth in our tickle ears. All these things I say, we shall easily avoid & withstand: if we hear God's word often times, if we arm us with faith: And it is truly said of an ancient 
Clement. alex. lib. 5.  Father. That through faith in the day of doom, we avoid many sins.  
And these are those kinds of Armour 
The armour of defence.  wherewithal, we cover and defend ourselves: now the Apostle specyfieth, those wherewith we offend our enemies. And as those sorts of armour spoken of already, are not of iron, and brass, but spiritual, as Truth, justice, Faith, and Hope, is even so to vanquish the enemy, our armour is not carnal but spiritual. And of that kind he nameth 
The sword of the spirit.  first the sword of the spirit, because the holy ghost is working through the word. For the word of God is effectual, 
Heb. 4.  and more piercing than any two egged sword. And again the Gospel is 
Rom. 1.  the power of salvation to every one that believeth. This word our saviour Christ used against the Devil, and overcome 
Math. 4.  him. Let us then be armed after the example of Christ, not only against spiritual temptations, but also against heretics as Manichees, Arrians and Anabaptists: who are put to flight by the word of God. This spiritual sword must be sharpened with daily meditations, hearing and learning of God's word, and must all ways be ready and in our hand: which as an ancient Father saith, divideth that part of the soul which serveth affections, and mortyfieth 
Basili. Mag.  the lusts of concupiscence.  
The other Armour wherewith we encounter and vanquish the enemy, is 
Prayer.  daily and ardent Prayer, whereby not only the power of sathan, but also the cruel malice of tyrants, is restrained and bridled. This must therefore be added as the perfection of the rest: wherein we desire of God that he would assist us in this conflict, and give us courage and victory: according to his own precept and promise. Call upon me in the day of thy tribulation, I will hear thee, and thou shalt glorify me. And again: 
Psa. 50.  He shall call upon me, and I will hear him, and deliver him, and will show 
Psal. 90.  unto him my salvation. So Christ in that his agony, a little before he suffered his Passion, wherein he had a terribie conflict with sin, and God's indignation, prayeth most earnestly, and exhorteth his Apostles to watch & pray. Which kind of worship and service, is so acceptable to God: that even when 
joh. 18.  we begin our Prayer, it is by and by heard. For so saith the Angel: From the beginning of thy prayers the word 
Dan. 9  went out, and I am come to show it unto thee. And, It shall come to pass that before 
Esa.  they call upon me, I will hear them. Upon which sentence, two learned men commencing, have uttered two comfortable sentences. The one saith thus: God is always more desirous to 
Taulerus. Hieron.  give then man to receive the other. God giveth always more liberally than man desireth, as we may see in the penitent thief, whose prayer was that Christ 
Luke.  would remember him when he came into his kingdom, and receiveth a gracious answer, that he should be with him that day in paradise. Let man therefore be ashamed of his sluggishness: seeing God will give more than man would receive, and more pitieth his misery, than himself calleth for his help and mercy. Hitherto have you heard how the Apostle Saint Paul an expert soldier, or rather a Captain under Christ, would have the Christian man, to be appointed and armed, in this spiritual warfare.  
Now let us consider also, how the 
How David would have his soldier furnished.  other Captain David traineth up his you● soldier: and after what sort he p●tcheth his Camp, and ordereth his batrayle. And we aught to be the more attentive herein: for that of his own experience he found, and tried his Armour to be of proof, and such as could not be pierced. Besides that he was not only a Prophet, but also a Prince, and King, inferior to none in temporal battles: For his Ancient once displayed in the field, he never turned his back, or gave ground unto the enemy: He foresaw dangers, had a present mind in perils: he was fierce in fight, and merciful in victory. And in all these things it was his chief praise, that he fought Bella domini, The Lords wars. But as he was notable that way, so was he an Artificer (and as they say) his Craftsemaister, in spiritual warfare: wherein he sustained so many temptations and assaults of sathan, and so often carried away victory through God's assistance: that next after job, I may place him the second Captain under Christ's banner. And albeit there may at the first sight, seem to be some diversity between the holy Apostle, and him touching their Armour and weapons: Yet we must remember the occasion thereof, to be the sundry sleights and 
The cause of some dissimilitude, between Paul and David's Armour.  crafty policies of sathan, rather than the dissenting minds of these spiritual warriors. For the devil useth not always one kind of weapon, & manner of war: but hath his daily devices to invade the faithful: he must therefore be encountered likewise with store of weapons, and variety of armour, if we mean to get the victory. In old time the black Bill, and Bow, bore the price in battles: but now the Gone and Pike, are better liked. These two Captains therefore are no more blame worthy, in furnishing Christ's servitors with sufficiency of Artyllarie: then a temporal Prince, who opening his armory, willeth his soldiers to make their choice of such weapons and armour, as may seem fittest and commodious for their strength and ability. And if there be any difference in their precepts touching this matter, it consisteth chief in this point. That the Apostle kindlesh man's industry, the Prophet calleth to our remembrances Gods providencie, the Apostle calleth for the labour & work of man, the Prophet encourageth the same in the power of God, the Apostle showeth how the Lord blesseth the travails of his Children in mercy, the Prophet openeth how God triumpheth over his enemies in his mighty majesty.  
And although as I said before the temptations of Satan the veration of God's servants, and his present aid, are dispersed like sweet spice throughout all the Psalms: yet he seemeth of purpose, to have handled this matter in one place, where he also numbereth two kinds of Armour the one defending ourselves, the other offending the enemy. Of the first sort are those which the 
Psal. 91. Who so dwelleth. etc.  holy ghost nameth. The wings of God, the word of the Lord, and the knowledge of his holy name. For thus he saith. 1. He will cover thee with his wings. 2. His truth shallbe thy 
The armour appointed by the Prophet David.  shield and buckler. 3. I will defend him because he hath known my name: For about the City of God, where sincere doctrine is delivered, with fruit received, and sacraments rightly administered: Gods Angels pitch their camp and build such high walls that no Tyrant is able to scale them, or with guns to batter them. That City is covered and shadowed by almighty God: even as an hen hideth her chickens under 
The Lord covereth his church.  her wings according to that saying of the Prophent. I will defend this City. Almighty God therefore draweth the 
Esa. 37.  Curtain & casteth a cloak as it were over that City, that no storms, tempest nor rain shall fall upon it: or if it so do, it shall turn to the profit and benefit of the godly: and to the trouble and ruin of the ungodly, as the history of M. Aurelius Antonius, surnamed the Philosopher plainly declareth. This 
Examples.  Emperor had wars against the Marcomanes and Quades, which people are named at this day Moravians, & Sylecians: & in his army there served a Legion of Christians, who were of the isle of Malta, where Saint Paul preached the gospel. This Legion did not only serve with sword, but fought with prayer. For when many of the Horsemen and Horses perished for want of water, this Legion took a public fast upon them with prayer: humbly craving at God's hand rain, and a happy end of the war. And immediately there arose a mighty storm and tempest: whereby God gave both great store of rain to the Roman army: and cast down lightning and thunderbolts upon the Moravians and Quades. The Roman army therefore was covered under God's wings: & the other were terryblie overthrown and destroyed.  
The other sort of Armour whereby the violence & force of our enemies are broken and beaten back, are named in this Psalm. 1. Desires of God. 2. And 
The desires and clamours of the oppressed.  the clamours or cries of the oppressed. For he sayeth: Because he hath loved me, or desired me, therefore will I deliver him: there shall no evil come unto thee, neither shall any plague come near thy tabernacle. These Armours proceed from a pure heart, and true faith, kindled by the holy ghost, through the sound of his word: which do even enforce, and after a sort compel, our heavenly Captain, to secure and defend us. And when he cometh out of his Chamber: he is not unfurnished of Armour and Artyllarie: for he hath famine, pestilence, thunderbolts, hailstones, vehement blasts of wind, mundations of waters, the sound of Trumpets, and other infinite terrors. The Lord did help Titus Vespasianus in 
T. Vespasian.  the besiege of jerusalem, not only with the sword: but with famine and pestilence: insomuch that when Titus himself had taken the City, and saw the Munition, Bulwarks, and Trenches made for their defence in the City: he eryed out with great admiration, saying. We have foughten, God assisting us and it was he that drew the jews from their holds and defences.  
When Antiochus in his pride said 
Antiochus  that he would make jerusalem an heap of graves, & utterly destroy the jews that believed in God: he was suddenly stricken with torments, and wring of intestines: insomuch that life increased 
2. Mac● 9  in his body, which by little and little rotten away, and annoyed the whole army with a poisonous odour & stink: and so God strike the Philistians, with Emrodes and a flix, because they took the Ark of the Lorbe from the 
1. Sam. 6  children of Israel. The Marcomanes, and Quades, as I said before, were destroyed 
The elements fight in God's cause  with lightning & thunderbolts. And so the Lord rained down great hailstones from heaven, upon the five kings of the Amorites, that a great deal more perished that way: then with 
josu 10.  the sword of the children of Israel: Hereof cometh that sentence of sirach: Fire, hail, famine, death, all these are prepared for vengeance. And in another 
Sirac. 40.  place. They fought from heaven against them, the stars fought against Sycera. 
jud. 5.  So Theodosius the Emperor fight against Eugenius and Arbogastus, was 
Claudiamus.  holpen with vehement blasts of wind, which blue mightily against the Infidels. The winds are also created to 
Sirac. 40.  hurt and to revenge. Pharaoh with his 
Exodus.  Horsemen and Chariots were drowned in the read sea.  
By the hands of those noble women, 
Examples.  Deborah, jael, and judith, he slew those cruel Tyrants, Sycera and Holofernus. With Kings, and bryddled those two bloody men, Saul and Sennacherib, were drawn from pursuing, and besieging good David and Ezechias. With the sound of Trumpets, and lights of Lamps, God scattered the great army 
jud. 7.  of the Madeanites: So that the saying of Sophocles is very true. When God 
The Lord sometime suffereth cowerdes to vanqishe the valiant.  punisheth, the coward vanquisheth the hardy soldier. And all these sorts of armour wherewithal the wicked men are put to flight: are named by the Prophet David, with one word, The hand of the Lord. For the Lord destroyeth his enemies, either immediately by him 
These armour are generally termed the hand of the Lord.  self: or immediately by Angels & men. So the Angel of the Lord slew in the Assyrian Camp, one hundred, fow●e score, and five thousand. He overthrew Nero by ghosts and fearful sights. By the hands of the Kings of Persia, 
Esa. 37.  he took Valerianus the Emperor, a cruel persecutor of his Church, and caused his skin whiles he was a live to be stripped of. But David being a man but of a mean proportion, he killed Goliath of a huge and monstrous stature.  
All those therefore that will get the 
Prayer and sword are to be conjoined in battle.  victory in battle, must fight with prayer and sword. For to use the sword without prayer, what other thing is it but a point of arogant folly? Such a man was Ajax, who at his going into warfare, was admonished godly by his Father, that he should fight the Gods assysting him: who answered. O father the Gods help cowards and dastards, but I will vanquish my enemies with my own hand, without the aid 
Examples.  of the Gods: But there fell vengeance upon him, for this haughtiness of stomach: for he was stricken with a frenzy, wherein he murdered himself. The example therefore of David is rather to be followed, who encountering Goliath, said: I come unto thee in the name of the living God. And in another place: 
Psal. 144.  Blessed be the Lord my God, who teacheth my hands to battle, and my fingers to fight. Wherein he giveth us to understand, that valiantness and courage in war, and policy therein, is in the godly, and heavenly gift. We learn not only in holy scripture, but in profane writers: that good event and victory in battle, dependeth upon the pleasure of almighty God, and not in the multitude and strength of soldiers. For Demostenes repeateth very often this sentence. That the event of 
Zenoph. in paedia Cyri.  wars are governed from above. And Cyrus was wont to say unto his soldiers. You know that victory in war is gotten, neither with multitude, nor with strength of men: but such as are assisted by the Gods, are not by any means to be resisted of the adversary.  
Again to fight with prayer without 
Armour not to be refused.  the sword, is the point of cowards, and rashbraynes, who sit idle at home moumbling prayers only and reicet ordinary means appointed and commanded by God. Many there be also that being very fool hardy object themselves, without defence into perils: against whom that saying of Saint Augustine 
August.  is to be remembered. All things aught to be done which may godly, by wisdom be practised to avoid perils: yea, even when God is most assuredly on our sides. And again: If thou do not decline 
August.  dangers, as much as lieth in thy power: thou dost rather tempt, then trust in 
How men temp God rather than trust in him.  God. Let these things I say, admonish us to avoid snares and perils, with good counsel, consonant to God's holy will: and let us take good heed that we adventure not ourselves unadvisedly, to thraldom and misery.  
In time of war therefore let us unytte and lyuke together prayer and 
Eternal means and instruments are by no means to be contemned.  sword: In time of Pestilence, let us call on God, and use preservatives and curatives: let us not without urgent occasion go into infected places: He that loveth danger, shall perish therein. For although Gedeon had a commandment of God: to pull down the Altar of Baal, and to cut down the Grove nigh unto the same: Yet to avoid danger 
jud. 6  which might arise in the day time unto him, being but one: he took unto him 
Examples.  ten of his servants, and executed that commandment in the night season. And Daniel did not break the 
Dan. 6.  kings commandment mallapartlie, in the middle of the street, but went into his Chamber and prayed. Tobias 
Tob. 1,  buried the dead bodies, not in the day, but in the night season. And so Ezechias albeit he received a comfortable answer of his recovery: yet notwithstanding, 
Esa. 28.  the Prophet Esai commandeth him to say a Fig leaf unto his sore.  
Our Lord and saviour being able without any external mean to cure all 
Mark. 7.  diseases and defects: Yet he sighing and grooning, cast by his eyes towards heaven, and touched the tongue of the domme. And in that great storm wherein Saint Paul and his company in their voyage to Rome: when an Angel had assured him of his life, and all those that were with him: yet when the Mariners were about to flee out of the ship, and in a little boat to row unto the shore: Saint Paul crieth out and saith, Unless these men abide in the ship, 
Act. 27.  you can not be safe. These examples aught to be set before our eyes, whereby we may be moved in case of necessity to conjoin prayer with lawful means, that we may avoid and withstand perils and dangers. Let us then gird our weapons about us, but let us pray to almighty. God to direct our hands and fingers: let us also fly unto 
Psa. 144.  those for succour, that can with their word and deed under God relieve us: as many pressed with persecution under Licinius, fled to Constantine for help. Let us in the time of plague and pestilence, call upon the son of God, the true and perfit Physician: and therewithal seek the counsel of the learned, godly, and honest Physician: and yet notwithstanding, all our trust and confidence aught to be only settled and reposed, in the living God.   

❧ The eight Chapter declareth, that those only who serve in this warrefaire, under Christ's banner, are victors, and conquerors. The eight Chapter.  
THe holy ghost in the forenamed Psalm 
Isa. 91.  affirmeth that those men only may freely and safely, without fear or shame, have access, unto this heavenly captain: Who devil in the secret of the most high, and abide in the shadow of the almighty: That is to say that have a room or place in the house of the Lord and Church of Christ. Out of which station and 
Who those be that obtain victory.  place no man may without peril of his own life departed, or have any conference with the enemy. But he must hearken to the word and commandment of his captain only, he must know his name he must perfitly know the badges and tokens given out by his Captain, to descry the enemy: He aught to have recourse to this his master in all distress: and in the name of his son Christ to crave remission and forgiveness of sins, to have constant faith, and firm hope in him alone, which suffereth not a man to be ashamed neither to come to confusion. To such a man 
The Lord defendeth the faithful man an all that he hath.  and to no other saith the holy ghost that this victory and conquest appertaineth: because he is shadowed under God's wings, so that no evil can come nigh him neither touch his house, his family, his cattle, nor his ground, as Moses to man's great comfort writeth after this manner. And the hail smote throughout the Land of Egypt all that was in the field, 
Exod. 9  both man and beasts: also the hail smote all the herbs of field, and broke to pieces all the trees of the field. Only in the Land of Goshen, (where the children of Israel were) was no hail: Where unto consenteth David saying, The Lord saveth both man and beast. 
Psa. 36.   
Surely the Children of Israel and all that is theirs: that is to say the true and lively members of Christ, with all their goods, are under the wings of the Lord, 
A spiritual application  in the custody and Tutele of his Angels, in whose hands they are borne: whiles they walk in God's ways, and do the works of their vocation. Which addition is especially to be remembered: For there are many in the shadow of the Church, that pollute themselves against their conscience with many grievous offences and busy themselves in other men's matters, and presumptuously object themselves against great dangers, tempting almighty God. But these men keep not the heavenly 
We may not busy ourselves in those matters which appertain not unto us. Examples. 2. Para. 16.  discipline of this warfare, albeit outwardly they make a show that they be soldiers under this captain. King Osias contrary to his vocation went into the Church to offer sacrifice, he was not covered under God's wings, but stricken with an incurable Leprosy. The sons of Aaron were not kept by the Angels, but in the sight of the Lord were killed, for laying strange fire upon the Altar, 
Num. 16.  so Chore, Dathan and Abiron were swallowed up quick into the earth. Absalon walking in his own ways, was 
2. Sa. 18.  myserablie hanged by the hair.  
This victory therefore properly appertaineth 
Every man aught to keep his place in this battle.  unto those who abide under God's wings, walk in his ways, do the works of their vocation in true repentance and faith, are content with their estate, which they labour to adorn and beautify and avoid sins of presumption & against the conscience. Such men are not only partakers of this glorious victory, but also see oftentimes the fall of those tyrants, that with 
The godly often times behold the 〈◊〉 of the 〈◊〉.  sword and fire persecuted them for the profession of the gospel: So Noha saw the wicked men in the first age drowned with the flood: who had long mocked and laughed him to scorn. Loath saw the fearful destruction of Sodom. The children of Israel with their own eyes, beheld the army of Pharaoh, drowned in the read sea. David saw the destruction of Saul and of many other his enemies, so Mardocheus beheld Hamon, & john the Euangliste Cernithus the heretic. Many godly Christians saw the destruction of that bloody Tyrant Maxentius. Didimus Bishop of Alexandria, saw in his dream the death of julian the Reneger: Alexander Bishop of Constantinople, with many other faithful men, saw how Arius the dampened heretic perished terribly, but worthily. And examples in all times and ages plainly verify that saying of David. Doubltes with thy eyes thou shalt behold 
Psa. 91.  and see the reward of the wicked. This is verily no small comfort that the holy ghost, doth succour and relieve, all such as are oppressed, for the profession of the gospel. And that we who are oppressed of tyrants, shall see in this life their ruin and fall: or if that come not always to pass in this world: yet without all doubt, we shall see their eternal objection and condemnation, which far passeth all worldly pain and punishment. For there can be no convenient proportion, or comparison between things finite, and infinite, temporal and eternal.  
But here ariseth a question, and a 
An objection, how doth God presecue his chosen: seeing we see them daily murdered.  great scruple, in men's minds, how this promise of the holy ghost can be true: That no evil shall come nigh the godly, nor his family: but that they shallbe shadowed, under God's wings, and kept by his holy Angels. For both many examples in the holy scripture and daily experience teacheth: that the most excellent lights, and members of Christ's church, are first and most commonly taken away with sword, fire, pestilence, and other plagues and mischiefs. Abel dwelling under the shadow of the highest, believing in Christ and walking in his ways: was murdered of his wicked, and unnatural brother Caine. joseph from his chyldhoode, 
Examples.  fearing the Lord, and doing the work of his vocation, is sold by his brethren into Egipte, & was there without cause imprisoned. Esaias the Prophet in whom was many excellent gifts, wherewithal he governed the Church, was cut in two pieces by the tyrant Manasses. Apries king of Egypt, caused jeremy to be stoned to death. Herode cut of john Baptist head: than whom there was no greater amongst the sons of women. Nero caused Saint Paul to be crucified. And the cruel tyranny of Diocletian, Maximanus, and Maximinus, murdered in one month, seventeen thousand Christians, because they would not offer sacrifice, to the Idols of the paynim. Now when carnal reason considereth these, & such like examples, it beginneth to doubt of God's providence, & of his promises touching man's protection and defence: whereof I speak somewhat, in my Book entituled, The armour of proof: But because it is very pertinent to this tractation, I will handle the matter more particularly, & largely in this place.  
If (say they) God doth protect and defend his servants under his wings, and keepeth them by his holy Angels: why then are there many thousands, of those that serve God sincerely, and call upon him earnestly, either murdered cruelly, or spoiled miserably, or drawn into heavy bondage, where they serve barbarous & godless people painfully. And hear I have good occasion to speak generally, of the causes of persecutions, against the Church of God: but I will keep myself within compass, & deduce my Reader to the consideration of those things, which are most needful for these troublesome times. 
Answer to the objection.  I will first speak of the sartenty of God's promises which are in the objection infyrmed and weakened. I say therefore that these promises of God made to his Church are not therefore frustrate because 
How Gods promises are to be understood.  throughout all times, some members thereof perrishe. For the body of the Church is preserved and shall continue until the end of the world although some boughs and Branches be cut of: and albeit some of the soldiers of this army fall with sword, (as oftentimes it cometh to pass that both the godly and ungodly perish together) yet other soldiers by and by succeed in their places who fight manfully for the law and for the congregations. This heavenly captain, the son of God, shall always have a strong army, although the number be sometime more sometime less. Not infernal power shall prevail against this whole army wherein if peradventure there be some, as fearful as hairs, or hearts: yet the captain hath the heart of a Lion, and is therefore called the Lion of the tribe of juda. And if he do not save his army, by those means which humane reason deviseth and liketh, or at such time as we desire, or by those noble men, who we suppose to be wise & strong enough for such a matter. This therefore cometh to pass that men may understand, even by use & experience, that the church is not defended by man's strength, but by the living God, according to that sentence. 
Psal. 44.  least you should say our hands have done it.  
secondarily we aught to know, that 
God's promises of temporal ●●nges include a condition.  unto God's promise, of temporal blessings, there is always annixed a condition, or an exception, of temporal affliction: which is a companion, or waiting servant unto the milytant Church. For assuredly, there are three things, that are linked together, in a true Christian, one Faith, Confession, and Persecution. He that will follow me, let him take up his cross, that is, let him persever unto the end, in faith hope and patience. The world and devil do hate those most vehemently, that follow Christ: but in the middle of their formentes, their faith is so kindled, and their strength and patience confirmed, by the holy ghost: that the hottest flames of fire make them shrink no more, then if they were beaten with a f●ther. Many of us have seen with our eyes, and those that have not seen, may read in the book of Martyrs: of the constancy and patience, of Christ's servants, in the flames of fire, so straunglye, and above all human strength, that they wearied and appalled the cruel tormentors. For when some of them untied, stood still, whiles their hands burned in the fire: and othersome linked fast in the chain, and the fire feeding and consuming their bodies, casting up their hands, and eyes toward Heaven, and never struggling: what doth it show? but either a senselessness of pain, or an heavenly gift of tollerancie, and patience. Peruse that notable story of the mother and her seven Sons, suffering Martyrdom, and you shall see that Antiochus was 
2. Mac 7.  overcome, ashamed and wearied, with tormenting: whiles the servants of GOD, overcame, rejoiced, and endured. The History as it is memorable, so is it confirmed by experience in this our age, whiles many weak Women, with more than manly stomachs, endured willingly and cheerfully great pains, and torments, wherein that speech of our saviour Christ is verified: My power is made perfect 
2. Cor. 12.  through weakness.  
This mighty operation, of the holy 
An evident proof of the certent of Christian Religion.  ghost in the deaths, and sufferings of his Saints: is one of the undoubted testimonies, which the ancient Fathers have used, as an evident demonstration, to prove the certainty of Christian Religion: in that the holy ghost is given into men's hearts, to breed, and kindle divine flames of consolation, which can not be quenched with the mighty floods of Persecution, whereof the Apostle speaketh: You have received the spirit of adoption of 
Rom. 8.  sons, whereby we call Abba Father, this spirit giveth testimony unto our spirit, that we are the sons of God. These things we find true indeed, in dolours and pains, when we hear the sound of the gospel, wherein the son of God, showeth unto us the will of his Father, confirmeth our assent and persuasion, and also poureth the holy spirit into our hearts, whereby we feel and cast an heavenly joy, rest in peace, fly not from God but like sons call upon him in our distress. Surely this stoutnessen of mind, in men, whereby they triumph, even in death, is an evident testimony, that they are the children of God.  
Sometime also the Lord sheweh his 
The Lord delivereth his servants sometime miraculously.  helping hand in the extreme need and distress of his servants. For most miraculously he delivered the three children in the fiery furnace, Daniel in the lions den, and Peter out of Prison: We read also of a bishop in the City Nilopolis, named was one Cheremon: 
Phil. Melanct. in valerian. Eusebius. lib 6. cap. 34. Sirca annum dium. 260.  who being driven into eryle, and banishment, with a great company of the Christians: was not able with his Wife to go any farther, by reason of their old age: and therefore in the sight of the multitude, he and his wife were taken up into Heaven. So that the honour and glory of the Church, then especially appeareth, and shineth either when men with invincible courage, do without murmuring, and despair, tolerate most painful torments, or are at the last myraculouslie delivered.  
In these matters therefore we must 
Now God and devil behold the deaths of the godly but diversly.  open, not the eyes of Reason, but of Faith, not the sense of the flesh, but of God's spirit is to be considered. I grant that it is a joyful spectacle to the devil, to behold A bell murdered, job afflicted, Daniel cast unto the Lions, and Stephen stoned. But I say, the view thereof is more acceptable to God: Who witnesseth that the death of his Saints is precious in his sight: But not in respect of the pain, but of the event. Both God and devil behold the torments of the godly, but with diverse affects and counsels. For God permy●●eth his Saints to be afflicted of his mere goodness, but the devil desireth it in malice: God to crown them, the devil to confound them: God as a Father, the devil as a tyrant and hangman: God doth it for the glory of Saintes, the devil for their ignominy. Of these cause's 
Augusti.  Saint Augustine writeth thus. Every wicked person hath will to him of himself, but power by God's dispen 〈◊〉 on only: he is permitted to prevail against some 〈◊〉 punish them, against others to prove them, and against other some to crown them. Strangers were permitted to punish the Children of Israel, because they had offended against God. The devil was permyfted to prove and try job, but himself was confounded. Persecutors afflicted holy Martyrs, but to their crown and victory. The holy witnesses and Martyrs of God, therefore are more happy in their torments, then mighty Princes in their pleasures, for as Saint Augustin beareth witness. Men of this world are happy unhappily: But Martyrs are unhappy happily: they were unhappy temporally, but happy eternally. This event of Martyrs is painted out in a sweet similitude by the Psalmist. They that sow in tears shall reap in joy. They went weeping, 
Psa. 126.  and carried precious feed: but they shall return with joy, and bring then sheaves. For the holy Martyrs cast not their eyes only upon the time of sowing, and upon the practice of sathan, who seeketh to overflow the Church, with streams and floods of blood: but upon the joyful time of Harvest, when as they shallbe conformed, and made like the glorious body, of our saviour jesus Christ.  
God would have us therefore, to be constant in faith and hope, and to have all our confidence reposed in the omnipotency of the eternal majesty: who is able in every monument, to removeaway his cross from us, which not with standing he doth not commonly, until we be sufficiently chastised, and turned unto him by true repentance. For as the trier of mettayles, taketh not his gold, out of the furnace, before it be perfectly purified and cleansed: even so God doth not deliver us from temptation, before we be thoroughly tried and confirmed: Wherefore let us depend upon almighty God, who can and will deliver us if not corporally, yet spiritually, if not our body yet our soul. For it was the same God that delivered the three children out of the fiery furnace: and suffered the Maccabees 
Dan. 3.  to be consumed with fire. They sing in the fire and these die, and yet 
2. Mach. 7.  he was the same God of them both. He delivered them to confounded the Idols of Babylon: and suffered the other to perish in their bodies, that the pain and damnation 
Aug. in. Psal. 33.  of their persecutors might be the greater. It cometh to pass also sometime, that the godly and ungodly suffer in this world together, but for diverse respects and ends. They in the destruction of their bodies do in a moment and speedily lay aside the uncleanness of their flesh, and are so brought to everlasting peace and rest: but the other do then but begin to feel fearful and endless torments of body and mind. And that saying of David hath place herein. In the hand of 
Psal. 75.  the Lord, there is a cup, and the wine is red in it: it is full mixed, and he poureth out of the same: As for the dregs thereof: all the ungodly of the earth, shall drink of them, and suck them out.  
When therefore we stand in some perils, like branches to be cut of the body of the tree, or like valiant soldiers, to fall in the forefront of this battle: let us comfort ourselves, with the consideration of these things. Let us be assured, that God can deliver us if he will: but if he will not it is for great and weighty causes, and the same tending 
Dan. 3. Why God taketh away his servants oftentimes with death.  to our own best profit. For he either closeth our eyes with good King josias, that we should not behold the woeful estate of our country and Church which shall ensue: or else he taketh us away, in our best time, lest malice and wickedness should altar our hearts, and in the mean time he maketh us worthy vessels, to testify his honour and glory, even before most cruel tyrants: and rideth us shortly out of temporal misery, to the end we may speedily pass into endless felicity.  
And if we give our lives unto death, 
Death not so terrible to the mortified man  for these things, as the matter is most excellent and laudable: so is it not so terrible and fearful to the mortified and spiritual man, as flesh and blood would make us believe. For if the Heathen soldiers, do abide a long and sharp warfare, either to defend their own country, or to enlarge their dominions: shall we shrink to pass the pikes, to the end we may keep our 
just. lib. 2.  faith, and possess those dominions that are most excellent and endless. Codrus 
Codrus.  king of Athens, understood by an Oracle, that if he were preserved, his Country should perish, he therefore purposely procured his own death: and shall we stick to give our lives for our heavenly jerusalem. That noble Roman Marcus Curtius, cast himself headlong into a bothomles lake, for his 
1. Curtius. Levius. lib. 7.  City and Country: and shall we fear imprisonment, and dangers temporal, that we may possess Palaces and liberties eternal. Shall Zopirus the 
Sopirus.  Persian, cause his servants to whip him, to cut off his noose, his ears, and lips, and that so coming to Babylon, 
just. lib. 1.  he might the more speedily obtain credit of them, to have some authority, whereby he might betray, and yield the City, otherwise invincible, unto his Master King Cyrus: and shall Christyans faint with like torments, to purchase not for others, but to rerayne and keep that City already provided for them by Christ.  
Surely these things made job to exclaim. Albet he kill me, yet will I trust 
job. 23.  in him. And the Apostles departed from the counsel rejoicing, that they were counted worthy to suffer rebuke for the name of jesus. And Saint Paul certified 
Act. 5.  by Agabus the Prophet, of the calamities and miseries which he should suffer at jerusalem, and his case much bewailed by the Brethren, answered: What do you weeping, and vexing my heart? for I am not only ready to 
Act. 21.  be bound, but also to suffer death for the name of the Lord jesus. So spoke Ignasius in ●●ke case. I am ready to abide the fire, beasts, sword, and cross: so that I may see Christ my saviour, who 
Ignatius ad Tarsences.  died for me. And again: Let all pains and torments most exquisitely devised, by the devil himself: be executed upon me alone, so that I may have the fellowship of jesus Christ.  
finally, the blessed and happy exchange of temporal pain, into everlasting 
The happy exchange which the godly make.  joy, which the godly shall possess in the world to come, aught to make them, abide these short afflictions manfully, whereof we have an evident example in the rich man, and Lazarus. Abraham said to the rich man, Son remember that thou hast 
Luk. 16.  received weal in thy life, and Lazarus woe. But now he is in joy, and th●● art in torments. Our saviour Christ also sayeth to his Apostles. You shall 
job. 16.  weep and lament, but the world shall rejoice. You shall be full of sorrow but your sorrow shall be turned into love. When a woman traveleth, she hath pain, because her hour is come: but when she is delivered, she remembreth not her pain, because a man child is borne into the world. And you now shall have sorrow: but I will see you again, and your heart shall rejoice, and your joy shall no man take away from you. Although there are no greater pains, then in Chyldeb●…th, yet after deliverance, the Mother for joy of her Child, forgetteth all: Even so the godly in this world ●…de wonderful torments, but after they have passed this life, they never think of worldly sorrows: by means of that unspeakable joy of Heaven. Which as yet the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man. For our light affliction 
Esa. 65.  which is but for a time, causeth unto us a far more excellent, and an eternal weight of glory. Whereof he Apostle 
2. Cor. 4.  saint Peter writeth thus: We are regenerate 
1. Pet. 1.  to an inheritance immortal, and undefiled, and that fadeth not away, reserved in heaven for you. The man of God nameth the celestial inheritance 
The reward of the godly most excellent and endless.  immortal, because it never fleeteth nor vanish away, as the joys of this world do. Whether they be honour or riches, or power, or friendship, all these perish and decay: he calleth it undefiled, because it is void of all sorrow, heaviness and sin: it is pure, sincere, and permanent, he saith also, that it fadeth not away, because there is no fullness nor weariness of it. These joys are in a vision expressed more largely in the Revelation. And after these. I beheld and lo, a great multitude which no man could number, etc. stood clothed, with long white robes and palms in their hands. These are they which come out of great tribulation, and have 
Revel. 7.  washed their long robes, and have made their long robes white in the blood of the Lamb: Therefore are they in the presence of the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne will devil among them. They shall hunger no more, nor thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb which is in the middle of the throne, shall govern them, and shall lead them unto the lively fountains of water, and God shall wipe away all tears from their eyes. These things enforced saint Paul to say: I desire to be loosed, and 
Phil. 1.  to be with Christ, and Christ is unto me both in life, and death, an advantage. This you see for what causes God suffereth some particular soldiers in this spiritual warfare to fall in the forefront of the army: and yet keepeth his main battle without disorder or discomfeture: and there withal what causes aught to move & aminate these witnesses, and Martyrs to persever and endure most valiantly.  
Now although God suffereth some of his servants, to perish and fall in 
God's army and main battle always continueth.  this conflict: yet his promises remain sure and inviolable toward the whole Church, which abideth much like unto the body of the tree or main battle, firm and constant, although some branches and members be cut of and decay. And yet those that fall and perish, do procure great profit, and commodity to them that survive in this warfare, and battle, whereof Theodorete, writeth excellently 
Theodo●rete.  as followeth. As Moses saw in times past the bush red with fire, and yet not consumed: even so the cruel, torments, and executions of christians, by Tyrants did not consume them, but rather: as we see it come to pass, when men cut down wood, more twigs and branches bud and spring from the root, than were the boughs that were lopped down: even so when many were murdered for the profession of the gospel, more came unto the Church: for the blood of those saints did as it were water, the young and tender plants in the Church of God. It is truly therefore said of Saint Ambrose. A martyr doth not suffer for himself only but for other. He suffereth for himself to obtain a Crown, to others for their example: for himself to purchase rest, for others to procure them comfort.  
And that Christ assisteth, and delivereth his Church, in perrilles and dangers, 
Testimonies of scriptures.  and will conserve the same, until the end of the world: we are not only taught by many promises in the scripture, but also assured and confirmed by examples throughout all times and ages. Hear ve me (saith God, by the mouth of his Prophet) O house of jaeob, and all that remain of the house 
Esa. 46.  of Israel: which are borne of me from the womb, and brought up of me, from the birth. Therefore unto old age, I the same, even I will bear you, until the hoary hairs: I have made you, I will also bear you, and I will carry you, and I will deliver you. Christ himself doth not ovelie promise that he will be with 
Math.  us until the end of the world: but also that he and his Father will come and devil with us. And in another he speaketh of his sheep most comfortably. 
job. 14  There shall none be able to pull them out of my hand. In the which 
job. 10.  words he signifieth, that he will not be an idle gazer, or looker upon us: for although world and devil bend their power to displace the Church, and to disturb Common wealths: that confustons and Atheism might follow: Yet the some of God holdeth as it were in his hands that little flock which calleth upon him: he represseth the rage of Satan, he putteth him to flight, and will at the last enclose him in the huge and horrible prison of hell eternal.  
Examples also throughout the whole scripture do ratify as it were, and 
Examples.  confirm with perpetual testimonies: that God delivereth his Church out of all perils and dangers. But especially, that memorable History of the people of Israel, rid from thraldom & bondage in the Land of Egypt, lively painteth out the same: and is of all other Histories, from the beginning of the world, unto the end thereof most notable, the mystery of our redemption always excepted. For it is an Image and lively picture of all ages, full of 
The deliverance of the people of Israel, a perpetual image of the church.  strange wonders: which witness, and preach unto all posterities, that God exerciseth his Church with many calamities, and in the end without man's help, delivereth the same. How horrible a thing is it in this company of Israelites, bearing the name of the Church of God, and tasting sensibly his mighty working in mercy with them: that many of the Princes & nobility are punished, and the whole multitude so often chastised, until all those were almost consumed, that came out of the Land of Egypt. Yet some small remnant of the people, were preserved, that reverently remembered Gods wonders, and kept his commandments with all their hearts. They had Manna and Quales, given unto them, and the stony rock stricken with the rod of Moses, gave out large streams of water. The whole army was covered with a cloud in the day time, and was guided with a pillar of fire in the night season: in these battles God showed manifest signs of his presence. And to conclude, the glory of this people was more excellent, in the wilderness: then at any time after in the fruitful Land of Canaan. But it would be too tedious a matter to prosecute all syrcumstaunces particularly: I will therefore add one only example, wherein we may clearly behold as it were in a glass, God's marvelous regiment, and relief of his Church.  
There is scarcely to be found, any 
A revelation exibited to Moses touching the estate of Christ's church. Exod. 33.  more marvelous Revelation, then that which was exhibited to Moses. Exod. 33. Where he is called for to come and speak with God: and it is said in that place. That God communed with Moses' face to face, as one friend is wont to talk with another. In the which communication, Moses' first desireth of God, that he would be a governor and Captain over that people, unto whom he had given his word and promise. For daily experience had sufficiently taught him, that it was to busy & hard a matter for him to guide, and direct so wilful and stubborn a multitude: whom he saw for their Idolatrous inclination, to sustain from 
The cark and care of Moses.  time to time, grievous punishments: and yet immediately, to incline to their former wickedness again. He saw the intolerable dangers, hanging over the Church: and that in a moment pure doctrine, and sincere serving of God, was depraved with man's carnal opinions. He therefore feared lest in that company, the right reverence of God would be forgotten: and that the Church would be subverted, especially for that he had heard, God's terrible threats against the people.  
And thus musing with himself of 
How Moses comforted, himself.  the remnants of this Church: he could find nothing wherewithal he might be stayed and comforted: but those promises only given to the people of Israel concerning Christ the Messiah and saviour. And for that he perceived well that no regiment can be happy without God, He said: Unless thou O 
Exod 33.  Lord do go before us, bring us not out of this place. And afterward desiring to 
The requests of Moses and God's answer.  see God's glory, to this God answereth. Thou canst not see my face, for there shall no man see me an live: but behold there is a place by me, where thou shalt stand upon the rock. And while my glory passeth by, I will put thee in a cleft of the rock, and will cover thee with my hand whiles I pass by. After I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.  
This is a hard, and obscure history, 
The spiritual interpretation, of the history.  which although I cannot open & handle according to the worthiness thereof: and if I could, this place doth not require it: yet I will briefly touch it, for it comprehendeth most grave, & comfortable consolation, concerning the church of Christ, which this scripture testifieth to be covered in this world, with the hand of God, and that it shallbe glorified here after. And herein I follow the plain and usual exposition, which is. That Moses beseecheth God to open and reveal unto him the end of that people, which was then the Church of GOD. Whereunto God answereth: That he will not have his face seeney, which is that he will not have his secret counsels known, before the end of the Church consummate and perfitted: But he showeth his back parts: Which is that in the end, we shall see his glory. In the mean season, the people lieth hid, in the clefte of the rock, that is in this present Church, which is often times pressed with persecution. But it standeth upon the Rock Christ, and is covered with the hand of God whiles he passed, that is, until the Church be consummate and finished. Wherein God signifieth 
The passage of God.  that he passeth by at all times in this world: in the which passage he gathereth his Church, wherein both himself is glorified, and the same by him also glorified in the life to come. And that this his Church, is governed not by man's counsel, and policy, but by the voice and sound of his word given from Heaven: and that it is defended not with the strength of carnal man, but with the only hand of the living God.  
So this text doth propose unto us, a 
A picture of the clear sight and knowledge of God.  pleasant picture, of Christ's Church: besides the consideration of a great point of doctrine, of the sight and perfit knowledge of God, whereby God's face is seen. As our saviour answered Phillippe, desiring to have the heavenly Father showed unto him: Phillippe, he that seeth me, seeth the Father. Even so Moses desiring a deeper, and clearer in sight of almighty GOD, is deduced to the word, touching Messiah, revealed unto the Church: and it is also showed, how GOD would be known, until the second coming of Christ, when it is said: Thou canst not see my face, but thou shalt stand in the cleft of the Rock: That is, thou shalt stand upon Christ and his gospel, until I pass, and so thou shalt see my hinder parts. For the Church doth not perfectly see God in this life, neither enjoyeth the glory promised: but standeth yet upon the Rock Christ, by faith, and being in the cleft of the Rock, subject to persecution, looketh and awaiteth for glory, whiles God passeth, even when the Church is consummate and finished. For after this 
The back parts are God's word.  passage, there is eternal glory, wherein we shall behold God perfectly, and as he is. Whereas now we only see his back parts. But I omit the deep mysteries of this piece of scripture. I only propose the story to be considered of my godly Reader: that he might observe how this sentence serveth all times, of the Church to the end he may reap such effectual consolations, that hell gates shall not prevail against him. We aught to know therefore that the Church shall continue always amongst the raging storms and tempests of the world, and that by the marvelous, and mighty protection of God, whiles God passeth by, even until the time of glorifycation.  
Surely the Church of God in these 
The face of the Church in these days.  latter times, wandereth as it were in the wilderness, almost without any certain seat, or defence: saving it hath his Haltions' days, presenteth in this Island. In the mean season, as amongst the people of Israel, a great multitude forsook God, and so fell into God's wrath and vengeance: even so now a days, we may behold Kings and Princes, and a great multitude to contemn the gospel, and so to procure unto themselves everlasting maladiction and destruction. On the other side that little flock, which professeth the gospel, to be deprived of all humane help, & to wraffle daily with miseries and calamities. But let us behold the Image, proposed in the histories of the israelites: and assure ourselves, that although the Church, seem now to be as an exile and banished person upon earth: yet that it is covered, with God's hand, and with a heavenly pillar of fire, and that Christ her captain, is present with her. Who will as the Psalmist saith: Appear to be a God in Zion. 
Psa. 84.  For albeit God appeareth & showeth his presence throughout the round world 
God's special presence and appearance in the Church.  by his providence, regiment and conservation of all things: yet he manifest his presence in the Church by more peculiar and special means: Namely by preserving and maintaining the ministery and sacraments, by his dwelling in the Saints through faith, by his internal consolation in the holy Martyrs: and to conclude, in defending his congregation myraculouslie, against the raging furors of devils & worldlings. Whereof Moses speaketh thus. They have heard that thou Lord, art amongst 
Numb. 14.  this people, and that thou art seen face to face. And josua: You shall know that the Lord God is in the middle of 
josu. 3.  you. And again: That all the inhabitants of the earth may know that God 
1. Reg. 17.  is in Israel.  
This presence and protection of God 
Two use of this doctrine.  over his Church, hath two ends: whereof the one appertaineth to such as are without, and as yet profane persons: the other, unto those that be of the household of faith, and City of God. And as touching the ungodly, this is the end of God's presence in the Church: that they either conjoin them unto the congregation of the faithful, through 
God's presence a witness and judge against the ungodly.  true repentance, renouncing a●● impiety and wickedness: or else being obstinate, may have their own consciences, as witnesses of their just condemnation. For it shall come to pass, according to that sentence of the Psalm. All mine enemies shallbe confounded, and 
Psa. 6.  sore vexed, they shallbe turned back, and put to shame suddenly. And again: God shall destroy thee for ever, he shall take thee, and pluck thee out of thy tabernacle, and root thee out of the land of the living. The righteous also shall see it, and shall fear, and shall laugh at him saying: Behold the man that took not God for his strength, but trusted unto 
Psa. 52.  the multitude of his riches, and put his strength in his malice. etc. There can therefore be no greater plague than by sin, to be separated from God, to be turned from the fountain of all goodness, unto the bothomlesse lake of all evil, from sweet life, to bitter death, from true blessedness, to everlasting misery.  
On the other side as touching the elect 
A confirmation and encouragement of the godly.  and faithful, this is the effect and end, of God's presence in his Church. To confirm them in faith, to move them to be thankful toward him, under whose wings they are covered, to make them fear God, in whose fight they walk: that they should also in time of trouble call upon him being present with them: that in patience they should look for victory against world and devil. Hereof spring those sayings full of divine consolation. The Lord is with us fear not. And another: And now O 
Num. 14.  Lord our God, save us out of the hand of Sennacherib: that all kingdoms of 
Esa. 37.  the earth may know, that thou only art God. Wherefore let us pluck up our hearts unto us, and be of good comfort for without all doubt, God will through all times, save & preserve that Church, which keepeth the doctrine, that hath been delivered by the Prophets, Apostles, and by Christ himself, as that sweet promise in the Prophet testifieth: This is my covenant which I will make 
Esa. 59  with them saith the Lord. My spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, even from henceforth for evermore. Even so we may assure ourselves that Christ will be present in our Church: sitting at the right hand of his Father, and raining in the middle of his enemies.  
But we must remember, that it is our parts to think upon our duty, and calling, to retain steadfastly, the confession of sincere Doctrine, to beautify God's Church with good endeavour, life and manners. Then will he not fail us, to pitch his Camp round about this Christian Castle, and faithful Fortress, that no evil thing shall approach nigh unto it: he will be the master and leader of his Sheep, that it shall not be drowned with the floods of persecutions. He will bless this our Country, that it shall continue another Sarepta, and be an harbour for his servants. He will defend our gracious, and godly Queen, with the custody of his holy Angels: he will adorn her Nobility, with prudent counsels and happy events. He will repress the seditious enterprises of devils, and wicked men: whose only bent and chief desire is, all to rend the unity and concord of his Church, and to disturb peace, and tranquillity in Common weals. He will stir up daily, learned and faithful Pastors, and Ministers that shall fight against Idolatry, and all erroneous opinions: which Lurk and Pope maintain, with savage immanity, and cruelty, against the honour of Christ. And finally, he will abandon and remove from us, seditious wars, persecutions, famine, & contagious diseases: that we having restful & quiet minds, may wholly give ourselves to prayer, and all other holy exercises, yielding unto him only praise and thanks for the miraculous propagation, and conservation of his Church.  
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¶ Imprinted at London, by I C. for Thomas Stirrup: dwelling in Paul's Churchyard, at the Sign of the George. Anno 1577.