¶ A CHRISTIAN DISCOURSE upon certain points of RELIGION. Presented unto the most high & puissant Lord, the Prince of Conde. Translated out of French into English by john Brook of As●he next Sandwich. 1578. 1. PETER. 4. b. ¶ As every man hath received the gift, minister the same one to an other as good ministers of the manifold grace of God. ¶ Imprinted at London by Thomas East: the 6. day of june. 1578. ¶ TO THE RIGHT Honourable and his singular good Lady and Mistress, the Countess of Oxenford, john Brooke wisheth long and blessed life, with increase of much honour. etc. WHEN first true intent of bounden duty and entire zeal had quickened and pricked me forward to present your Ladyship with the dedication of this small volume (Right honourable and my very good Lady) I grew full of doubts in myself, whether to proceed and go forward, or else to surcease and revoke my presumed enterprise. And abiding sometime in this uncertain and undetermined conclusion, one while adaunted and suppressed with the unworthiness of the work, in respect of mine own labours, being an unlearned translation, an other while animated and encouraged by the godliness of the matter comprehended and included therein: then pulled back, and in manner put to silence by many doubts of presumption, rudeness, or rashness, eftsoons again emboldened and hearted on, partly by duty to unfold and show my willing mind, partly by certain knowledge and daily report of your ladyships good inclination to virtue and godliness, whereunto adjoined the great fame of your singular humility & manifold courtesy, leaning at length only to this staff, I wound in time out of this doubtful Labyrinth of inconstant passions, and become plainly resolved in the process and going forward of this mine enterprise: whereunto I was yet the rather and more easily induced, for that as within the hard and untoothsome bone, is included the sweet marrow, and as the unsavoury shell, comprehendeth the pleasant kernel: so under the rough and unsmothed grace of mine unlearned style, is shrouded much wisdom, virtue, & godliness, and in the simplicity and plainness of my translation, many profitable examples and wholesome lessons contained, worthy to be embraced and followed of all men. It came unto my hands (right honourable) in the French, and is entitled, A Christian Discourse upon certain points of Religion. Which title drove me first to the overrunning of the matter, and then finding the whole sum and contents, so well agreeing with the nomination, I thought if I could put him on an English habit, I might thereby pleasure and profit divers of my native country men studious in the Scriptures, to the contentation (I trust) of many, & to the offence of no virtuous and well disposed person. May it therefore please you to admit the same into your favourable acceptance: and that under your ensign it may have safe conduct to enjoy publication and free passage. This request being granted & allowed of your good Ladyship, Let captious Zoilus cavil or find fault. Let hateful heretic with all his forcible invectives, subtle arguments, & strange reasons, dissuade and seek to oppugn, impair, or discredit the matter. Let proud Papist with all his authority, abjure, curse & condemn, both book & author to the fire. Our immunity, protection & defence, resteth in almighty God the high judge of all. And for the clearness of this matter, we refer us unto his most holy and pure word and sacred Scriptures. Wherefore trusting the sincerity and truth of the matter shall countervail the plainness of the interpretation, and that the consideration of my zeal and bounden duty above rehearsed, shall abanndon all suspect of arrogancy and rashness. I leave for this time to trouble your Ladyship, beseeching the Almighty to bless you with long and many happy yaeres in this life, and the reward of Virtue in the life to come. Your ladyships servant all to command, john Brooke. ¶ TO HIS SAID LORD the Prince of Conde, the author sendeth health. IF fear doth make us understand the voice, and as David doth witness, Esa. 28. ●▪ Psa. 119. ● that he did err and go wrong before that he was afflicted and troubled, what can we less do, after so many civil wars and persecutions of our own country men, yea rather household servants, but to magnify the Lord, and daily to meditate or study upon the marvels of his puissance and goodness? Exo. 5. a judg. 5. d If (say I) Moses and Deborah, being set at liberty and enfranchised from the tyranny of the Egyptians and Chananeans, did consecrated of late unto God, so many goodly canticles and spiritual songs, what can we less do in this same mean time of religion, but always to offer unto him sacrifices of thanks giving: That is to say, Heb. 13. b. the fruit of our lips, confessing his name? And unto whom aught we to direct such writings, but unto those, unto whom the Lord hath drawn from the midst of the waters, Exo. 2. and reserved from among them that are killed, for to restore the ruins and decayed places of his second temple, Agge. 2. a. and to reestabish and set up again the true usage of the Christian religion? Behold O Christian Prince, wherefore I have dedicated unto thee this little work, having first premeditated to the honour of him, ●am. 1. c. from whom doth proceed every good and perfect gift. Assuring myself that thou wilt receive it in as good part as the Lord did the two mites of that poor widow mentioned in the gospel. Luc. 21. a. Furthermore, I do not care what opinion men have: so that it be agreeable to that true judge, which doth not judge men according to the sight of his eyes, neither doth reprove a matter at the first hearing: but doth judge all things in equity and righteousness, Our Lord jesus Christ, unto whom be glory for ever, Amen. A BRIEF ADVERTISEMENT, wherein is showed, that we aught not to abuse the holy Scripture, but to apply it to his proper use. 2. TIMOTH. 2. Ch. ●5. ¶ Study to show thyself laudable unto God, a workman that needeth not to be ashamed, dividing the word of truth justly. Forasmuch as the holy Scripture doth teach us, that the words of the Lord are pure words: Psal. 12. b. even as the silver, which from the earth is tried and purified seven times in the fire: and the gospel is the puissance of God to the salvation and health of all that believe therein, insomuch that the Prophets speaking of the dignity of the Herold's and Ambassadors of the gospel, do cry out: Esaie 52. b Rom. 10. c O how beautiful are the feet of the Ambassador, that bringeth the message from the mountain, and proclaimeth peace▪ that bringeth the good tidings, and preacheth health, and saith unto Zion: Thy God is the king. The wise, Daniel. 12. a (such as have taught others) shall glister as the shining of Heaven: and those that have instructed the multitude unto godliness shallbe as the stars, world without end. Truly we may perceive with our eyes what default it is to declare or show forth the ordinances of the Lord, & to take his alliance or promise in vain: In like manner, what temerity and rashness it is to take the children's bread and to cast it to dogs, Math. 15. c to declare the holy things unto brute beasts: and to give the pearls unto swine: Sapi. 1. a Forasmuch as wisdom shall not enter into a froward soul, nor devil in the body that is subdued unto sin. For the holy Ghost abhorreth feigned nurture, and withdraweth himself from the thoughts that are without understanding: and where wickedness hath the upper hand, he flieth from thence. I do say the same to the end that every one have a regard to apply the holy scripture to his proper use, 2. Tim. 3. d for all Scripture given by inspiration of God, is profitable to teach, to improve, and to instruct in righteousness. Also, Rom. 15. a that we through patience and comfort of the scripture, might have hope, & may apply it to the in which it is dedicated, without profaning it, or wresting it to any wicked purpose or unlawful things: Gregory Naza. li. 11 of his Theology. For as he that hath dim eyes can not well & easily behold & look upon the sun, so he which is wicked and corrupt in his soul, can not rightly consider and know the marvels contained in the holy scripture. Basil upon the beginning of the proverbs. And even as we aught not to put into a vessel that is musty or infected, any precious liquor, so we aught not to give unto a malicious and froward heart, one so rich and precious talon: Esaie. 66 a For the Lord hath regard of him which is afflicted, and of a lowly spirit, and which standeth in awe of his words: & the holy spirit is he which doth open the senses for to unerstand the scriptures: To conclude, the scripture came never by the will of man, 2. Peter. 1. d but by the holy men of God, being moved by the holy Ghost did speak it. job. 32. b. To that end doth job writ: I say (saith he) that it becometh old men to speak, and the aged to teach wisdom: every man (no doubt) hath a mind, but it is the inspiration of the almighty that giveth understanding, wherefore we do conclude here that three things are greatly necessary unto those which will 'cause that precious talon and inestimable treasure of the holy Scripture to profit. First of all to watch daily unto prayers and supplications, to the end that the Lord do open their understanding for to comprehend the secrets of his Law. Psal. 119. e. As David doth say, Teach me O Lord the way of thy statutes, and I shall keep it unto the end, O give me understanding and I shall keep thy law, yea, I shall keep it with my whole heart: Open mine eyes, that I may consider the marvels of thy Law. Even so (I say) doth Solomon his son witness, Sapience. 7. a that he hath desired, and understanding was given him: he called, and the spirit of wisdom came into him. Ephe. 6. d That is the cause wherefore saint Paul doth exhort so often his to pray for him, that utterance might be given unto him, that he might open his mouth boldly, to utter the secrets of the Gospel. And also doth admonish and warn the Thessalonians to pray for him, 2. Thessae. 3. that the word of god may have free passage, and to glorify the Lord. And saint Hierome saith, S. Hierome in his Epistle unto Lutus. that the reading aught to succeed and follow prayer, and prayer unto the reading: Besides that, I do desire a pleasant heart, gracious and gentle: I do understand and mean him which doth humble himself under the law of the lord, for to believe and obey willingly his commandments and ordinances: For jesus Christ doth protest before God his Father, Math. 11. that he hath hid these things from the wise & prudent, and hath opened them unto Babes. jeremy. 8. c And the Lord did by his Prophet check the Scribes & Doctors of the law, that they, may not vaunt themselves that they are wise in the Law, and that the law of the Lord is with them, that it is in vain that there are Scribes: and that the wise shall be confounded, and that they shall be afraid and taken, as it is written, that God hath given unto them a sleeping spirit, and eyes that they should not see, Rom. 11. b and ears that they should not hear, even unto this present day. Rom. 1. c. And saint Paul speaking of the Philosophers, saith, that they having known God, did not glorify him as God, neither were thankful, but waxed full of vanities in their own imaginations, and their foolish hearts were blinded: To conclude, as saith Lactantius Firmianus, Lactantius Fir. in his book of Institutions. Although we esteem the Philosophers to be wise, yet truly they have erred in their own knowledge here & there as in a deep sea: For they have regarded neither the way nor the leader, all their doctrine is without a head, because that they do not know God, which is the head of all verity and doctrine. Finally I do desire a long study and meditation of the holy letters, unto the which jesus Christ doth send us: john. 5 g: saying, Search the Scriptures for in them ye think ye have eternal life. And Saint Paul doth admonish Timothe, 1. Timo. 4. d. to give attendance to reading, Act. 7. c. to exhortation, & to doctrine: So was Moses learned in all manner wisdom of the Egyptians, & was mighty in deeds & in words. Act. 22. a. And saint Paul was brought up at the feet of Gamaliel, & informed diligently in the Law of the fathers. 2. Tim. 3. d. And Timothe did know the holy Scriptures of a child: And truly we do not make any difficult that the study and daily labour is not necessary to the knowledge of holy letters, as it is required of other disciplines, chief to the true ministers of God. Forasmuch as Saint Paul doth desire, Titus. 1. c. that they would embrace the true word of doctrine, that they may be able to exhort with wholesome learning, and to improve them that say against it. Heb. 5. d. To conclude the holy Apostle doth witness, that strong meats belongeth to them that are perfect, which through custom have their wits exercised, to judge both good & evil. Furthermore Saint Peter doth advertise us, 2. Peter. 3. d. that there are many things hard to be understanded in the Epistles of S. Paul Gregory Nazaren. in his Apology. For that same cause the Ebrwes did not accustom to all age, all kind of doctrine, fearing that the dull and foolish people would be offended with the hardness of the same: S. Herome in the beginning of Ezechiel. Insomuch that the things which do contain a simple & plain history, were proposed and set forth unto the common people: & the secrets unto those the which with their age do bring a judgement more whole and sound. Wherefore as saint Ambrose doth witness, S. Ambrose upon the psalm. 35. he which will advance himself in the scriptures, that he do take that which is necessary for him, he which doth desire things more easy & common, that he do refresh his spirit in the valle, as the little ones, he that doth fear the flood, that he do drink of the River, & he which doth fear the deep water, that he do swim by the shore side. Wherein we are taught, that the holy Scripture doth apply and give itself unto all sorts of men, so that they do refer it to his right use. In that respect there doth consist and lie a marvelous wisdom and discretion: chief for the respect of the ministers of God. For as Clement saith, Clement in his book of recogn. one aught not to take any sense new and strange from the scripture for to confirm it by the scripture, but to take or choose from the scripture the true & natural sense of the verity. And as Saint Hilary S. Hillary upon the Psal. 134. doth writ, that he doth read rightly the holy scripture, which doth understand the sense and meaning of the scripture by the same means, and will not take from or put to the scripture a strange sense or contrary unto the same. Such are the words of the songs of the spouse of the Lord, S. Augustin in his book of the spirit and of the letter. the which we may oft refer rather and to apply it to some disordinate pleasure, than to the fruit of a fervent love or charity: I will recite beside that which is before, three or four notable examples of the old law. First, that of the Prophet Fsaie, Esay. 20 a unto whom the Lord did command to lose off the sackcloth from his loins, and to put off his shoes from his feet, and to go naked and bore foot. The other is of the Prophet jeremy, jerem. 27. a unto whom the Lord did declare expressly, that he did make bands and chains, and put them about his neck, and did send them to the king of Edom. The third shallbe of Oseas, Ose. 1. a. 2. unto whom the same Lord did ordain and command to take an Harlot to his wife. The last shall be of Ezechiel, Ezech. 4. ●. 12. unto whom the Lord commanded him to sleep sometime upon the right side, sometime upon the left side, to eat Barley cakes and to strike them with man's dung. Things truly that one should find very strange & far from the verity, were not, but the law having the shadow of the good things to come, be the things which are there presented, giving an assured witness that all doth serve for our instruction and learning. If any doth demand wherefore the Lord hath not given his holy Scripture in all, or by all, more easy & familiar? I do answer with Basil, Basil in the exposton upon Esai. that the same was, to the end that our spirit being occupied to meditate & understand such secrets of the scripture, should draw it so much the more from evil things and hurtful: For as it daily happeneth or chanceth, that the things which are gotten with great pain and labour, are best esteemed and set by, and those are more durable, and will continued longer which are brought forth by long space and continuance of tyme. Basil in the same book To be short, as that which is offered at commandment, without any travail, is despised: there will be also danger that the carnal men would not abuse the holy scripture, without knowledging the price and worthiness of the same. Even saith Basil, Basil. as the Lord would not that we should hate and abandon, incontinently (as other brute beasts) all that which is necessary unto the use of man's life: but is willing and desirous that man do resist such default by his industry and labour. Even so the Lord hath left a certain difficultness and hardness in the scripture, to the end that our spirit should exercise itself more & more to the knowledge of the verity. That is the cause wherefore the scripture doth not permit every one to teach. And saint Hierome S. Hierome in his Epistle to Paulinus. 1. Cor. 12. d. doth complain of some which do presume, first rather to teeth then to learn. And the Lord hath made some to be Apostles, some Prophets, some Evangelists, some shéeperds and some teachers. And all are not Prophets and teachers, and all do not speak with diverse tongues, and all do not interpret: but the self same spirit doth all those things, dividing to every man, several gifts, even as he will. 1. Pet. 4 ● To the end that as every man hath received the gift, minister the same one to an other, as good ministers of the manifold grace of God. Furthermore the same doth declare very well, that we aught to have in great honour and reverence, the holy Scripture, and not to abuse it, as do the paynim of their writings, I do mean to all matters of laughing, bawdry and dissolution. Ephe. 4 c For Saint Paul doth not suffer, that any filthy communication should proceed out of our mouths: but that which is good to edify with all, to the end that it may give favour and grace unto the hearers: yea, Ephe. 5. ●. and doth expressly forbidden, that fornication and all uncleanness or covetousness be not once named among us, neither filthiness, neither foolish talking, neither gestinge which are not comely. Also he would not that we should mingle the holy words of the Scripture, with so many vile and dissolute matters. For as saith Saint Ambrose, S Ambrose in his book of his offices cap. 23. although that it have pleasures pleasant and honest, yet notwithstanding they are very far from the Christian and ecclesiastical rule: because that that which we can not find in the holy scriptures, we aught not to usurp. To that purpose Eusebius Eusebius in his book of the prepara. of the gospel. ca 1 doth recite the example of a Tragical Poet, named Theodotus, who in applying certain places of the Hebrews, unto a fable, was taken blind: and believing that the same affliction and punishment was happened unto him for the same occasion, did acknowledge his sins, & as that good author saith, that with in a little while after his sight was restored to him again. What shall we say of those which do wrist the holy scripture after their own fantasy, & do abuse it to the art of the Magicians, & invocations of wicked spirits? Although that the Apostle doth admonish and warn them so many times, 2. Cor. 6. ●. that righteousness hath no fellowship with unrighteousness, or light hath no company with darkness, or what concord hath Christ with Belial, either what part hath he that believeth with an Infidel? or how agreeth the Temple of God with images? Also that such disciplines are forbidden throughout the whole scripture, I will not forget those which do abuse it to their private and particular profit, as did of late the Scribes and pharisees, who under the colour of paying their dimes and tithes, August. in his book of the Christian doctrine. which the Lord did vow for the service of his Temple, do defraud & deceive in the mean time their proper & own parents of the duty which nature hath commanded them, according as jesus Christ did rebuke them, saying: But ye say, Math. 15. a. every man shall say unto his father and mother, that which thou desirest of me to help thee with: is given GOD: and so shall he not honour his father or his mother. And thus have ye made that the commandment of God is without effect, through your traditions. As at this day many of the romish Church do handle the places of the scripture, not so much for to establish the kingdom of the son of GOD, as for to maintain their utility and profit, and truly it is very hard that among such people one may find the true wisdom: For as job saith, job. 28. c wisdom is not found, nor the place of understanding, in the land of those which do live easily, and which have great riches: Plato. Sicero in his offices. for the fear of the Lord is the true wisdom, and to retire and draw himself from evil, is the understanding. We must not then be astonished or amazed, if they do abuse the scripture after their own sense, forasmuch as they do not esteem but their own pleasure, which is the enemy of reason: It doth grieve me very much to speak of those which for to please the will and mind of their Auditors: And lest they should hurt or grieve them, do apply the Scripture, I know not to what matters of jesting and laughter, yea being set in Moses Chair, in which place especially and chief it aught to be entreated off, withal reverence and gravity. I do say furthermore, that they are not ashamed to play by maskings and counterfaitlike, that which aught to be taught with fear and all humility. To conclude, they do serve more willingly to the pleasures of other, then to the honour of the Lord, and to the edification of his congregation. Tertuli. in Apo. against the Gentiles. Cap. 45. What shall I say of those which will refer and attribute unto the holy scripture, unto the books & writings of the heathen Philosophers, as if we had borrowed the rule to live well of them, and not they of us? Euseb. in his x. book of the preparation of the Gospel. Cap. 2. I will not deny but that the Philosophers, chief the Platonicians have written many things very near unto the christian rule, and very much confirmable and agreeing unto good manners. S Ambrose in his second book of the christian doctrine. Cap. 3. & .12 But as Saint Augustine saith, because that they have made it their own, the true Christians aught to serve to a better use, in ask it again of them as unjust & unlawful possessors: even so as the Israelites have applied the treasures & riches of the Egyptians, to the honour of the Lord. And as it was lawful for the people of Israel to take to wife an stranger captive, Deut. 21. c. so that she do shave her head & pair her nails, & put the raiment that she was taken in, from her: also it is not forbidden to apply the writings of the heathen men & paynim to our religion, S. Hierome in his epistle to the great Orator. so that we do cut off that which doth concern their idolatry and superstition, and that we do apply unto the honour of the Lord, that which doth serve to the verity of our doctrine. That is the cause wherefore saint Paul disputing in the city of Athens, Act. 17. d. against certain Philosophers, did not fear to recite the saying of a Poet, for to prove the doing of our religion. Titus. 1. c And the same Apostle in another place of his Epistles, did not make it a doubt to allow the saying of Epimenides against those of Crete: for all that, I will not tax those which have the charge in the Church: 1. Thess. 5. b. But I desire that they may be so discrete and well advised in their profession, that they may try & prove all things: but to keep that which is good, after the example of the good changers, S. Herome in his Epistle to Munerius and Alexander. which do know very well to separate the good money from that which is false and unlawful, to the end they do not bring any thing from other learnings which might defile the word of God, or mar the doing of the christian verity, in so much that the word of preaching be received of all men, not as the word of man: but even as it was in deed, the word of God, which worketh in you that believe, 1. Thes. 2 c. to the advancement of the kingdom of his son our Lord jesus Christ, to whom be glory forever, Amen. COLOSS. 4. Let your speech be always well savoured and powdered with salt, that ye may know how to answer every man. A prayer. Esai. 50. b. O Lord, which dost give the tongue to teach well, to the end that one may comfort them which are troubled, yea, and that in due season, Psal. 19 b. which givest wisdom, unto the ignorant, & teachest thy servants that which they aught to say, give us thy grace to know that thy word is pure: even as the silver which from the earth is tried and purified seven times in the fire: to the end, that we may receive it, Psal. 12. b not as the word of man: 1. Thess. 2. c but even as it was in deed, the word of God, which worketh in you that believe, and that we do not apply it to any evil use, or dissolute work: but to the advancement of thy glory, and to the edifying of our neighbour. Phillip. 2. d In somuch that we may be faultless and pure without rebuke, in the midst of a crooked and perverse nation: among which see that we shine as lights in the world, holding fast the word of life. Finally that we do declare by our works in this latter time, that we have not run in vain: neither have laboured in vain. john. 1. ●. But for the verity of him, which from the beginning of all things was the word of life, our Lord jesus Christ, unto whom be glory for ever, Amen. THAT THE LORD IN THE midst of afflictions, doth reserve always certain places of refuge for his, and certain true prophets to his Church, yea certain valiant men for to withstand the tyranny of the wicked. ESAIE. 49. ●. ¶ The prisoners shall be taken from the Giant, & the spoil delivered from the violent: for I will maintain thy cause against thine adversaries, (Says the Lord.) ESAIE. 59 D. ¶ I will make this covenant with them (saith the Lord) my spirit that is come upon thee, and the words which I have put in thy mouth, shall never go out of thy mouth, nor out of the mouth of thy children's children, from this time forth for ever more. Cicero in his book of 〈◊〉 paradoxes. IF the Panim or Heathen man saith, that the exile & banishment is terrible & fearful unto those, which of a private & singular affection, do provide for themselves an habitation for to devil ever: not unto those which have the whole world for a City. And the Poet ovid ovid. hath written, that every country or land is an habitation unto a virtuous & courageous man: As the sea is a blood for all kind of fishes. If (I say) the ancient patriarchs, Heb. 11. c. Abraham, Isaac and jacob, by faith did devil in the promised land, as strangers in tents, looking for a city having a foundation, whose builder and maker is God, although that some of them had not but the light of nature, for a rule and discipline: the others had not so evident a witness as we have of the revelation to come of the children of God, in the which our vile bodies shallbe made like unto the glorious body of the son of God. Truly somuch the less our exile and banishment aught to be unto us grievous and fearful, in as much as we are assured by the mouth of jesus Christ & of his Apostles, Heb. 13. c that we have not here a continuing City: but that our conversation is in heaven. Also as Saint Paul writing unto the Corinthians, 2. Cor. 5. a. doth assure us, that if our earthly mansion wherein we now devil, were destroyed, that we have a building ordained of God, an habitation not made with hands, but eternal in heaven. And herefore sigh we, desiring to be clothed with our mansion which is from heaven. And although that that hope be sufficient, for to assure the true christians and faithful, of the goodness promised in that City, jerusalem celestial: yet truly they aught to believe also, that the Lord jesus Christ by such means and afflictions, did provide a certain better thing for his in this world, to the end that they be not swallowed up with too great sorrow or heaviness. In the same respect and consideration, Genes. 19 d. the Lord did retire and draw away Lot, his faithful servant from the city of Sodom, to the end he should not perish with the unfaithful. And in like manner the Lord made Abraham to go out of his own country, Genes. 12. a. for to assure him more and more of his holy promises & blessings, in a strange country. 2. Cor. 4. Insomuch, that although that the faithful are troubled on every side, yet they are not without shift, they being in poverty, are not utterly destitute or without somewhat, being persecuted, but not forsaken, being cast down, perish not. Genes. 28. b jacob shall be witness, who flying by the commandment of his father, did say him down to sleep upon the earth in the midst of an open field, and he dreamt, and did see a ladder upon the earth, whose top did reach up to heaven, and the Angels of GOD went up and down upon it, yea, and the Lord stood upon it, and said: the land which thou sleepest upon, will I give thee, and thy seed. For more greater witness, I will rehearse joseph, who being fled into Egypt, Genes. 41. a. for the persecution of his brethren, is so kept of the Lord, that he is exalted: yea, above all others, to the governing and ruling of all the country of Egypt, and made as a father & nourisher of the house of his father: unto this I will add the example of the people of Israel, who being strayed and scattered abroad in the wilderness, Exo. 13 d. were fed with the celestial Manna, and conducted and lead in the night by a pillar of fire, and by day in a Cloud. Numb. 11. b Furthermore I will join unto this, that good prophet of GOD Elias, who flying into the wilderness of Bersabe, 3. Regum. 17. b. from the persecution of king Achab and his wife jesabel, did receive daily the meats that were necessary for him by the Angel of the Lord. I will conclude with that disciple of the Lord, Apo. 1. c. who being banished in the Isle of Pathmos, and deprived from all the commodities and pleasures of the world: Is comforted of the Lord by so many heavenly visions: and creeping yet on the earth, is made as a bourgesse and Citizen of Heaven. The same doth sufficiently declare, that we being deprived from our goods, are not therefore destitute of all man's aid and succour, for as of late the Lord did stir up those good patriarchs, Abraham and Lot, for to aid and secure the need of the poor travailers and wayfaring men, Deut. 19 a and did ordain places of refuge unto those which were not culpable of the faults laid unto their charge: josua. 2. a Or as we do read, that the Lord by a divine providence did move and stir up the spirit of Rahab the harlot, for to hide the spies of Israel, sent into jericho. 3. Reg. 17. a A widow of Sareptha, for to assist and aid Elyas, being in extreme oppression of hunger. 3. Reg. 18. a. One Abdias, for to hide an hundredth Prophets, & ●ead them. An Ethiopian, jerem. 38. c. being an Eunuch, for to move and entreat the king for the deliverance of the Prophet jeremy, being in prison. A Daniel, History of Susanna. g. for to adnull and call back again the arrest given against that chaste Susanna, being accused of adultery. Luc. 10. g. A Martha for to receive jesus Christ. To conclude, 2. Tim. 1. d. an Onesiphorus for to assist and help Sanct Paul in his chains and bands: even so the Lord, in what part so ever that it be, doth reserve always certain places of sure refuge for his, to the end, that they may not be altogether desolate and comfortless. Psal. 2. a. And although that the people do rise up and do murmur in vain, and the kings of the earth do advance themselves and stand up, and the Princes do consult together against the Lord and against his son Christ: yet truly our God doth suscitate & stir up always some david, 1. Reg 17. c. for to offer himself against a Goliath. Some Gedeon, 2. Cro. ●●●. for to withstand the pretence of the Madianites. Some Ezechiah, judge 7. a. for to repress the wickedness and blasphemies of a Sennacherib. 2. Cro▪ 2 ●. Some josophat for to repulse the forces, strengths & ambushments of the Ammonites, Mohabits & Assyrians. judith. 10 ● Some judith, for to confute the audacity & boldness of an Holophernes: To conclude, to draw as from the midst of the flame of fire, a certain number of his for to repair and amend the ruins and decayed places of his temple. As in the time of the subversion and destruction of jerusalem, he did raise and stir up Daniel, Ezechiel, Aggeus, Zacharie, & Esdras. It shall suffice me besides that which is before, to rehearse two or three examples. The first is of Pharaoh, who thinking altogether to put out of the land, Exo. 1.2. the memory and posterity of the Hebrews, could not do so much by his travails, but that Moses was saved from the midst of the waters, for to magnify and praise the name of the Lord, and to increase the posterity of the Hebrews. The second, is of the Queen Athalia, who having ruled the kingdom by force and violence, 2. Cro. 22. d. caused to be slain all those which of the lineage and seed royal, did then offer: could not watch so narrowly, but that joas was stolen from among the midst of them that were slain, and afterward established king, for to repair & build up the Temple, Mat. 2. c. and to ordain divine service. The last is of Herode, who purposing to kill all the children which were in Bethelem, and in all the country round about, as many as were two year old and under, to the end to abolish the name of the true Messiah, our saviour, could not hinder nor let, that jesus Christ should not accomplish & fulfil the course preordained of God his father, for the health and salvation of his. And therefore it is said in Daniel, Daniel. 12. a that the great Prince Michael, which standeth on thy people's side, shall arise up, for there shall come a time of trouble, in that time the people of God shall escape, yea, all those which are found written in the book of life. The which is figured unto us in josua, where josua josua 15. d. being come to the city of jericho, did lift up his eyes and looked, and behold there stood a man before him with his sword drawn in his hand. And josua went unto him, and said unto him, art thou on our side, or on our adversaries. And he answered nay, but I am the Captain of the host of the Lord, & am now come for to secure & help it. Behold how the Lord is assistant daily or always unto his, and unto his church, in what adversity so ever it be, according as he hath promised in Esaie, Esay. 59 d. where he sayeth: I will make this covenant with them (saith the Lord) my spirit that is come upon thee, and the words which I have put in thy mouth, shall never go out of thy mouth, nor out of the mouth of thy children's children, from this time forth for ever more. According unto that which jesus Christ hath promised unto his, Mat. 28. d. saying: I am with you always, even until the end of the world, and in an other place jesus saith: john. 14. b. I will not leave you comfortless. Furthermore it is openly known, though that the Lord do tarry: yet nevertheless he doth put and fasten certain marks and limits, unto the wicked, & tyrants, that which they cannot pass. The which this scripture doth teach unto us, which did appear unto Balthasar being set in his banquet with the princes of his people and his concubines: by the which Daniel Daniel. 5. e. did declare unto Balthasar, that GOD hath numbered his kingdom, and brought it to an end: that he hath weighed in the balance his doings, and those of Nabuchodonosor his father. Where we shall note in the first place, Mat. ●3. d. that the lord doth permit and suffer often times, that the wicked should fulfil the measure of their Fathers, deferring their punishment unto the third and fourth generation. Secondly, that the Lord is not slack to fulfil his promise, as some men count slackness: but is patiented to us ward, and would have no man lost, but would receive all men to repentance. Thirdly that we must not limit and appoint the time of the mercy of the Lord, nor to bind the counsels of our God: As the queen judith, judith. 3. c. doth very well declare unto the inhabitants of Bethulia: 1. Pet. 5. c. but to submit ourselves under the mighty hand of GOD, that he may exalt us when the time is come, and to cast all our care upon him, for he careth for us. Finally, that we must believe that God would be exalted, in the patience of his, and known to be the only sovereign Lord above all, in the destruction of the wicked: Esay 30. d according as the scripture saith, that GOD standeth waiting, that he may have mercy upon us, and lifteth himself up, that he may receive us to grace. For the Lord GOD is righteous: happy are all they that wait for him. And in the book of Exodus, Exo 9 d Rom. 9 c the Lord said unto Pharaoh, for this cause I have constituted thee, for to make thee know my power and strength, and to declare my name throughout all the world. I do speak unto those, who by our exile, banishment, and loss of our goods, have thought even hitherto to constrain us unto an extreme indigence and poverty, and do not consider how the Lord hath led his people in the wilderness forty years: Deut. 29. a. & their clotheses did not wax old upon them, nor their shoes are waxed old upon their feet. Besides this, they do imbraide and reprove unto us our exile and banishment, as if the pain did note the persons of infamy, and not the cause. Unto the which we may answer with that great Orator of the latins, that the towns and Cities are, The law Ictus fusttum under the title of those which are noted of infamy. Cicero in his paradox. Cicero in his oration for Cluent. Sallust in his war of Catiline Saint Au. lib. 4. of the city of Cod Chap. 4 those which are ruled by all right, equity and justice, which are the true sinews and cords of all common wealths, and without which the kingdoms and cities can no more endure then the body without life: consequently that we have not been driven from towns and cities, in as much as in them (as saith Sallust of the city of Rome) there was no difference of the good from the evil, but ambition and covetousness did possess all the rewards of virtue, the which doth approach nigh unto the sentence of Saint Augustine, where he doth declare, that the kingdoms without justice, are the very dens and retraytes of thieves & robbers. I do report me unto the cruelties more than barbarous and Scythian, which have been executed even here, in the best towns of this realm, within three year past, in the mean time they do answer us, that they will not endure & suffer two religions. To the first place I would demand of them willingly, if it doth appertain unto them to make the law unto the king, and if they may do it without charge of conscience and fault of rebellion. Secondly, if the religion that they do observe and keep, be not a double religion. Finally, if our doctrine and the foundation of the same be any other than the same of the prophets and Apostles, if I say we do acknowledge any other head in our Church then jesus Christ, and him crucified. As touching the first, Rom. 13. a it is most certain that it belongeth unto the higher powers, to give the law unto their subjects, & not the subjects to give unto them the law, Prou. 8. b. for they do bear the sword as the servants of God, for to do justice in the wrath of him which doth evil, & unto such doth appertain to discern justice: 1. Pet. 2. c for they are sent of God for the punishment of evil doers, and unto the laud and praise of them that do well. Which if the laws have so surely provided against those which have marred and defaced the edict or statute of a magistrate or a governor, which doth not regard but a thing altogether civil and politic: The law siquis, id quod. what punishment do they deserve to have, which by assembles, bands, and company of people, and by feat of arms, have broken in this time, all divine and humane laws? if the civil law do punish grievously him which doth not obey the magistrate, what pain cruel enough can one ordain for the magistrate, which not only hath winked and dissembled at the wickedness and faults of the people? But for to do that, without authority of the prince, Esai. 10. a hath constituted & made unlawful ordinances and laws, & devised things which be to hard to keep: thorough the which the poor are oppressed on every side, Valerius lib. 6. ca 3. Example of Cambyses. and the innocentes of my people are therewith rob in judgement. I will not here allege the arrest, given against the unjust judge, which was slain, and his skin was hanged up over the judgement seat, for to be an example unto others, and for to learn his son to exercise justice, in all equity and right: it shall suffice me to conclude with the wise man, which saith, Sapience 6. ● that an hard judgement shall they have that bear rule. Mercy is granted unto the simple, but they that be in authority shallbe sore puninished: and the mighty shall have the sorer punishment. As to the second matter, there is no man that is wise which doubteth, but that their religion is double, not only forasmuch as it is painted and set out with the vail and false appearance of true religion, but also forasmuch as it is builded and grounded, partly upon the commandments of God & partly upon the traditions of men. Insomuch that the vice is greater among them to leave the traditions of men, than the commandments of God: forasmuch then as God is the pure verity, yea in all things whole and perfect, truly those do greatly err from the true way of salvation, which do offer unto him a double heart, 2 Tim. 3. c I do mean those which have the show and appearance of Godly living, but have denied the power thereof: which do confess him with their mouths, and honour him with their lips, Math. 6. d. in the mean time have their heart far from him: to be short, they will serve two masters together, as to please God and men. I do remember for this matter, that which is written in the book of Deuteronomium, Deut. 25. d. where the Lord did command that we should not have in our bag two manner of weights, a great and a small, neither diverse measures: a great & a small. But we must have a perfect & a just measure. Malachi. 1. d As also the dissembler was cursed, by the prophet which having in his flock one that is male, and when he maketh a vow offereth a spotted one unto the Lord. The Lord meaning & declaring thereby, that we aught not to offer unto him an unclean and dissembling heart, & to give unto an other the honour which doth appertain and belong unto him. Inasmuch then as those of the Romish Church, do steal away the honour which doth belong unto the Lord, for to give it unto men: turning their silver into dross (as saith Esaie) and do mingle their wine with water. I do mean, do confound and mingle the true Christian doctrine thorough their traditions, it is most certain, that of the Christian Religion, they do make a double religion: As for us, the holy simplicity of the Scripture doth please us for all religion and doctrine, as saith Sanct Jerome. S. Hierome in his epistle to Pannarchius. Or the simple & naked verity of the same, as saith Lactancius, Lactancius lib. 3. cap. 1. and we will not add unto it, or diminish from it of our own head: because that the scripture given by inspiration of GOD, is profitable to teach, 2 Tim. 3. d to improve, to amend, and to instruct in righteousness, that the man of GOD may be perfect and prepared unto all good works: The which aught to suffice our enemies, for to know, that it is too great injury and wrong done unto the Lord & unto his holy Scripture, that they will not make themselves captives and obedient unto the limits and bounds of his commandments and his law. But will add so many vain traditions, considering that of that which is contained in the same, the man of God is made perfect and prepared unto all good works. Furthermore, that which doth make us yet more odious and hateful unto the church of Rome, is, because that we do not acknowledge any other head of the christian church, than jesus Christ. Ephe. 1 d Who (as saith S. Paul) the Lord hath made him above all things, the head of the Congregation which is his body, and the fullness of him that filleth all in all things, Collos. 1. c. and which is the first begotten of the dead, that in all things he might have the pre-eminence: no more also than we do admit and allow for to be Bishops other than those who being called, Hebr. 5. ae according to the christian rule, by their doctrine and good conversation, giving assured witness unto the people of their vocation and election: And therefore we do remove from the church of God, that man of sin the son of perdition, which doth raise and lift up himself, against all that which is called God: And we do not hold or take for ministers of the church, so many unprofitable & hired pastors: of whom Zacharie Zacha. 11. d. speaketh off saying, O unprofitable shepherd that leavest the flock, cursed be thou. And jesus Christ in S. john john. 10. saith, an hired servant which is not the shepherd flieth, because he is an hired servant, & careth not for the sheep. It should serve for nothing here for us to allege the dignity of s. Peter, for as (saith s. Cyprian Cyprian in his book of the simplicity of the Prelates. ) the other Apostles were that the S. Peter was, & in like degree of honour and of power: But among the Apostles one is chosen, to the end the under one head, we may avoid all occasion of schism, dissension and division. And our enemies do deceive themselves in the same part, when thy do allege unto us for a title of the secular possession, that the bishops have succeeded immediately the Apostles: For after that the bishops have changed and altered the discipline and christian Doctrine, by good authority we may disavow them, as unlawful disciples and successors of the Lord, and of his Apostles. And to have recourse unto the first rule of the Scripture: that is to say, to the institution of ministes, to the end that from thence should spring and come forth the reason of our doings: (as saith Sanct Cyprian) whereof the order and the original have taken their beginning. Cyprian in his epistle to Pompilius. And notwithstanding all that, our enemies are not ashamed to cry aloud and clearly, yea, day and night: that they will not suffer two religions. jerem. 2. c. Be astonished (O ye heavens) be afraid and abashed at such a thing saith the LORD. Those in the Romish Church do suffer in their Cities, the jews and Mahomettes, and do permit and suffer them, with all liberty to build temples, and to erect and set up Synagogues: yet have they less shame to take tribute daily of bawds and harlots, Deut. 23. c although that the Scripture doth forbidden them: I dare not say further, and do make it a conscience, to suffer in their cities, those which for all Christian rules, do content themselves with that, that the Lord hath prescribed unto them by his Testament and last will, the which he hath ratified by his blood. But as then he that was borne carnally, Galat. 4. d. persecuted him that was borne spiritually, even so is it now. And as we do read, that the Idol Dagon, the God of the Azotiens or Philistians could never stand up before the Ark of the Lord, 1. Sam. 5. a. but Dagon did fall down groveling upon the earth before it. So this Romish church, being builded and grounded upon all idolatry & superstition of the Gentiles, seeing themselves almost beaten down and destroyed by the sword of the word of God, in the presence of the true and reformed Christian Church: hath chosen the remedy of tyrants, and is armed with all felony and cruelty for to drive away, and to banish the children of God. And God willing, Daniel. 2. c. that will happen in the end which is showed by Daniel, that that great and mighty Image, yea grim to behold, shallbe broken by that little stone hewn out of the Rock, without man's hand, and shallbe established for ever, the kingdom of the son of God. Apoe▪ 28. ● Insomuch that we will sing all with one accord: great Babylon is fallen, is fallen: because that she hath made drunk so many people with the wine of her fornication. Esaie. 1. ● The daughter of Zion is left alone like a cottage in a vineyard, like a watch house in time of war, and like a besieged City. A Prayer. Lord God, heavenly father and altogether mighty, which hast drawn away and saved thy faithful servants Lot and Daniel, from the flaming fire: Genes. 19 d. Exo 2. a. 2. Cro. 22. d. Moses from the midst of the waters, one joas from among them that were slain, and hast reserved in the persecution of Achab, 3. Reg. 19 d. and of jesabel, so many thousand men which have not bowed their knees unto Baal, yea, hast left always unto thy people some prophets and true ministers of thy law in the captivity of Babylon. Give unto us thy grace in this civil war and persecution of our own country men, yea, our domestical servants, Esay 59 a to acknowledge that thy hand is not so shortened, that it cannot save or help, neither is thine ear so stopped that it cannot hear: But that our iniquities have made the division between thee and us, and that our sins have hid thy face from us. To the end that we staying on thy mercy, may not be altogether desolate: Give O Lord such fear unto our enemies, that they may have cause to invocate and call upon thy name, in such sort that we all with one spirit and will may confess, that thou art the aid of the humble and little ones: judith. 9 d the helper of the weak and feeble, the protector of them that are forsaken, the saviour of the abjects: yea, thou art the Lord of hosts, which dost reserve always for us a few alive, to the end that we should not be made like unto Sodom and like unto Gomorra, Esay. 1. c and not to fall in despair with the unbelieving. And therefore we pray thee in the favour or for the love of him which hath cried with a loud voice, that the Foxes have holes, and the birds of the air have nests, Math. 8. ● but the son of man hath not whereon to rest his head: he (I say) which delivered himself unto death, for to assure us of our dwelling in the heavenly kingdom, our Lord jesus Christ, unto whom be glory for ever, Amen. ¶ THAT THE CHRISTIAN Religion cannot be tied or bound to any limits and bounds. Cap. 3. 2. TIM. 2. b. The word of God is not bound. IF it be written that the king being set upon the seat of his kingdom, Deut. 17. d. shall writ the Law, and shall read therein all the days of his life, that he may learn to fear the Lord his God, and for to keep all the words of his law, and his ordinances, for to do them: and the same LORD doth promise unto his Church, Esay. 49. g that kings shallbe her nursing Fathers, and Queens shallbe her nourishing mothers. It is certain that as righteousness and truth are the estabishing of the throne or feat of the Lord: Psal. 89. c. prover. 11 so doth he preserve and keep the kings, and doth maintain their sceptre by godliness and truth. (I do say further) if the Egyptians have in such recommendation and praise the practice of their religion above all things, Plato lib. 6 of the kingdom. (as saith Plato) that they will not created and make a king, except that he were promoted and consecrated a priest: yea, greatly occupied or exercised in the doings of the priests. And the Persians will not allow or admit for their prince, but him which hath the knowledge of the science and discipline of the magiciens, Plato li. 16 of the kingdom. which doth contain the true use of their religion: Insomuch as unto the young Princes of the country were ordained four school masters, of whom the first did teach them the magic of Orcastrus the son of Oroniasus, which did contain the doings of the religion. Plato in his book c●lled Alcibiades. Truly we aught not to doubt but that the estate & duty of a christian Prince, is first of all to establish & maintain the doing of the religion, Plutarch li. of the doctrine of princes. and to acknowledge that he is the minister of God, for the health of all men, to the end, that the goods which the Lord hath given unto him, he should keep part of them, & distribute part of them, & that he do manifest & declare himself by works: as Aristotle doth writ unto Alexander, Aristotle writing un to Alexander. that the kingdom is given unto him, to the end to do well unto man kind. To the end also that under his obedience, the good may be defended from injuries and oppressions of the wicked: leading a quiet and peaceable life in all godliness and honesty, 1. Tim. 2. a. looking for that blessed hope and glorious appearing of the mighty God and of our Saviour jesus Christ. Titus. 2. d. Titus. 1. d. Forasmuch then as it is nothing to profess to know God, and with the deeds to deny him: 2. Tim. 3. b. to have a similitude of godly living, but have denied the power thereof, that is not also much to maintain a religion for certain and true, and in the mean time do deprive themselves from the exercise of the same, Ephe. 4. c for as the works do declare our faith, so the exercise of the religion, doth assure us that we be no more as children wavering and carried with every wind of doctrine, but that we following truth with love, we may grow and increase altogether in him which is the head: that is to say, jesus Christ. To conclude, that the Lord would be known chief in the assembly of the true christians, as david saith, I will praise thee in the great congregation, Psalm. 22. f. and perform my vows in the sight of all them that fear thee: and in another place he saith: Psalm 149. a Sing unto the Lord a new song, Psalm. 68 f let the congregation of the Saints praise him: and in an other place he saith, give thanks O Israel unto God the LORD, in the congregations from the ground of the heart. And jesus Chryst hath promised his, that where there shall be two or three gathered together in his name, Mat. 18. c. that he will be in the midst of them. Psalm. 119 Furthermore if the Prophet David hath written that the word of God is a lantern unto our feet, and a light unto our paths: & jesus Christ would not that that light should be hid under a bushel, Math. 5. b but that it be set upon a candlestick, that it may give light unto all them that are in the house. Therefore he would that our light should so shine before men, that they may see our good works and glorify our heavenly father which is in heaven. Otherwise he that would limit and bind the doing and exercise of the true christian religion in a certain place, as did of late certain of the jews at the temple of jerusalem, and the other at the Mountain of Garizen, that should be to give occasion of slander, not only unto the Christians, strangers and others: but also unto the ancient enemies of our Religion, Act. 10 f to blame the name of the LORD. For as the LORD hath no regard unto the appearance of men: But in all people, he that feareth him and worketh righteousness is accepted with him: So his word aught not to be limited in certain places or persons, inasmuch as by his word we have knowledge of him, for unto the end he hath sent us (by his well-beloved disciple) saying: search the scriptures, john. 5. g for in them ye think ye have eternal life: & they are they which do testify of me. And for that cause chief the Lord will that the dispensation of his word & of his sacraments be open & manifest unto all the world: to the end that we may separate the church and congregation of the true Christians, from so many sects and companies of heretics, which do boast themselves to have the Church with them, according as Lactancius Lactancius in his book of institutions. doth writ. There would be also danger, or it is to be feared that ceasing the exercise of the religion, there would happen that which is written in the book of judges: that is to say, judg. 21. d. that every man do not that which seemed right in his own eyes, or that which we do read in the time of king Asa, 2. Cro. 15. a that there was no peace to them that go out and in. But great vexation of the inhabiters of all lands: for one nation shall destroy an other, and one city another: for GOD will trounce them with all adversity, as oftentimes it happeneth, that the Lord being not known of his, Rom. 1. c as he aught to be, did take from his understanding and wisdom, and did fill them with blindness or darkness: & did give unto them a sleeping spirit, Psalm. 69. d & eyes that they cannot see, & ears that they cannot hear, & doth turn their table into a snare, & that for their reward. Behold what doth force & constrain me to say, that it is in the great cities, in the which we aught to establish first the exercise of the true christian religion, because that oftentimes in the great cities are committed the greatest wickedness, Oseas. 4. extortions & tyrannies: as the Lord so many times hath rebuked by his prophets the inhabiters of jerusalem, that according to the benefits that he hath done unto them, they did multiply & increase their iniquities & offences. Daniel. 5. a. And by his prophet Daniel, that the iniquity hath begun of the ancients and doctors of the law, Esay 2. ● although that the law was come out of Zion, and the word of God from jerusalem. Not without cause the Lord hath established his temple, & ordained his ceremonies in jerusalem, the chief city of, juda, for to repress the sins of his people, and to hold and keep them in the obedience of his holy precepts & commandments, jerem. 23. f. because that his word is like a fire, & like a hammer, that breaketh the hard stone: quick & mighty in operation, and sharper than any two edged sword: Hebr. 4. e and entereth through even unto the dividing a sunder the soul and the spirit: wherein the scripture doth teach us that there is no means more greater to same and to bridle the hearts & affections of men, than the word of God. The which aught to serve for an example unto all true Princes, for to establish & maintain the exercise of religion, I do mean that, in the which the word of the Lord doth sound daily, and is purely and rightly administered: for in that point doth consist their power, authority and greatness. Xenophon lib. 4. of the sayings and doings of Socrates. I do remember for this matter that Lycurgus the writer of the laws of the Lacedæmonians, could found no time more fit for to 'cause the city of Sparta to flourish then to accustom the inhabitants of the same to obey the laws, because (saith he) that the laws do teach two things: that is to say, to command and to obey to the commandment, adding over and beside the same that the obedience doth consist and lie in the exhortation, wherein we are learned & taught, Xenophon lib. 1. of the expedition of Cirus. that the exercise of the true christian religion is so much more necessary for to maintain and keep the rights of Princes and Lords: the which by the word of God we do learn to obey him as our Prince and sovereign Lord, & to give unto all our superiors that which is due unto them. Tribute to whom tribute belongeth: Rom. 13. b Math. 22. b. Custom to whom custom is due: Fear to whom fear belongeth: Honour to whom honour pertaineth: not only for the anger, but also for the conscience. And although that this only argument be sufficient for to prove that we have nothing attempted against the person of a Prince, his laws and pre-eminences, yet truly our enemies have thought by the means to make us odious & hateful, not only unto those of the country, but also unto strangers. Act. 15. a But as it happened of late among the disciples of the Lord, the doing of the religion being troubled, for certain differences or controversies which were among them at that time there, the Apostles did assemble themselves together, and having ordered the doing of the religion: Notwithstanding that they could not do so much, but that they were forced afterward, both in their persons and in their religion, and declared to be rebels and seditious throughout all the Sinagogges: Even so is it happened of our time. For though that by mere deliberation and advise of the counsel, learned men and of good consciences, have agreed unto some differences, for to maintain the unity of the kings subjects, yet truly so many people have risen against us, from all places, that in the end have declared us to be rebels & seditious: to conclude we have been forced in our persons, goods & conscienses. In so much that we may bewail & lament, that which S. Peter in his time did deplore & lament, after the saying of the prophet David: Why do the heathen rage together & why do the people imagine vain things: Psalm. 2. a. the Kings of the earth stand up, and the rulers take counsel together against the Lord, and against his anointed. And we must not here excuse ourselves under colour of some (yea of the most greatest part of the people) speaking against the Edict and statute of the king, for the gift to interpret the scriptures, or to see & perceive the differences which are done in the church, is a light and knowledge which the Lord hath printed and embraced in the hearts of the true and faithful Christians, and of those which of ready courage and free will, do believe the word of God. And it is not bound or tied to the number of persons, authority or greatness. According to that which jesus Christ did promise' his apostles in Saint john, john. 14. d john. 6. e that the holy Ghost shall teach them all things, and that they shallbe all taught of God. 2. Peter. 1. d. The which Saint Peter doth declare more at large, showing, that the scripture came never by the will of man: but holy men of God speak as they were moved by the holy Ghost. It is not then in the number of persons, that we must way the doing of the Religion, but to the authority of the scripture and to the advise of those, which with a good conscience do bring an eminent and overpassing knowledge. Even so the ancients in the primitive Church do condemn Samosetanus and Arrius, & do take none other judges for to discern & perceive the differences then the word of God, with the consenting of those which have been Disciples or successors of the Apostles: I do mean Policarpus, Ireneus, and Denis Nereus. For whosoever will have regard in that matter to the number of persons, he must prefer the opinion of the Scribes and pharisees unto that of Marry, Anna, Simeon, Elizabeth, and Zacharie. Because that the Scribes & pharisees, were more in number then those which did hold of the part of jesus Christ. And our enemies do abuse themselves greatly, to think to stay or keep back the course or passage of the gospel, or to win us to their Romish Church, hindering the exercise of our religion: For if our exile, loss of our goods, and so much shedding of blood thorough out all the Realm, could not force or compel even there, the true Christians, to make them cleave or stick to the Romish religion, so much less shall it serve to deprive us from the exercise of the religion, which hath been permitted us with good deliberation & advise of counsel. And when we shallbe driven or chased into strange countries, yet truly, Psalm. 137. a freely we shall sing the songs of Zion, Similitude of S. Augustine in his book of the spirit & the letter and the Lords songs. For even as the course of a flood being stopped & stayed, doth show itself to be more vehement and of greater force: so the true faithful people being letted & constrained in the doing of the religion, do give themselves more willingly and with a better will to the true service of God, and to the meditation and study of the holy scriptures. And to the end not to dissemble and cloak that deed, what is he that will bind that, that the Lord would show forth even to the uttermost ends of the earth? Who shall stay or let that, which he hath shed abroad as a water flood, and as a mighty flowing stream, Esa. 66. d. for the health and salvation of his? Who shall let that which he hath set up and established for ever? Or who shall bind that which he hath ordained for ever? The Lord hath not bound or tied his word, & shall man shut it fast in a certain place? jesus Christ hath showed and declared it openly, & shall man hide it in darkness? He which hath received the talon of the Lord for to gain or win thereby, Mat. 25. b. shall he hide it in the earth, Rom. 1. b. he (I say) which is debtor both to the greeks and to them which are no Greekes, unto the learned and also unto the unlearned, shall not he preach the gospel? I do speak unto those, who following the Acts more than barbarous or Scythian of one Antiochus Antiochus & Epiphanus, Epiphanes not being content to have shed hither to the blood of the faithful, without leave & authority of the magistrate, have proceeded to so great wickedness, that they have burned holy books of the Lord: I do mean those which do make mention of the eternal alliance of his son our Lord jesus Christ, thinking by that means more easily to establish & keep in their temples and Churches their idols and God Marsin. And yet nevertheless they could not do so much by their travails & journeys that the Lord hath not raised for us of the Machabeans, even as he did unto the jews, from six years to seven, after the persecution of Antiochus, for to give some liberty unto his people, to repair the ruinous places of his Temple, & to assure more and more the true faithful people in their religion. Unto you O Christian Princes, these matters are directed, to the end that to day if you do hear the voice of the Lord, you harden not your hearts. Heb. 3. b. Psalm. 95. c. For if the father be counted cruel, which having many children, doth give of his goods: yea, of those which GOD hath given him, to some, and not to other some, which (I say) doth administer the corporal food and other necessaries to some, and denieth it to other some: Truly the Christian prince cannot excuse himself of ingratitude, to give some Christian liberty and exercise of the Religion unto some of his subjects, and to deny it unto other some. Forasmuch as the material bread, is not the proper meat of the body, Mat. 4. c. as the word of God is the nourishing of the soul: also that the princes (as saith Socrates in his book of Xenophon Xenophon lib. 3. of the doings and sayings of bo●●●●es. ) be towards their subjects as the shepherds are towards their flock, & the fathers towards their children: that is the cause why Homer Homer. did call a prince, gracious and loving shepherd of the people. Plutarch in his first Apotheg. And Agasicles king of the Lacedæmonians being asked how a king can command without a body of defence and company of people: answered that he would command his subjects, as the father his children. Now I would demand willingly what dishonour that should be unto a Christian Prince unto whom doth appertain to establish and to keep the doing of the religion, to show himself so negligent and unthankful towards his, Lamen. 4. a. that the little ones or young children should demand or ask of him the heavenly bread, and there was no man that giveth it them. I do mean that the young children should suffer, not the hunger of bread nor the thirst of water, as saith the Prophet Amos, Amos. 8. d. but an hunger to hear the word of God. Let us consider in this matter what reproach jesus Christ did make unto the Scribes and pharisees, when he said, Mat. 13. b. Woe be unto you Scribes and pharisees, hypocrites, for ye shut up the kingdom of heaven before men, ye yourselves go not in neither suffer ye them, that come to enter in: the which words are applied, not to the Scribes and pharisees only, but unto all ministers ordained of the Lord, for to declare and maintain his word. Shall I speak of those who having taken or snatched away that heavenly bread from the hand of the children of God, devouring also the children themselves, not being content to suppress by force and violence the exercise of the religion, but do condemn to a most slanderous and cruel death, the professors of the same: they are those of whom the Lord speaketh off by his prophet David, which eat up my people, Psalm. 14. b as it were bread. I cannot here forget that which Plato Plato lib. 3 of his laws doth writ off, that is to say, that it should be a thing very grievous and vile to nourish dogs for for to keep the flock, and in the mean time thorough gluttony, & impatience of hunger, or any other custom, the dogs do lift themselves up, for to devour the flock, or for to hurt it, in what sort soever it be, in such manner and sort that the dogs were made like unto the Wolves. We must also (as the same Author doth writ) take heed that they do not the like (against the Citizens) which are governors of the towns, and in steed to live with them in amity, Ezech. 34. as familiar and domestical, they do not rule over them in duritie and rigorousness. I will not here blame the honour of some Magistrates or governors. Exo. 22. c. For it is written thou shalt not curse the ruler of the people: Acts. 23. a Their conscience may bear them witness in that matter, what it is to let the true Christian religion, I do mean those which are confirmable and agreeable to the Christian rule, and good manners. On the contrary I beseech them to remember a law of the Egyptians, by the which, Plutarch in his Apotheg. the kings of the country did adjure and swear the judges, not to judge any thing wrongfully, yea, when the king hath commanded them expressly, and if they do disallow me in this matter, I will put before their eyes, the exhortation which jehosaphat made unto the judges of juda, admonishing and warning them to consider that they do not exercise the judgement of men, 2. Cor. 19 ● but of GOD, and that it shall be with them according to the thing judged: to have the fear of the Lord before their eyes, & to know that there is no unrighteousness in the Lord your god, nor the regarding of persons, nor taking of rewards. 2. Cor. 3. a. They have written this law, not with ink, but with the spirit of the living God: not in tables of stone, but in the fleshly tables of their hearts. To the end that by their arrests and Edicts, they have moved by that afore the people unto a rage and fury, more than barbarous and Scythian: Esay. 2. a. they may be also an occasion that hereafter the Christian people do break their sword and spears, to make scythes, sickles and saws thereof. From that time forth shall not one people lift up weapon against another, neither shall they learn to fight from thenceforth: but (as the prophet job job. saith) that we may all walk in the fear of the Lord: let us acknowledge also on our part, that God hath been provoked justly against us for our demerits, and transgressions, according as he doth menace and threaten some time his people, Esay 3. a. by the Prophet, that he will take from them the captain & the Soldier, the judge and the Prophet: the wise and the aged man: the worshipful of fifty year old, and the honourable: the Senators and men of understanding the masters of crafts and orators, and shall give unto them to be their Princes, children, and babes shall have the rule over them. The people shallbe peeled and polled, & one shall ever be doing violence and wrong to an other. The boy shall presume against the elder, and the vile person against the honourable. Because saith the Prophet, that both their words and counseils are against the Lord, they provoke the presence of his majesty unto anger. Wherefore O Christian and faithful people: let us consider our ways and search them, Lamen. 3. e. and let us return unto the Lord, and bewail us for our sins. Let us lift up our hearts with our hands unto the Lord that is in heaven: saying, We have been dissemblers, and have offended, wilt thou therefore not be entreated? thou hast converted us in thy wrath, and persecuted us, thou hast slain us without any favour, thou hast hid thyself in a cloud, that our prayers should not go thorough, thou hast made us outcasts, and to be despised among the heathen. All our enemies gape upon us, fear and snare is come upon us, yea, despite and destruction. O Lord be not so sore displeased and keep not our offences too long in thy remembrance, Esa. 64. c but consider that we are all thy people. The cities of thy Sanctuary lie waste. Zion is a wilderness, & jerusalem a desert. Our holy house which is our beauty, where our fathers praised thee, is brent up: yea, all our pleasures and commodities are wasted away: remember not Lord our offences, but finish the work which thou hast begun in us in this mean liberty of the religion, that we may all sing in great hope and assurance with the Prophet David: Psalm. 85. b mercy and truth are met together: righteousness and peace kiss each other, truth shall rise out of the earth, and righteousness shall look down from heaven. Grant us O Lord that grace, in the name and favour of thy well-beloved son our Lord jesus Christ, unto whom be glory for ever Amen. easy. 11. c. The Lord shall set up a token among the Gentiles, and gather together the dispersed of Israel, yea, and of the outcasts of juda from the four corners of the world. A prayer. O Lord which dost disperse and break the counsels of the nations, & dost bring too nothing the enterprises of the people, shed out the bowels of thy mercies upon those, which do fight daily against thee, as their forefathers, and would chase and drive thee from thy celestial throne, as the king of Babylon: To conclude, do put and set themselves against thy son Christ, teachers and liars, as that son of perdition, for to pull up by the root that which thou hast planted, to destroy & to ruinated that, which thou hast builded, & to hinder and stop that, which thou hast shed out, even unto the uttermost ends of the earth, yea, do go about by all means to mar and to spill that which thou hast tried in the furnace of the earth and purified seven times in the fire, Psalm. 12. b & to add unto that which thou hast ordained in all integrie & perfection. To conclude, would suppress & abolish by force, that which thou hast established for ever: O Lord give them fear that they may acknowledge & confess him whom thou hast raised up, to set up the kindreds of jacob, Esa. 49. b. & to restore the destruction of Israel, and whom thou hast given for to lighten the Gentiles, that he may be thy health unto the end of the world, our Lord jesus Christ, unto whom be glory for ever. Amen. AN ADVERTISEMENT Unto these which do cry daily, that we must not suffer two religions. Cap. 4. 1. TIMOTH. 4. ¶ Therefore we labour and suffer rebuke, because we believe in the living God, which is the saviour of all men, but especially of all those that believe. IT is most evident and known by the discourse of the holy scripture, that as the Lord is true, entire & perfect, so doth he require of us an acknowledging of him, neither feigned nor cloaked. That is the cause wherefore he did regard rather the sacrifice of Abel then of Cain, Genes. 4. ●. & did command in the law that is written, that we must have a perfect and a just measure and weights, and not to have two manner of weights, he did rebuke Saul, 1. Reg. 15. ●. because that he did not wholly and fully accomplish his will and desire, inasmuch as he did reserve some of the spoils which they had gotten against the king of Amalech. Luc. 18. c. And in the Gospel is more praised the prayer of the Publican, Act. 5. a then that of the Pharisee: To conclude, in the book of the Acts of the Apostles, Ananias is punished because he deceived the Apostles of the price of his possession. In the same respect, also we do greatly abhor, those which do mingle the sacrifice of the living God, with that of Baal: the doings of the jews, with the fame of the Samaritans: the baptism with the circumcision: the Christian law, with that of Antichrist. And yet at this day we shall find more strange, that under colour of some ordinary tribute: they do suffer unpunished, the jews with the Christians: the common harlots, with the married women, the Temples consecrated unto strange & unknown Gods, among the midst of the Christian Churches. But for all that it followeth not that they aught to chase & drive us out of the realm to deprive us from our goods, to exile and banish us from our lands: to conclude, to force us in our bodies and consciences, except that it be first decided and determined by the word of GOD, that the romish Church is the true Church: on the contrary side that they do know by the same judgement that ours is contrary unto the true Christian Church. For as the Lord doth send us by his Prophet unto the law and to the witness, Esa. not unto the dead. So doth he command us by his well-beloved son, john. 5. g to search diligently the Scriptures, because that they are those which do bear witness of our salvation. And even as (I say) that it was but a small thing that the jews did reproach jesus, that he was a Samaritane and had the devil. john. 8. f And that they did call his Apostles deceivours, and sowers of new doctrine. To conclude, that among the Roman Emperors they no more esteemed the Christian religion, Swetonius in the life of Nero. then of a new superstition or dangerous profession: Also it shall not much serve to cry daily that they aught to kill us, banish and exile us from our lands, except that they do declare unto us by the word of God, wherein we do serve from the Christian church. For it doth not follow that our religion is false, because that it is contrary unto the Romish Church, no mor than we must say that the doctrine of jesus Christ was evil because that it was contrary to the traditions of the Scribes and pharisees. And it shall yet less serve in that matter to allege unto us the prescription of the time, S. Cyprian's in his seed ● book of his epistles the 3. epist. in as much as the gospel doth rule us, or the greatness and magnificence of the Romish Church, in regard of ours, forasmuch as they do know, that thorough force and hypocrisy, the ministers of the same have usurped such power, authority and greatness. For in those foundations the sceptre & reign of Antichrist is shored up & maintained. And such are the marks of all false religion & doctrine, as doth witness unto us (besides that which is said in the scripture, of the son of perdition) the good Cosba which did reign in the time of Hely, Adrian Emperor of the Romans, & him which doth call himself at this day the great Lord S Ambro▪ Can. convenior. For the true Christian religion doth not consist and lie in weapon or strength, but in weeping and in bewailing, no more than the brightness and clearness of the same in the force and strength of hands: but in the patience and hope of men: To conclude, the perfection of our law doth not consist in visible & outward things; but in the most deepest places of men's hearts and imaginations. That is then without any purpose to conclude that we must be exiled from our country, because they cannot suffer two religions, except that the subporters & maintainers of the Romish church do confess by the same means, that the truth is odious unto them. Valerius li. 5. cap of the unthankful. Even so the people of Athens did chase and drive from their City, and did put to death him in Cyprus, which hath established the laws: Cicero lib. 5. de Tuscu. ques. Even so Lycurgus was banished of those, whom he instructed in all good discipline and ordinances: Even so Aristides was exiled and banished his country, although they could rebuke him of none other thing, but that he was too just. The time will not serve me to speak of the patriarchs, Prophets, and Apostles, it sufficeth me to sand or apply the rest unto that, which the Apostle speaketh off, unto the Hebrews, the xj. Chapter. To conclude, the confession of so many martyrs of our religion joined with the word of God, doth give most sure witness that we are not the disciples of the God of the Gentiles, for to deceive men through ambiguity and obscurity of matters, nor of an Idol Dagon, 1. Reg. 5. a God of the Philistians, for to make us afraid in the presence of the Ark of the Lord. The humbleness and obedience of ours, and the despising that they have of worldly goods, do evidently declare, how abominable the pride of Babylon the mother of fornication is unto them. Apo. 17. b Finally their bloodshed in all places, doth sufficiently teach our enemies what faith and hope they have unto the promises of the Lord, and to the merit of jesus Christ, and what defiance and distrust they have of the power and might of creatures. I will not here compare the policy and rule of our Church, unto that of the Apostles, and yet less the manners of ours, to the life of them: I do leave off to speak to them, which with right conscience, do bring some mean knowledge to the holy scripture, what difference there is between the church of jesus Christ, & that of Rome, what deformity they do find of ours, to that of the Apostles, I do mean for the regard and respect of the doctrine and policy: assuring myself in that matter that if they do consider it thoroughly, rightly, and without affection, they shallbe more attentive to correct and amend their own vices, then inclined to condemn so lightly ours. Furthermore, it is easy to judge that our religion is neither double, neither feigned, in that chief we do hold nothing less than of the superstitions of the Gentiles, nor of the ceremonies of the Hebrews, Hebr. 10. a knowing that they were a shadow of things now come. Not more than of so many traditions of the scribes and pharisees, but that the simplicity and plainness of the holy scripture doth please us, or for to speak better, Saint Hierome in his epistles. Lactancius. the plain and simple verity of the same, making ourselves agreeable to the word of him which hath said, that GOD would be worshipped in spirit and truth, our LORD jesus Chryst, unto whom be glory for ever, Amen. jeremy. 2. c. My people hath done two evils. They have forsaken me, the well of the water of life, and digged them pits, yea, vile and broken pits, that hold no water. A Prayer. O Lord which art full of compassion and mercy, shed out thy mercy and fatherly goodness upon that mad and furious people, which do gather themselves daily against thee, for to abolish thy glorious name, and to deface from the earth, the remembrance of thy son Christ. Regard with pity all those which go about by all means to obscure and darken thy law, for to establish their traditions, and do enforce themselves daily to chase and drive away him whom thou hast sent in thy name, for to receive him which of long time hath usurped the seat of thy son in his own name? yea, which are not ashamed to present unto the christian people in steed of a jesus Chryst, a seditious Barrabas: of a true bishop and dyspensatour of thy holy will, an ambitious and covetous hypocrite. To conclude, for a Mathias, a Simon Magus: yea, to drive from their Cities and common wealths, the true religion, for to admit and bring in all idolatry and superstition. Give them Lord such repentance and contrition, as thou didst of late unto the king Manasses, being all bloody with the blood of the prophets: unto one Saul, afterwards called Paul, altogether inflamed with threatenings and killing, against the Disciples of jesus Christ: unto a poor Publican, whom thou hast afterwards chosen for to declare the Gospel of thy grace, in the favour and merit of him, which being on the Cross for our demerities and transgressions, hath taught us to pray for our enemies, our Lord jesus Chryst, unto whom be glory for ever, Amen. ¶ A BRIEF Advertisement unto those which do blame the true Christian religion, for the poorness and littleness of the same, or do slander it for the evil conversation and abuse of those which do profess it. Cap. 5. Esaie. 41. ●. Be not afraid thou little worm jacob, and thou despised Israel, for I will help thee, saith the Lord, and the holy one of Israel, thine avenger. IN the law of nature man being created, unto a dignity and singular perfection, Genes. 12. d. Genes. 11. a suddenly did forsake the ordinance and commandment of God, and within a little while after the children of Adam did rise up for to build a Tower called Babel. In the law that is written, the people did err and go astray from the way that GOD commanded them, they made a Calf of molten metal, and bowed themselves before it, and delighted in the works of their own hands. B●o 32. ● In the book of Numbers they murmured so much against Moses, Nomb. 11. c that Moses cried unto the Lord saying: I am not able to bear all this people alone, for it is to heavy for me, kill me I pray thee, if I have found favour in thy sight, and let me not see my wretchedness. In the book of the kings, so many false prophets did conspire against Elias, 1. Reg. 19 a that he desired to die, because that the children of Israel have forsaken the covenant of the Lord, and have broken down his Altars, and slain his prophets with the sword. The which we do read of jeremy, jerem. 20. d when of a marvelous zeal that he did bear unto the house of God (more than through impatience of sorrow) he did exclaim and cry out, saying: Cursed be the day wherein I was borne: unhappy be the day, wherein my mother brought me forth. Cursed be the man that brought my father the tidings to make him glad, saying: thou hast gotten a son. In the law evangelical, so many of the scribes & pharisees did conspire against jesus Christ and his word, that he himself did reproach and check them, that he was come in the name of his father, and they received him not: & if an other do come in his own name, they do receive him, and therefore the same Lord doth admonish and warn his, Mat. 7. e that they should beware of false prophets which come unto them in sheep's clothing, but inwardly they are ravening wolves. In the time of the Apostles, so many of the emperors enemies of the christian law: As Nero, Domitian, Herode, and others. So many false prophets, as Simon Magus, judas, Galileus, Therdas: & after the Apostles so many people corrupt in the law and manners that S. Paul did exhort his for to beware of things to come, saying: Act. 20. f Take heed therefore unto yourselves, and to all the flock, whereof the holy Ghost hath made you overseers, to rule the congregation of God, which he hath purchased with his blood. For I am sure of this, that after my departing shall grievous wolves enter in among you, which will not spare the flock. The same doth not learn or teach us therefore to blame the religion of the LORD, Psal. 19 c for the law of the Lord is a perfect law, it quickeneth the soul: The Testimony of the LORD is true, and giveth wisdom even unto babes, but to acknowledge the malice of men, and the presumption of those which do rise up against God. And besides it, teacheth us not to believe to lightly every spirit: but to prove the spirits whether they are of God or not. 1. john. 4. a. Furthermore, not to way or measure the true Christian religion to the opinion of men: but to the rule and word of the Lord, according as it is said in Moses. Deut. 6. c Thou shalt do that which is right and good in the sight of the Lord, not all that which thou dost think to be good. And not to slander us, in the malice of some Apostates, for through the incredulity & unbelieving of some which have not believed, the promise of God is not abolished or without effect: because that God is true, & all men are liars. Furthermore, to acknowledge our imperfection and weakness after the example of those which have despised the gifts, graces and liberalities of the Lord, Rom. 3. a and to pray without ceasing and intermission, that he do increase in us the faith, to the end we do not vary from his law, either to the right hand, nor to the left. Act. 3. d Finally, to suffer patiently the wicked, until the day of the later resurrection, which is the time of the restoring of all things, 1. Cor. 4. a and to judge nothing before the time, until such time as the LORD doth come: which will lighten things that are hid in darkness, and open the counsels of the hearts, and then shall every man have praise of God. Even so Aaron suffered the people rising up against him: Bxo. 32. a. Saint Augustine epistle 163. Nomb. 11. e and did consent that they should make and worship an Idol. Even so Moses suffered so many thousand persons which did murmur against him. Even so david did suffer patiently the manners of Saul, his persecutor and deadly enemy, and did acknowledge him for king, and avenged his death. Even so Samuel did dissemble and cloak the manners of the children of Ely. Even so Esaie did bear the rebellion and contumacy of his people. Even so jeremy, those of whom he suffered so many wrongs and injuries: and all that to the end to keep the unity of the spirit in the bond of peace. Ephe. 4. a As also jesus Christ did suffer and abide in his company, one judas, a thief and a betrayer of his blood, and did permit and suffer him amongst good men, to take our price. Finally, even so did the Apostles suffer the false Apostles, and those which did seek the things which were their own, not those of jesus Christ. Saint Augustine epistle 119. Not without cause saint Augustine saith, that the church being established in the midst of chaff and darnel, doth suffer many things, yet notwithstanding the things which are against the faith or the good life, she doth not allow them, she doth not hide them, she doth them not. And truly those do abuse themselves greatly, which of the same do think to make a city platonical, I do mean which are an example of all infirmities, vices and imperfections. What is the cause that we are not ashamed to confess that theridamas are in us companies of the imitators & followers of Peter, advowing themselves faithful servants of the Lord, john 13. d. and yet nevertheless do disavow and deny it at the voice of a simple maid, I do mean for a light and small occasion. john. 13. g Yea, of pilate's consenting unto the death of the just, against their own consciences, for the fear that they have to loose their estates, dignities and promotions. And we will not deny that one can not meet with the Nicodemians the secret disciples of jesus Christ. And if it were needful to require so near, they should there find of judasses', which do merchandise and cell the innocent blood, and do betray the just for money. What shall I say more, john. 19 f there lacked not a soldier, for to pierce the side of the just, I do mean which do speak evil of him through false reports, injuries and wrongs. And besides this, Math. 27. c so many wicked people which do wag their heads with the jews, and do mock the just hanged on the cross, saying, that we do promise' many things, but that we do execute nothing rightly. And to make an end of this matter, one may there see a thief hanged on the cross for his wickedness and faults, and yet accusing the just, having him in disdain. But even as jesus Christ being delivered to death by the jews, and forsaken of his Apostles and disciples, was known to be the son of God, by the things mute and without understanding. For the elements forsaking their right course, May. fh●● have sufficiently declared his greatness: the stones which did rend & break asunder have openly declared what his puissance was aswell in heaven as in earth, the graves which did open, and the bodies that did rise, have declared that he had power over the living & the dead. Also, if all the men of this world did violence unto jesus Christ and his word, the stones and doom things, shall declare his praise, and shall publish & show forth his law. According as he did rebuke sometime the Scribes and Pharyses, that if the little ones do hold their peace, suddenly the stones would cry out, Math. 3. b. Luc. 3. b. Nom. 22. e. 2. Pet. 2. d for God can of these stones raise up children unto Abraham: As of late the LORD did stir up a doom Ass (speaking in a man's voice) for to rebuke the madness of the prophet: Psal. 119. m Let us then conclude with David that the word of the Lord endureth for ever in heaven. Psal. 33. c And that his truth also remaineth from one generation to another. The Lord bringeth the counsel of the heathen to nought: and maketh the devices of the people to be of none effect, and casteth out the counsels of Princes: But the counsel of the Lord shall endure for ever, and the thoughts of his heart from generation to generation. Mat. 24. c Marc. 13. d For he hath builded his witnesses for ever. Heaven & earth shall pass, but his words shall not pass. In this matter those of the Romish church taknig occasion of that place, will say, the one aught not to forsake their religion, for the abuses, which one doth see there daily, chief in their prelate's: But they aught to know that there is two marks, among other which do separate the true church from the false, that is to say, the true usage of the word and of the administration of the sacraments ordained of God pure & whole, forasmuch then as in the Romish church, there is nothing of all this, forasmuch as in it the commandments of God are forsaken, for the traditions of men, & the sacraments profaned and applied unto a hire & ordinary traffic. It is not without cause, Mat. 15. a if we do disallow or deny that church, for although that their foundation (as they say) be jesus Christ and him crucified, 1. Cor. 3. c. yet truly they do build upon the foundation, so many vain and unprofitable things, that one can scant know in their church any mark or sign of true religion. And as we do read in Esay, Esay 53. ● that jesus Christ was so despised of the jews, that every one did hide their faces from him, insomuch as he had neither beauty nor favour in him: So we seeing daily so many kinds of wrongs by those of the Romish church, that is to say, in his word, in his person & his members, that one can scantly know that he doth reign in the midst of those, which do call themselves Christians, and our enemies aught not to ground or build themselves upon that that the bishops have succeeded the Apostles, for the discipline and christian rule being changed by the abuse of them, their estate and charge hath been altogether changed and annulled: I do not mean to blame the bishops which have followed the Apostles in their life and doctrine. Furthermore, one may the better know that the marks of the true christians, are those whereof our Lord speaketh of in Esay saying. Esay 8. d Lay the witnesses together, & seal the law with my disciples. And jesus Christ in his Gospel saith, john. 10. b my sheep do hear my voice. Forasmuch then as those of the Romish church do forsake the word of jesus Christ our true shepherd, and do hearken unto the voice of strangers: turning their ears from the verity, & do give themselves unto fables: to conclude, giving heed unto spirits of error, 1. Tim. 1 & 4. ● & devilish doctrine of them which speak false through hypocrisy, it is to plain that we aught not to seek the church in their company. And they do deceive themselves greatly, if they do think that for their evil conversations only, we do abandon their religion, for although that for such things, the name of the Lord is blamed not among the christians only, Rome 2. d. but also among the Gentiles. Yet truly we have not so much regard unto their manners, as to their doctrine by the which the men are inclined unto idolatry & marvelous superstition. And therefore the scripture doth exhort us, to departed from the city of Babylon, Esay 48. d. Apoc 7 a lest we be partakers of her sins, & to hold him accursed which doth preach unto us any other gospel then that which we have received, Gal. 1. a we will follow those which are marked with this mark Thau upon their foreheads, Ezech. 9 b Apoc. 7. a I do mean those which have in a singular recommendation the law of the Lord (for as saith the scripture) wheresoever the dead carcase is, Math. 24. c. Luc. 17. g. thither will the Eagles resort: wherein jesus Christ doth teach us, that nothing shall hinder or let, that the christians be not united & knit unto their head. Wherefore (as it is said) it shallbe to no purpose to say, that there are among us so many false brethren, inasmuch as jesus Christ doth liken his church unto a net cast in the sea & gathereth of all kinds of fishes. For the true mark of the Church of God, doth consist in the law, and in witness, unto the which the Lord doth send us by his prophet when he saith: Esay 8. d. Is there a people any where, that asketh not counsel at his God: whether it be concerning the dead, or the living. If any man want light, let him look upon the law and the testimony, whether they speak not after this meaning. Notwithstanding then, Deut. 4. b. that our enemies do glorify and boast themselves in the outward appearance of their ceremonies and sacrifices, crying (with the jews) that there is no nation or people so great, that hath ordinances and laws so righteous, as all this law which they set before the people. Although, say I, that they do boast themselves of their Temples and sumptuous presents, and goodly endowmentes, and that they do exclaim so many times daily. ere. 7. a. This is the Temple of the Lord, despising the Christian and reformed Church, for the poorness, baseness, and littleness of the same. Esay 8. c Rome 9 g. 1. Pet. 2. b. Luc. 2. c. They are not ignorant that jesus Christ hath not been as a stone to stumble at, and as a rock to fall upon, a snare & a net to both the houses of Israel, and shallbe the fall & resurrection of many in Israel, and for a sign which shallbe spoken against. Insomuch that Saint Paul doth witness that jesus Christ crucified is an occasion of falling unto the jews, 1. Cor. 1. d 2. Cor. 2. d and unto the Greeks of foolishness, and his doctrine a sweet savour of life unto those which were saved, and of death unto those which do perish. What is the cause that their reasons do serve to no purpose for to abolish or change the verity of our religion, grounded upon the word of the Lord, but rather for to condemn the malice of those which do abuse it (as the hogs do of the good pearls, and the dogs of the children's bread) which if they do consider well what their Romish Church is, they shall find it in nothing differing from a policy or government altogether profane and worldly, having it subject not unto the word, but to their opinion and private will, Math. 20. d a thing as much contrary unto the Christian doctrine, as jesus Christ doth teach us that the Lords of the Gentiles have domination over them. And they that are great exercise power over them, but it shall not be so among them. That is the cause why we do not see any other thing to reign in the Romish Church, than an excessive ambition, and inordinate desire, Saint Hierome in the life of Malchus. to increase & augment their greatness, as saint Hierome doth testify of his time, that the Church being augmented & increased, in temporal riches, was also weakened & diminished in christian virtues, in such sort that he durst well call the Church of his time, a sink and puddle: in respect and regard that it had, and did bear unto the Church of of jesus Christ, and of his Apostles. For the Christian Church is not bound unto titles, nor unto dignities: But to the word and to the true usage of the Sacraments ordained of the Lord, nor limited unto a certain place (as of late the jews did refer the doings of their religion unto the Temple of Solomon, the benedictions & blessings of the Lord to the mount Garizim) but in all people he that feareth him & worketh righteousness, Act. 10 f is accepted with him, and his well-beloved son our Lord jesus Christ is in the mids of two or three gathered together in his name. Mat. 18. e What shall I say more? the greatness of the Christian church doth not consist in the number of persons, Mar. 20. b for as jesus Christ saith, many are called but few are chosen. And as Esdras doth witness, 4. Esdr. 8 a the most highest made this world for many, but the world to come for few: As when thou askest the earth, it shall say unto thee that it giveth much mould, whereof earthen vessels are made, but little of it that gold cometh off, even so is it with the work of this world. There be many created, but few shallbe preserved. Insomuch that the Lord doth make sometime his Church like unto a wild and barren vine, Esa. 4●. a in the which one can find but a few grapes, yea, unto a bud, in the which one can find but one grape: And he saith, do not destroy it, for it is blessedness. Esa. 29. e. Luc. 12. d. And therefore the Lord called his number the little flock, Math. 7. b and doth tell us that strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. I do say moreover, that we aught not to apply or refer the christian church unto man's commodity and felicity. For in the law of nature, we do see an Abel, the figure of the true christians put to death, and killed by his brother: Genes. 4. b Genes. 9 d Genes. 28 a No, despised of his own son: jacob & the other prophets, banished and constrained to fly: that people of Israel, Exo. 1 c. so much praised or esteemed of God, compelled by Pharaoh, unto a great and miserable servitude and bondage: Nom. 10 A little while after, did wander & stray abroad by the wildernesses. The king and his people, 4 Reg. 25. b taken captive in Babylon: the Prophets constrained to hide themselves, for the cruelty and tyranny of the kings. In the Christian law, the first herold and Ambassador of jesus Christ and of his gospel, john Baptist put to death by king Herod. Math. 14. b Mat. 2. c jesus Christ from his birth or assoon as he was borne fled into Egypt. The Apostles counted as sheep to be slain, and after the Apostles, I do mean from the time of the Roman Emperors a very bucherie and slaughter of Christians. Euseb. in the ecclesiastical History. For all the same we have none occasion to be offended or to be angry with ourselves, seeing the peace of the wicked and ungodly, or to withdraw us from the Christian Church, for the adversities of the same: for even as in the time of the universal flood, Genes. 7. c No and all his family were preserved from the waters, and the Ark could not be forced with the winds and tempests, or as the people of Israel, erring and wandering in the wilderness and unknown places, Exo. 13. d were conducted and guided by the Lord, in the night by a pillar of fire, and by day in a pillar of a cloud. Finally, Math. 14. d as that ship wherein the Apostles were, being tossed up and down in the sea, did seem to manasse the Apostles, of drowning: if it had not been that jesus Christ at his coming caused the winds to cease and the sea to be calm. Even so this heavenly Ark (I do mean the Christian Church or congregation) being builded upon the foundation of the Apostles and Prophets, Ephe. 2. d & that corner stone which is jesus Christ (yea him which hath promised unto his, that he will aid and help them even unto the end of the world) forasmuch as he doth fortify him in his afflictions, that now of late the Ark of No did lift up itself above the waters, storms and tempests. Wherefore it should be in vain for to no purpose for us, here to allege the magnificence and greatness of the romish Church, for that is as if one should lean upon a n1 of a broken read, that is to say, upon man's force and strength. Or for us to blame the poorness and littleness of our church, forasmuch as it is stayed upon the word of the Lord, which abideth for ever. But we must rather accuse the malice of those which do rise up against us for to destroy and ruinated that principal foundation, which is jesus Christ, Ephe. 2. d in whom all the building coupled together, groweth unto an holy Temple in the Lord, in whom we also are built together, & made the habitation of God by the spirit: for as we aught not to blame Moses, Exo. 1 c nor to attribute unto his doctrine, that the people of God did not multiply and increase, but unto king Pharaoh, which did force them unto an extreme and miserable servitude and bondage: even unto the kill of the first borne of the people: neither unto the prophet Helyas that in his time the true Prophets were no more at commandment: but rather unto king Achab and jesabel his wife which did follow and chase them unto death. Not more also than we aught to blame Saint john Baptist, Mat. 14 b the messenger or forerunner of the son of God, or the Apostles of jesus Christ, because that so many people did put themselves against the Christian law: But to accuse the ambition of the Roman Emperors together with the privy hatred of the Scribes and pharisees, willing to deface in the earth the memory of Christ. In like manner we aught not to condemn the true Christian religion, or to stay us or tarry upon the default of those which do profess it, but to acknowledge the rage & fury of the enemies of the cross of Christ, 2. Timot. 2. d and in the mean season to bear patiently the manners of our domesticals, teaching them with gentleness, proving if God at any time will give them grace, that being converted they may know the truth. And because that the harvest is great, but the labourers are few, Mat ●. ● let us on our part pray unto the Lord of the harvest, to sand forth labourers into his harvest and that for so many hired and unprofitable shepherds he do sand good shepherds into his fold, john. 10. a looking for or beholding the coming of the true shepherd of our souls, our Lord jesus Christ, unto whom be glory for ever, Amen. 1. CORINT. 1. d. When the world by wisdom, knew not God, in the wisdom of God: it pleased god by foolish preaching, to save them that believe. A prayer. O Lord which hast spoken by thy Prophet, I will destroy the wisdom of the wise, and will cast away the understanding of the prudent: Esae. 29. c. 1. Cor. 1. c yea, which hast chosen the foolish things of this world for to confound the wise, and the weak and feeble things, for to confound the strong, and the vile and despised and those which are not, for to abolish those which are, to the end that no flesh do glorify himself before thee. Pour out thy vengeance upon those which are of a corrupt judgement, rebuke as concerning the faith. Who as jannes' and jambres withstood Moses, 2. Timot. 3. b also of a purpose do resist the truth of thy gospel, and do count the word of the cross foolishness. Break a sunder and confound the enterprises and counsels of all those which do elevate themselves against thy holy Mounteine, as thou hast destroyed the strength and force of all the kings and monarch of the world, by that little stone cut out of the rock without any hands, Daniel. 2. g and hast abated the pride of the mighty, through the humility of thy son, to the end that all the world may know that thy kingdom is not of this world, and that the felicity of thine doth not lie in this present life, but in the kingdom of the blessed. Finally, that the Christian Church is not an assembly of proud and imperious Magistrates, but of those which do humble themselves under thy obedience, and do put themselves under the yoke of thy well-beloved son, jesus Christ our Lord. And yet Lord, that because of us, thy name is blamed, not among the Christians only, but also among the strangers, in so much that our sins & demerits, do give occasion unto our enemies of slander, and to us of confusion and rebuke. Nevertheless O Lord, in as much as through the incredulity of some of ours, thy law is no less veritable and true, as it is written, That thou mightest be justified in thy sayings, Rom. 3. a Psalm ●16. b Psalm. 51. a and overcome when thou art judged. Remember not O Lord, for thy fatherly goodness our offences, and have not in mind the wickedness of those which do pollute and blame thy name, but behold the face of him which was holden and taken to be of the company of the malefactors, and hath protested before thy majesty, that the rebukes of them which rebuked thee, Rom. 15. a Psalm 69. b were fallen upon him our Lord jesus Christ, unto whom be glory for ever, Amen. ¶ THAT NONE CAN HINder or stop the course of the religion, by fire and sword, threatenings and bonds. Cap. 6. 2. CORINT. 13. c. ¶ We can do nothing against the truth, but for the truth. IF the Scripture doth teach us in divers places that the Gospel is none other thing but a message of peace, Esay. 52. v. 7. Rom. 10. c. 15. according as Esaie saith, that beautiful are the feet of him that bringeth the message from the mountain, & proclaimeth peace: that bringeth the good tidings, & preacheth health, & saith unto Zion, thy God is the king: if say I, the same prophet (speaking of the vocation and calling of the Gentiles and message of the gospel) doth writ in the person of the Lord, Esay. 66. d. 12: that he will let peace into her, like a water flood, and the might of the heathen like a flowing stream: and that in that same time men shall break their swords and spears, Esay. 2. a to make scythes, sickles & saws thereof. From that time forth shall not one people lift up weapon against another, neither shall they learn to fight from thenceforth according to that we do read, that at the fist or new coming of the son of God that there was with the Angel a multitude of heavenly soldiers, lauding God and saying, glory be to God in the high heavens, and peace in earth, and towards men good will. Luc. 2. b As it is most evident that jesus Christ our saviour was borne under Cesar Augustus reign, a kingdom full of tranquillity and peace, truly the Ambassador and herald of one such message aught to observe and keep a great meekness and gentleness, in his charge & profession. For it is most certain that Moses and jesus Christ, in that have had a singular prerogative above all other: of Moses, the scripture saith, Nom. 12. a that he was a very meek man, above all the men of the earth, what jesus Christ was, he himself doth manifest and declare it, when he cried with a loud voice, come unto me all ye that are weary and laden, Mat. 31. d. and I will ease you. Take my yoke on you, and learn of me that I am meek and lowly in heart. In somuch that the Prophet speaking of his meekness, Esa. 42. a saith, he shall not be an outcrier, nor an high minded person. His voice shall not be heard in the streets. A bruised read shall he not break, and the smoking flax shall he not quench, he will not be hateful or odious unto himself, nor yet weary himself. 1 Pet. 5. a That is the cause wherefore Saint Peter did exhort the pastors & shepherds to feed Christ's flock, which is committed unto them, taking the oversight of them, not as though they were compelled thereto, but willingly: not for the desire of filthy lucre, but of a good mind, not as though they were Lords over the parishes: but that they should be an ensample to the flock. Even so doth Saint Paul say, writing unto the Thessalonians, 1. Thessa. 2. b we have been, saith he, tender among you, even as a nurse cherisheth her children, so was our affection toward you: our good will was not to have dealt unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. Even so said jesus Christ unto his Apostles, Mat. 20 b behold I send you forth as sheep among wolves. Be ye therefore wise as Serpents, and innocent as Doves. And in an other place of the same book, You know saith Christ that the Lords of the Gentiles have domination over them. And they that are great, Mat. 20. d exercise power over them. It shall not be so among you. But whosoever will be great among you let him be your minister, and whosoever will be chief a 'mong you, let him be your servant. As the Lord also doth witness by his prophet, (speaking of the remnants) I mean of the faithful congregation that the remnant of Israel shall do no wickedness, nor speak lies: Sopho. 3. c neither shall there any deceitful tongue be found in their mouths, for they shall be fed, and take their rest, and no man shall make them afraid. And it is very well said of Plato, Plato in 〈◊〉 9 book● his la●● that he which doth stablish and make Laws in cities, aught to hold and keep the office of a father and mother: Insomuch that his writings should contain in them, rather a kind of love and wisdom, then of a tyrant, threatening and ruling by rigour and cruelness. And therefore the Lord did rebuke sometimes the shepherds of Israel, Ezech. 34. a for that they did rule over their flock in duritie and rigorousness. Math. 23. a. And jesus Christ did declare unto the Scribes & pharisees, that they did bind heavy burdens and grievous to be borne, and lay them on men's shoulders: but they themselves will not heave at them with one of their fingers, and love to sit uppermost at feasts, and to have the chief seats in the sinagogs, & greetings in the markets, and to be called of men Rabbi. As it did appear that the chief priest asked the Apostles, Act. 5. e saying, did not we straightly command you that ye should not teach in his name? Such is and hath been always the manner and condition of those which have little regard to the christian religion, so that they may get unto themselves power & authority. As we do read that king Nabuchodonosor did compel and constrain the people to do homage & worship unto his idol: Daniel. 4. b one Antiochus which did 'cause the jews and Maccabees to forsake the divine service and precepts of the elders, 1. Mach. ● one Cozba in the time of the Emperor, Elyas Adrianus would the men should take or acknowledge him for the true Messiah, promised in the law, or as we do see in our time, an Emperor of the Turks, by force of arms did go about to mingle the heaven & earth, for to obscure and darken the name of Christ, and to deface his remembrance. Not without great cause Saint Hierome Saint Hierome in the life of Malchus. did complain sometimes, that when the power was usurped by the prelates of the Church: that the Church being increased in goods and riches, hath been also diminished and made weak in virtues, things much more damnable and contrary to our religion, as the word of the Apostle doth admonish and teach us that the weapons of our war are not carnal things but things mighty in God, to cast down strong holds, 2. Cor. 10. b wherewith we overthrow imaginations, and every high thing that exalteth itself against the knowledge of GOD. And very well a certain ancient author said, that the Church doth not know the corporal weapons, and that for her only aid and help she doth patiently abide and tarry patiently the lords leisure when it will please him to have pity on her, Lemot Can. porro. 16 cause. que. S. Amb. to the same end a Bishop of the Church of Rome said. When I shallbe compelled, I may not resist: I may besorrie, I may weep and lament: against the armies & weapons of the men of Gotia, my tears & weepings are my weapons. Behold saith that good author, the munitions and weapons of priests, otherwise I can neither speak against, nor resist. Now for as much as our enemies do go about and endeavour themselves to maintain their Religion by fire and sword, threatenings and bands, they do sufficiently declare that they cannot assure it by the scripture. Exo. 1 & 2 Even as king Pharaoh desiring to reign over the people of God, fearing that he should not tread underfoot all other nations, did lay upon them importable burdens, and at the last, caused to be killed all the first borne of the people of Israel. Even so (I say) as Herode being troubled for the homage & obedience that men did bear unto jesus Christ, Mat. 2 c of his nativity, & considering the promises of the saviour of the world accomplished and fulfilled in him, did slay all the children that were in Bethelem, and in all the coasts thereof, as many as were two year old and under, fearing lest that the advancement of the kingdom of Christ should be the ruin of other people. Behold the end of those which have no regard what become of the kingdom of jesus Christ, so that they may establish & set up their puissance and greatness to the end they may reign and bear rule in this world. Mat. 6. d. But the meaning of the true christians is altogether otherwise, forasmuch then as they do seek first the kingdom of God and the righteousness thereof. Yet they care not what their authority, power and greatness be, so that the word of God have his free passage, and the name of the Lord be glorified. For that same reason they put not their hope and strength in carnal weapon's, but in spiritual. Their sword is the word of God, Heb. 4. ● quick and mighty in operation, and sharper than any two edged sword, and entereth through even unto the dividing asunder of the soul and of the spirit, and of the joints and the marry: and judgeth the thoughts and intentes of the heart. Their victory is that, 1. john 5. that overcometh the world, even our faith, by the which (as saith the Apostle unto the Hebrews). Hebr. 11. f The ancient fathers, patriarchs and Apostles, have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of the lions: Apo. 2. e And as jesus Christ said, that he will fight against his enemies with the sword of his mouth. jer. 1 b Also he doth give power and strength unto his, in the virtue and power of his word to root out, break off, destroy and make waist, to build up and plant, as he promised in jeremy, and afterward confirmed by the mouth of his son, sending his Apostles through out the whole world. Then let all those be confounded and put to shame which do think to abolish the true christian religion by force of arms, or with a great company of people, or by threatenings. Tertulian in his book of the persecution in the flying to Scupula. For as an ancient author hath very well written, that it is no religion to constrain the religion, the which men aught to receive with a willing heart, our religion cannot be forced and constrained by force of arms, but by words. As for us because that the Gospel hath been preached throughout the whole world, Lactanciu. lib. 5. ca 20 among the horrible persecutions of the martyrs, and that the blood of them hath been the seed of the Church, yea, that the Church is come to her perfection and greatness, S. Augus●●●● li. 18. of th● city of god Tertulian. Saint H●erome in the life of Malchus. by those persecutions, and hath been crowned by the punishments and witnesses of the true faithful christians: we do make it no doubt to maintain and defend our religion, by the same means by the which she hath been established, I do mean by patience and gentleness: in such sort that although that our enemies do yet murmur, yet we are assured that the gates of hell shall not overcome us, Psalm 69. b Ma● ●6 c forasmuch as the church is the house of God, the pillar and ground of truth. 1. Tim 3. d We do believe also that the persecutions which we do suffer, do not serve for any other thing, then to witness the tyranny and cruelty of our enemies, and to assure more and more, the verity of our doctrine, in our constantness and patience. Even as the persecution of Lot did figure none other thing but the utter subversion of the City of Sodom. Genes. 19 ● The affliction of the Israelites did declare and teach none other thing, Exo. 1 d but the waist and destruction of the people of Egypt to be nigh at hand: Lamen. 4 a To conclude the blood of the prophets did demonstrate & declare the vengeance of God, upon that city of jerusalem, so goodly and excellent: According to that which is said in jesus the son of Siraach, Eccles. 10. a that because of unrighteous dealing, wrong, blasphemies, and divers deceits, a realm shallbe translated from one people to an other. Phil. 1. b And saint Paul doth show and declare that the things which have happened unto him are turned to the great furthering of the Gospel: So that his bands in Christ were famous through out all the judgement hall, and in all other places. Insomuch that many of the brethren in the Lord were boldened through his bands, and dare more frankly speak the word. I do speak unto those which do think to abolish the true christian religion, by the blood of the faithful, as some which are so mad and senseless, willing to quench the fire, do put into it oil. Luc. 12. f For the Lord is come to send fire on the earth: And what desireth he more but that it be kindled. If he himself hath embraced it in the hearts of the faithful, who shall quench it? Finally, Rom. 8. g who shall separate them from the love of Christ? shall tribulation, or anguish, or persecution, either hunger, either nakedness, either peril, either sword? God forbidden: for in the same they are more than vanquished, by him which hath loved them. Wherefore those are to much deceived which do think by some means whatsoever it be, to put out and quench in us that light & knowledge of Christ, and celestial verity, and do not consider that sure love is mighty as the death, and controversy as the hell, Canci. 8. b her coals are of fire, and a very flame of the Lord: so that many waters are not able to quench love, neither may the streams drown it. Here some will say unto me, that the doing of the religion aught to maintain itself, not by force of arms, but by patience and meekness: who have moved and stirred up those of the reformed religion, to put themselves with force & arms against the tyranny of their enemies? I do answer that as it was lawful by the old law for the people of God, to take weapons against the Philistians, Moabites, Madianites and other nations contrary unto the people of the jews, then for that they were forced and constrained of them in their religion, persons or goods. Also it hath not been less lawful unto those of the reformed religion: having express commandment of the king to keep & defend by weapons, that which hath been concluded and determined so holily, by the privy counsel for the doing of the religion and the ecclesiastical policy: Inasmuch as all was confirmable and agreeing to gods law and express commandment of the king, who did avow them to do the same, by many letters and writings. Even as David did take the weapons against Goliath, 1. Reg. 17. a forcing and troubling the people of God. judg. 7. a And Gedeon did rise up against the Madianites for to deliver his people. judith against Holophernes willing altogether to destroy and exterminate the jews. judith. 13 Furthermore, if the war be lawful, as it appeareth, that the LORD did allow so many wars of the Israelites. And our LORD jesus Christ did not despise the estate of the soldiers, Mat. 8. a. Luc. 7. b and of the Centurion. In the Gospel, chief and principally in two things, weapons may be lawful: As king Alphonsus doth very well declare, that is to say, for the law and for the flock, I do mean for the religion, and the tuition of his person and of his subjects, and for that the consciences, the bodies and the goods have been forced and compelled every where: and that there was no more readier help for to remedy that disease, then to take weapons: Not without cause then we following the express commandment of the king, & the advise of the best reformed Churches, together with the counsel of the most learned strangers of the realm, have taken the weapons, for to withstand such injuries and violences, pretending none other thing, but the honour of GOD, the advancement of his kingdom, and the health of his: with the preservation of the sceptre of our king. Which if the Painim or Heathen man hath written, Cicero li. 1. of his offices that men aught to take weapons, to the end that without wrong they may live in peace: In such sort that the intent of those which do carry them, is none other thing, but to seek peace. Who shall be so shameless or mad that dare say that it is evil done, to have upholden and maintained by weapons the assaults and force of our enemies for to live in rest, both of our goods and of our consciences? Furthermore, if those children of the Machabeans are praised to have constantly suffered death, for to maintain the laws of their country: shall it be counted unto us dishonour & shame to have bestowed our life and our goods, for to maintain the lawful & christian laws of the king? Cicero in his oration for Clement Saint, Augustine in his book of the city of God. Without the which (as the body without the soul) a common wealth can not long endure and continued, as being destitute of her parts and her sinews: yea, without them, the kingdoms are none other thing, but the very harbour of thieves, runagates and robb●rs. As it is written of Lycurgus, Xenophon in his 4 book of the sayings & doings ●f Socrates Esay. 30. d that he could find no greater means to make the City of Sparta to flourish, then to accustom the inhabitants thereof to obey laws. Finally it is welknowen that in quietness and hope our strength doth lie, staying our strengths have patiently attended, even until the blood of the true christians, shed out every where, and in the best towns of the realm, doth command us to repulse and stand against such cruelties, forces and tyrannies, and we have not taken that upon us for any ambition, desire of glory, private profit or desire of vengeance: But for the zeal of the lords house, of the which those godly persons, Moses, Hely, jehu, Mattathias, Math. 21. b john. 2. b. and jesus Christ our saviour being godly moved, could not suffer that of the lords house, they should make a house of merchandise and a den of thieves. On the other side all men do know that our enemies have taken those weapons, of their own proper & private authority: willing to force and constrain against their own consciences the divine and humane laws, & to defile the name of the Lord, and to oppress the just. To conclude, what other thing hath moved them to invade & strive against us, but a desire to hurt, a greediness and ardency of vengeance, a courage and desire against us, and an unreconciled hatred and enmity, an unlawful affection to speak against the edicts and statutes of the king, a desire to reign and bear rule: things most damnable in matters of war, as saint Augustine doth writ. saint Augustine in his book against Faustus Mam●ius. Whereby our enemies do sufficiently declare their slanderous and wicked faith. When they do accuse us to be rebels against the king, our natural and sovereign Prince: and of that only point they themselves do uncover and show sufficiently a rebellion, which have despised the Edicts and statutes of the king, they do exercise still daily their cruelties and tyrannies towards the faithful. Which thing if the great men (especially those which are in degree & dignity of a magistrate and governor? do vance and brag themselves to be so obedient and faithful servants of the king, how do they dissemble and cloak such cruelties without providing by the rigour of justice and severity of their laws? Rome 13. a. And wherefore do they bear the word? If it be not to take vengeance on them that do evil? If they do say that they can not resist the force and strength of a people so furious and mad, I would demand of them willingly, who hath moved them to put weapon in the hands of a people so foolish and rash: except it be to give them liberty to do all kind of evil? Or wherefore do they now make any doubt to forsake the weapons: especially in this time so quiet and full of tranquillity, but for because that their consciences doth accuse them of so many murders and robberies? Sapien. 17. ● For it is an heavy thing when a mans own conscience beareth record of his wickedness & condemneth himself. And why? a vexed & wounded conscience, taketh over cruel things in hand. Fearfulness is nothing else, but a declaring that man seeketh help and defence to answer for himself. If they do reply that some of our own country men have had sithence the Edicts and statutes of the king, the weapons ready in their hands, I do answer that that was not to abuse it to things unlawful or to let or hinder the office of a magistrate, as our adversaries do daily, shedding of their own head and authority the innocent blood, and do put them by force and violence to the punishment of the seditious and rebels. But to the contrary that by that means the ordinances and statutes of the king which should be kept, and the good defended from injuries & oppressions of the wicked: leading a quiet & peaceable life, 1. Tim. 2. ● in all godliness and honesty. Titus. 2. d Finally to the end that we should live soberly, righteously and godly in this present world, looking for that blessed hope and notable appearing of the glory of the mighty God, which is of our saviour jesus Christ, unto whom be glory for ever, Amen. Psalm. 33. c. The Lord bringeth the counsel of the heathen to nought, and maketh the devices of the people to be of none effect. But the counsel of the Lord shall endure for ever, and the thoughts of his heart from generation to generation. Esaie. 8. b. Go together ye people, and gather you, hearken too, ye all of far countries. Muster you, and gather you: Take your counsel together. Yet must your counsel come to nought: Go in hand with all, yet shall it not prospero except that God be with us. A Prayer. O Lord which art wonderful in counsel, and excellent in all thy works, turn thee again I pray thee, Psal. 80. ● look down from heaven, and behold and visit thy ●●ne, and the place of the vinyeard that thy right h●●de hath planted: and the branch that ●hou madest so strong for thyself. jere. 31. e Math. 2. b Behold the weeping and crying of that poor Rachel and of those which are killed and put to death for thy name. Show forth thy puissance and might among the midst of that mad and furious people, break their counsel by the force and strength of thy right hand, as thou didst break the enterprises of these which would build the tower of Babel: Genes. 11. ● as (I say) thou hast abated the pride of Pharaoh, Exod 14. d pursuing and following after thy people. To conclude, Daniel. 14. b of one Nabuchodonosor which did rise up against thee, that every one should know that the work which thou hast begun in us, in this mean exercise of reliligion, is not a work or counsel of men, which may incontinent come to nought: but a work which thou hast prepared for thy glory, for to endure for ever. Act. ●. ● Ouerthorow the appointments and deceits of those which of a set purpose do go about and enforce themselves by all means to hinder the free passage of thy word, as thou hast broken the counsel of Achitophel, 2. Reg. 17. a and brought to nought the bold and unshameless pride and ambition of Haman, Hester. 7 conspiring the death of Mardocheus and of the jews. 'Cause that the enemies of the truth, seeing thy wonderful works may acknowledge how precious the death of the righteous are in thy sight: yea, may confess with heart and mouth, that the blood of them is the true seed & increasing of the kingdom of thy son. Tertulian. Saint Hierome in the life of Malchus. Apo. 1. d And that they may worship him as the first borne among the dead, and prince of the kings of the earth, our Lord jesus Christ, to whom be glory for ever, Amen. ¶ A BRIEF ADVERTISEMENT, wherein is declared that the true Christians aught to avoid partialities & contentions, and to keep the unity of the spirit through the band of peace. Cap. 7. Philip. I d. Continued in one spirit and in one mind, fight altogether through the faith of the gospel, & in nothing fear your adversaries. FOrasmuch as the Scripture doth teach us, 1. Cor. 14. f that God is not the God of confusion but of peace. And that the Gospel of the Christians is called by the Prophet, the message of peace. Esay. 52. b And the christian church the congregation of saints which do live in the peace of God. Insomuch that the propht Esaie speaking of the church of God, saith, Esay. 66. d that God will let peace into her, as a water flood, and the might of the heathen as a flowing stream. And in Baruch Baruch. 5. b the god shall name his church with this name, that is to say, the peace of righteousness and the honour of gods fear. Finally, 1. Timot. 3. d forasmuch as the Church of GOD is the pillar and stay of god's truth, Ephe. 4. a Rome 15. a truly they may know plainly how we aught to be all diligent to keep the unity of the spirit through the band of peace, to the end that we all agreeing together may after the ensample of jesus Christ with one mouth (as saith Saint Paul) praise G●D which is the Father of our Lord jesus Christ. Ephe. 4. c And that we hence forth be no more as children wavering and carried about with every wind of doctrine. But let us follow the truth with love, and in all things grow up in to him, which is the head, that is to say, Christ. On the other side we are taught to avoid as much as we may possible, the debates and contentions of the law, and the partialities touching the doing of the religion. 1. Cor. 1. b According as Saint Paul did exhort the Corinthians, in the name of our Lord jesus Christ, that they all speak one thing, and that there be no dissensions among them: But that they be knit together in one mind and in one judgement, that they do continued of all one mind: all fight of one courage by faith. And also he did warn and admonish the Philippians Philip. 2. a that they be like minded, having the self same love, being of one accord and of one judgement, that nothing be done through strife or vain glory, but that in meekness of mind, every man esteem other better than himself. On the other side he writeth unto Titus, that he do suppress foolish questions, Titus. 3. c and genelogies and brawling, and strife about the law, as vain and superfluous. Also the same Saint Paul doth complain to the Philippians, Philip. 1. b that some there are which preach Christ of envy and strife, and not purely. Also in his second Epistle to the Corinthians he saith, 2. Cor. 1. d that he and Siluianus have preached unto you God's son jesus Christ, not in double word, yea, and nay: but in this word which is true, that is to say, yea. The same Apostle doth give unto us the reason of this doctrine, 1. Tim. 6. b when he saith that questions and strife of words, do engender envy, strife, railings, evil surmising vain, disputations of men with corrupt minds. Andrea saith also in an other place, 1. Cor. 3. a that if there be envying, strife, & sects among us, we do declare that we are carnal, and walk after the manner of men. For verily he that is contentious in the church, especially touching the doing of the religion, he sinneth many ways. First, in that he breaketh the unity of the Christian Church, which aught to be united and joined together: not only by natural conjunction and amity, but also by unity of doctrine. For as jesus Christ saith, john. 13. d that by this, shall all men know that we are his disciples, if we have love one to an other. Rom. 16. c Also saint Paul doth warn us to beware of them which cause division and offences, contrary to the doctrine which they have learned, and avoid them. Consequently he which is contentious in the church concerning the doctrine or doing of the religion. Collos. 1. ● First of all he sinneth against jesus Christ, which is the head of the Christian church, and prince of peace (as saith the prophet) inasmuch as he hath reconciled all things unto himself, & to set at peace through the blood of his cross, both things in earth and things in heaven. Secondly, he doth give occasion unto the simple and foolish people to err and go astray from the christian Church, in the which doth lie and rest the pillar of our salvation. And that the same is greatly odious and hateful unto God, jesus Christ doth teach and declare it, when he saith, Luc. 17. a Woe be unto him through whom offences come, it were better for him that a great millstone were hanged about his neck, and that he were cast into the sea, then that he should offend one of these little ones. The which his Apostle doth confirm, showing unto the galatians, Galat. 5. b that he that troubleth them, shall bear his condemnation, whosoever he be, and desireth that they that trouble them, may be cut off from them. Finally, he doth give occasion unto strangers, and enemies of our religion, to blame the name of God. Mala. 1 b According as the prophet did rebuke the governors & priests of the house of Israel, that they have caused the multitude to be offended at the law. Rome 2. d And Saint Paul writing unto the Romans, saith, that the name of God is evil spoken off, among the Gentiles through them. And by good right, a certain ancient author did complain, S. Hierome upon the 4 chapter of Ezechiel. that we many ways in the church do tear and rent God's coat through our contentions, the which the Soldiers durst not divide in his passion: the which did move sometime the jews (as Clement Alexandrinus doth witness) to swell and rise up even there, Clement li 7. stro. against the Christians, to say that the Christian religion was not of God: but some pernicious sect and false religion. Because that the Christians had debates and contentions in the church. For the same occasion, that great heretic Celsus, and chiefest enemy of the christians, Origene li. 3. against Celius. did rebuke daily the christians of their divisions and partialities, saying: that it were not expedient that they should grow and increase to any more greater number. Because that being but a few in number, they would be of one accord and agree well together: but assoon as they did multiply and wax many, they would fall into diversities of opinions. Also Samosetanus in the ecclesiastical history doth witness, Samosus in the ecclesiastical history. that the Emperor Constantine did suffer very impatiently the controversies and contentions of the christians, saying that by that means they do turn many men from the christian religion. Unto whom Themistus, a christian Philosopher answered, that the differences & controversies of the christians were nothing, in respect of the confusion of the sect of the Gentiles. Also the same author saith moreover, that for certain small contentions which do chance and happen to the churches, the church must not therefore leave and forsake the principal foundation of the true religion, nor to be the true churches: but that by that means the Lord doth try and prove the hearts of many, & doth declare & make plain the verity of the christian doctrine, as it is said, that there must be even heresies among us, that they which are perfect among us might be known. 1. Cor. 11. d By that means we will not here deny, but that always there hath been some small contention in the doctrine, as it appeared, that for the same cause was the counsel of the Apostles assembled together. Act. 15. c To conclude the scripture doth declare, the difference which was offered between Peter and Paul Apostles. And the Christian histories do make mention of some little controversies concerning the doing of the religion, between Peter Alexandrinus and Myletus Epiphanius, and Chrysostom, Hierome & Augustine: but we do exhort the Christians not to abuse the gifts of GOD, through vain glory or contention, for to be seen and esteemed the one above the other. On the other side to humble themselves under the wisdom of him which hath said, that he hath not determined with himself to know any other thing, 1. Cor. 2. a save jesus Christ, and him crucified. 1. Cor. 41. d And in an other place of the same Epistle he saith, be assured that the kingdom of God is not in words, but in the power of the spirit. Now the remedy & help in such differences (as Cyprian Cyprian in his epistle ●o Pompey saith is to have recourse to the beginning of jesus Christ and of his gospel & to the tradition of the Apostles. Cyprian li. 2. epistle 3. To the end that from thence may rise and come forth the reason of our doing, whereof the order hath taken his beginning, For inasmuch as jesus Christ aught to be heard above all, we aught not to consider that which some have done before us: But that which jesus Christ hath done & observed, which is before all. Saint Augustine lib. of baptism against the Donatists. Insomuch that we must cast all the counsels, opinions & definitions of men unto the holy scriptures, and in the to depose & put down all haughtiness, arrogancy and envious contention: and where it shall happen that the holy scripture hath nothing concluded & determined: In that case they aught to follow the manner and fashion of the most ancient Churches, with whom the Apostles have been conversant: To conclude, Ireneus li. ● cap. 41 when the tradition of the apostles do fail, they must believe the tradition of the churches, which have been ruled and governed be the disciples and successors of the Apostles, or those which have had charge of them: behold how they aught to resolve the doubts & controversies which are in the Churches, rather than by vain disputations and unprofitable contentions, which do serve to none other end but to engender strifes. And it maketh me afraid, how that in these latter days, for the ignorance, and calamity of the time, they have thought to declare and expound the dark places of the scripture, and the debates moved in the Church, by questions of natural Philosophy, rather than by the scripture rightly understanded and applied unto his true sense. Colos. 2. b Also Saint Paul doth admonish and warn us to beware lest any man come and spoil us through Philosophy, and deceitful vanity, through the traditions of men, according to the ordinances of the world, & not after Christ. Also sithence the Apostles Tertulian Tertulian in his book of the soul S. Hierome in his epistles. an ancient author, hath called the Philosophers the patriarchs of heretics. Also Saint Hierome hath confessed that the opinions of heretics are found among the subtleties of Aristotle and of Chrysippus. I will content myself at this time with the witness of a certain Philosopher (whereof mention is made in the counsel of nice) who being won and brought to the christian religion: Euseb. li to of his ecclesiastical history cap. 3 yea, without any kind of disputation by a poor, simple and foolish man (as the text saith) and being asked, how the same was happened unto him, forasmuch as before the most learned men of the counsel could not vanquish & overcome him by disputations and natural philosophy, answered, that as long as they did speak against him, by subtlety of reasons, he knew very well to answer to the arguments of his adversaries, by the same means: But when the virtue was manifested unto him by the mouth of him which hath pronounced it, the words could not resist virtue, nor man could speak against God. The same doth learn us, first of all to submit ourselves unto the ancient church and best reformed, as it is said in Saint john, john. 10. ● my sheep hear my voice. Secondly, not to do any thing, Philip. 2. a through envy, contention, or vain glory, but to bear with a patiented mind, one an other, in all meekness and humility. Thirdly, not to presume so much, that they would apply and refer the christian doctrine, or rule the doing of our religion, to man's philosophy: but to bring it again to the true beginning and original of the Scripture and to the traduction of jesus Christ and of his successors. Finally, to believe, that although that the slanders and heresies do come and happen unto the church, as well for the advancement of God's glory, as for to prove and try the true faithful christians: yet truly he which is the causer thereof shall bear the condemnation. Wherefore inasmuch as the scripture doth teach us, Act. 4. g that the multitude of them that believed in the primative church were of one heart and of one soul, & that from thence we have taken the beginning of our religion and doctrine, going about and endeavouring ourselves as much as in us is possible, and according to the portion and measure of the gifts and graces which we have received of the Lord, to make ourselves agreeable & confirmable to that ancient church: insomuch that we being all of one mind, 2. Cor. 1●. d may live in peace and love in the which we are called, and the God of love and peace shallbe with us. Amen. GALATH. 5. c. If we do bite and devour one another: let us take heed lest we be consumed one of another. A prayer. 1. Cor. 14. f O Lord, which art not the God of confusion, but of peace: yea which hast taught us by thy well-beloved son that every kingdom divided within itself, Luc. 11. c john. 13. d shallbe desolate. Give us grace that we all being united by one love and unity of doctrine, our enemies may know, that not only we are the true disciples of thy son: But that they may witness by works, that the church, Ephe. 4. a to the which thou hast incorporated us by one faith, one baptism, one God and father of all that believe, is the true christian church, and the pillar and stay of the truth: 1. Tim. 3. b to the end that we all being joined together in love & in all riches of the certitude of understanding: Collo. 2. b may increase in thy knowledge, and be joined altogether as lively stones, Ephe. 2. ● for to be made an holy temple. Offering unto thee a sacrifice of praise, that is, Heb. 13. e the fruit of our lips confessing his name. Through our Lord jesus Christ, to whom be glory for ever, Amen. THAT IT IS THE DVETIE of a chrstian prince, to watch & take good heed that the estate of the religion do abide & continue undefiled & impoluted, as well in the true serving of God, as in the dispensation of his word. Cap. 8. IF that king David be so much praised in the scripture, 2. Reg. 6 1. Cro. 15 & 16 because he prepared a place for the Ark of God, and ordained levites for to serve: to make remembrance, to confess and praise the Lord for ever. ●. Reg. 6. And Solomon his son is honoured and praised of all nations, because he builded and consecrated unto the Lord that proud & sumptuous temple of jerusalem: 4. Reg. 18 & 22 To conclude if the remembrance of those good kings Ezechias and josias, doth endure & continued for ever: because they have forgotten nothing, nor spared any thing to cleanse the Temple of the Lord from all idolatry and superstition of the Gentiles: have destroyed the altars of the Balamites, broken their images, and commanded the people to read the book of Gods, appointment, and to keep all the ordinances of God. Truly the true christian princes aught to acknowledge and believe, that their duty is not only to establish the true religion, but also to have regard and a respect that the Temple of God do abide and continued impolluted and undefiled from all kind of Idolatry and man's superstition. That is the cause wherefore the scripture doth command so often the children of Israel to honour God in his temple, and to abstain and refrain themselves from the merchandise, company and society of the uncircumcised people. For as the church is the spouse for God, 2. Cor. 11. ● and a pure and chaste virgin, forasmuch truly as the son of God, is delivered up of her: So he would that she should be kept unto him irreprehensible, holy and glorious, aswell for the regard of the true service which is due, as for the respect that they aught to have to his word and usage of the Sacraments ordained in the Church. And to that end are repeated so often in the scripture those two precepts, that is to say, Exo. 20. a Thou shalt have none other's Gods in my sight, for I am a jealous God. And this ye shall not do, every man that seemeth good in his own eyes: But whatsoever I command you, that take heed ye do: and put naught thereto, nor take aught therefro, declaring by those two precepts, that they aught not to mingle the service of God, with the service of so many false gods or of creatures: nor to join & compare the commandments of God to the traditions of men. jere. 7. b For that occasion the Lord did complain of his people, that, they had polluted his temple by a false service: and that their silver was turned to dross, Esay 1 f and their wine mixed with water. And jesus Christ did declare unto the Scribes, & pharisees, Math. 25. a that they did transgress the commandments through their traditions. behold as I think whereunto chiefly the Christian Princes aught to endeavour themselves, that is to say, to purge & cleanse the temple of God from a false service, for to establish the true Religion, & to foresee & provide that the Christian doctrine be purely declared, and that it be not defiled with so many of men's traditions. I will recite for this matter two examples, the first shall be of Ptolomaeus Philadelphus, Ptolemy. Philades. who caused the books of the Hebrews to be translated in to the Greek for to advance the religion of the people of God & his doctrine: & furthermore did remit and set at liberty the jews, which then were captives in Egypt. The second, is of Constantine the Emperor, Constantin Emperor. which did rise up for the quarrel of the christians, against Licinius Cesar: willing to compel and force all the world to follow the laws of the Painyms. Insomuch that Constantine having vanquished Licinius, not only caused the state of the Religion to be established: but also the deed of justice, which before was subverted and marred through the tyranny and cruelty of Dioclesian, Maximinian, Maximinius, and Mazentius, his predecessors. And truly in this duty the christian princes cannot excuse themselves, for if they are so diligent to foresee and provide that their Towns and Cities be not taken by their enemies: shall not this be their estate to be careful & diligent, that God's temple do abide and continued impoluted and undefiled with Idolatry and humane superstition, if that be the property of a virtuous Prince to watch diligently, that his subjects be kept under his obedience without oppression & injury: shall not this be the true duty of a Christian prince, jere. 50. d Apo. ●7. a to keep that his subjects be not hurt with the hammer of the whole world, nor that they do not drink in that cup of gold of that great Babylon the mother of fornication, and be drunk with the wine of her fornication: To conclude, if the Christian princes are so curious and careful to beware that their subjects be not given to wickedness and turned from their obedience by strangers, Gene. 34. a (as of late was Dina the daughter of jacob) shall not they be careful that they be not seduced and led here and there by strange doctrines? Heb. 13. b The spouse of the Lord doth cry out in the book of the Canticles of Solomon. Can. 2. d Saying, get ye Foxes, yea, the little Foxes that hurt the vines, whilst that the vines do bear blossoms. The Prophet Ezechiel doth complain, saying, O Israel, thy prophets are like the Foxes upon the dry field. And the christian princes will suffer so many false priests which devour widows houses: and that under a colour of praying long prayers. And of others, which pervert whole houses, Titus. 1. ● teaching things which they aught not because of filthy lucre: Insomuch that those which aught to preach a gospel of peace, do preach a message of trouble and sedition among the Christians: Those which aught to weep and be sorry for the sins of the people, do rejoice to see every where the blood of the true christians shed: Those which do take the quality of the Apostles, and do vance and boast themselves to be as sheep among wolves: wise (I say) as serpents and innocent as doves, Mat. 7. b. do devour the sheep and doves of the Lord Mat. 10. d Those unto whom the Lord hath not sent for a sword but his word, do arm themselves for to suppress his word and the kingdom of his well-beloved son our Lord jesus Christ. Luc. 9 ● Those unto whom the Lord commanded to take nothing to secure them by the way: neither staff nor scrip, neither bread neither money, neither to have two coats: do heap up infinite treasures, for to afflict and trouble the people of God: Math. 23. c They do tithe the Mint, anise and Commin, and leave the weightier matters of the law undone: judgement, mercy and faith. jere. 2. c Be astonished (O ye heavens) be afraid and abashed at such a thing: Those which do boast and brag themselves to be lawful successors, of those good ancient fathers, do make it a conscience to transgress the lest of the commandments of men: And do make it no conscience under colour of true religion, to bring to utter ruin & destruction the children of God. And they dare not (as they say) to be found faulty in one small fault fearing to loose their prebends dignities and prerogatives, and in the mean time do make it no conscience to be found daily with conspiracies and threatenings, for to put an whole realm in a pray, & for to shed as water the innocent blood. O time: O manners: the prince doth understand it: the Senate doth see it. And yet nevertheless such good Lords do live, (what said I) live: yea, do sit in counsel, which if they are so curious to mark the doings of their fathers for to serve them in their own doings. They will remember very well the saying of Saint Ambrose, S. Ambrose Can. porro 16. cause quest 3 being printed and set in their Canons, that is to say, that the true munitions of God's ministers, are weepings & tears. Insomuch that this good author doth cry so often, that being forced and constrained he may sigh and weep, otherwise he cannot resist: In such sort that he did not determine to take for his weapons against the injuries of the men of Gotia, 8. Ambrose canon con. 23. cans questio 5. but his weepings and his tears, I will not here refer the doing of Moses, Hely and jehu (unto our time) and of an especial and particular act to make a general rule among the christian princes, for to arm and move them unto some kind of cruelness against so many false priests. I do accord with them that they do keep the zeal of them, and leave the deed such as it is: So that according to the example of jesus Christ, king of kings, and Lord of Lords, john. 2. c they do cast out of the christian Church, so many merchants and hired priests, 1. Reg. 3. c and do not suffer that of God's house, they do make it a market or a den of thieves. For even as Ely was grievously punished, for hiding and covering the sins of his children: Also it is to be feared that the like do not chance and happen unto those which are established by the LORD, for to maintain and keep the estate of the religion, and in the mean time do suffer freely and unpunished the sins of the pastors and teachers of the people, and it is to be feared but that the Lord will sand in the end, that which is spoken of in Ezechiell, Ezech. 3 that is to say, calamity upon calamity, cry upon cry: that the law of the priest do not perish, and the counsel of the elders. As the same Lord did menace and threaten his people in an other place of the Prophet saying, Agge. 1. c that he will forbidden the heaven to give them any dew, and the earth to give them increase. And will call for a drought upon the earth, both upon the land and upon the mountains, upon every thing that the ground bringeth, upon men and upon cattle, yea, and upon all handy labour. Because saith he, that his house lieth so waste, & that every man runneth to his own house. The Lord showing and declaring the fault and ingratitude of those which for to understand the affairs and doings of this world, do negligently pass their duty in that which appertaineth unto the affairs of the religion. They cannot abide that any thing should be attempted, either in deed or word, against their persons or goods. And they do not think it strange to crucify jesus Christ, for to save a thief and a seditious Barrabas: or for to cut off the head of john Baptist for to gratify and please the desire of others. Have not, have not then (O ye christian princes') regard: to the brightness and magnificence of the Romish Church: And believe not lightly all lying spirits. 1. john. 4 a But prove the spirits whether they are of God or not, for many false prophets are gone out into the world, and way not the doing of the religion to the opinion of the common people: But to the word of God according to the which the Lord would be served and honoured, and not according to the minds of men. Forasmuch then as such professors of the truth do go in sheeps clothing and inwardly are ravening wolves. Also do show outwardly in their temples, some appearance of religion (as of late the Egyptians did) yet in the mean time under colour of devotion, Similitude of Clement Alexandrinus. do worship the creatures and works of their hands. And forasmuch as the Lord by his prophet doth call you nurses of his church: chase & drive away from his sheepfold, so many unprofitable and hired shepherds: Esay. 49. f And in their place, sand workmen approved, workmen that need not to be ashamed, which do divide the word of truth justly. 2. Tim. 2 ● 'Cause that those which do profess to teach, do put from them foolish and unlearned questions, 2. Tim. 2. d 1. Tim. 1. a & that they do nothing in declining to one side: To conclude that they do not give heed to ieerish fables and genealogies, nor to the commandments of men, for to turn them from the truth, but that they do handle the word purely, & as by God, before God: by Christ, not through envy, contention or discord: But purely as those which are constituted for the defence of the gospel. In that doing (as saith Saint Paul of the true ministers of the church) you shall save yourselves, 1. Tim. 4. d and those that do here the word, Amen. 2. Paralip. 29. a. Ezechias caused the Levites and priests to come, and assembled them together into the East street. And said unto them, here me ye Levites, purify yourselves & hallow the house of the Lord God of your fathers, and bring out the filthiness out of the holy place. A Prayer. O Lord in whom are the riches and honours and which reignest over all: 1. Paral. 29 c in whose hand are power and strength, and greatness & empire unto all things: which provest the hearts, and hast pleasure in plainness, Psalm. 72. a & disposest the thoughts of the hearts of the people. Give thy judgements and thy justice unto the king whom thou hast established over us, to the end that he may justly command thy people to keep thy law. Prepare so our hearts, that we living under his obedience in all sanctity and righteousness, may worship thee also with one will in spirit and truth, john. 4. c Deut. 12. a not doing that, that seemeth good in our own eyes: but that which is agreeable unto thee, and that which thou commandest us. To the end that by that means all the world may know that the same that thou hast of late forespoken or prophesied of thy church, be verified in us: that is to say the kings shallbe the nursing fathers of thy people, Esay. 49. f & queens shallbe their nursing mothers for to nourish and feed them of spiritual meat: john. 4. e of which thy well-beloved son said, that his meat was to do the will of him the sent him, our Lord jesus Christ. To whom be glory for ever. ¶ THAT IT IS THE RENOWN of a Christian prince, to be beloved of his Subjects. Cap. 9 Siraac in his Ecclesiast. 6. c. ¶ A faithful friend is a strong defence. Luc. 11. e. FOrasmuch then as every kingdom divided within itself shall be desolate: And every house divided within itself shall fall one upon an other. And experience doth teach us, Sallust. beside the saying of the Painim, that through concord & amity, little things become great, & the great do perish. Sallust in the w●rre of iugurth. It is most certain & true that the assurance of a kingdom consisteth not only in an army or number of people, no more then-the force of a king in his royal sceptre: But in the amity and obedience that his subjects do own unto him. Xenophon lib 8. of his pedie And very well the historiographer saith, when he did writ that sport or pleasure is not durable, wherein one is established and set in by sword. ●●int Cur ●. 8. According to that another doth teach, that those do abuse themselves greatly which do think better to assure the realm by force then by amity. Terentius. Even so Theopompus being asked how a king may easily keep a kingdom: Plutarch 〈◊〉 of his Ap●theg. answered, if he do suffer his friends to speak freely of lawful things: Isocrates in his precept that he wrote unto the princes. Cicero li. 1 of his offices. And that he do right and justice unto those which are wicked and evil. For he which is much feared cannot choose but that he have many enemies: For as it is contained in a common proverb, men do hate willingly those whom they do fear: and they do desire gladly the death of him whom they hate. We must conclude that the most readiest means for to keep a realm, is to keep the people under his obedience, by gentleness and amity. Pro. 20. d. According as Solomon doth writ. That mercy and faithfulness preserve the king, and with loving kindness his seat is holden up. Furthermore I will not occupy my mind to search the examples of profane histories. All men do know very well how the kingdoms of david and Solomon his son have prospered in respect of those of Pharaoh, Saul and Nabuchodonosor. As the Lord doth witness unto us of Saul, Oseas. ●3. c. that he hath given him in his wrath, and in his displeasure will take him away again. But as that is not mercy to desire one so great gentleness: because that mercy aught to govern herself with all righteousness, Psal. 29. a equity and justice: Forasmuch as with true judgement the king setteth up the land, and the Lord doth establish the seat of him which doth judge the poor in virtue. Psalm. 45. b. To conclude that the sceptre of the kingdom of GOD is a right sceptre: To be short as he which sitteth in the judgement seat, aught not to be much inflamed and moved against these which are wicked, or to weep with the people that are grieved or afflicted: But to judge with all uprightness, without being affectioned through too much clemency or rigorousness. Also a virtuous and stout prince, aught not indiscreetly, to repute for his friends, all those which do offer themselves suddenly to his friendship: But to consider diligently under what condition they do bear him favour. That is the cause wherefore Isocrates. Among other precepts that he did writ unto a Prince, did commend unto him three things above all others: First, Isocrates in certain precepts that he wrote unto princes. that he would not repute for faithful, all those which do praise or allow all that, that he saith or doth: But those which do rebuke him when he hath failed. Secondly, that he would separate those which do flatter him by some kind of deceit from among them which do honour him by amity: Lest that the condition of the wicked should be better than that of the good people. Finally, that he do permit and suffer the prudent and sage people to speak unto him freely, to the end that he may have people which may answer to the purpose and satisfy him. And truly that great orator of the Latins hath very well said, Cicero in his book of amity. plato in his book of love. that we must first judge before that we love: For that there are some men which do love a great deal better the body then the soul, and do not seek but to fulfil their desire. Plutarch of the difference of a flatterer & of a friend. For the true friend (as saith Plutarch) doth not follow all things: but the things good and honest. That is the cause wherefore a virtuous prince aught to be prudent even to discern and judge of men to the end not to believe too lightly all those which do call evil good, Esay. 5. ●. and good evil: which make darkness light, and light darkness, that make sour sweet & sweet sower, which do sow pillows under all arm holes, Ezech 13. c. and bolsters, under the heads both of young and old, to catch souls withal. For as Quintus Curtius Quint. Cur ●ber 8. saith. That flattery is a pernicious thing and an ordinary evil of kings, by which their riches are sooner wasted, then by the enemy. I will content myself at this time with the example of jeroboam, 3. Reg 12. b c who refusing to comfort his people, according as he was taught of the elders, was the cause of the division and ruin of his kingdom. And I will not make mention of king Achab, 3. Reg. 22. b who for that he believed more the voice of the false prophets, than the wholesome admonitions and warnings of Micheah, doth let all christian Princes understand what it is to believe the counsel of the good. 2. Thessa. 2. c As often times it chanceth because we received not the love of the truth that we might be saved: God shall sand us strong delusion for to believe lies, even as job doth write, that the Lord changeth the heart of the princes and kings of the earth, job. 1●. and disappointeth them: So that they go wandering out of the way, and grope in the dark without ltght, staggering to and fro like drunken men: Psal. 107. ● And david doth declare that the same Lord doth make the princes hateful, and doth let them wander out of the way in the wilderness. The which aught to serve for the christian princes: chief for to keep their subjects in their obedience, rather by gentleness and amity then by severity and cruelness. The example is manifest of Denys the tyrant, of whom Cicero Cicero li. ●. of his offices speaking off, saith, that he was shut into a marvelous prison, fearing very much his subjects for the cruelty that he used towards them. I will not rehearse the common saying of the Emperor Antonius Pius: Antonius' pius that is to say, that he loved rather to keep one of his Citizens then to kill a thousand of his enemies. I do leave willingly the sentence of Silla surnamed the happy, Plutarch in his apotheg which above all his prowesses did advance himself of two things. I do mean of the amity of Pius Metellus, and for that he did not destroy the City of Athens: but did spare it. As also Sallust Sallust in the war of Catiline. (speaking of the ancient walls of the City of Rome doth writ that the romans were become great & puissant, because they pardoned their enemies. I will end this matter by the sentence of Agesilaus, Xenophon in his book of the praise of Agesilaus. king of the Lacedæmonians, warning oftentimes his soldiers not to wrong and hurt those that they did take, as people unjust: But to keep them and acknowledge them as men. If then the paynim and heathen men have used such gentleness and humanity towards their enemies, shall the christian princes use cruelty towards their subjects? If that one aught to keep faith among the strangers as we do read of Marius Regulus, Cicero in his paradoxes. who loved rather to return unto the punishment then to break the faith that he promised unto his enemy: As also the ancient histories do witness unto us, that the oath of Agesilaus, Xenophon in his oration of the praise of Agesilaus. king of the Lacedæmonians was holden so certain and sure, that his enemies have so assured it as the same faith and amity that they do bear the one to the other. By what excuse can a christian prince excuse himself, to break the faith that he hath promised unto his subjects? what shall I say, if the Machebeans 2. Macha. 7. are praised to have given their lives for to maintain and keep the laws of the country? Shall the christians be blamed and counted to be rebels to have repulsed the force and strength of those which have even here violated all divine and humane laws. To conclude, if the civil law hath said that it is the interest of a Prince to have of his subjects riches and goods: who can think that the Christian Prince will destroy the best part of his subjects, for to fill the ambition and unmeasurable covetousness of some of his realm? The histories of the Romans do teach us that Marcus Marcellus did bewail bitterly the ruin and destruction that was to come upon the City of Syracusia. And as Saint Augustine saith, S. Augustin lib. primus of the city of god ca 6 before the same City he did first shed forth his tears and weepings, than his victories and prowesses. And shall the christians take pleasure to see to be shed as water the innocent blood, in the midst of the most famous cities of this realm? shall they pill and spoil the goods and substance of so many good people? The Graecian (saith Plato plato Dialogue 5. of the common wealth. ) will not destroy Greece, forasmuch as they are Grecians: nor burn their houses nor will take from them their lands and possessions. And the Christians will beaten down & raze the best Cities of France, & will take away the goods of the Frenchmen: do take pleasure to see the rich and famous Cities of the realm to come to decay and to be destroyed. If the examples of the paynim can not move us: yet at the lest wise let us remember the humanity and gentleness of the Hebrews, Deut. 20. e Eusebius li 8. of the preparation of the gospel. cap. 2 who did not suffer that one should destroy by fire or sword the lands, or that one should spoil those which were fallen down, or slain in battle, or that one should not do any wrong unto those which were taken prisoners, chief unto women. For (as Cicero Cicero li. 3 of his offices saith) of the nature of man, the which we aught principally to follow, cruelty is greatly an enemy: & there is no difference saith the same author, whether that man be changed and turned into a brute beast, or whether that under the figure of a man he hath a brutish cruelness. Inasmuch then as our Lord jesus Christ doth teach us that blessed are the meek: Math. 5. a for they shall inherit the earth. On the otherside, the Lord doth threaten the princes of jacob and the dukes of the house of Israel, jere. 26. c that he will make Zion to be ploughed like a field, and Jerusalem shallbe an heap of stones, and the hill of the lords house shallbe turned into an high wood: for the tyranny of the princes, and abuse of the false priests and prophets. By good right we do exhort the christian Princes to all gentleness and humanity towards their subjects. To the end that they may be maintained in their puissance, authority and greatness. And moreover we do warn & admonish them not to believe too lightly, every lying, spirit, fearing that they be not deprived of that blessed temple, that heavenly Jerusalem. Furthermore we do beseech them to acknowledge how pernicious and noysible unto a realm, are so many flatterers, false brethren and hypocrites, which do honour them, not for to teach them, or advance them to some thing: but for to draw them from profit, according as Plato plato in his book of phi doth declare, that the flatterer is a dangerous beast and hurtful unto mankind, and is like unto a wicked spirit, feeding and alluring the simple and foolish people, under the colour of pleasant meat & full of pleasure. plato in his book of me nexenus. And in an other place the same author doth writ, that the flatterer doth follow the good after the nature of the enchanter and poisoner: plutarch in his book of the difference of a flatterer & of a friend yea that he is more pernicious than is the the thief and homicide. Because that he doth not steal away the money or the life only: but also as a sacrileger, an hallowed thing: that is to say, the judgement of reason under the colour of good. Wherefore O ye kings of the people: and you, O Christian princes which delight in royal seats and sceptres, Sapien. 6. d love that benignity and gentleness, that ye may reign for evermore. Remember that sovereign prince, Esay. 42. d which hath not been an outcrier, nor an high minded person, nor which hath not broken the bruised reed, and the smoking flax he hath not quenched, which hath not (I say) judged according to the outward appearance of the eyes, Esay. 11. a neither reproveth a matter at the first hearing: but with righteousness hath he judged the poor, and with holiness he reformeth the simple of the world. our Lord jesus Christ, unto whom be glory for ever, Amen. ECCLESIASTICUS. 6. c. 16. A faithful friend is a medicine, of life, and they that fear the Lord shall find him. A prayer. O Lord, Pro. 22. ● which hast the kings heart in thine hand, like as the rivers of waters, Daniel. 8. f and mayst turn it whether so ever thou wilt. Which hast power upon all the kingdoms of men, and settest over them whom thou listest, judg. 9 c vouchsafe so to bend the heart of our king, that he reigning over us in all verity and righteousness: may sometime witness with thy faithful servants, Samuel and Nehemias', 1. Reg. 12. Nehem. 5. that he hath not grieved nor molested thy people. And as thou hast established him unto a Christian kingdom: he may be also a follower of that king, which is the sovereign over all, whom thou hast ordained over thy holy hill of Zion: of whom (I say) his seat endureth for ever: Psalm. 45. b Psalm. and the sceptre of his kingdom is a right sceptre, to the end that by that means he may follow righteousness & fly from all iniquity: to conclude, that he be of an entire and perfect heart towards thee, Heb. 1 c and humble and gentle towards his subjects, after the example of the same Lord: who for to accomplish and fulfil thy will, did humble himself even unto the death of the Cross. Our Lord jesus Christ, unto whom be Glory for ever, Amen. THAT IT IS THE HONOUR and renown of a Prince and his subjects, to 'cause the laws and politic ordinances of his country to be kept inviolated. Cap. 10. romans. 13. a. ¶ The king is the minister of God, for all men's wealth. FOrasmuch then as the laws do teach us two things, that is to say, Xenophon in his book of pedie. 1. Reg. 15. c to command, and to obey unto the commandment, and that the Lord doth witness, that to obey is better than offering and to give heed is better than the fat of Rams, because that rebelliousness is as the sin of witches, and stubbornness is wickedness and idolatry. It is most true that more greater goodness cannot happen unto kingdoms, common wealths, and cities well dispensed and governed, then to make them to obey the laws. Inasmuch chiefly as they do teach none other thing but the obedience due unto the superiors. As Xenophon doth witness, that Lycurgus could find no better means to make the city of Sparta to flourish, then to accustom the inhabiters of the same to obey unto the laws. As more amply Cicero Cicero in his oration for Clemencius. doth declare, that the spirit and the counsel, and the sentence of the common wealth do consist in the laws, and as the body without the soul, so the common wealth without the law cannot stand: the which aught to be understanded, not only for the regard of the subjects but also of the Magistrates, Xenophon in his first book of his pedie. princes and other superious: and very well Cyrus the king of the Persians, did declare unto his son, that he must be ●elie just, and a great obseruator and keeper of the laws. Lex digna vox under the title of laws. As also the laws of the Emperor do witness, that it is a kingly voice, and worthy for a virtuous and he royeoll prince, to confess himself to be subject & bound unto the law. That is the cause wherefore the Egyptians did adjure their judges and Magistrates, Plutarch in his book of his Apotheg. to judge nothing unjustly and wrongfully, although that they had express commandment. Even so Antonius, the third of the name, did signify sometime by letters unto his officers, that when he did command any thing contrary unto the laws, that they should not obey him. And very well the civil law hath provided in that matter, Lex si vindica under the constitution of Theodosibus de si pe. which would that the Magistrate should not execute so suddenly the will of a prince: who being moved with anger or with some unlawful desire of vengeance, should command a thing contrary or repugnant unto the law: The saying of Solon. But as Solon did complain in his time, that the laws were like unto the spider's webs: the which do suppress & easily take the little beasts: but are broken & destroyed by the great beasts. Do demonstrate & declare that the simple people & of a base & poor condition, were constrained to obey that laws: & that the rich & puissant of this world do transgress them with all licence & without punishment. Also it is to be feared, that not only the like shall happen in our time (what say I) the like: but also that the laws be not violated, of the poor & of the rich. And it doth grieve me very much to confess plainly, that there are so many Magistrates in the realm of France, & that they do bear so little obedience unto the princes laws: & I do no less marvel, that there are so few Magistrates in other countries: and great obedience of the subjects. So many lawyers there are (I say) in this Realm, and yet nevertheless they do regard neither the law, nor yet the right of the subjects. On the contrary part among other nations a few people which do profess the law, and yet nevertheless justice duly administered and executed: insomuch that it seemed (as saith Cicero Cicero in his oration for Roscius a in certain oration) that we do not hold any thing of that which is of right and of true justice: but that we do use only the shadows and images of things, in the mean time we do know very well to recite with the same Orator, Cicero in his oration for Cecinna. that there is nothing that we aught better to keep and retain in a city, than the civil right: without the which, saith that author, that no man should be master of his own, or he should not know which is his own, or which is an other man's: and there is nothing which may be ruled or governed among men with right equality and justice. But some will demand of me where is the fault, I will answer with Plato, Plato in his 3. book of the common wealth the laws although they are good, are dead without the Magistrates. But that the Magistrates without the laws, are lively laws: and because that the Magistrates of this realm, have more regard to their private profit, then unto the common wealth: and do traffic in administering their estates as they have bought them to have them: the laws do abide as dead and buried, because that no man can be found that doth observe and keep them. The jews, Turks, and other barbarous and rude nations, do keep their edicts and statutes, and shall the Christians despise the lawful ordinances of their prince? The Christians will observe and keep diligently the which is established in their favour, & shall they not be careful to keep and maintain the edicts and statutes which do concern the common wealth? If they do take it upon them, although it be little upon their persons or lands, they do complain by and by: alleging the custom of the country, and the ordinance of the prince: if it be not of force or effect, they have the reason. And in the mean season shall they not have care and respect to maintain the right of the innocent & afflicted, of the people of God? Things truly, which doth make me to say, that there is very little love or charity among the Christians: 1. Cor. 13. b For love seeketh not her own things: but the commodities of other. History of Susanna. g That little Daniel did return in judgement, for to save the innocie of that chaste Susanna, and did put himself for her notwithstanding the credit and authority of the judges. Andrea shall, the Christian princes see before their eyes the just to be oppressed and shall hold their peace? 3. Reg 3 c That worthy king Solomon did sit in judgement for to do right between two harlots, and shall the christian princes see in all places, the blood of their subjects unjustly shed: yea in despising and contemning of their edicts & statutes, and will suffer it patiently: if the voice of the blood of Abel hath cried vengeance after the Lord: Genes. 4. b shall the blood of so many christians, so ungently entreated and killed, hold their peace: if jesus Christ did rebuke the Scribes and pharisees, Mat. 23. d for the blood of the prophet Zacharie. which was killed between the temple & the altar: shall not the lord judge & avenge the blood of so many good christians, shed in the mids of his second temple and christian Church, for the word of jesus Christ, and for the witness of his name: Finally, Levit. 35. ● if it be written that the homicide or murderer shall die the death: how shall those scape unpunished which are an occasion of infinite murders, thinking thereby to pull down and suppress all divine and humane laws against their own consciences: for to get unto themselves fame and renown, and to deface the memory of the true & faithful christians? I will use no long discourse, I do believe that they will confess unto me willingly, that the edicts and statutes of a Prince are either lawful or unlawful: if the● are lawful, as we aught to presume of the edicts and statutes made with good deliberation & advice of counsel: truly we aught to keep them, although that the end of them are hurtful: Deut. 12. c For we must not do evil to the end that there do come no good: but to do that which is right, & that which the Lord commandeth. If they are unlawful, I do mean contrary unto the religion and good manners, although we aught not to keep them: yet truly we aught not to break them by an evil means: But with all gentleness and patience to show what the fault of them is. We do read in the holy scripture that the children of the Hebrews did not obey the commandment of king Nabuchodonosor, Daniel. 3. e constraining and commpelling his subjects to worship his image, because that it was altogether contrary to their religion: but we do not read that they have made any rebellion against the king or his subjects, for to break and infringe the edict of the king: but that they have modestly and soberly declared the doing of their religion, and the righteousness of their cause. In like manner the books of the Maccabees 2. Mach. 7. a do teach us that those seven brethren of the Maccabees have formeably & in good order spoken against the ordinance of king Antiochus, compelling them to eat swine's flesh, contrary unto the laws and ordinances of their country: but we do not see that they have threatened, or that they did confederate themselves against the edict of the king. It is most true that they are forbidden upon the commandment of their law. As the book of the acts of the Apostles doth teach us, Act. 5. ● that the high Priest did command expressly the Apostles that they should not declare remission of sins, in the ●●ne of jesus Christ. And notwithstanding the Apostles not regarding the edict and commandment of the high priest, did as appertaineth to their vocation & calling: answering that it is better to obey God then men. And in all that while we do not read that they have made any violence or force, for to withstand the edict of the high priests. Furthermore the ecclesiastical history doth teach us, that there was in the City of Nicomedia, Eusebius li S. of the history clesiastical cap. ● li. 6. of the history triperte ca 30 a certain man come of an ancient house, and of great Authority: who seeing that there were in all places edicts very cruel published against the Christians, being moved and constrained of an earnest faith, did take the said edicts and did tear them in pieces before the people. As also we do read in like manner of one Artemenius a martyr, & of a woman named Publia Artemenius martyr Publia. who did break a great number of idols, and crying with a loud voice (the Emperor being present. Psal. 115. a ) Their images are but silver and gold, even the work of men's hands: But it is not written that those people have shed the blood of the subjects, or rob their goods for to break such edicts, although that they were cruel & full of tyranny, and yet nevertheless a man may find at this day so many wicked and rash people among the Christians which are not ashamed to violate the edicts of the Prince, although that they are confirmable to all divine and humane right: thinking thereby to hinder and let the course of the religion. Some might here reply, that the same doth charge greatly those of the reformed religion: Inasmuch as they do put themselves by weapons against the force & power of their enemy. Unto which I do answer first that they have done it by the authority of the prince. Furthermore, that there is great diversity to make a company of people, and to take weapon without the law and authority of the magistrate, for to break the edicts of the king as our enemies have done: and to put themselves against the force and strength of an other for to defend the edyctes and authority of the king, as those of the reformed religion have done. For in upholding and maintaining the edyct of the king, they do maintain it in the authority & puissance which the Lord hath given unto him: And by the same means they, do keep his subjects under the obedience of him, in all gentleness and friendship. On the contrary, in forcing the edict of the prince, they do despise the prince and him which hath set him upon his throne. And beside they do give an occasion unto the people to give themselves to all liscenciousnesse and ungodliness. And consequently he which doth violate the law of his prince doth sin many ways. Pro. 8. e First of all he sinneth against God: thorough whom the king's reign, and the princes make just laws, the Lords bear rule, and all judges of the earth execute judgement. Secondly, he doth offend the Prince unto whom he aught to yield himself subject, as saint Paul saith, Rom. 13 c not only for fear of vengeance: but also because of conscience. Finally, he doth give an occasion of great slander unto his neighbour, thorough an evil example: inasmuch as he doth despise the commandment of his Prince. And truly if any will ask me how the common wealth of Venice hath continued so long in his authority, puissance & greatness, & at this day is more richer & opulent then ever it was. I will answer that the same was, because that she did know how to keep her people under the obedience of her laws and statutes. In like manner experience doth teach us what is the force and puissance of the Cantons or Suisse for the policy which they observe and keep in their common wealths. It is to no purpose then the men do vaunce themselves to have a Sovereign parliament in their city, and that they do magnify themselves under colour of so many honourable and proud Senators. And that in the mean time justice doth sojourn in their pai●●●s and houses. Cyprian in his Epistle which beginneth been ad noue. donate. Also it is to no purpose that from day to day they do publish and set forth so many new statutes, and that the poor subjects are oppressed, spoiled and rob every where in their persons and their goods. Amos. 5. e We do read that the place to execute justice, among the Hebrews, was set at the gates of the cities where Saint Hierome Saint Hiesome upon the 5. chap. of Amos. saith, that the same was to the end that the labourer and poor man, arriving into the city for to defend his right: should not be moved at the frequency of the city and of so strange a spectacle and beholding of the same. Also that the Citizen should not go far for to seek justice, or that he was afraid to find the judgement seat, which doth make me to say, that it is a very strange thing among the christians, that not only they are constrained to make so many journeys for to demand justice: But also that they must pursue it with so great charges and expenses. I do remember a certain king of Egypt, which ordained sufficient and honest wages for his judges and magistrates: saying, that the judge aught neither to give nor take. Where a certain christian author did exclaim and cry out, Erasmus in his apotheg O how willingly I desire that the Princes of our time would follow that example: who selling the estates, do destroy the judges, and in the mean time it must needs be that the judges do live by stealth: and do get again through dishonest gain, that, that they have unlawfully disboursed. Furthermore I will not muse or study to mark and discover the faults of ours, it is enough for me that every one do know that the puissance and greatness of the cities and common wealths, do not lie and consist in an excessive and mad number of magistrates: ●endinge and serving rather to the ruin and destruction of the people, then to the comforting of them: Not mor● then the justice and true rule to live well, to so many new Edicts and statutes: But to the wisdom of the magistrates, and true usage and exercise of the religion and justice. And I will not be abashed if an Emperor of Rome called Licinius Cesar, The emperor Licinius. did call sometime a heap and company of officers, moths and rats. As also one may daily see, that they do despise so many ways the edicts and statutes of the Prince and of the superiors. Because that the number of magistrates serveth nothing to the common wealth: no more than so many edicts and statutes of the magistrates, to the helping and comforting of the subjects. I will end this matter by the prayer which king Solomon made, aswell for his own regard as for the regard of all his people. O Lord forasmuch as thou hast caused a young Lad to reign over thy people: 3. Reg. 3. b give unto him a heart full of knowledge to judge thy people and to know the good from the evil, that he may walk in thy ways, in truth and righteousness and keep thy statutes and commandments. Give unto him grace that he may duly and rightly rule his subjects under the obedience of thy laws and ordinances, teaching them the way by the which they shall walk in the work that they shall do. Finally, O Lord, cause that the same Prince do provide among the people virtuous men and fearing God: Exo. 18. d. men loving truth and hating covetousness: and which do judge thy people at all seasons, in all right, equity & justice. Esay. 12. a In the favour of him which judgeth the poor with righteousness, and with holiness reformeth the simple of the world. Our Lord jesus Christ, unto whom be glory for ever, Amen. proverbs. 29.14. The seat of the king that faithfully judgeth the poor, shall continued sure for evermore. proverbs. 28. Because of sin the land doth often change her prince: But through men of understanding and wisdom, a Realm endureth long. A Prayer. Sapien O Lord which by thy mighty and puissant hand hast made the world of nothing, and which dost dispose all things with a marvelous order and counsel. Esay. 28. e Proverb 8. c Which settest up again righteousness in the balance, and judgement in the weights: yea, by whom the king's reign, and the Princes make just laws. Direct so by thy grace the young age of our king, under thy fear, that he reigning over us in all equity and righteousness, he do maintain his people in the keeping of the laws which do concern the advancement of thy glory and the liberty of thine. O Lord make him to understand, that as all puissance and power is from thee: Rom. 13. a So the Prince is the minister of God for all men's wealth. To the end that the may employ & bestow the gifts which thou hast given unto him to thy glory, to the advancement of the kingdom of thy son, and to the comfort of his people. Assist through thy fatherly goodness all those which are of his counsel: That they may acknowledge that thy fear is the beginning of wisdom: Pro. 1. ● Philip. 2. e and that they do not seek only their private commodities: but also those of other men's, or that they seek not their own: but those of jesus Christ, unto whom be glory for ever, Amen. A BRIEF DEMONSTRATION, unto those which do make it no conscience to shed the innocent blood, under pretence, I know not of what foolish zeal, Wherein is showed by examples of the scripture how odious before God, such cruelties are. Cap. 11. Genes. 9 a. ¶ He which sheddeth man's blood shall have his blood shed by man again: For God made man after his own likeness. 1. Samuel. 15. g. ¶ Samuel said unto king Agag as thy sword hath made women childless, so shall thy mother be childless among other women. Pro. 6. b SAlomon doth witness in his proverbs that there be six things which the Lord hateth, and the seventh he utterly abhorreth: A proud look, a dissembling tongue, hands that shed innocent blood, an heart that goeth about with wicked imaginations, feet that be swift in running to do mischief, a false witness that bringeth up lies, and such one as soweth discord among brethren. That is the cause wherefore david prayed the Lord that he will not destroy his soul with the sinners, nor his life with the blood thirsty. Psalm. 26. c Where that good Prophet speaking unto GOD, doth cry, thou (O God) shalt cast them down into the pit of destruction: Psal 55. d For the blood thirsty and deceitful man shall not live out half their days. The Lord trieth the righteous, but his heart hateth the wicked and him that loveth violence. The which is sufficiently declared unto us by examples of the scripture: yea, who will begin from the creation of the world. For from the law of nature, Cain killed his brother Abel: for that cause the Lord said unto Cain: Genes. 4. b What hast thou done? The voice of thy brother's blood cried unto me out of the earth. And now cursed be thou as pertaining to the earth, for when thou tillest the ground, she shall hence forth not give her power unto thee: a vagabond and a runagate shalt thou be upon the earth. In the law that is written Pharaoh, king of Egypt went about by all means to afflyct the people of GOD, until that he caused to be killed all the men children of the Hebrews: Exo. 1. d. But in a little while after all the first borne in the land of Egypt were killed, Exo. 12. e Exo. 14. g. Pharaoh and all the Egyptians were drowned in the seas. judg. 9 g In the time of the judges, Abimelech desiring to reign over Israel, caused to be killed all the children of Gedeon, except joatham, insomuch that Abimelech was made king in Sichem. But within a little while after, this vengeance happened unto him: For Abimelech having besieged the City of Thebes and taken it: and going to take a tower wherein the people were gotten together, a woman did cast a peace of a millstone from the wall upon his head, and all to broke his brain pan▪ So (as saith the Scripture) all the wickedness of Abimelech which he did unto his father in slaying his three score and ten brethren, God did bring upon his head. The Queen jezabel caused Naboth to be killed for to have his vineyard: 3. Reg. 21. f But the Scripture doth teach us that the Lord spoke against jezabel, saying: that the dogs shall eat jezabel under the walls of jezrael, the which came to pass: For jehu caused jezabel to be thrown down out of a window, 4. Reg. 9 f and jezabel was eaten up with dogs, according to the word of Hely. At the same time Athaliah the mother of Ochoziah, seeing that her son was dead, rose up, and slew all the seed of the kingdom, 4. Reg. 11. ● except joas the son of Ochoziah, whom jehosaba the daughter of king jehoram did steal from among the midst of the kings sons that were slain, and hide him from Athaliah, that he was not slain: But within a little while after, Athaliah is carried out of the Temple, & when she was come to the gate where the king's horses went out, they killed her there. jehoram did rise against the kingdom of his father, 2. Cro. 21. a and when he was settled he slew all his other brethren with the sword, and divers of the Lords of Israel there too: For which cause the Lord did smite him with an incurable disease in his bowels: And in process of time, even about the end of two years, his guts fell out, by reason of his sickness, and so he died of evil diseases. jehoas after the death jehoida, 2. Cro. 24. f did forsake the Lord: and caused Zachariah the Prophet to be killed in the court of the house of the Lord: And when the year was out the host of the Syrians came against him: and they came to juda and Jerusalem, and destroyed all the Lords of the people from among the people, and sent all the spoil of them unto the king of Damascus: And when they were departed from him, though they left him in great diseases: yet his own servants conspired against him, for the blood of the children of jehoiada the priest, and slew him in his bed, and so he died. 2. Cro. 33. e Manasseh shed much innocent blood, so much that he filled Jerusalem from the one side unto the other. But afterwards he was taken by the Assyrians and led captive to Bablilon. Act. 12. d I will not here forget Herod who having vexed certain of the congregation, and killed james the brother of john with the sword: by and by after he was smitten of the Lord, and being eaten of worms, gave up the Ghost. Furthermore, if we will know wherefore the children of Israel were led captive to Babylon, 2. Cro. 36. e in the time of Zedekiah & jehoachin. The scripture doth answer, that the Lord God sent to them by his messengers, sending them betimes: for he had compassion on his people and on his dwelling place. But they mocked the messengers of God & despised their words, and misused his Prophets, until the wrath of the Lord so rose against his people that it was past remedy. And so he brought upon them the king of Caldey and slew their young men with the sword in the holy Temple, and neither spared young man nor maid, neither old man, neither so much as him that stooped for age: but gave all into his hand. The Prophet jeremy doth give the same reason of the later destruction of Jerusalem, Lamen 4. c which was in the time of Titus and Vespasian, when he saith: neither the kings of the earth nor all the inhabitors of the wolrd, would have believed that the enemy and adversary should have come in at the gates of the City of Jerusalem. Which nevertheless is come to pass for the sins of her Prophets and for the wickedness of her priests that have shed innocentes bloulde within her. To that same fault the son of Syrach did attribute the destruction, Rom. 2. c not of a City and of a common wealth only: Ecclesi. 10. a Teaching that the kingdom because of unrighteous dealing, wrong blasphemies and divers deceits, shallbe translated from one people to an other. So our Lord jesus Christ doth cry so often against the Scribes and pharisees, for the blood of the righteous, Mat. 23. d saying, Jerusalem, Jerusalem, which killest the Prophtes and stonest them which are sent to thee: How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, but ye would not: Beholdy our habitation shallbe left unto you desolate. These are the same matters which that first Deacon of the church did direct unto them, when he saith: Act. 7. g. O ye people stiff-necked & of uncircumcised hearts & ears: You have always resisted the holy ghost: As your fathers did so do ye. Which of the prophets have not your fathers persecuted? And they have slain them, which showed before of the coming of the just, whom ye have now betrayed and murdered. What shall I say more? the time will not serve me, if I would speak of Nero, Sueton in the life of Nero. Domitian, Caligula, and other Emperors of Rome. Who having exercised in their life, more cruelties than Barbarous or Scythian: Also in their death have been cruelly entreated of their own subjects. For the like cause it was forbidden the children of Israel not to eat the blood, Levit. 17. c for the life of all flesh is in the blood. For that same cause (I say) David was not suffered to build the lords house: 1. Cro. 22. a because saith the Scripture, that he had shed much blood and made great battles, although that he had no wars, but against the enemies of God & of his people. These things do sufficiently declare unto the Kings and Princes of the earth, how odious before God all effusion of blood and cruelty is: According as Solomon doth teach us, Pro. 20. d that mercy and faithfulness preserve the king, and with loving kindness his seat is holden up. Math. 5. a And jesus Christ doth witness, that blessed are the meek, for they shall inherit the earth. What need is it to search the places of the ancient fathers, inasmuch as the examples of our time, do give unto us certain witness of the vengeance of God against those: Who according to their ambition and private affection had shed every where the blood of the just? which although the Lord do suffer many at this time to reign: yet let us praise his goodness, and let us acknowledge that his mercy and long tarrying shall bring them to repentance. Let us also fear on the other side, that through their stubbornness and heart that cannot repent, they heap unto themselves the wrath of GOD against the day of vengeance, when shallbe opened the righteous judgement of God. Mat. 23. d Even as jesus Christ did menace sometime the S●●●bes and ●harises saying: Fulfil ye the measure of y●● fathers, that upon you may come all the righteous blood that was shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias the son of Barachias, whom ye slew between the temple and the Altar. Num. 25. e To no purpose, some do cover and cloak themselves with the zeal of Phinees which did take a spear in his hand and did thrust through Zambry, and Cosby, because they committed fornication together. Alleging the free will of Hely, ● Reg. 18 g 4. Reg. 10. a which killed all the priests of Baal. Furthermore they do propound unto us the ardent affection of jehu, which caused the lxx. sons of Achab to be slain. Also they do show forth the zeal & ferventness of Mathathiah, which killed a jew, 1. Math. 2. b which did sacrifice unto Idols in the City of Modin: For such men besides the express commandment of the law (which will that the Prophet which shall presume to speak aught in my name, Deut. 1●. d which I commanded not to speak, and he that speaketh in the name of strange Gods, the same Prophet shall die) do hold the place and office of a magistrate, and they do it not without just and great occasion. S. Augustin in his book of the christian doctrine But at this day it shall not be permitted for certain particular examples, chief in our law evangelical, for every private person without leave & authority of the magistrate or knowledge of the cause to commit such unlawful acts, for to hide them afterwards with the cloak of religion. Math. 26. ● The which jesus Christ doth teach us in rebuking Peter for drawing his sword, & smiting the high priests servant: for to show unto us that the using of the same is forbidden unto private persons & reserved to the magistrate. Rom. 13. b Of whom S. Paul saith that he is the minister of God for thy wealth. But & if thou do evil them fear. For he beareth not a sword for nought, but is the minister of God to take vengeance on them that do evil. The same sentence is repeated by Saint Peter in these words: ●. Peter. 2. c. Submit yourselves unto all manner ordinance of man for the lords sake, whether it be unto the king as unto the chief head: either unto rulers, as unto them that are sent of him, for the punishment of evil doers, but for the laud of them that do well. Woe then unto you which desire the possessions, and have spoiled them: and the houses, and have taken them: And have done wrong to a man and to his house, to a man and to his inheritance: Which have stolen the coat and cloak from those which went by safely returning, from the battle: which have thrust out women from their houses, of pleasure. And you also, mark this ye prophets which do seduce the people, which do bite with the teeth and cry: peace, and if any do give you nothing in the mouth, ye prepare against him battle. And upon thee also, thou bloody City, altogether full of lies and of stealth, and defiled with the blood of the just▪ which hast not received discipline & which hast not had confidence in the Lord: and art not approached or come nigh unto thy God. Sopho. 3. a For thy princes were in the midst of thee as roaring Lions. Sopho. 3. a And the ●●dges are as wolves in the evening which ●●aue nothing behind them till the morrow. The hands of your Prophets are defiled with blood, Esay. 59 ● and their teeth with unrighteousness. Their lips speak leasings, and their tongue setteth out wickedness. Their feet run to evil, & they make haste to shed innocent blood, their counsels are wicked counsels, harm and destruction are in their ways. I do speak unto those which have the knowledge, Malach. 2. b and in whose mouth men may seek the law. Where is it written in the law, that one may put a man to death without knowing the cause and authority of the magistrate, unto what matter doth Saint Paul defend himself in the presence of the captain which ordained that he should be examined by the whip, or wherefore did he answer the Centurion that it was not lawful to scourge a Citizen of Rome, and uncondemned: Act. 22. f except it were but for to show how odious and hateful before the Lord those are which do shed the blood of the righteous? History of Susanna g For what pretence did the Lord awaken and stir up the spirit of holy Daniel, being a young child: but for to make known the innocency of that chaste Susanna, condemned to death? And for to speak better, what more we the said prophet to return in judgement, and to cry with a loud voice, O ye children of Israel are ye such fools that ye have here condemned a daughter of Israel to death, and know not the truth wherefore? except it were but for to teach us, that it is better to let the wicked go unpunished then to condemn the innocent? And nevertheless, The law absence of Pocus. not only ye consent unto murders: but do persuade the people (being set in Moses chair (to do such cruelties and murders. That heavenly father hath not done so, as he doth teach us, when he saith the cry of Sodom and Gomorra is great, and their sin is exceeding grievous. Genes. 18. e I will go down to see, whether they have done altogether according to the cry which is come unto me or not, and if it be not so, that I may know. john. 8. b Even so I say, hath not jesus Christ his son done, which is the true pastor & sheaperd of our souls and chief pastor of the bishops: who being called for to judge that poor sinful woman, did not pronounce incontinently judgement against her (as the Scribes and pharisees desired being all bloody with the blood of the Prophets) but said unto them: john. 8. ● Let him that is among you without sin, cast the first stone at her. Admonishing and warning all true christians that gentleness and clemency is more seemly or better becometh pastors then cruelty and rigorousness. Furthermore, I would willingly ask, wherein the people can excuse themselves of such wickedness, to put a man to death, of whom he knoweth nothing, and to condemn him as a schismatic, heretic and impostor, when he himself knoweth not any thing what religion is, and believeth only upon the credit and sight of other. And yet nevertheless in that matter, his ignorance shall not excuse him. By what colour of justice, can a judge save himself in the midst of such cruelties: which hath neither let the murders, nor condemned the murderers? On the other side have made unrighteous laws, and devised things which be to hard for to keep. Esay. 10. ● Wherethrough the poor are orpressed on every side, & the innocentes of my people are therewith rob of judgement. To conclude, what punishments do those deserve to have, who being ordained for to declare the Gospel of peace, do incite and stir forward with all their power, the people to troubles and seditions? I that great law géever of the Athenians, Cicero in his oration for Roscius and one of the seven sages of Greece, named Solon, hath not published any law against the Parricides: esteeming that such a shameful crime could never be committed: What punishment are they worthy off, Heb. 12. e which do put to death the fathers of our souls? if with one only respect (as saith Cicero) that fatherly pity is hurted: Cicero in the said book Gal. 4. e What shall that be of us, if we put to death those which daily do travail to bear us again until Christ be fashioned in us? 2. Pet. 2. e Wherefore let us not be like unto brute beasts, who following their sensuality: and being made to be taken and destroyed, speak evil of that they know not, for they shall perish through their own destruction. john. 4. a But let us judge the things in verity and righteousness, and before we condemn any man, let us prove by the word, whether the spirits are of God or not. In so doing we shall be afraid to condemn unto death so lightly him for whom jesus Christ freely hath shed his blood: In such sort that we leaving all disordinate desire of vengeance and carnal affection, as spiritual men, 1 Cor. 2. d may discern and discuss spiritual things, Amen. Apocalip. 6. b. ¶ I saw under the altar the souls of them that were killed for the word of God and for the testimony which they had. And they cried with a loud voice, saying, how long tarriest thou Lord holy and true, to judge and to avenge our blood on them that devil on the earth. A Prayer. O Lord, and father of our Lord jesus Christ, which art marvelous in puissance and infinite in mercy. Extend thy clemency and fatherly goodness upon those. Who of an undiscreet zeal, and following the traditions of their fathers, do bandon themselves against thy son Christ▪ and do shed daily the blood of thy servants. Regard their threatenings, and give unto those which do adore and fear thee, to declare thy word with all boldness, break the force & strength of thine enemies by the sword of thy mouth, that they acknowledging thy majesty may be wise as serpents & innocent as doves: To conclude that every, one may call upon thee and magnify thee in the midst of the nations, seeing the changing of thy right hand. And as thou hast foreshowed by thy Prophet, that at the birth of thy well-beloved son our Lord jesus Christ: Esay. 2. a the people shall break their swords and spears to make scythes, sickles and saws hereof, that one people lift not up weapon against an other. Esay 36 f But that thou wilt give unto them a new heart, and a new spirit, and that thou wilt take that stony heart out of their bodies, for to 'cause them to walk in thy commandments & to keep thy laws. Give unto us grace in this mean liberty of religion and exercise of the same. Esay 11. a That the wicked being slain with the breath of thy mouth, the Wolf may dwell with the Lamb, and the Leopard shall lie down by the Goat, the Lion and other cattle may keep company together, so that a little child may drive them forth, I do mean that no man do any hurt unto thy holy mountain. But that the earth be filled with thy knowledge, as if the waters of the sea did cover all things. Finally, Esay. 2. b that we may all walk in the light of our LORD jesus Christ, to whom be glory for ever, Amen. ¶ A BRIEF DEMONSTRAtion unto those which of a set purpose do turn themselves from the known verity, without any force and compulsion. Hebrews. 10. e. Cap▪ 2 ¶ If we sin willingly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. FOrasmuch then as the law of the Lord hath been published with thunderings and lightnings Exo. 10. ● and that the same Lord did sometime manifest and show himself unto the people, in figure and show of a burning bush. As also it appeareth, Exo. 3. a that the holy Ghost descending upon the Apostles, there came a sound from heaven as it had been the coming of a mighty wind: Act. 2. a Truly we cannot be ignorant what the troubles are to the manifestation of the law, because of those which do speak against the true religion, Luc. 2. e as it is written, that jesus Christ shall be the fall and resurrection of many in Israel, and a sign which shallbe spoken against. Sapi. 17. ● Also that the law doth engender in us trouble, under consideration of the pain appointed for the transgressors of the same. Forasmuch as it is an heavy thing that a man's own conscience beareth record of his wickedness and condemneth him. Collo. 1. e Insomuch that there is no means to appease such differences, but in the peace of him who hath reconciled all things unto GOD his father, and to set at peace by the blood of his cross, Numb. 21. d both things in heaven and things in earth. Even as in the old law there was no better remedy for the biting and stinging of the Serpent, then by the beholding and looking upon the brazen serpent, lifted up in the wilderness. According as jesus Christ saith in saint john, john. 3. ● that as Moses lifted up the Serpent in the wilderness, so must the son of man be lifted up: That none that believeth in him perish, but have eternal life. And notwithstanding that there was as well in the law of Moses as in the christian law, great troubles and contradictions: yet truly there is great difference of the one and of the other. Antithesis. For the one doth set before us threatenings, the other doth declare unto us peace: the one doth represent a Moses terrible and fearful, the other doth represent unto us in person a gentle and gracious jesus Christ. The one doth rebuke our faults & transgressions: the other doth bring unto us our grace and satisfaction. Finally, the one doth condemn us of eternal death: the other doth justify us before God in the death of his only & well-beloved son our Lord jesus Christ. And even as in the law that is written, Moses is justly condemned for that he failed towards GOD at the waters of strife. Numb. 20. e And the children of Israel are rebuked because they murmured against the same Lord desiring the pleasures of the country of Egypt. Even so in the law evangelical, jesus Christ will not hold for unguilty those which for common afflictions, do d●strust of his grace, puissance and goodness For he hath said, whosoever shall knowledge me before men, Math. 10. c him will I knowledge also before my father which is 〈◊〉 heaven. But whosoever shall deny me before men, Luc●. 12. c him will I also deny before my father which is in heaven. That is the cause wherefore he requireth of us that our lamps may b● always burning: (burning I say) of tha● heavenly fire, whereof our Lord speaks in this manner: I am come to send fire on earth: Luc. 12. g and what is my desire, but that it were all ready kindled? and he would that we should not be between both or luke▪ warm: Apo. 3. c but that we should be hot or cold, and that we should cast our sorrows and afflictions upon the love of him which hath borne our pain, Esa. 53. b. and taketh away our infirmity: and hath been wounded for our offences, and smitten for our wickedness. For in all those things we are more than vanquishers, because that he hath first loved us. Furthermore, inasmuch as the same Lord doth admonish us that he will be with us always, even until the end of the world: Mat. 28. d Truly, in what kind of affliction so ever it be, we aught always to assure ourselves in that word, and not to be like unto that disciple of jesus Christ our saviour, the which did fear the winds and outrageousness of the weather, in the presence of him which hath the power not only to command both the sea and the land: but by one breath of his mouth, can at one moment bring to nought and destroy all the creatures of the world: yea, Phillip. 2. b in whose name every knee shall boowe, both of things in heaven and things in earth, and things under the earth. On the other side, let us follow rather king jehosophat, who being assieged in the City of Jerusalem, 2. Cro. 20. c and destitute of all man's help, did cry unto the LORD saying, O our GOD, forasmuch as there is not in us any might for to resist and withstand this great company that cometh against us, neither know we what to do: But our eyes will be unto thee. The which that good Queen judith di● know very well to practise, udith cap. 9 & 10 who seeing hi● enemies at the gates, and the City being forced on every side. To be short the inha●bitaunts of the same altogether amazed and discomforted with fear: with a manly and courageous heart did lean & stay herself upon the strength of him, which being infinite in puissance, cannot be tied and bound in his mercy and goodness. Wherefore i● the Lord do give us the grace that we shall die for the name of his well-beloved son our Lord jesus Christ, let us meditate with ourselves that we do not give unto him, 1. joan 4. d but that which doth appertain▪ and belong unto him: forasmuch as he loved us first, and gave himself to die for us: that is to say, when we were all sold under sin, he hath freely pardoned and redeemed us by the blood of his well-beloved son our Lord jesus Christ. Secondly, let us confess boldly that although that we do tender unto the Lord life for life, death for death: yet truly that we do not tender unto him the egalitie of that, Saint Amb upon Saint Luke. that he hath given unto us. Forasmuch then as our sins were infinite, so the redeeming of the same was inestimable, and therefore there was no creature, either terrestrial or celestial, which can appease the ●●nger of that heavenly father, but he which was GOD and man, that is to say, the ●onne of God. Finally, let us well consider what the Lord ●oth propound unto us, when he doth give us the grace that we should not only believe in his well-beloved son our Lord jesus Christ: But also we should die for him. In this, that for a frail and transitory life, he will give us a life eternal and perdurable: As he hath promised, that whosoever shall loose his life for his sake, the same shall save it. This is then a very strange thing among the Christians, Luc. 9 c to fear death in a quarrel so just and reasonable. And to think that he which doth give the heavenly goods will deprive us of temporal and necessary goods for man's life. It is, I say, yet more greater wrong done unto the Lord, to forsake him for to save their goods, & to fear to die for him which humbled himself even into thief low places for to redeem us from sin, hell, and eternal death: And notwithstanding all that which is said, although that in our death we do offer unto him that which is not ours, yet truly he doth accept the smallness of our power and will, when we do lean unto him by faith, upon the merit of his well-beloved son. He I say, which hath protested before the majesty of the father, & hath cried with a loud voice. Psal. 40. b Heb. 10. b Behold I come: in the beginning of the book it is written of me, that I should fulfil thy will, Heb. 5. e O my God: and in the days of his flesh, having offered up with great cries and tears, prayers & supplications, unto him which was able to have saved him from his death, and being heard, hath been the author of eternal life unto those that obey him. Woe be unto those than which do blame the Lord against their own conscience, and do blaspheme his majesty, by oaths and unlawful witnesses, for to persuade the people that they are not the disciples of jesus Christ. As Peter did, denying his master, in the presence of a maid, those are they which do repulse the gifts and graces of the holy spirit, Heb. 6. a without any force, violence or fear, & having tasted of the good words of GOD, and of the power of the world to come, do call again in their own filthiness and villainy. Insomuch that it happened unto them according to the true proverb. 2. Pet. 2. d The dog is turned to his vomit again, and the sow that was washed to her wallowing in the mire. For if those children of the Hebrews, that is to say, Sydrach, Misach & Abednago, Dan. 3. e had rather to be cast into the hot burning oven, then to do homage or adore the Idol of king Nabuchodonosor: If I say that chaste Susanna, History of Susanna. g hath not so much feared to fall into the hands of men, then to sin before the majesty of God. To be short, if those Machabeans 2. Mach. ● have not spared their lives for to maintain the honour of God: yea, against all the force and strength of the tyrants. Shall we be so ungrateful, 1. Cor. ●. d for certain private commodities, to abandon him which hath been made for us wisdom, & also righteousness, sanctifying and redemption? I do say yet more, if the paynim have valiantly fought for to increase the honour of their Princes, not seeking thereby but a vain glory and worldly recompense: shall the christians make it difficult and a hard matter to give their goods, dignities and prerogatives for the name of him which hath endowed them with all heavenly benedictions, hath also gotten for them by his blood an everlasting kingdom in heaven. The Lord doth complain sometime of his people, for that they having forsaken him: and digged them pits, jere. 2. c yea, vile and broken pits, that hold no water. And in an other place also he rebuketh them of their ingratitude, saying. The ox knoweth his Lord, and the ass his master's stall, Esay. 2. a but Israel (which was his people) knoweth nothing and hath no understanding. And shall the same LORD at this day hold his peace, of so many apostates, which of a set purpose do turn themselves from the known truth against their own conscience? Forasmuch then as the holy Scripture doth tell us, that in death, an everlasting life: in the ignomy and slander of men, a glory before the majesty of GOD: Luc. ●● in the loss of our goods of of such treasures which the eye hath not seen, nor the ear hath heard, neither hath it entered into the heart of man. To conclude, for a despising of our favourable parents and friends, a glory before the majesty of God, and a blessed rejoicing in the company of Angels and heavenly spirits. Let us then willingly embrace this cross, that we may get an immortal life, & let us rejoice after the example of the Apostles, Act. 5. c when the Lord doth give us that honour to suffer rebuke for his name. Likewise let us receive joyfully the ravishment of our goods, knowledging with ourselves that we have a better reward in heaven, Heb. 11. d which is permanent and endureth for ever. Finally, let us not at all desire the absence of our parents and friends, forasmuch as that true shepherd of our souls, our LORD jesus Christ, doth promise' us that whosoever shall do the will of his father which is in heaven: Mat. 12. a that he will be his brother, sister and mother. And that our heavenly father doth assure us that he will gather us up: yea, 1. Cor. ●5. d when we shallbe forsaken of all our parents and friends; at the time of the restoring of all things, when he shall be all in all, Amen. Acts. 9 a. ¶ It is to hard for thee to kick against the prick. A Prayer to the same end. O Lord which art wonderful in puissance, and infinite in mercy, which desirest not the death of a sinner, but rather that he repent. Ezech. 18. e Regard and behold from thine heavenly throne the rage and fury of our enemies, and of those which do pursue thy name. Nom. 23. a As thou hast of late inclined thy face upon Balaam, willing to force the people whom thou hadst chosen for thine heritage. Show mercy and bring to repentance those which of an indiscéerte zeal, Act. 9 a & not according to knowledge, do hinder daily the course and free passage of thy word. To the end that they being cast down by the sword of thy mouth, after the example of that vessel of election, may acknowledge thy Christ & magnify thy glorious name, among the midst of the Nations: yea, that they do confess with heart & mouth, that it is eternal life, then to acknowledge thee to be true God, john. 27. a and not to vary, or any thing decline from the commandment of him whom thou hast sent, our Lord jesus Christ, unto whom be glory for ever, Amen. ¶ A BRIEF DEMONSTRAtion unto those which have sustained even hitherto the doing of the reformed religion for to confirm them more and more in their first william. Cap. 13. Psalm. 73: d. ¶ They that forsake thee shall perish: thou destroyest all them that commit fornication against thee. THE Scripture doth witness that at the coming of the son of God, Mat. 24. a many false Prophets shall arise & shall deceive many. And because iniquity shall have the upper hand, the love of many shall abate. But he that endureth to the end, the same shall be safe. 2. Tim. 2. b: As it is written, that he which striveth for a mastery is not crowned, except he strive lawfully. And the husbandman, Luc. 4. f. must first by labouring receive the fruits. And what he is among you (saith the Lord) that is disposed to build a tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform it? Lest after he hath laid the foundation, and is not able to perform it, all that behold it, begin to mock him: saying, this man began to build, and was not able to make an end. Heb. 3. c. I speak this my brethren lest there be at any time in any of you an evil heart & unfaithful to departed away from the living God. But exhort one another daily, while it is called to day, lest any of you wax hard hearted through the disceitfulnesse of sin. For we are made partakers of Christ if we keep sure unto the end the beginning, wherewith we are holden up. And we do exhort you of this, fearing that in forsaking him which hath called you by grace, you do transport yourselves unto an other gospel, and seeing now ye know God, Gal. 4. b yea, rather taught of God, you do turn yourselves backward unto impotent and beggarly ceremonies observing (with the jews) days and months, and times and years: not for that I do distrust of your good william. But to the end that I may so assure you in the faith of the Lord, that the course of this present life finished, every one of you may say with the Apostle Saint Paul. I have fought a good fight, 2. Timot. 4, b. and have fulfilled my course, and have kept the faith. From henceforth is laid up for me a crown of righteousness, which the Lord that is a righteous judge shall give me at that day: not to me only, but unto all them also that love his coming. In like manner, to the end that ye be not as children carried about with every wind of doctrine, as commonly chanceth unto men. But let us follow the truth in love, and in all things grow up into him which is the head, that is to say Christ. Ephe, 4. d The prophet doth complain in the old law, that his people do halt between two opinions neither following the living GOD nor Baal. 3. Reg. 18. d Apo. 3. d The Lord did rebuke the Angel of the Laodicians because that he was neither hot nor cold, insomuch that therefore he will spew him out of his mouth. On the other side he doth promise to him that overcometh, Luce. 16. e to sit with him in his throne, as it is written, no man can serve two masters, for either he shall hate the one and love the other, or else he shall lean to the one and despise the other. 2. Cor. 6. e Righteousness hath no fellowship with unrighteousness, neither light hath company with darkness, neither Christ accordeth with Belial. If then ye have received the word of God, be ye not like unto him which hath sowed his séed upon stony ground. Mat. 7 d. I do mean him which heareth the word, and anon with joy receiveth it. Yet hath he no roots in himself, and therefore dureth but a season: for as soon as tribulation or persecution ariseth because of the word, by and by he is offended. Also be ye not followers of that foolish man, Mat. 7. d which builded his house upon the sand: and the rain fell, and the floods came, and the winds blue, and beaten upon the house, and it fell, and great was the fall thereof. Luc. 11. b He that is not with me is against me (saith the Lord): And he that gathereth not with me, scattereth. That is the cause wherefore Saint john did complain of some in his time, which did bear office in the church, 1 john. 2. d and nevertheless did draw themselves away from the same, when he saith, they went out from us, but they were not of us: for if they had been of us, they would doubtless have continued with us. But this cometh to pass, that it might appear, that they are not all of us. The Apostle saint Paul speaking of the Apostates, saith, Heb. 10. e that if we sin willingly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. For if we, after we have escaped from the filthiness of the world, 2 pet. 2. d through the knowledge of the Lord, and of the saviour jesus Christ, are yet tangled again therein, & overcome: then is the latter end worse with us then the beginning: for it had been better for us, not to have known the way of righteousness, then after we have known it, to turn from the holy commandment given unto us, according to the true proverb. The dog is returned to his vomit again: and the sow that was washed, to her wallowing in the mire. Know then my brethren, Deut. 8. a. e that God hath nourtered you, even as the father nurtureth his children:: And beware that thou forget not the Lord thy GOD, in not keeping his commandments, laws and ordinances. That when you shall have the things that you desire, and your riches and goods increased, than your heart rise, and you forget the Lord your God which hath delivered you from the hand of your enemies. Learn by the example of the people of Israel, that he which aught to be right hath kicked: he I say, which was made fat, thick and smooth, hath forsaken and let God go that made him, and despised the God of Israel that saved him. As also the same Lord doth witness by his Prophet, that the iniquity of Sodom was pride, Eze. 16. b abundance of bread, and idleness. On the other side submit yourselves therefore under the mighty hand of God, 1. Pet. 5. c that he may exalt you when the time is come. Cast all your care on him: for he careth for you. Be sober and watch, for your adversary the devil as a roaring Lion walketh about seeking whom he may devour. See that ye love not the world, 1. john. 2. c neither the things that are in the world. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but of the world: and the world passeth away and the lust thereof, but he that fulfilleth the will of God, 1 john. 5. d abideth for ever. And truly we know that we are of God, and that the world lieth in wickedness. dearly beloved, abstain from fleshly lusts which fight against the soul: 1, Pet. 2. c And as obedient children, not fashioning yourselves unto the old lusts of your ignorance: 1. Pet. 2. c But as he which called you is holy, even so be ye holy also in all manner of conversation. And in all soberness, Apo. 17. ● & trust perfectly on the grace that is brought unto you by the revelation of jesus Christ. And beware my brethren of the great Babylon, the mother of fornication, with whom have committed fornication that kings of earth, that they are drunken with the wine of her fornication. For although that that woman was arrayed in purple and crimson, and guilded with gold and precious stones and pearls, yet truly she had in her hand, a cup full of abominations and filthiness of her fornication. Genes. 19 c And as it happened at the subversion and destruction of Sodom and of Gomorra, that Lot's wife looking back was turned into a pillar of salt. Genes, 34, ● And even as Dina the daughter of jacob, going out to see the daughters of the land, was ravished by the Princes of the said land. Fear on your part that ye taking to great pleasure in worldly things, ye be not seduced and deceived: and forsaking the commandments of the Lord, ye be not destroyed. Num. 25. ● 31, b For as it happened that the children of Israel being induced and provoked by the wives of the Madianits did trespass against the Lord because of Peor. It is also to be feared, that you following to much that which is of the world. You do altogether forget the homage & obedience which you do own unto the Lord Ephe. 6. To be short, if the enemy doth oppress you, stand therefore, and you loins gird about with verity, having on the breast plate of righteousness: and your feet should with the preparation of the Gospel of peace. Above all, take to you the shield of faith, wherewith ye may quench all the fiery darts of the wicked. And take the helmet of salvation, the sword of the spirit which is the word of God. And pray always with all manner prayer and supplication. Be strong in the Lord, and in the power of his might, put ye on the whole armour of God, that he may stand steadfast against the crafty assaults of the Devil, for we wrestle not against flesh and blood: but against rulers, against powers, & against the worldly governors, the Princes of darkness of this world, against spiritual wickednesses, which are above. If the world do pursue you, set your faith as a fort in inexpugnable against her pleasures, for this is the victory that overcometh the world, even our faith. By which means Samuel, ohn. 5. ● ubr. 1●. f David, and the other prophets have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword. If your flesh be weak, watch and pray, that ye fall not into temptation. And believe that the Lord which is faithful shall not suffer you to be tempted above your strength: 1 Cor. 10. c but shall in the midst of the temptation make away, that ye may be able to bear it. To conclude, assure yourselves upon the word of God, when he saith, that his sheep do hear his voice, john. 10. c and he knoweth them, and they follow him: and and he will give unto them eternal life, and they shall never perish, neither shall any man pluck them out of his hand, because that his father which gave them him is greater than all. Nomb. 20. ● Remember that Moses and Aaron did not enter into the land of promise, because they believed not the LORD: that he might be sanctified by them, in the eyes of the children of Israel. Not more than those which were gone out to search the land shall see the same land which I the LORD swore unto their Fathers. But his servant Caleb: Nomb. 24. ● because there is an other manner spirit with him, and because he hath followed the Lord unto the uttermost, God gave him the said land for an heritage. Finally, 4. Reg. 6. & 7. d because that the captain of Samaria, would not believe the promise which the Lord made unto him, by the mouth of the prophet Eliseus: foreshowing the great abundance & plenteousness, within a little space was deprived from the fruits thereof, and trodden under foot that he died. Wherefore be not as some faithless people, distrusting of the promises of him which is the God of verity: But rather be ye imitators and followers of Gedeon, who being come to the assault, blue with his trumpet, held his lamps in his hand, judg. 7. c and broke his pitchers, figuring unto all true Christians, that they aught always to keep that light of faith, & to be like unto the servants attending their masters, when they shall be returned from the marriages. And as the trumpet, to lift up their voice in the midst of all dangers, for to magnify and praise the Lord 2. Cor. 4. c Furthermore, if need be, or if the case so require, not to spare their bodies, which are but as earthen vessels to that heavenly treasure. In so doing believe assuredly that by the same means, by them which they do think to destroy and ruinated the work of God, by the same means it shall be established & amplified. The which is also figured unto us by examples in the book of Exodus, Exo. 1 c where the king of Egypt purposing to exterminate, and altogether to ruinated and destroy the people of God, afflicting them through a long servitude and bondage: in making mortar, brick, and other bondage work in the fields, was partly a cause that the Lord did multiply and increase his people above all other people, and prospered his faithful servant Moses among the midst of all his enemies. In like manner, Exo. 2. d the Lord did set up joseph in the house of Pharaoh, then though his brethren did cell him to the Ismaelites thinking thereby altogether to deface his memory from the earth. Genes. 37. f Furthermore, did bring to nought all the deliberations of Haman, conspiring the death of Mardocheus and of the jews. Hester. 7 Finally the same Lord did draw from those that were slain a little joas, against the rage and fury of queen Athalia his mother. The same doth sufficiently teach us that the means that our enemies do take for to subvert the true christian religion, 2. Cro. 23. c the same means do serve for to increase and defend it against all the enemies of the cross of Christ. For even as the good herb, the more that it is pressed, the more smelling it is. Even so the good men, the more that they are afflicted of the world, the more they do magnify the religion of the Lord. The which the Apostle doth witness by his own example, when he doth writ unto the Phillippians, Philip. 1. b that the things which have happened unto him, are turned to the great furthering of the gospel. So that his bands in Christ are famous throughout all the judgement hall, and in all other places, insomuch that many of his brethren in the Lord are bouldned through his bands, and dare more frankly speak the word. And truly God doth not measure his works, according to the thoughts of men. As it is written by the prophet Esaie, Esa. 55. c that his thoughts are not our thoughts, nor our ways are not his ways, but as far as the heavens are higher than the earth, so far do his ways exceed ours, and his thoughts ours. Thou dost see in Daniel Dane l. 2. c that great and marvelous Image, yea, of which the beholding of him was terrible and grim, broken by a little stone hewn out of the rock, without man's hand. Figuring that eternal kingdom of jesus Christ, which ●ought to bring to nought and break all the monarchs and kingdoms of the world, and be established for ever. Thou dost read in the Scripture of one little david a figure of the true Disciples of the LORD all ready to fight against the great Philistian: without sword, 1. Reg. 17. f buckler, or spear: but in the name of the Lord of hosts, the GOD of the host, and him whom the said Goliath hath railed on and despised. Within a little while after, david having the victory, did bring the head of Goliath into the city of Jerusalem, and he put his armour in his tent. Furthermore the holy scripture doth teach thee, that josua josua. 6. ● which was the leader of the people of God, at the sound of the trumpets made the walls of the City of jericho to fall down: yea, that the Angel of the LORD at the prayer of king Ezekiah did kill a hundredth four score & five thousand men, 2. Cro. 32. e of the camp of the Assyrians. To be short, we may not be ignorant that jesus Christ being pursued to death, john. 18. b and being asked of the Scribes and pharisees, if he were jesus of Nazareth, at that simple word, I am he, did so stonish and amaze a band of soldiers and officers, sent by the high priests & by the pharisees, that they went backwards & fell to the ground. Finally, we may better know that the Apostles of jesus Christ, and those simple and idiots have brought to good order, a number of people to the obedience of our Lord jesus Christ. 1. Cor. 1. c. d In such sort that by the preaching of the cross hath been destroyed the wisdom of the wise, and hath cast away the understanding of the prudent: Forasmuch as the foolishness of God is wiser than men: and the weakness of God is stronger than men. Also that the Lord hath chosen the foolish things of the world to confound the wise. Assure yourselves then of the promises of the Lord, though that the world do conspire, & men do imagine mischief: Fortify & strengthen yourselves with a lively faith, after the example of that good patriarch Abraham, and father of all them that believe: who besides hope, Rom. 4. d did believe in hope, & doubted not in the promises which the Lord made unto him through unbelief: but was made strong in the faith, & gave honour unto God, full certified that what he had promised, he was able to make good. And believe that the work which the Lord hath builded in you, shall continued for ever: if such and like admonitions will not suffice, behold what punishments have followed those, who distrusting of God's promises, have forsaken the known verity, and the true service which was due unto him. It is written in the book of Exodus, Exo. 32 a b that when the people saw that it was long or Moses came down out of the mountain; they gathered themselves together & came unto Aaron and said unto him: up & make us a god to go before us. For of this Moses the fellow that brought us out of the land of Egypt, we wot not what is become of him. And Aaron said unto them: pluc● of the golden rings which are in the ears of your wives, your sons and of your daughters: and of them to make a Calf of molten metal, & made an altar and worshipped it. Then the Lord said unto Moses: go get the down, for the people which thou broughtest out of the land of Egypt have marred all, they are turned at once out of the way which I commanded them. And the Lord said unto Moses, suffer me that my wrath may wax hot upon them, and that I may consume them. Moreover the children of Israel did commit idolatry and whoredom with the daughters of Moab, Nomb. 25. a for that cause the LORD was angry against Israel, and said unto Moses: take all the heads of the people, and hung them up unto the Lord against the sun, that the wrath of the Lord may turn away from Israel. judg. 2. c. The said children of Israel did wickedly in the sight of the Lord, and served Baalim, and forsook the Lord God of their fathers which brought them out of the land of Egypt, & followed strange gods, even of the gods of the nations that were round about them, and bowed themselves unto them, and angered the Lord. And so they forsook the Lord and served Baal and Astaroth. Wherefore the Lord warred angry with Israel, and delivered them into the hands of raveners, to spoil them, and sold them into the hands of their enemies round about them, so that they had no power any longer, to stand before their enemies. But unto whatsoever things they went, the hand of the Lord was upon them with evil luck: afterward the Lord raised up judges, which delivered them out of the hands of their opressours. After the the judge was dead, they turned and did worse than their fathers, in following strange gods, & in serving them. Wherefore the Lord waxed angry, and sold them into the hands of Chusarim king of Mesopotamia. Within a little while after the chil of Israel cried unto the Lord judg. 3. b And the Lord stirred up a saver and saved them: one Othoniel the son of Kenes, Calebs' younger brother and the land had rest forty years. And Othoniel being dead, the children of Israel did wickedly in the sight of the Lord, judg. 3 b & the Lord delivered them into the hands of Egloh king of Moab, whom they served by the space of xviij. years. And then they cried unto the Lord. And the LORD stirred them up a saver, Ahud the son of Gera. judg. 4. a Incontinently after the children of Israel began again to do wickedly in the sight of the Lord, when Ahud was dead. And the Lord sold them into the hands of jabin king of Canaan, whose captain of war was Sisara. At which time Deborah a prophetess, the wife of Lapidoth judged Israel, who exhorted Barack the son of Abinoam, to deliver the people: but the Lord at the prayer of Deborah, trounced Sisara and all his chariots, and all his heast with the edge of the sword, before Barack: insomuch that Sisara lighted down of his chariot, and fled a foot. And of all the host of Sisara, there was not a man left. judg. 6● 7 And suddenly the children of Israel did begin again to do wickedly in the sight of the Lord. And the Lord delivered them into the hands of the Madianites by the space of seven years. The Lord had pity on them, and ordained Gedeon for a deliverer of the people, 〈◊〉 that time there the Madianites were discomfited of a marvelous fashion. judg. 13 a 4 15. The same people began again to commit wickedness in the sight of the Lord. And the Lord delivered them into the hands of the Philstians forty years: but the Lord having compassion of them ordained Samson for their deliverer. Saul in the beginning of his kingdom did prospero greatly against his enemies, Reg. 15. a forasmuch as he obeyed the Lord & the voice of Samuel: But Saul having transgressed the commandment of the Lord, who commanded him to slay all the Amalekites both man and woman, infant and suckling and Ox, sheep, Camel, and Ass. Because that he reserved the spoil, is forsaken of the Lord, and his kingdom given unto an other, in which place is declared that rebelliousness is as the sin of witchcraft, and stubbornness is wickedness and idolatry: yea, to obey is better than offering. David because that he made alliance with the Lord, 2. Reg. 11. a did profit in going and increasing, and the Lord of hosts was with him: insomuch that he won many victories, that is to say against the Philistians, Idumeans & Syrians. Assoon as he had defiled Bethsabe, and caused her husband to be slain, & contemned and despised the word of the Lord. The Lord said unto him, 2. Reg. 12. c behold I will stir up evil against thee, even of thine own house, and will take thy wives before thine eyes and give them unto thy neighbour, which shall sleep with them, in the sight of the son. And although that the Lord had put away his sin, after his repentance, notwithstanding, because in doing this deed, he hath given the enemies of the Lord a cause to rail, it was said unto him, that the child that was borne of Bethsabe shall die surely. After that time, 2. Reg. 2 ●. a king David being touched with great pride, did number his people: and the Lord being angry with him, did offer him by the prophet Gad to choose of three plagues one: that is to say, famine, war or pestilence. And david choosing rather to fall into the hands of the Lord then into the hands of men. The Lord sent a pestilence in Israel. And there died of the people, between Dan and Bersabe, lxx. thousand men. 3. Reg. 11. a. Solomon as long as he served the Lord, prospered wonderfully. In the time of his old age, his heart was turned after strange gods: the LORD stirred up adversaries, that is to say, Hadad, Razon, and also jeroboam. 2. Cro. 12. a Roboam, as soon as his kingdom was established and made strong, forsook the law of the LORD, and all Israel with him, wherefore the fith year of king Roboam, Sesac the king of Egypt came up against Jerusalem, because he had transgressed against the Lord. And they took the strong cities that were in juda, and came to Jerusalem. Then came Semeiah the prophet, to Roboam, and to the Lords of juda, that were gathered to Jerusalem for fear of Sesac, and said unto them: Thus saith the LORD; ye have left me, & therefore will I leave you also in the hands of Sesac. Whereupon the Lords of Israel and the king humbled themselves, & said, the Lord is righteous. And when the Lord saw that they submitted themselves, the word of the Lord came to Semiah saying. Forasmuch as they humble themselves I will not destroy them, but I will deliver them somewhat. 2. Cro. 13. d jeroboam, and the children of Israel, were discomfited by Abiah, and the children of juda fortified: because they leaned unto the Lord GOD of their fathers. And jeroboam recovered no strength again in the days of Abiah. And at the last the Lord plagued him, that he died. Asa the son of Abiah reigned in his steed, 2. Cro. 14. a in whose days the land was in quiet ten years. And Asa did that was good and right in the eyes of the LORD his God. And Zarah a black Morian made war against him. And Asa cried unto the Lord, and the LORD smote the black Moors before Asa and juda, that they fled. 2. Cro. 15. a Then Azariah, the son of Obed, which had the spirit of GOD in him: went out against Asa, and said to him: hear me Asa, and all juda and Benjamin. The Lord is with you, while ye be with him, and if ye seek him, he will be found of you: but and if ye shall forsake him, he will forsake you. Then Asa and his, made a covenant to seek the Lord God of their fathers with all their hearts, and all their souls: so that all that sought not the Lord God of Israel should die for it, whether he were small or great, man or woman. And they swore unto the Lord with a loud voice, and shooting, and with trumpets and horns. And the Lord gave them rest round about them on every side. 2. Cro. 17. a jehosaphat his son reigned in his steed, and was mightier than Israel. And the LORD was with jehosaphat, because he walked in the old ways of his father David, and sought not Baal's. But sought the Lord God of his father, and walked in his commandments, and not after the doing of Israel. Therefore the Lord established the kingdom in his hand, & all juda brought him presents, so that he become exceeding rich and glorious, and prospered, and grew up on high. The Moabites and the children of Ammon came against jehosaphat in battle, 2. Cro. 20. a and jehosaphat bowed himself with his face to the City, and all juda and the inhabiters ●f Jerusalem fell before the Lord, to bow themselves unto the Lord. And as jehosaphat rose early in the morning to get him ●ut unto the wilderness of Thekna, he said unto them: hear me juda and ye inhabiters of Jerusalem. Believe in the Lord your God, and so shall ye continued: and believe his Prophets, and so shall ye prospero. Then the enemies of jehosaphat killed themselves, and the children of Israel had great victory. jehoram reigned after jehosaphat, 2. Cro. 21. c and because he walked in the ways of the kings of Israel, and committed fornication with those of juda, and with the inhabiters of Jerusalem, after the fornication of the house of Ahab and killed his brethren. It was said by the Prophet, that the Lord will smite his people, his children, his wives, and all his goods with a mighty plague: and that he shall have much disease through infirmity in his bowels, until his bowels fall out. jehoas, after the death of jehoiada, 2. Cor. 4. f become an Idolater, and the host of the Syrians came against him and came to juda and Jerusalem, and jehoas was killed of his own servants. Amaziah after that time that he did turn away from the Lord, ●. Cro. 25. g they conspired treason against him in Jerusalem, he fled to Lachis. Whether they sent after him and slew him there. 2. Cro. 26. h Oziah did that pleased the Lord in all points as did Amaziah his father. And he sought God while Zachariah the teacher to see god lived, & as long as he sought the Lord, God made him prospero. And helped him against the Philistians, against the Arabians, & against the Ammonites. 2. Cro. 27. c joathan the son of Oziah become mighty, because he directed all his ways before the Lord his god, he warred against the king of the children of Ammon and vanquished them. 2. Cro. 28. a Ahaz did not that pleased the Lord, as did his father David. But he offered burnt incense in hill altars & on mountains, & under every green tree. Wherefore the Lord his God delivered him into the hand of the king of the Syrians: which b●at him and carried away a great multitude of his, captive into Damascus. And also he was delivered into the hand of the king of Israel, which slew of his a mighty slaughter. For Phaketh son of Romeliah, slew in juda an-hundred & twenty thousand in one day, and all fight men, & that because they had forsaken the Lord God ●f their fathers. 2. Cro. 31. ● Hezekiah throughout all juda, did that which was good, right & truth, before the Lord his God. And in all the works that he ●egan in the service of the house of God to seek his God after the law & commandment, that did he with all his heart, & prospered greatly. Manasseh succeeded Hezekiah, 2. Cor. 33. b & did wickedly in the sight of the Lord, like unto the abomination of the heathen: & he made juda & the inhabiters of Jerusalem to err, & to do worse than the heathen, which the Lord destroyed before the children of Israel. And when the Lord spoke to Manasseh & to his people, they attended not to him, wherefore the lord brought upon them the captains of the host of the king of Assur, which took Manasseh in an hold & bound him with chains, and carried him to Babylon. And when he was in tribulation, he besought the Lord his God and humbled himself exceedingly before the God of his fathers, and made intercession to him: & he was entreated of him, & heard his prayer, & brought him again to Jerusalem into his kingdom. And then Manasseh knew how that the Lord was the very God. 2. Cro. 33. d Amon did that displeased the Lord, like unto Manasseh his father, for Amon sacrificed unto all the carved images which Manasseh his father made, and served them, & méekened not himself before the Lord as Manasseh his father had méekned himself: but Amon trespassed greatly, wherefore his own servants conspired against him: & slew him, in his own house. 2 Cro. 34. g josiah & his people turned not aside from after the Lord God of their fathers, as long as he lived: but did put away all manner of abominations out of all lands that pertained to the children of Israel, & brought all that were found in Israel, to serve the Lord their god. 2. Cro. 36. a jehoahaz the son of josiah is made king for his father in Jerusalem. For the king of Egypt put him down at Jerusalem, and made Eliakim his brother king upon juda & Jerusalem, and did that displeased the Lord his God. Against him came Nabuchodonosor king of Babylon, & bound him in fetters to carry him to Babylon. 2. Cro. 36. b jehoachim reigned iij. months & x. days in Jerusalem & did that displeased the Lord & when the year was out, king Nabuchodonosor made Zedekiah his father's brother king over juda & Jerusalem. 2. Cro. 36. c. Zedekiah did that displease the Lord his god, & humbled not himself before jeremiah the prophet at the mouth the of Lord. And the Lord God of their fathers sent to them by his messengers, sending them betimes: for he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, and despised their words, and misused his Prophets, until the wrath of the Lord so arose against his people, that it was past remedy. And so he brought upon them the king of Chaldey, and slew their young men with the sword in their holy temple, neither spared he young man nor maid, neither old man, neither so much as him that stooped for age. But gave all into his hands. And forasmuch, as such & like examples do teach us that the eyes of the Lord are upon the righteous, Psal. 34. c and his ears are open unto their prayers. But the face of the Lord beholdeth them that do evil, to destroy the remembrance of them out of the earth. That the Lord doth shed out his wrath over them which do despise him: and doth show himself tractable and gentle unto those which serve him with a contrite & perfect heart, Phil. 2. b I do mean in all holiness and righteousness. Let us keep as much as in us in possible, the faith which we have promised unto the Lord, and assure our ourselves, that he which worketh in us both the will and the deed, according to his good pleasure, will finish the work which he hath begun in us, to his honour, to the advancement of the christian Church, and to the health of his. Furthermore let us retire and draw ourselves from the things which may seduce us, and make us vary from the true service which is due unto him. 1 Cor. 9 d Do we not know how that they that prove masteries, abstain from all things, and they do it to obtain a corruptible crown: But we, to obtain an uncorruptible: Let us run then, not as at an uncertain thing, let us fight, not as one that beateth the air: But with patience in doing well, seeking immortality & life everlasting. Amen. apocalypse. 2. a. ¶ I know thou hast suffered, and hast patience: & for my name's sake hast laboured and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first charity. A prayer. O Lord God, heavenly father, and altogether puissant, which hast said by the mouth of thy well-beloved son our Lord jesus Christ, Mat. 10. c that he that endureth to the end shallbe saved, as thou hast afterwards confirmed it by thine Apostle, 2 Tim 2. a that he that striveth for a mastery shall not be crowned except he strive as he aught to do. Phil. 1. d Give us grace that we all continuing in one spirit and striving altogether in one mind, through the faith of the gospel, we may not be troubled by our adversaries, Ephe. 4. ● and that we be not as children wavering & carried about with every wind of doctrine. But let us follow the truth in love, & in all things grow up into him, which is the head, that is to say, Christ. Give us such constancy & strength in the midst of those troubles & of our enemies, that we faint not in any thing: so that with joy we may end our course & the charge which we have received of thee, for to testify the gospel of thy grace. Embrace so our hearts & our souls in thine heavenly love, through thy holy spirit, & especially, that for all afflictions or threatenings, we nothing vary from thy law, either to the right hand nor to the left: that we having rightly accomplished the course of this present life. And the time of our departing approaching, every one of us may say with thine apostle, I have fought a good fight, & have fulfilled my course, & have kept the faith: 2 Tim. 4. b From heneforth is laid up for me a crown of righteousness, which the Lord that is a righteous judge, shall give me at that day, not to me only, but unto all them also that love his coming. Phil. 2. a For all which things Lord we pray thee, in the favour of him, who for to accomplish and fulfil thy will, humbled himself, and become obedient unto the death, even the death of the cross, our Lord and Saviour jesus Christ. To whom be glory for ever, So be it. ¶ A BRIEF ADVERTISEMENT, for to show that we must simply obey the voice of the Lord, without further enquiring of the commandment: & to believe that even as he is just in all his works, he is as puissant for to fulfil in us his wil Cap. 14. e 1. Samuel. 15. ●. ¶ To obey is better than offering, and to give heed is better than the fat of Rams. For rebelliousness is as the sin of witchcraft, and stoubournnesse is wickedness and idolatry. IT is written in the book of jesus Siraach, Eccle. 3. c. that many are excellent & of great renown, but unto the wise are the secrets revealed. For great power belongeth only unto God, and he is honoured of the lowly. Seek not out the things that are above thy capacity, and search not the ground of such things as are too mighty for thee: But look what God hath commanded thee, think upon that alway, and be not curious in many of his works: For thou hast not to do, to see with thine eyes the things that are secret, where the son of Syrach doth exhort us to execute willingly and with a free will the commandment of the Lord, without inquiring any further what is the cause of his commandment because that the servant that knoweth his masters will and prepareth not himself, Luc. 12. f neither doth according to his will, shallbe beaten with many stripes. And truly as a certain christian author hath very well said, Saint Amb. in his book of the calling of the gentiles the Lord hath left the effect of many things, of which he hath hid from us the causes. Insomuch that we seeing with our eye the fulfilling of them: & yet for all that we know not to what end the Lord hath ordained them, 1. Reg. 15.5 and in the mean time he would be obeyed. The which is taught us by an example in the book of Samuel, where the Lord commanded Saul to destroy wholly all the Amalechites, both man & woman, infant & suckling, and oxen, sheep, camels and asses. But Saul spared alive of the sheep and of the oxen and fat things, and the lambs and all that was good, for to have sacrificed it unto the Lord. Then the Lord said, it repenteth me that I have made Saul king, because he hath not performed my commandments. In which place is showed, that to obey is better than offering. The like example is witten in the book of the kings, 5. Reg. 13. c where the Prophet which did contrary unto that that the Lord said unto him, that is to say, that he should not eat bread, nor drink water, nor to turn again by the same way he went: and he doing contrary, was torn in pieces and devoured of a Lyon. In all this we aught not to take any excuse upon the difficultness and hardness of the commandment, or smallness or weakness of our strengths. For he which maketh the commandment doth give unto us also the mean to execute it. Let us remember, Exo. 4 d that Moses being called of God for to deliver the children of Israel, excused himself, saying: O, my Lord, I am not eloquent, not not in times past & namely since thou hast spoken unto thy servant. But let us mark what the Lord unto him. Who hath made man's mouth, or who hath made the dumb or the deaf, the seeing or the blind? have not I the Lord? Go therefore & I willbe in thy mouth, & teach thee what thou shalt say. Even so jeremy jere. 1 b being chosen of the Lord to be a Prophet unto the people of Jerusalem, excused himself, saying: O lord God, I am unmeet, for I am yet but young, and the Lord said unto him, say not so, I am to young. For thou shalt go to all that I shall sand thee unto, and whatsoever I command thee, that shalt thou speak. And although that the commandment of the Lord doth seem to be sometime (according to man's sight) either to hard or contrary unto that, that they do ordinarily. Yet he ordaineth all to a good end, and for just occasions. Exo. 14 d As we do see that it seemed (to man's judgement) that the children of Israel should have been vanquished or taken by Pharaoh king of Egypt: having the read sea against them as a fort inevitable, for to stop them of their way: It seemed also that they going to the promised land, under the conducting and leading of josua, should never have entered the flood of jordain, letting them: But the LORD which hath commandment upon all his creatures, divided the waters, and the children of Israel went in through the midst of the sea upon the dry ground. And the water was a wall unto them, both on their right hand and on their left hand. josuae. 3. d As much chanced of the flood jordain, for the waters which came down from above, did stop and stood upon a heap a great way off. And the waters that were on the side of the salt sea vanished and dried up, & the people went rightover against jericho. Furthermore, the Lord seemeth sometime to command things altogether against the order of nature and good manners: Genes. 22.2 as when he commanded Abraham to sacrifice his only son Isaac, for to prove his obedience. Also he commanded the Prophet Oseas Oseas. 1. a Ezech. 4. c to take an harlot to his wife. Also he commanded an other Prophet to use meats, not used of men. And nevertheless all that was not done without a great secret and mystery: and nevertheless a man would never have believed nor thought that a virgin should bear a child, Mat. 1. c Luc. 1 e nor Elizabeth to conceive in her old age. To be short, he commanded king Hezekiah to make the sun to go backward, Esa. 38. b contrary from his ordinary course. And yet the things are happened after the will of the LORD. Also after our outward senses, we do distrust ourselves often times of strengths, in that that the Lord commandeth us: Luc. 28 a although that the things which are unpossible with men, Philip. 2. b are possible with God, which worketh in us both the will and also the deed, (as saith the Apostle) even of his free benevolence. Furthermore, we must not measure the commandment of the Lord, after the commandment of men, for often times men being moved with anger, do command unlawful & unhonest things: as did the Emperor Theodosius, The law Si vindica of pocus. c. Eusebius in the ecclesiastical history. which caused to be slain a great number of people, in the city of Thessalonia, in the time of Ambrose, Bishop of of Milan. And for that cause the Emperor Theodosius was excluded, from the company of the faithful, & afterward the same Emperor acknowledging his offence, caused a law to be proclaimed, which was, that the judges should not execute so soon the commandment of a prince, containing to great severity and cruelness. That same reason moved the consultes, not to admit a libel of Refus under the title of Refus, The law quod calore under the title of Refus. given of anger: that is to say, except it do appear that it was ordained with a good deliberation & advisement. The others being moved or stirred forward with some kind of ambition or covetousness, do command often times things contrary unto the truth and also unto good manners: as Pharaoh which commanded all his people: Exo. 1. d. that they should cast into the river all the men children of the Hebrews, & save the maid children alive. Mat. 2. c A Herod which caused to be slain all the male children that were in Bethlehem, & in all the coasts thereof, as many as were two year old and under. A king Ahab, which caused Naboth to be slain for to have his vinyeard. 3. Reg. 21. d Finally, some being puffed up with a disordinate desire of vengeance, or rather at the request of others, have no regard to that that they do command, 3. Reg. 22. c as Ahab which caused Micheah the Prophet to be put in prison, because be told him the truth. A king joas which caused Zachariah the prophet to be stoned to death. 2. Cro. 24. f Mat. 2●. b A Herod who commanded the head of Saint john baptist to be cut off at the request of his wife & of his daughter. A Annanias the high priest: Act, 23. ● which commanded them that stood by saint Paul, to smite him on the mouth. But with the Lord it is altogether otherwise, for there is no unrighteousness in the Lord our god, Cro. 26. c nor regarding of persons, nor taking of rewards. I will say yet moreover, men do command often times that which is not in their power: yea, that they which have the tharge given them, know not how to execute it: as those men which would build the Tower of Babel. Genes. 11. a Mat. 4. b And therein they resembled the Devil: For as the Devil took jesus unto an exceeding high mountain, & showed him all the kingdoms of the world, promising to give them unto him, if he would fall down and worship him, although he had nothing of all that in his power to give: so there are some which many times do promise' things which are not in their power to give. Forasmuch then as all things are in the hands of the Lord, Philip. 3. b also it is he that worketh in us both the will and the deed, even of his free benevolence. And nevertheless, although the commandments of the LORD are easy, Psa. 119 and are none other thing than righteousness and truth. On the other side, that the commandments of men are full of deceit, guile and hypocrisy: forasmuch as man of himself is but vanity, yet truly often times through the traditions of men and men's commandments, we do leave and forsake the holy precepts and admonitions of the Lord: even as the children of Israel did despise the Manna of God. And in the mean time desired the flesh of Egypt: Nomb. 11. b the which jesus Christ rebuked the Scribes and pharisees, when he said, Mat. 13. a wherefore do ye transgress the commandments of God through your traditions? Even so have not the Apostles done, Act. 4. d unto whom although that it was forbidden them by menasces and threatenings, that in no wise, they should speak or teach in the name of jesus, yet truly they answered in the presence of all. judge ye, whether it be right in the sight of God, to obey you rather then God. For we cannot but speak those things which we have seen and heard. As much said the Philosopher Socrates, Plato in his apology for Socrates. a little before he died, speaking unto the Athenians, O ye people of Athens (saith that good Philosopher) I love you very much: but I love rather to obey God then you. Those are the words of those children of the Hebrews, Daniel. 3. c being compelled to worship the Idol which the king Nabuchodonosor had made, protesting and declaring in the presence of the king, that they will not serve the gods of the Gentiles, & will not worship the Image which the king hath made. The which also in like manner, one of those seven Machebeans, 2. Mach. ●. b being near unto death, doth witness, and crying with a loud voice unto those which persecuted him, what seekest thou, and what requirest thou of us? I will not obey the king's commandment: but I will obey the commandment of the law, which was given unto our fathers by Moses. Here some will say unto me: that I am young, weak of body and spirit: and not able to suffer so many torments and afflictions, which are ordained for those which will not obey the commandments of men. I do answer, that even so were those children of the Hebrews. And those seven Machebeans, Mach. 7. b and that notwithstanding they suffered death with a good courage, because of the hope & trust that they had in God. The other will excuse herself, saying. I am a woman, and weak of nature: Furthermore, if I do now die, I should leave so many small children, which daily will bewail my decease. So was the mother of those little Machebeans, & nevertheless it was she the most stirred them forward to keep the commandment of the Lord, and moreover she exhorted them to be patiented. Others there are which considering the greatness of their family will mourmure against God, and as the paynim will blame our religion. To conclude, will save the earth for to loose the heaven. To those kind of people, I would gladly demand whether they are worthier than david which was a king and a Prophet: yea of the stock from whom jesus Christ the son of God is come. And notwithstanding that he was afflicted on every side, yea of his own son, yet truly he was not dicomforted: but blessed the name of GOD, which gave him grace to suffer for him. Let us leave off then all such excuses, when it is a question to obey the commandment of the LORD: for when the will is ready the power is lacking. Forasmuch as we do stay all in the strength of him which hath loved us: because that he which is in us, 1. john. a is greater than he that is in the world. Let us have for example that liitle david, 1. Reg. 17. f who going to fight with that great Goliath, measured not his strengths: but the power of him in whose name he did fight. Mat 21. ● Let us remember that the Apostles having express commandment of the Lord, to go into a town that lieth over against them, to the end to unlose an Ass and her colt, did not consider the difficultness of the commandment but staying themselves upon the authority of him which commanded them, did execute incontinently their charge. When jesus Christ did sand his Apostles thorough out the whole world for to preach & declare his gospel, Mat 10. a they regarded not the dangers that might have happened unto them by the way: the force and puissance of the enemies of the cross of Christ. Furthermore, they excused not themselves of their ignorance: but fortifying themselves in this word, I will give unto thee a mouth and wisdom, to the which your enemies cannot resist, did execute incontinently the commandment of the Lord. Let us then take example of those whom jesus Christ hath sometime called for to follow him, Luc. 9 g whereof the one excused himself, saying: suffer me first to bury my father, the other said: suffer me first to bid them farewell, which are at home at my house. Unto whom the LORD answered, no man that putteth his hand to the plough, and looketh back, is apt to the kingdom of GOD. Wherefore, when the LORD doth command us any thing, or when he doth call us, let us do as that good Samuel did, 1. Reg. 3. a who as often times as he was called of the Lord, as often times answered, I am here, for thou didst call me. Or as saint Paul, Act. 9 b who suddenly at the voice of the LORD, answered. What wilt thou have me do? To conclude, let us keep simply that which is commanded us for to do: without putting too, Deut. 4. c Deut. 12. d or taking from the word. Doing, not that which seemeth good in our eyes: but that which God hath ordained. For the Lord doth protest by his Angel, Apo. 22. d unto every man that heareth the words of the prophesy of this book: that if any man shall add unto these things, GOD shall add unto him the plagues that are written in this book. And if any man shall minish of the words of the book of this prophesy, God shall take away his part, out of the book of life, and out of the holy City, and from those things which are written in this book. Deuteronomium. 30. c. The commandment which I command thee this day, is not separated from thee, neither far off. It is not in heaven that thou needest to say, who shall go up for us to heaven and fet it us, that we may hear it and do it. romans. 10. b. The word is nigh thee, even in thy mouth, and in thine heart. This is that word of faith which we preach. A Prayer. Psal. 111. b O Lord which hast made fast for ever and ever all thy commandments, in all truth and equity: and which puttest in man both the will and the desire to fulfil them. Teach us the way of thy statutes, and shed and pour into our hearts thy love through thy holy spirit, by the which thou dost help our infirmities: Rom. 8. ● that we distrusting in our strengths, and despising the assaults of the flesh, the world and the devil, we may stay altogether upon the love of him which was once offered up for us, for to accomplish thy william. And hast made us more than vanquishers through the victory which doth surmount the world, that is to say, our faith, thy well-beloved son our LORD jesus Christ, unto whom be glory for ever, Amen. ¶ A BRIEF DEMONSTRATION, unto those which do make profession of the true christian Religion, and nevertheless do refuse the ecclesiastical discipline, wherein is described somewhat the use & fruit thereof. Cap. 15. Psalm. 32. d. ¶ I will knowledge my sin unto thee: and mine unrighteousness have I not hid. And I said, I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin. 2. Timothe. 4. a. ¶ Preach the word, be fervent in season and out of season, improve, rebuke, exhort with all long suffering and doctrine. 2. Corinth. d. ¶ So writ I now being absent to them, which in times past have sinned, and to all others, that if 〈◊〉 come again, I will not spare. THe Prophet joel joel. 2. c did complain of his people, calling them to repentance, saying: Turn you unto the Lord with all your hearts, with fasting, weeping and mourning, rend your hearts and not your clotheses, and turn unto the LORD your God, for he is gracious and merciful, long suffering, and of great compassion: and ready to pardon wickedness. Then (no doubt) he also shall turn and forgive: and after his chastening, he shall let your increase remain, for meat and drink offerings, unto the Lord your God: blow out with the trumpet in Zion, proclaim a fasting, call the congregation, and gather the people together: warn the congregation, gather the elders, bring the children & sucklings together. Let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests serve the Lord betwixt the porch and the altar, weeping and saying: be favourable, O Lord, be favourable unto thy people: let not thine heritage be brought to such confusion, lest the heathen be Lords thereof. Wherefore should they say among the heathen: Where is now their God? Esa. 1. e Now go to (saith the Lord) we will talk together. It is not so? though your sins be as red as scarlet, shall they not be whiter than snow? And though they were like purple, shall they not be like white will? Esa. 30. d Ezech. 18. g The Lord standeth waiting that he may have mercy upon you, and lifteth himself up, that he may receive you to grace. Be converted and turn you clean from all your wickedness, so shall there no sin do you harm. Cast away from you all your ungodliness, that ye have done, make you new hearts, and a new spirit. Wherefore will ye die, O ye house of Israel? seeing I have no pleasure in the death of him that dieth, saith the Lord God. Mat. 11. d Turn you then and ye shall live. Forasmuch then as the voice of the Lord is common to all, as that of his son jesus Christ hath been common, who hath said, Come unto me all ye that are weary and laden, and I will ease you. Take my yoke on you, and learn of me that I am meek and lowly in heart, and that God is not partial. Act. 10. e But in all people he that feareth him, and worketh righteousness, is accepted with him. Truly the use of the word which consisteth chief in the conversion of a sinner, aught to be referred to all those which have hope of the eternal life. And we aught no more to think strange that the ecclesiastical discipline, be public for just occasions, than we should think strange that the word be public. Forasmuch as the ecclesiastical discipline and correction is as a sinew & cord, for to preserve and ke●pe the word in his authority, puissance & greatness. To the end that even as by our transgressions & faults, we have given occasion unto many to do evil: Rom. 2. d yea, that the name of God is evil spoken off, by the enemies of our religion: even so let the lords name be magnified and exalted in our conversion: and the sins a fear to all thorough our repentance and contrition. Furthermore, we aught not to think it strange, to manifest our sins openly, if the case so require, with true repentance & contrition, inasmuch as in him we have taken pleasure in the company of many: for although that the Christian Church doth not pray generally for all poor sinners, chief for those which are of his body. Yet the Lord will not that we be unprofitable servants, despising the means so pleasant and gracious the which he doth propound unto us, for to obtain his grace and mercy. If thou hast regard to thy dignity, excellency and greatness, that thou do remember that Saint Paul an Apostle of jesus Christ & a chosen vessel, Act 9 c was not ashamed to manifest unto the congregations, and before his very enemies what he was before his conversion in the jewish laws, and how he persecuted the church of god by wrong. If the puissance and authority the which thou hast in the world doth make thee to be a shamed: put before thee David which was both a king and a Prophet, crying with a loud voice. Psa. 51. a I acknowledge my faults: and my sin is ever before me. Against thee only have I sinned, and done this evil in thy sight. Forget not Manasses The power of Manass. c who confessed before God and men, that he hath sinned above the number of the sands of the sea, & reputed not himself worthy to look up towards heaven. The ecclesiastical trip. history. Also one Theodosius an Emperor, and wonderful rich, being excluded from the company of the Christians: And afterwards making open repentance. If thou art ashamed because thou art young, consider the children of the Maccabees, 2. Mach. 7. e who confessed in the midst of their torments, and before all, that they have suffered for just occasion, because that they have offended the majesty of God. If the fragility of thy kind doth make thee weak and feeble, assure thyself upon that poor sinful woman: who was not ashamed to bewail her sins and to wash with her tears the feet of jesus Christ our Lord, Luc. 7. f as he sat at meat in the pharisees house: yea, in the presence of all those that were with him. If old age doth keep thee back, with the greatness of thy faults: Mat. 26. S. Peter the head & most ancient of all the apostles will give thee boldness, weeping bitterly for that he denied his master jesus Christ. 3. Reg. 15. c Learn then that the lord will have mercy & not sacrifice, and that he came not for to call the righteous: but the sinners to repentance. Mat 9 b Luc. 15. b And be ye assured that theridamas shallbe more joy in heaven over one sinner that repenteth, more than over ninety and nine just persons which need not repentance. Despise not the chastening of the Lord, Heb. 12. b neither faint when thou art rebuked of him: for although no manner of chastesing for present time seemeth to be joyous, but grievous: but afterward, it bringeth the quiet fruit of righteousness, unto them which are thereby exercised. Consider king Achab despising the correction of the prophet Micheas: 2. Cro. 18. e was beguiled by the false prophets, & afterward was slain in battle. Also king joas who was slain by his own servants, 2. Cro. 24. e and all the princes of his people destroyed, because they obeyed not the word of zachary, the son of joiada the priest, admonishing them to return unto the Lord. Finally, 2. Cro. 16. e king Asa king of juda, who was grievously punished: because he took not in good part the holy demonstrations and admonitions of Hanany the prophet. Pro. 1. d And take heed that the Lord laugh not in your destruction, and mock you, when the thing that ye fear cometh upon you, because that thou hast despised his counsel, & set his correction at nought. For God complaineth sometime in the person of david, saying: Psal. 50. c Why dost thou preach my laws, & take my covenant in thy mouth, whereas thou hatest to be reformed? 2. Cor. 7. c These things do serve not to make you sorry or weary: but for to bring you unto true and Godly repentance, to the end that ye be nothing hurt by us: for godly sorrow causeth amendment unto salvation, not to be repented off: but the sorrow of this world causeth death. 1. Thess. 5. c Of our part we do admonish you as the father doth his children, and we do desire you to comfort the feeble minded, and to forbear the weak: to the end that you do admonish those who are unruly, and be patiented towards all men, to the end that he which is of a contrite and humble spirit, 1. Cor. 9 d be not overcome thorough too much heaviness. What I say: to the weak I become as weak, to win the weak, & to be made all things to all men: to save at the lest some, and this I do for the gospels sake, that I might have my part thereof. Unto you also, O ye true ministers of our Lord jesus Christ, they do address these words, to the end ye may feed the flock of God, 1. Pet. 5. a which dependeth upon you, caring for it, not as though ye were compelled thereto, but willingly: not for the desire of filthy lucre, but of a good mind: not as though ye were lords over God's heritage: but the ye be ensamples to the flock. For the servant of the Lord must not strive: 2. Timo. 2. d but must be peaceable unto all men, apt to teach & one that can suffer the evil men patiently. And can inform them that are contrary minded proving if God at any time will give them grace, that being converted they may know the truth. And being delivered out of the snare of the devil, may come to amendment & perform his william. Then rebuke, check, & exhort in all gentleness of spirit of doctrine. 2. Cor. 10. b For the weapons of our warfare are not carnal things, but strong by the power of God, to cast down holds: wherewith we over throw imaginations, & every high thing that is exalted against the knowledge of god, & bring into captivity every thought, to the obedience of Christ. Ezech. 34. a The Lord by his Prophet doth complain of the shepherds of Israel, because they have not held up the weak, & the sick they have not healed, & they have not bound together the broken, & because they have not brought again the outcasts, & because they have not sought after the which was lost: but churlishly & cruelly have they ruled over them. And all you which are strong, Rom. 1 Rom. 14. a aught to bear the frailness of the weak, him that is weak in the faith, take unto you but not to enter into doubtful disputations of controversies, Gal. 6. a & again, if any man be fallen by occasion into any fault, ye which are spiritual help to amend him in the spirit of meekness, considering thyself lest thou be also tempted. Bear ye one an others burden, & so fulfil the law of Christ. Which if any man obey not the law of Christ, 2. Thess. 3. d sand us word of him by a letter: and have no company with him, that he may be ashamed. Yet count him not as an enemy: but warn him as a brother, desiring no other thing then the health of every man. Even as Saint Paul did deliver the man (who committed fornication with his father's wife) unto Satan, 1 Cor. 5. a for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. In like manner Hymmenaeus and Alexander, ● TImo. 1. d that they do learn no more to blaspheme. For I advise you, jam. 5. d or let you know that he which converted the sinner from going astray out of his way, shall save a soul from death, and shall hide the multitude of sins. To no purpose, some men here do allege, that jesus Christ and the Apostles have not always used such modesty and gentleness. As when jesus Christ said, woe be unto thee Chorasin, Mut. 11. c woe be unto thee Bethsaida: For if the miracles which were showed in you had been done in tire and Sydon. They had repent long agone in sackcloth and ashes. Such are the words of S. john towards the Scribes and pharisees, crying against ●hem. O generation of vipers, Mat. 3. b who hath taught you to flee from the vengeance to come? Bring forth therefore the fruits belonging to repentance. Even so said S. Paul, writing to the galatians: O foolish galatians: Gal. 3. a who hath bewitched you, that ye should not believe the truth? To whom jesus Christ was described before your eyes, & among you crucified. Now we will answer briefly, that when jesus Christ or his Disciples or Apostles do rebuke, chide, and exhort by any severity or rigorousness of words. That is not that they do not teach in all gentleness of spirit and of doctrine, applying themselves to the simpli●itie, rudeness or malice of the hearers. Wherein is to much manifested the impudency of those who without any discretion, do say the heavy burdens and which are not able to be borne upon men's shoulders: and regard not that the Lord hath regard or respect to him which is of an humble spirit and a broken & a contrite heart: Psa. 52. d Esa. 57 d And that he dwelleth high above, and in the sanctuary, and with him also that is of a contrite and humble spirit: that he may heal a troubled mind, and a contrite heart: these are they which do let pass the commandment of God by their ordinances, and consider not that the commandments of God are easy and gentle, Rom. 10. a Deut. 30. c for the righteousness which cometh of faith, speaketh on this wise: Say not in thy heart, who shall ascend into heaven? (that is nothing else then to fetch Christ down). Either who shall descend into the deep? (that is nothing else but to fetch up Christ from death). But what saith the scripture? the word is nigh thee, even in thy mouth, and in thine heart. This word is the word of faith which we preach. For if thou shalt knowledge with thy mouth that jesus is the Lord, and shalt believe with thine heart, that GOD raised him up from death, jamen. 3. c thou shalt be safe. Wherefore let us lift up our hearts with our hands unto the Lord that is in heaven, and confess boldly that we have been rebels, and let us seek him, and let us return unto ●he Lord, and he will not cast us away ●or ever: which if he do give unto us anguish, than he will have compassion of us, according to his great goodness, for he doth ●ot punish and afflict willingly the sons ●f men. Daniel. ●. Let us not be ashamed to entreat ●im, in fastings, prayers, sackcloth & ashes: ●ea, in the open assembly of the Saints: to confess that unto him belongeth justice, and to us utter confusion, inasmuch as we have sinned against him. Ephe. 4. c Finally let ●s walk worthy of the vocation wherewith we are called, in all humility of mind, and meaknesse, and long suffering, forbearing one an other through love, So be it. 1. Thessa. 5. c. ¶ We beseech you, that ye know them which labour among you and have the oversight of you in the Lord, and give you exhortation that ye have them the more in love, for their works sake. A prayer. 1 Tim. 2. b O Lord God, most mighty and heavenvly father, thou (I say) which desirest not the death of a sinner: But wilt have all men saved, and come unto the knowledge of the truth. Give us grace in the midst of these troubles and enemies, that we despise not the means which thou hast ordained for us to obtain eternal life: but that we employ and endeavour ourselves with such fear & trembling to our salvation, 1. Cor. 21. g that when we shall be judged, we may acknowledge that we be taught by thee: that we be not judged with the world, and that willingly we may receive the correction of the ministers & dispensers of thy law, confessing both with heart & mouth, that power is given unto them to edification and not to destruction, 2. Cor. 10. b to overthrow all such presumption, as exalteth itself against thee, & to subdue all misdeeds to the obedience of thy son Christ, Phil. 2. c so the by that means doing allthings without murmuring and reasoning, our obedience may appear to all men, and that we may be faultless and pure, and the sons of GOD without rebuke, in the midst of a crooked and perverse nation. And finally, that we may be fellowheairs with our Lord jesus Christ, which through his obedience hath been exalted above the heavens, unto whom be glory for ever and ever, So be it. ¶ A BRIEF Advertisement upon the commandment to love God. Cap. 16. Deuterono. 6. b. ¶ Hear Israel, the Lord thy God is Lòrd only, and thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might THe Lord said in Saint john, john. 14. a he that hath my commandments and keepeth them, the same is he that loveth me: and he that loveth me, shall be loved of my father and I will love him, and will show mine own self to him manifestly. If a man love me, he will keep my sayings: and my father will love him, & we will come unto him, and will devil with him. Where jesus Christ doth testify unto us, that the love which we do own unto the lord, Basil upon the Psa. 37. consisteth in the observing of his precepts and commaundents. And herein is to be noted, the some obey the commandments of the lord, as servants fearing the pain of sin, & the vengeance of our heavenly father. Rom. 2. b For the Lord doth give unto every one accoring to his works: that is to say, unto those which with patience to do well, se●ke praise, honour and mortality: eternal life. But unto them that are contentious and disobey the truth, and follow iniquity, shallbe rendered indignation & wrath: tribulation and anguish upon the soul of every man that doth evil. Luc. 22. f Forasmuch as the servant that knew his master's will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes. Others obey the commandments of the Lord, because of the gain & profit. And in that they resemble the hired servants which serve their master but for the hire or reward. Of those David speaketh off, when he said: psa. 19 c the judgements of the Lord are true & righteous altogether, more to be desired are they then gold, yea, than much fine gold: sweeter also than the honey, and the honey comb. Moreover by them is thy servant taught, and in keeping of them there is great reward. 1. Cor. 2. b Esa. ●4. b For the eye hath not seen, and the ear hath not heard, neither have entered into any man's mind the things that God hath prepared for them the love him. Finally, some love the Lord, & obey him through benevolence and christian amity, being stirred forward of a virtuous love, the which moveth them to love him who hath given unto them the law, & which hath the words of eternal life: Act. 17. f let us acknowledge him in whom we live, move and have our being: and do love him as the true children do love their fathers. For (as saith the same Lord) by his Prophet, the son doth honour his father & a servant his master: if I be then a father, Malach. 1. b where is mine honour? if I be the Lord, where am I feared? where we conclude, that in these two things chief, one may know those which do love God: that is to say, when they bear a singular affection to the holy word of the Lord, Psa. 119. b n and that they do keep the commandments contained in that word. As to the first, david saith, my delight shall be in thy statutes: and I will not forget thy words. O what love have I to thy law? all the day long is my study in it. O how sweet are thy words unto my throat? yea, sweeter than honey unto my mouth. john. 8. f He that is of GOD (saith jesus Christ) heareth God's words. As touching the second, saith the same Lord, if any man doth love me, he doth keep my word. That is the cause wherefore it is written in the law. Deut. 6. h Thou shalt love thy Lord thy God: And these words which I command thee this day, shallbe in thine heart, and thou shalt recite them unto thy children, and shalt talk of them when thou art at home in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them for a sign upon thine hand. And they shallbe papers of remembrance between thine eyes, and shalt writ them upon the posts of thine house, & upon thy Gates. Even so the LORD commanded josua josua. 1. h that he keep and do according to all the law which Moses his servant commanded him, & that he do not turn there from, neither to the right hand, nor to the left: that he may have understanding in all he taketh in hand: let not the book of this law departed out of his mouth but that he study therein day and night, Deut. 17. d that he may be circumspect to do according to all that is written therein. Yea the law would expressly, that when the king is set upon the seat of his kingdom, he shall writ him out this second law in a book taking a copy of the priests the Levites. And it shallbe with him, and he shall read therein, all days of his life, that he may learn to fear the Lord his God, for to keep all the words of this law, and these ordinances, for to do them▪ In that same, David delighted, when he sung, Psal. 119. b I have as great delight in the way of thy testimonies as in all manner of riches. I will exercise myself in thy commandments, and have respect unto thy foot paths, my delight shallbe in thy statutes, I will not forget thy words. I will speak of thy testimonies even before kings, and will not be ashamed: my delight shallbe in thy commandments which I love. And they must not here excuse themselves upon the difficultness & hardness of the commandments. For as saith Saint john, 1. john. 5. a his commandments are not grievous. That is the cause wherefore, Rom. 10. a Saint Paul said as Moses, Say not in thine heart, who shall ascend into heaven? either who shall descend into the deep? that is nothing else but to fetch up Christ from death. But what saith the scripture? The word is nigh thee, even in thy mouth and in thine heart. This word is the word of faith which we preach. For if thou shalt knowledge with thy mouth that jesus is the Lord, & shalt believe with thine heart that GOD raised him up from death, thou shalt be safe. Here some men will say unto me, and how can the commandments of the Lord be easy, Math. 7. b forsomuch as the Lord commandeth to enter in at the strait gate, showing to his people that wide is the gate and broad is the way that leadeth to destruction. Where we will briefly conclude, that if they have regard only to the calamities of those which suffer for the name of jesus Christ, truly the way is rude & grievous. For the law is certain, which saith, 2. Timo. 3. c that we must enter into the kingdom of heaven thorough many oppressions & griefs. Even as the Lord jesus Christ himself said, to some of his disciples, Luc. 24. ● the Christ aught to have suffered these things, and to enter into his glory. But if they have regard to the free will of those which suffer persecution, Rom. 8. g all things are easy and gentle unto them, and in all those things they are more than conquerors, through him that loved them. Act. 5.9 Even so the Apostles departed from the counsel rejoicing, that they were counted worthy to suffer rebuke for the name of jesus Christ. And very well hath Saint Augustine Saint Augustine in his book of the persecution of righteousness. declared, that all things are easy and gentle to charity, to the which only the charge of the Lord is light & easy. Some other will say here, that if to love God, be to keep his commandments. The philosophers having not the law written, doing nevertheless naturally the things which are of the law, have loved god: for they have observed the law natural, which will, Math. 7. h that whatsoever ye would the men should do unto you, even so do ye unto them: for this is the law & the prophets. To this purpose we may recite the sentence of Socrates when he said, I do not know whether the Lord will allow our works, although it be that we have taken pain to please him. The same Philosopher did cry out sometime on the people of Athens, Plato in the apology for Socrates. O ye people of Athens: I do love you greatly: but I love rather to obey God then you. Whereunto we will answer, that we will not deprive the Philosophers, from the grace which the Lord hath promised unto the blessed: Apo. 13. c. 8. for the Lamb hath been killed from the beginning of the world. Act. 4. b But forasmuch as there is none other name give under heaven unto men whereby we must be saved, than the name of jesus. We do say in this matter, that the philosophers do differ from the love which the true christians do bear unto the Lord: forasmuch as the true christians do acknowledge one jesus Christ and him crucified, which is the brightness of the glory, and the image of the person of the father: of whom the same father hath said. Heb. 1 c This is my well-beloved son, hear him. Also for to know perfectly the father, and his will, we must know the son, for this is life eternal, john. 17. a that they do know the only very God, & he whom the Lord hath sent: to wit, our Lord jesus Christ, according to that that the same jesus Christ doth protest, john. 1. b. c that the world knew him not, & that he hath given the name of his father to be known of his: that the love which the father hath loved be in them, and he in them. Wherefore if the only begotten son, which is in the bosom of the father, hath declared him. Who doubteth but that the Christians have a more perfecter knowledge of the will of the father, seeing the son, by whom the father hath spoken unto them in these later days, Heb. 1. a and hath left unto them the sacraments, as seals & marks of his promises: are not (I say) more moved to love him then the Philosophers? Inasmuch as the son hath said unto Philippe: Philip he that hath seen me hath seen my father: john. 14. ● believest thou not, that I am in my father, & my father in me? And yet although that some Philosophers by the law natural, have had knowledge of God, consequently they have been moved to love him: yet (as saith Saint Paul) they glorified him not as god. Rom. 1. c Finally, some may here say, inasmuch as the Lord desireth his, that they do love him perfectly, that he desireth of them a thing either impossible, or else too hard. Whereunto we will answer, that the great perfection that the Lord desireth, to love him, is not for us to command a thing which is too rigorous, for he hath said, that his yoke is easy and his burden light: Mat. 11. c But he hath regard to our imperfection, fearing that through our infirmity we should forsake him, for to declare unto us the care that he hath of us: to gather, what is the greatness of the precept. Furthermore, in that that he saith, with all thy heart, with all thy soul & with all thy strength: he requireth of us a perfect obedience, insomuch that he would that we should consecrated ourselves to his obedience & love. Rom. 6. ● The which also Saint Paul requireth of us when he saith, let not sin reign therefore in your mortal body, that ye should obey sin in the lusts of the body. Neither give ye your members as weapons of unrighteousness unto sin: but give yourselves unto God, as they that are alive from death, & give your members as weapons of righteousness unto God. Rom. 12. a And in an other place, I beseech you therefore brethren by the mercifulness of God, that ye offer your bodies a quick sacrifice, holy, acceptable unto GOD, which is your reasonable serving of God. And fashion not yourselves like unto this world, but be ye changed in your shape, by the renewing of your mind, that ye may prove what is the will of God, which is good, acceptable and perfect: in such sort that the Lord would not that we should lend him the tongue only, as the hypocrites do, who do make profession to know God, but with their deeds deny him: Titus. 1. d But he would that we should give him both the word and the work. Unto this Saint john exhorteth us, saying: my little children let us not love in word neither in tongue only: 1. john. 3. d but in deed and in truth. That is the cause wherefore the lord rebuked the jews (by his Prophet) that his people did approach nigh unto him with their mouth, Esa. 29. d and praised him highly with their lips, where as their heart nevertheless is far from him. Furthermore in this he comprehendeth a singular perfection, for the regard of his commandments. For whosoever shall keep the whole law, and yet faileth in one point, jam. 2. b he is guilty in al. Forasmuch as he which hath said. Thou shalt not commit adultery, he hath also said. Thou shalt not kill. At the end he concludeth: So speak ye, & so do, as they that shall be judged by the law of liberty. He would also by this commandment that w● should love him above all things: yea, above our own life. For he protesteth that he that loveth his father or mother more than him, is not meet for him. And he that taketh not his cross, and followeth after him, is not meet for him. To conclude, by these words, he requireth of us, that we may be so careful to love him and with such affection, 1. Cor. 10. g that we may refer all our thoughts, words & works to his glory. Whether therefore we eat or drink or whatsoever we do, let us do all to the praise of God. For none of us liveth to himself: neither doth any of us die to himself. For whether we live, Rom. 14. b we live unto the Lord: or whether we die, we die unto the Lord, whether we live therefore or die, we are the Lords. One may find at this day such a man, unto whom if one demand if he love God, he will answer frankly and freely that which Saint Peter answered unto jesus Christ. john. 21. e Yea Lord, thou knowest that I love thee: yea, will say with the same Apostle, Luc. 22. e I love thee so much Lord, that I am ready to go with thee into prison and to death. And nevertheless if it were a question to endure and suffer, some danger for the Lord, he will protest with an oath: Mat. 26. g yea at the word of a simple maiden (I mean for a small occasion) that he knew him not. It maketh me to remember for this matter, of the same Apostle, Mat. ●7. a who seeing jesus Christ transfigured in the mountain, & his face shining as the sun, and his clotheses as white as the light, said unto jesus, Master here is good being for us: if thou wilt, let us make here three tabernacles: but when the Lord said unto him that he must go to Jerusalem, and suffer many things, Mat. 16. did find the things so strange that he began to rebuke jesus, saying, master look to thyself, this shall not be unto thee. Those are they who in prosperity, willingly love the LORD, and in adversity do deny him, 1. john. 4. d For there is no fear in love, but perfect love casteth out fear, for fear hath painfulness, and he that feareth, is not perfect in love. Let us propose the example of Saint Paul, Act. 20. e who being advertised by the holy Ghost, that bands and troubles abide him at Jerusalem, answered, that none of these things moved him, neither is his life dear unto himself, so that he might fulfil his course with joy, and the ministration which he received of the Lord jesus, to testify the Gospel of the grace of God, the which he did not only of mouth, but also he accomplished it by works. Let us remember those good women, Marc. 16. a I mean Marie Magdalen, and Marie the mother of james, and Salome: who were not only assistant to jesus Christ before his afflictions: But also in his cross: and after his death, bought sweet ointments of Aromatica, for to embalm him: yea they followed him long time after his death. I do speak unto those, who making profession of the true Christian religion, and being drawn from the cares of the world, thorough the knowledge of our Lord and saviour jesus Christ, for a small occasion afterwards are fallen into them again & have been overcome. Insomuch that that is happened unto them according to the true proverb, The dog is turned to his own vomit again: 2. Pet. 2. d and the sow that was washed, to her wallowing in the mire. Mat. 19 e Truly such people are like unto the young man which told our Lord jesus Christ that he hath observed all these commandments from his youth: but when jesus said unto him, that he must cell all that he had and give it to the poor for to get a treasure in heaven he went away mourning. We must also note that there is an other regard or ●espect to the amity which we do bear unto GOD, and to the amity which we do bear unto men: S. August. in his book of the Christian doctrine for GOD aught ●o be loved for his regard only, I do mean, because that of himself he is altogether good, perfect, puissant and merciful. Man aught to be loved, for the respect that we have unto GOD: that is to say, forasmuch as he is created to the image of GOD, as we: endued with the gifts and graces of GOD aswell as we, and called to the ecclesiastical heritage as we. For he that will consider man in himself, he is nothing else, but altogether unrighteous, full of impiety and imperfection. The Prophet Esaie Esa. 64. b shall be my witness, when he saith, we are all as an unclean thing, & all our righteousness are as a stained cloth. The which the royal Prophet david doth speak off more at large in his verses, Psae. 14. ● saying. The Lord looked down from heaven upon the children of men, to see if there were any that would understand and seek after God. But they are all gone out of the way, they are altogether become unprofitable: there is none that doth good, not not one. The like matter we do read off in job, job. 25. b when he confessed most clearly, that man cannot justify himself towards God. And how (saith he) can he be clean which is borne of a woman. Behold, the moon shineth nothing in comparison to him, & the stars are unclean in his sight. How much more then, man that is but corruption: and the son of man, which is but a worm? wherefore man of himself is not amiable, but inasmuch as he is regenerate of God: who through the merit of his well-beloved son, doth cover & hide wholly all those imperfections and impieties. And in that respect we have greatly to consider the ingratitude and miscognisaunce of those which love not the Lord, but for their proper respect, I do mean when the Lord doth send them the things even as they demand and desire: as great abundance of worldly goods, a blessed life, great prosperity of the things which appertain unto them, and also to their friends & kinsfolk, and other pleasures of man's life: of whom, saith David, ●sal. 144. c happy are the people that be in such a case: but when any affliction happeneth unto them, than they murmur against God, and do demand if there be any providence in Heaven. The which Solomon forbiddeth expressly, Eccles. 5. ● when he saith, use not thy mouth to 'cause thy flesh for to sin, that thou say not before the Angel: my foolishness is in the fault. Such manner of people are like unto those which seek jesus Christ, john. 6. c not because they saw his miracles, but because they eat of his loaves, & were filled. proverb. 1● e For he which is a friend, as Solomon reciteth unto us, always loveth, and in adversity a man shall know who is his brother. Which if it be so that love aught to be loved again: truly, we have most greatest occasion to love God, and which is more we cannot without the vice of ingratitude, but that we should love him: john. 4. d inasmuch as he loved us first. And herein is love, not that we loved God, but that he loved us, and sent his son to make agreement for our sins: For God so loved the world, john. 3. b. that he hath given his only begotten son, that none that believe in him should perish, but have everlasting life. If a man demand, what is the goodness that he hath done unto us at this present. Saint Paul doth answer unto the same, saying: that he spared not his own son, but gave him for us all to death: Rom. 8. f how shall he not with him give us all things also? In this matter what can we tender vnt● the LORD which may be equivalent to the amity that he hath borne unto us, for the injuries that his son our LORD jesus Christ hath suffered in his flesh, S. Ambrose upon saint Luke. for the stripes that he hath received on his body, for the cross, for his death, for his burial? woe be unto me if I do not say it, I dare well say it: Peter hath not rendered or restored: neither Paul hath rendered or restored, although he hath restored death for death: but yet nevertheless he hath not altogether restored, for he oweth a great deal. Rom. 11. d Mark, when he himself confesseth who hath given unto him first, and he shall be recompensed again? For of him, and through him, and for him are all things, to him be glory for ever. S. Ambrose in the same book. And although we restore unto him the cross for the cross, and the grave for the grave: that is to say, whether we restore unto him that which we have received of him and through him: not truly. Wherefore the same Author concludeth, let us restore unto him love for love: for debt, love: for the goodness that he hath done unto us, a géeving of thanks for the price of his blood. I say moreover that from our birth, nature hath put in us a certain moving and pricking forward to the end to incitate and stir us to love our God. Forasmuch then as (by the same saying of Plato) beauty hath gained that advantage above all other things that of herself she is very much amiable: Basil in his rulers ampli disputed 2. question. and for that cause we desire very much the fair things. Yet truly the heavenly beauty excelleth and passeth all things: forasmuch as it is not subject to any filthiness or corruption, as are the other creatures. Cant. 2. c Insomuch that the soul of a true Christian, regenerated through grace and wounded of that heavenly love, is sick for that true spouse, which is jesus Christ: Rom. 8. g And which is more, it sigheth incessantly for the deliverance of this body, which of itself is subject to corruption. Even so david did cry out, saying: Psa. 120. ● woe is me that I am constrained to devil with Mesech: and to have mine habitation among the Tents of Cedar. Psal. 44, a My soul is a thirst for God, yea, for the living God, saying: Alas when shall I come to appear before the presence of God? These are also the words of Saint Paul, I am (saith he) compassed in on both sides: phil. 1. c desiring to be loosed and to be with Christ. The which is a great deal better for me, that if for their virtue we do love them, whom we never saw, Ciciero in his offices after plato. as saith Cicero, and if such is the force and strength of virtue which if one may behold it with the eyes, it will stir up and embrace in us a marvelous desire to love it: how much more, aught we to love God: of whom as of the Nurse of all things doth descend every good and perfect gift? jam. 1. c To conclude, if we love them which may help us with all things, 2. Cor. 15. d which are necessary for us. How much more aught we to love God, which is all in all? and with whom all pleasure dwelleth, psal. 16. b as David witnesseth, that fullness of joy is with his countenance, and at his right hand there is pleasure and joy for ever. psal. 36. b That men shallbe satisfied with the plenteousness of his house, and he shall give them drink of the river of his pleasures: for by him is the well of life, and in his light, shall we see light. I do say this, not only for the eternal goodness which are promised unto the blessed, in the resurrection to come: but also for the goodness which the Lord giveth unto us in this present life. Even so the same prophet saith, Psa. 104. d so is this wide and great sea also, wherein are things creeping innumerable, both small and great beasts. There go the ships over, and there is the Leviathan, whom thou hast made to take his pastime therein. They wait all upon thee, that thou mayst give them meat in due season. When thou givest it them they gather it: and when thou openest thine hand, they are filled with good. But when thou hidest thy face, they are sorrowful: And if thou takest away their breath, they die, and are turned again to their dust. Again, when thou lettest thy breath go forth they are made, and so thou renewest the face of the earth. And in an other place he saith: O fear the Lord, Psa. 34. b ye that be his saints: for they that fear him lack nothing. Furthermore, in the that the Lord desireth that we should love him so perfectly, we are sufficiently advertised that those which do give unto other creatures, the homage and obedience which is due unto the Lord: be they dead creatures or living creatures, they love not GOD perfectly: forasmuch then as God hath chosen us as a chaste virgin, for to be presented to his Christ, according as he hath foreshowed by the Prophet Oseas, Oseas. 2. d that he will marry his own self unto her in righteousness, in equity, in loving kindness and mercy, and in faith: yet when we do separate the love which we own unto the Lord, for to give of that which appertaineth unto him, unto other creatures, truly we are unto him ungentle. Exo. 20. a. Because he is a jealous God visiting the sin of the fathers upon the children unto the third and fourth generation. That is the cause wherefore Moses saith in the same, book. Exo. 34. b Thou shalt worship no strange GOD. For the Lord is called gelcus, because he is a jealous God. Act, 10. e For that same cause Saint Peter seeing that Cornelius fell down at his feet to worship him, he took him up, saying: stand up, for even I myself am a man. Acknowledging very well that Cornelius, for the affecttion that he did bear unto him, did forget the homage and obedience that he owed unto the Lord. Act. 14. ● In like manner Barnabas and Paul seeing that the inhabiters of Listria would do sacrifice unto them, they rend their clotheses and ran in among the people, crying, and saying: O men, why do ye these things. We are mortal men like unto you. In like manner it is written in the Revelation of S. john, that the Angel seeing that Saint john was fallen down at his feet to worship him, he said unto Saint john, Apo. 19 b see thou do it not: I am thy fellow servant, and one of the brethren, which have the testimony of jesus, worship GOD. Even so hath not Herod done, for upon a day appointed, Act. 12. d Herod being a●aied in royal apparel and sitting in his ●eate, made an Oration unto the people: And the people gave a shout, saying, it is the voice of a God, and not of a man. And immediately the Angel of the Lord ●mote him, because he gave not God the honour, so that he was eaten of worms. plutarch. asmuch also happened unto Alexander the great, for having taken the City of Babylon, raised himself against the commandment of the living GOD, and would that his people should worship him and offer unto him Sacrifices. Wherefore within a little while after he died through God's punishment: for he being over dry for lack of drink, fell into a grievous sickness, of which he died. And that great person, who (as the world thought) feared not to be overcome of men, was overcome and vanquished of wine. The same doth learn us and sufficiently declare unto us that the love the which we aught to bear unto the creatures, aught to be ruled and governed by the word, that we aught not to compare it to the love which we aught to bear unto GOD our creator. I do speak this for those, which according to their private affections and indiscréete zeal, do bear such honour as it pleaseth them unto the creatures, and in the mean time consider not that the Lord is jealous, of the love and obedience that they own unto him, What shall I say of those, who making profession of the Christian religion, do bear unto wicked spirits the love that they own to their Lord. And in what adversity or affliction that they find themselves in, 1. Reg. 28. b have recourse (As Saul) unto the Magicians and Witches, not trusting themselves of the promise of the LORD. Who saith. Psa. 50. ● Call upon me in the time of trouble, so will I hear thee, that thou shalt thank me. Things truly, which are very much forbidden in the law of God, where Moses admonished the people of Israel saying: Levit. 19 ● Turn not yourselves to them that work with spirits, neither regard them that observe dismal days, that ye be not defiled by them, for I am the Lord your god. And in the book of Deuterenomium, Deut. 18 ● it is said: when thou art come into the land which the LORD thy GOD giveth thee, see that thou learn not to do after the abominations of these nations. Let there not be found among you that maketh his son or daughter to go thorough the fire, or that useth Witchcraft, or a chooser out of days, or that regardeth the flying of fowls, or a Sorcerer, or a charmer or that counseleth with spirits, or a prophecier, or that asketh the advise of the dead. The which also the Prophet Esay confirmeth by the like words, saying: and therefore if they say unto you: ask counsel of the Soothsayers, Esa. 8 d Witches, Charmers▪ and Conjurers: then make them this answer: Is there a people any where, that asketh not counsel at his GOD: whether it be concerning the dead or the living? If any man want light, let him look upon the law, and the testimony, whether they speak not after this meaning. Also the Prophet jeremy saith in this manner. jere. 27. b And therefore follow not your Prophets, Soothsayers, Expounders of dreams, Charmers and Witches, which say unto you: You shall not serve the king of Babylon. 1. Cor. 6. c For as righteousness hath no fellowship with unrighteousness neither light with darkness, or Christ agreeth not with Belial, or the faithful hath no part with the infidel, or the temple of GOD agreeth not with idols: and no man can serve two masters, Math. 6. d for either he shall hate the one and love the other: or else he shall lean to the one and despise the other. Such people do evidently declare that they love not God perfectly. jere 3. a That is the cause wherefore the LORD rebuked his people, because they have played the harlot▪ with many lovers. And in the Prophet Oseas, Oseas. 2. c the Lord threateneth the same people that he will discover their foolishness, even in the sight of her lovers. These things are so much more damnable of our time that the son of God manifested himself to us, for to declare unto us the eternal law of his father. For as saith the Apostle writing unto the Hebrews. Heb. 2. ● If the word which was spoken by Angels was steadfast: and every transgression & disobedience received a just recompense of reward: How shall we escape? if we despise so great salvation? as much will we say of those which give their bodies to an other kind of ungodliness and of sin. For as long as they give themselves to vices: so long do they draw themselves from the love and obedience that they own unto the Lord. These are the words of the prophet Esaie, when he saith, your misdeeds have separated you from your God and your sins hide his face from you, that he heareth you not. Esa. 59 ● Forasmuch then as our members are the temple of god, yet truly in consecrating them both to the one & the other, we make them members and temples of an other then of GOD. And consequently forsaking the LORD for our true spouse, we do altogether so as harlots who commit fornication with all sorts of men. 1. Cor. 6. d That is the sentence of Saint Paul writing unto the Corinthians, know ye not saith he, that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? GOD forbidden, the body is not for the harlot: but for the Lord, and the LORD for the body, ye are dearly bought for a price: therefore glorify GOD in your body, and in your spirit, Rom. 6. c for they are Gods. Know ye not saith the same Apostle, that to whom soever ye commit yourselves as servants to obey: his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness? Even so jesus Christ seeing that the jews advanced themselves, saying: we are of Abraham's seed, john. 8. d and were never bound to any man: answered them, that whosoever committeth sin is the servant of sin. For as the same Apostle witnesseth, for to be the seed of Abraham, they are not therefore all children: but in Isaac shall the seed be called, that is to say, those which are children of the flesh, are not therefore children of God: but those which are children of promise, are reputed and taken for children, 2. pet. 2. d and in vain do they promise' liberty which are themselves the bond servants of corruption: for of whomsoever a man is overcome unto the same he is in bondage. Rom. 9 b Let not sin reign therefore in your mortal body, that we should obey sin, in the lusts of the body, neither give we our members as weapons of unrighteousness unto sin: but give ourselves unto God, as being dead, being made alive, and let us give our members as weapons of righteousness unto God. Let us here conclude, that as the Lord is perfect, he desireth also of us a perfect love, and a whole and sound heart. I mean not feigned nor dissmbled. In such sort that those which think to love God and the world together, those (I say) abuse themselves greatly. For as saith saint john: if any man love the world, 1. john. 2. c the love of the father is not in him. know ye not saith Saint james, jam. 2. ● that the friendship of the world is enmity to God ward? Whosoever therefore will be a friend of the world, is made the enemy of God. Behold that which moved S. Paul to confess, Cal. 1. b that if he studied to please men, he should not be the servant of Christ. Deut. 17. a The which is also figured in the old law, where it was commanded not to offer unto the Lord, no ox or sheep, Malach. 1. d wherein is any deformity. And cursed be the dissembler which hath in his flock one that is male, and when he maketh a vow offereth a spotted one unto the Lord Deut. 27. d As also the same law would that we should not have in our bag two manner of weights, that is to say, a great and a small. But that we must have a perfect & a just measure, For that cause was Ananias greatly punished, as we do read in the Acts of the Apostles, who having sold a possession, and kept away part of the price, his wife also being of counsel: and brought a certain part and laid it down at the Apostles feet. Act. 5. a. Then said Peter: Ananias, How is it that Satan hath filled thine heart, that thou shouldest lie unto the holy Ghost, and keep away part of the price of the possession? Thou hast not lied unto men but unto GOD. When Ananias heard these words, 1. john. 8 he fell down and gave up the ghost. The like happened unto his wife. The same doth sufficiently declare unto us, that we aught not to offer unto GOD a heart that is vicious and full of dissimulation. As the law doth not permit that we should offer unto GOD a foul thing, and unclean. And as it desireth and commandeth that we should have a just measure and weight, so the LORD would that man should keep toward his neighbour all fidelity and equalness following the saying of the Apostle Saint Paul, writing unto the Thessalonians, 1. Thessa. 4. b exhorting them that no man defraud and oppress his brother in any matter. Wherefore if we be double hearted, as saith Saint james, jam. 4. b let us cleanse our hearts. Forasmuch (I say) as GOD is righteous, let us love him with an entire and perfect heart, Psal. 103. ●● that our heart may bless the LORD and all that is within us may praise his holy name, and forget not all his benefits. Let us pour out our hearts like water before the Lord, Lame●. 2. f and let us lift up our hands unto him, and he will behold us with pity in the favour of his well-beloved son our LORD jesus Christ, unto whom be glory for ever and ever, So be it. Ecclesiastes. 12. d. 13. ¶ Fear God and keep his commandments for that toucheth all men. 1. john. 2. d. ¶ The world passeth away and the lusts thereof, but he that fulfilleth the will of God abideth ever. A Prayer. O Lord, which hast taught us by the mouth of Solomon the son of david, Cant. 8. b that love is mighty as the death, and controversy as the hell, her coals are of fire, and a very flame of the LORD. So embrace our hearts in thine heavenly love, chief by thy holy spirit, that we knowing that thou hast loved us first (having sent thy son to make agreement for our sins) that so of our part we may love thee again, 1. john. 4. c and show by our conversation that we love thee not in word, neither in tongue only: but in deed & in truth. Honouring thee as our celestial and heavenly father, 1. john. 3. d and fearing thee as our sovereign LORD, all the days of our life. In such sort, that neither death, Rom. 8. g neither life, neither Angels, nor principialities, neither powers, neither things prese●● neither things to come, neither height, neither depth, neither any other creature shall be able to depart us from the love of GOD, which is in Christ jesus our LORD. To the end that when thou shalt appear, 1. john. 13. b. we may be bold and not ashamed before thee at thy coming, john. 13. a nor by the majesty of him who being in the world loved his unto the end, our Lord jesus Christ, unto whom be glory for ever, So be it. ¶ A CHRISTIAN Advertisement, upon the commandment to love a man's neighbour. Cap. 17. Deuterono. 15. b. ¶ The land shall never be without poor, wherefore I command thee, saying: open thine hand unto thy brother, that is needy and poor in the land. proverbs 3. b. ¶ Honour the Lord with thy substance, and with the firstlings of all thine increase: so shall thy barns be filled with plenteousness, and thy presses shall flow over with sweet wine. job 1. c. ¶ When the poor desireth any thing at me, have I denied it them? have I caused the widow to stand waiting for me in vain? have I eaten my portion alone, that the fatherless hath had no part with me? For mercy grew up with me fro my youth, and compassion fro my mother's womb, have I seen any man perish through nakedness and want of clothing? or any poor man for lack of raiment, whose ●ides thanked me not, because he was warmed with the will of my sheep? did I ever lift up my hand to hurt the fatherless? yea in the gate where I saw myself to be in authority: then let mine arm fall from my shoulder, and mine armholes be broken from the joints. job. 29. c. ¶ I have delivered the poor when he cried, and the fatherless that wanted help. He that should have been lost, gave me a good word, and the widows heart praised me. And why? I put upon me righteousness, which covered me as a garment, and equity was my crown. I was an eye unto the blind, and a foot to the lame, I was a father unto the poor: and when I knew not their cause I sought it out diligently, I broke the chairs of the unrighteous, and plucked the spoil out of their teeth. ¶ An exhortation to love towards ones neighbour. 1. Cor. 13. ● THE Apostle Saint Paul ●peaking of the excellency of love, saith, Though I speak with the tongues of men and Angels, and have not love, I am even as lounding brave or as a tinkling cymbal. And though I could prophecy and understand all secrets, and all knowledge: yea, if I had all faith, so that I could move mountains out of their places, and yet had not love, I were nothing. And though I bestow all my goods to to feed the poor, and though I give my body that I be burned, and yet have not love, it profiteth me nothing. Love lustereth long: is courteous: love envieth not: love doth not boast itself, swelleth not, disdaineth nothing as unbeseeming, seeketh not her own things, is not provoked to anger, thinketh not evil, rejoiceth not in iniquity, but rejoiceth in the truth, suffereth all things, believeth all things, hopeth all things, endureth all things. Love doth never fall away, though that all prophesyings shall be abolished. And in the end of the said chapter he concludeth: now abideth faith, hope & love, even these three: but the chiefest of these is love. Mat. 6. ● And forasmuch then as the life is more worth than meat, & the body more of value then raiment. And also that jesus Christ doth command us to seek first the kingdom of heaven and the righteousness thereof: notwithout cause if we maintain, that love consisteth, chief to help our neighbour, in that which is necessary for him for his life. Insomuch that if the Lord hath given unto us any talon: I mean any grace, Mat. 25. ● perfection or virtue, we aught not to hide it in the earth, as unprofitable servants: but aught to bestow it to the profit of every man. For the manifestation is given to every one for to profit, 1. Pet. 4. c to the end that as every man hath received the gift, so admister the same one to another, as good ministers of the manifold graces of god. And even as in giving some little part of our goods, we do multiply that which the Lord hath given unto us, also in administering the spiritual things to our neighbour, we augment in us the fruits of piety & justice. These are the words of Saint Paul when he told the Corinthians, 2. Cor. 9 d that he that findeth seed to the sour, will minister likewise bread for food, and multiply their seed and increase the fruits of their benevolence, that on all parts they may be made rich in all singleness. And as we be not masters nor owners of our goods: Inasmuch as we enjoy and possess them of the hand of the LORD: so we are not but ministers of the gifts of the holy Spirit, which worketh in us all things. Even so saith Saint Paul writing to the Corinthians. ● Cor. 4. a Let a man so think of us, as of the ministers of Christ, and disposers of the secrets of God. This declareth unto us what was gods providence, in the dispensation & bestowing of his gifts, who would not that they should abound altogether in one man alone, to the end that by them helping one an other, every one may acknowledge his imperfection, and should the better keep that band of amity and Chrian charity. 1. Cor. 12 a For although that we are all baptized by one spirit into one body: whether they be jews or greeks, whether they be bond or free, and have all drunk into one spirit, for the body is not one member, but many. And the eye cannot say unto the hand, I have no need of thee, nor the head also to the feet, I have no need of you. Yea, rather a great deal those members of the body which seem to be more feeble, are necessary. And upon those members of the body which we think most unhonesty, we put more honesty on: and very well that great Orator of the latins hath declared, Cicero in his oration for Roscius Amerinus. that we cannot do all things of ourselves. And that one is more apt and profitable for one thing then another is. That is the cause wherefore friendships are gotten, to the end that common utility be kept thorough great common pleasures. Then if there be any grace in us let us not abuse it, but let us consider with ourselves, jam. 1. c. that every good gift and every perfect gift is from above, and cometh down from the father of lights, and with the same let us give glory unto him, john. 1. c of whose abundance we have received even grace for grace. Furthermore, that we remember that we have received that grace to serve for to profit every one. Luc. 12. f For unto whom much is given, of him shallbe much received: and to whom men much commit, the more of him will they ask. Finally, let us confess boldly that such and so much excellency as is in us, it is always joined with some imperfection: to the end that the wise man rejoice not in his wisdom, jere. 9 g nor the strong man in his strength, neither the rich man in his riches: But who so will rejoice, let him rejoice in this, that he understandeth and knoweth that it is the Lord which doth mercy, equity and righteousness, upon the earth. In so much that if the Lord hath put in us any knowledge, whether it be the gift of tongues, or grace to interpret the holy scriptures: there resteth none other thing but to magnify and celebrated the name of him in whom not only are hid all the treasures of wisdom and knowledge: Collo. 2. a but also him in whom doth devil all heavealy fullness corporally. Luc. 24. g He which opened the wits of his disciples that they might understand the scriptures. Apo. 5. b The Lion of the tribe of juda, the root of David, hath obtained to open the book, and to loose the seven seals thereof, and if such are our prowesses and heroical deeds, that they excel and pass the deeds of Alexander the great, or of julius caesar: what can we better do, but to follow the example of the four and twenty elders which fell down before him, Apo. 4. ● that sat on the throne and worshipped him that liveth for ever, and cast their crowns before the throne saying: Thou art worthy O LORD to receive glory and honour, and power: for thou hast created all things, and for thy wills sake they are, and have been created? And with the same also we aught to give unto him all honour, homage and obedience, unto the Lamb. I say, which hath redeemed us unto GOD, thorough his blood, and hath made us kings and priests unto our GOD, I do mean the son of GOD, who on his vesture, Apo. 19 d and on his thigh hath a name written, king of kings and Lord of Lords. Daniel. 7. c Unto whom also a thousand times, a thousand served him, and ten thousand times ten thousand stood before him. Briefly, we must conclude, that the things which are in us: whether they be the goods of the body or the goods of the soul, are of small value, if they be not bestowed unto the glory of the Lord, and to the health of our neighbour. Luc. 16. b Now being applied and bestowed to that end, they bring fruit to eternal glory. As the Lord said, make you friends with the riches of iniquity, that when ye shall depart, they may receive you into everlasting habitations. Tob. 4. b To the same end, Toby exhorted every faithful man, as followeth. Be merciful after thy power. If thou have much, give plenteously: if thou hast little, do thy diligence, gladly to give of that little. Psa. 41. a For so gatherest thou thyself a good reward in the day of necessity. For alms delivereth from death, and suffereth not the soul to come into darkness. According as David hath declared, that blessed is he that considereth the poor, for the Lord shall deliver him in the time of trouble. jam. 5. d As touching the second point, Saint james doth teach us, that if any of us have erred from the truth, and another hath converted him. Let the same know that he which converted the sinner from going astray out of his way, shall save a soul from death and shall hide the multitude of sins. By this we may know plainly, that two things are proper to love: Basil in his short rules disputation question 175. that is to say, to lament and be sorrowful for the misery of our neighctour. And to rejoice and be glad of his prosperity and health. Exo. 32. g Of the first Moses doth give us an example, who being greatly sorrowful for the sin of his people, cried with a loud voice and said, O Lord, this people have sinned a great sin, yet forgive them their sin I pray thee: if not wipe me out of thy book which thou hast written. For that purpose, Rom. 9 a Saint Paul wished himself to be separated from Christ, for his brethren which are his kinsmen, as pertaining to the flesh. Phil. 3. d And in an other place he complaineth with weeping, of some enemies of the cross of Christ. Whose end is damnation, whose God is their belly, and whose glory is to their shame, which are worldly minded. 2. Cor. 11. a And he himself doth witness in his Epistle unto the Corinthians, that he is jealous over them, with Godly controversy, having prepared them for one husband, to present them a pure Virgin to Christ: But he doth fear least as the serpent beguiled Eve through his subtility, even so their minds should be corrupt from the simplicity that is in Christ. Psa. 119. g. Even 〈◊〉 david doth cry out, saying: I am horribly afraid for the ungodly that forsake thy law. On the other side, the Apostle Saint Paul rejoiced at the repentance of his, when he protested to the Corinthians, 2. Cor. 7. c that he rejoiced, not that they were sorry, but that they so sorrowed that they amended, for they sorrowed godly. But it is not enough to have compassion of the misery of the needy, which doth not assist him in the things necessary for his life. For as saint james saith, jam. 2. e if a brother or a sister be naked and destitute of daily food, and one of you say unto them, Departed in peace, warm yourselves, and fill your bellies: notwithstanding ye give them not those things which are needful to the body, what helpeth it? Also it is not much to see our neighbour naked of spiritual things, except that we go about by all means to bring him to the way of salvation. Gal. 6. a To this saint Paul exhorteth us when he said: brethren, if any man be fallen by occasion into any fault, ye which are spiritual help to amend him in the spirit of meekness: for we which are strong, Rom. 15. a aught to bear the frailness of the weak, and not to look only to ourselves. Not without cause the LORD greatly rebuked the shepherds of Israel, Ezech. ●4. a that they have eaten up the fat, and clothed them with the will: the best fed have they slain, but the flock have they not nourished. The weak have they not holden up, the sick have they not healed: the broken have they not bound together, the outcasts have they not brought again: the lost have they not sought, but churlishly and cruelly have they ruled them. In this respect we aught to repute and take him for our neighbour unto whom we aught to bestow the works of charity and mercy. Luc. 10. f The which saint Luke declareth at large by a parable of him which descended from Jerusalem to jericho, and fell into the hands of thieves, which rob him of his raiment, and wounded him, and departed, and left him for half dead: calling him the neighbour of him which fell into the hands of thieves, that showed mercy on him. We must not then count him our neighbour only, which is joined unto us by affinity or kindred, or common society: but by society of reason. And in this respect, as S. Augustine very well saith, all men are called neighbours. For as witnesseth the same author, Saint Augustine in his book of the christian doctrine if the using of common money doth make the people companions, truly a great deal more, the reason of common nature, by one self law of being not of traffic, aught to join and knit us together. And we must not say, that appertaineth not to me nothing at all: he is neither my parents, neither my kinsman, nor my neighbour, neither my country man. For although he be the most stranger in the world, yet he is thy neighbour. Consider that the Apostle after the example of the ancient patriarchs, Heb. 13. a. doth commend unto us very much hospitality, in this sort. Lot brotherly love continued. Be not forgetful to lodge strangers, for thereby some have received Angels into their houses unwares. Remember them that are in bands, even as though ye were bound with them: and them which are in adversity, as if ye were afflicted in the body. Let us also remember that poor woman of Sareptha, 2. Reg. a which received the Prophet Eliah into her house, found so much favour of the Lord, that she found a long time after wherewith to secure herself in the time of ●●e famine. In like manner the holy scripture doth teach us, that the prophet Elizeus ●btained a child for his hostess, who whē●he was dead, raised it up again. Insomuch that it doth very well acquit or discharge her which hath the use of hospitality rightly. Behold the occasion wherefore it is written in the law of Moses, ●hen thou shalt cut down the harvest in ●he field, Deut. 24.19. and hast forgot a sheaf in the field, thou shalt not go again to fetch it: but it shallbe for the stranger, the fatherless, and the widow. When thou beatest ●owne thine Olive trees, thou shalt not make lean riddance after thee: but it shall be for ●he stranger, the fatherless, and the widow. And when thou gatherest thy vineiarde thou shalt not gather clean after thee: but it shallbe for the stranger, the fatherless and the widow. Even so the law commandeth to separate the fruits for to give them unto the Levite, to the stranger, to the fatherless and to the widow. For that same reason those are greatly to be blamed, who in time of famine and dearth do drive the poor strangers out of their towns and Cities: in which time chief they aught to secure & help them: They do separate those from the commo● rights of the heavenly father, with whom they aught to have all common society. The brute beasts do esteem the use o● the meats which the earth bringeth forth to be common to them all, and with the same they assist them in necessity: Saint Ambrose lib. 3. of his offices cap. 17. man refuseth the duty of nature, unto him with whom he aught to have nothing which is strange of any humane thing. To a good purpose Plato plato in his ●. dialogue of his laws said, that the rights of the strangers are known of GOD, above those of the Citizens: for inasmuch as the stranger is without parents and friends, he hath need to be so much the more favoured of GOD and men. Wherefore the said author concludeth that every one aught to take heed they do no wrong unto the stranger. Such and like admonitions do learn us sufficiently that the work of charity regardeth not these outward things: Basil in a sermon made of Aluys. but the only need and necessity. For although that he which doth ask thee an almose be nothing at all kind unto thee: but altogether unknown. Yet he is of the same nature with thy parents, of one self necessity, & a man as the other are. Furthermore under that word of neighbour, we comprehend those also which are not of the same religion as we are. Insomuch that in time of necessity we aught not to take him as a stranger which is of a contrary religion. 〈◊〉 he which we do read to have been observed in the ancient Church, not only among the Christians: but also among ●●e paynim. As we do find written in ●he ecclesiastical history of Eusebius, Eusebius li 9 history ecclesiastical lib. 9 history trip. li. 9 cap. 26. in ●hich place it is said, that julian the Apostate commanded a certain bishop, to build and erect in every town and City hospitals out of hand, for to receive there ●ll strangers, and those which have need. And for to do the same he ordained certain quantity of corn and wine every year, using these words: It should be to much dishonesty that those wicked Galilae●ans (for so they called the Christians) should not chase and drive away the jews: but that they should nourish them: yea, that they should nourish their poor people and ours, and that the other of us are so cruel to forsake & leave our own country men, destitute of all aid and man's help. Hear some will answer me, if we aught to use charity to those which are contrary to our religion. Wherefore did the Lord forbidden the children of Israel to contract society or to have any alliance with the Amorites, Hethites, Gebusites, Gegersites and the Pheresites, and other people contrary to the jewish religion? Whereunto we will answer briefly, that the Lord hath given the liberty unto his people for a certain time, to the end to turn them from the abominations and idolatries of the Gentiles, as it is written in the book of Exodus. But at this day, to wit in the law of grace, which hath been published throughout the universal world, such things shall not be lawful. Nevertheless for all that we have said, when we can not by any means secure and help all those that be poor and needy: it is most expedient to aid principally our poor neighbours at home, and those that be of pure religion. Gal. 6. c This is the counsel which S. Paul doth give, warning us to do good unto all men: but specially, unto them which are of the household of faith. Even as it shall not be evil done of him which shall see two men in like necessity and misery, whereof one of them is his kinsman, and the other a stranger, he aught of right to prefer and help his kinsman, if the case so require, that they were both of them in like degree of misery, and that he could not help them both. The work then of love and charity hath no regard to the condition, quality, Saint Augustin li. of his christian doctrine. or affinity of persons: but it hath regard to the only need, poverty and misery. That is the cause wherefore jesus Christ said in saint Luke, Luc. 14. d when thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, or yet rich neighbours: lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame and the blind. And thou shalt be happy, for they can not recompense thee, but thou shalt be recompensed at the resurrection of the just men. Not without cause Lactantius Firmianus rebuked sharply Plautus, The error of plautus. saying: that he did evil, who did give unto the beggar to eat, and that all that is given unto him is lost, forasmuch as he prolongeth his life to more greater misery. Lactantius li. 6. cap. ●. Forasmuch then as such people can not deny but that it is the office of humanity, to keep from danger him which is in some peril of death: wherefore will they deny that the same is not a charitable deed to give meat unto him which is an hungered? In like manner to give drink to him which is a thirst? The same Author accuseth greatly Cicero, The error of Ciciero. because he hath written that the liberality which is done of our own proper house, hath drawn up the fountain of all benignity and liberaltie. And the more we use it, so much the less it may endure to many, As if that professor of true sapience, Cicero would retire and draw men from all humanity, and to command them, to keéepe better their chest, than the true justice. In that point the same Author The error of the same Author. is greatly abused, when willing to revoke and call back again his saying, thought that he should do pleasure unto those which are able to acquit it. The which also moved Lactantius Firmianus, to say, that if Cicero had lived in his time, he would then have cried with a loud voice, O Cicero, thou hast failed from the true justice, and of one only word thou hast abolished it: when thou hast weighed and measured the right of piety and humanity by the only profit: For we must not give unto those that are able: but to the contrary, we must give to them that are less able. The which as it seemed the Philosopher Plato plato in his book of Phedrus was not ignorant off, when he said, that if it be a question to gratify and help the needy, that is to say, to do good unto them: we must not consider the better: but we must have regard to the most poor or needy. For they being delivered from great afflictions, will tender unto thee immortal thanks. And in our proper and private expenses and cost, we must not banquet our friends: but let us banquet the most needy and poor, and those which are an houngered, and th●se which are afflicted. Those, saith he, will acknowledge the pleasures, will follow thee and will stand at thy gates, will give thee thanks, and beside will pray for thee. Saint Ambro●e li. 2. of his offices ca 37. These are the very same causes, which have moved so many good people in the old Church, to cell the precious vessels, and the costly ornaments of the temples, for to help the needy and those that were in necessity: History trin. lib. 5. cap. 37 acknowledging in them the lively Images and temples of the Lord. And in this matter the deed of Laurence the Martyr, hath been greatly praised, who being asked, what he had done with the treasures of the Temple, than he caused a great number of poor people to come, for to declare, that they were truly the treasures of the temple, in whom doth devil jesus Christ, and the faith of jesus Christ. Those than are greatly abused and damnable, which exercise so much liberalities to the temples: temples, I say, consecrated without the word of God, for to celebrated and make their name remain for ever in the earth, Mat 6. c and consider not, that in giving alms unto the poor, they gather up for ●hem treasures in heaven, where neither the moths nor canker can corrupt, and where thieves neither pierce through, nor yet steal. I do not make here mention of those which do give in their last wills: so many excessive bequeathes, so great gifts, to those which have no need, and in the mean time do defraud their children from their proper inheritances: yea, they forget the natural charity and love, that they own to their own fathers, saying as the jews: Mat. 15. a that every gieft that proceedeth from me, thou shalt be holpen: Though he honour not his father or his mother he shallbe quite and without fault. I will pass over willingly, and will make no mention of those, who having not used any humanity in their life time, in the end of their days do give those things that they cannot carry away with them, and give no ear unto the voice of him, which saith. Give and take, and sanctify thy soul, Si●a●c. 14. b and work thou righteousness before thy death: do good unto thy friend before thou die, and according to thy ability reach out thine hand, and give unto the poor. And also Basill Basil in his treatise of alms. the great, hath very well written, that such people are like unto those which do banquet and feast the great Lords of the remnant and that is left of the superfluities of their tables: Forasmuch then as such men have offered nothing to their benefectours in their life time, they will present unto them in the end of their days, that which they cannot enjoy after their death. Because that we have said, that the goods should not be common, as some Philosophers and anabaptists in our time have done, or to forbidden parents to gather & heap up riches for their children: so that it be not gotten unlawfully, 1. Thessa. 4. c & that no man oppress & defraud his brother in any matter: forasmuch as the Lord is a venger of all such things. As also we will not allow the alms, which is given of other men's goods: For the Lord willbe honoured with the substance that is our own. Pro. 3. b And the son of Syraac, Siraac. 34. ● saith: that who so bringeth an offering out of the goods of the poor, doth even as one than killeth the son before the father's eyes: and he that giveth an offering of unrighteous goods, his offering is refused. That is the cause wherefore it was forbidden the children of Israel as it is written in Deuteronomium not to bring into the house of the Lord in no manner of vow the higher of an whore. Deut. 23. c On the other side, Ephes. 4. ● we desire that he that stole let him steal no more: but let him rather labour and work with his hands the things which are good, that he may have to give unto him that needeth. For as Cicero Cicero lib. 1. of his offices. saith, many, and those which are desirous of renown and glory, do steal from one to give it unto others: and they think that they shallbe esteemed gracious and liberal, if by any means, they every 'em selves: but the same is as contrary to the true office, that there is nothing more contrary to the same. We must then use such liberality that it may profit one and not to offend an other. Furthermore let us here observe, that we take not this charity simply, as the painimes do, for a mutual amity or affection, the which is borne & groweth of the conformity, of manners and good conversation of life, which is conjoined to a prompt and ready will to help and succour the one the other: of which concord & amity that great Orator of the latins Cicero Cicero li. 2 of the nature of Gods. speaketh off, when he said The word of love is very dear, whereof the name of amity doth spring, the which if we apply to our own private profit, & not to the utility & profit, of him whom we love: that shall not he called amity: but rather a merchandise. Even so do we love our meadows, lands, and our cattle, because that of them we receive profit. But the charity and love of men is thankful. The which is yet better confirmed by the same Author, Cicero in his book of amity. by the example of Scipio, saying, hath African to do with me? no, nor I with him: But I having in admiration his virtue: and he having in opinion my manners, he hath loved me. The great conversation which we have had together, hath augmented greatly the amity. Now the Christian charity hath regard more further: for she considereth a conjunction and alliance of members under one head, which is our Lord jesus Christ, participating to one faith and one baptism: the use of the sacraments, established in the Church of jesus. Christ, looking for the hope of the blessed, & the coming of the son of God, of the which the Apostle saint Paul speaketh off, Ephe. 4. ● saying: forbear one another through love, endeavouring to keep the unity of the spirit in the bond of peace. There is but one body, and one spirit, even as ye are called in one hope of your calling. There is but one Lord, one faith one baptism, one God and father of all which is above all things, and through all things, and in you all. That same alliance is also taught us by the sacrament of the holy supper. 1. Cor. 10. d Is not the cup of blessing which we bless, the communion of the blood of Christ? Is not the bread which we break, the communion of the body of Christ? because that we which are many, are one bread and one body, inasmuch as we are all partakers of one bread. And as we see that the amity and charity of the panimes for every light or small occasion, changeth often times to a great enmity and hatred: inasmuch as it is not founded but upon a blind and brittle thing: so the Christians regarding not the true use of that love and charity, do nourish up among them infinite debates and great enmities and hatreds. 1. Cor. 14 f And do not consider that our God is not the God of confusion (as the Gods of the Gentiles are) but is the God of peace. That is the cause wherefore the panimes so oftentimes demand vengeance of their enemies, and being afflicted and punished of their neighbours and kinsmen, do fall into impatience and despair. Where as the true children of God do take all things in good part, as come of God's hands. Even so the kingly prophet David being wronged and cursed of Semei, 2. Reg. 16. ● would not take any vengeance: although that Abisai and his servants were importunate upon him but he said unto them: behold my son which came out of mine own bowels seeketh my life: how much more than may this son of jemini do it: suffer him therefore to curse, for the Lord hath bidden him: happily the Lord will look on my weeping eyes & wretchedness, and do me good for his cursing this day. job. 2. b Even so job being persuaded by his wife to forsake God for the afflictions that he suffered, said unto her: thou speakest like a foolish woman: Seeing we have received prosperity at the hand of God, wherefore should we not be content with adversity also? Those holy men knew assuredly that there cometh no plague into a city without it be the Lords doing, Amos. 3 b and also that we aught not to be overcome of that which is evil: Rom. 12. d but we must overcome evil with goodness: in suffering patiently, him which would force and compel us. If thou demand of me, wherein the true Christian charity and the use of the same doth consist: I do answer thee, that it consisteth principally and chief the one to help and cherish an other in perilous things. According to that which Solomon dofh speak of in his proverbs, Pro. 17. c saying, that he is a friend that always loveth, & in adversity a man shall know who is his brother, The which jesus Christ witnesseth, when he rebuked the wicked that he was an hungered, Mat. 25. d & they gave him no meat: he thirsted & they gave him no drink was herbourlesse, and they lodged him not: naked, and they clothed him not: sick and in prison, and they visited him not. By this a man may plainly see & perceive the ingratitude of those, who in steed to help & assist the necessities of their neighbours, parents and friends, do rebuke and check them in their afflictions and calamities. Such people do make me to remember the friends of job, job. 11. a who rebuked and checked him, that he hath well deserved and merited the double of that, that he doth suffer by right: and that GOD hath forgotten him because of his sins. The like injuries of late the Barbarians, Act. 28. a objected unto Saint Paul For they seeing that a viper which leapt out of the fire to hang on his hand, they said among themselves, truly this man must needs be a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered him to live. The like wrongs they that passed by, Mat. 27. d used to our Lord jesus Christ as he hanged on the cross, wagging their heads, and saying: Thou that destroyest the temple, and buildest it in three days save thyself, if thou be the son of God, come down from the cross. I do speak unto those who do not consider that the afflictions are common as well to the good, as to the evil, and are nothing ashamed to attribute them to the true Christian religion, although that they know not in them whom they do accuse, any other thing, than a pure and true christian sincerity, the which is joined to an obedience due to the pure word of the LORD. Such hath been, and is yet at this day, the custom and manner of those which do turn all things into the evil, even as did of late the jews: Mat. 12. b Marc. 3 a who seeing that jesus Christ healed him which was possessed with a Devil, said: that he driveth the Devils no otherwise out, but through Beelzebub the prince of the Devils. And then as he magnified and declared his mercy in the conversion of sinners, murmured and said within themselves, that he was the friend of publicans, sinners and harlots, yea, they cried with a loud voice, behold a glutton and drinker of wine, Mat. 1● c a friend unto publicans and sinners. To be short, when he declared the kingdom of GOD his father, and that he did miracles: his own rebuked him and said, that he was mad and besides himself. The which also was afterwards objected against Saint Paul, by Festus, A●●. ●6. ● then because he declared the Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. And as he thus answered for himself, Festus said with a loud voice, Paul thou art besides thyself, much learning doth make thee mad. Herein we sufficiently declare what we be: I mean but of small charity, when the things the which aught to move us to pity and compassion, do incitate and prick us forward to a more greater cruelty and in humanity. The which I will more at large declare by a familiar example. One can not deny that the right of burying among the christians, but that it is a work very charitable and pitiful: for the which Tobiah is greatly praised in the holy scripture, Tob. 2. b 1. Reg. 31. d and in whose favour the jabanites were greatly agreeable unto king david for the burying of the body of Saul. Luc. 1.2 d Insomuch that the old law would not suffer the the bodies of those which were put to death by authority should abide any long time hanging upon the gibbet: But it would that they should be incontinently taken down and buried. And nevertheless a man shall find at this day among the christians so much unkindness and ungentleness, that they are not content to have put to death their neighbours: without the leave of the Magistrate, and authority of the justice: But they exercise towards their bodies of cruelties more than Barbarous or Sithian, the which of late the kingly Prophet david lamented of his people, when he said: the dead bodies of thy servants have they given unto the fowls of the air to be devoured, Psa. 79. a and the flesh of thy Saints unto the beasts of the land. Their blood have they shed like water on every side of Jerusalem, & there was no man to bury them. Furthermore I would willingly demand if it be not a work of pity or love to bury a dead body. What cruelty is that to rage on a dead body? if he be cast into the fire (as saith Saint Augustine) which hath not given meat unto the needy: S. Augustin of the word of the Lord where shall he be sent which shall steal the bread of the poor? if he which hath not clothed the poor be put into eternal punishment, where shall he be placed which shall spoil the poor of his raiment? if he be dampened with the devil, who harboured not the wayfaring man and the travailer, where shall he become which hath peeled and devoured the house of the travailer? Finally, if he aught to perish which hath not visited them that are in prison: what shall one do with him which hath wrongfully imprisoned them? Behold my brethren (saith that good man) what hope can they have which do evil, when they are dampened and cast into everlasting fire which do no good. What shall I say in this matter? woe be unto me. If I do not speak it, if an heathen Poet named Ampedocles hath written that all things were established and kept by amity. Cicero. in his book of amity Saluste, As also an other historiographer hath taught, that through concord and amity little things become great: And great things through discord and enmity do come to decay and perish. According to the same which our Lord jesus Christ doth witness, Luc. 11. c the every kingdom divided against itself is desolate: and a house divided against itself falleth. john. 13. d Insomuch by this mark the LORD doth know his true disciples, forasmuch as they have▪ peace and love one to an other: how much is the charity or love of the true Christians to be praised, by the which not only humane things are kept: but all things are reconciled to GOD through jesus Christ. The which hath moved Solomon to say, Cant. 8. b that love is mighty as the death, and controversy as the hell. Her coals are of fire, and a very flame of the Lord. And although that that love be agreeable unto God and men, yet truly such are the debates and divisions among the christians, insomuch that it should seem that we are come to the time, Miche. 7. a of which the Prophet Micheas speaketh off, saying: There is not a godly man upon the earth, there is not one righteous among men. They labour all to shed blood, and every man hunteth his brother to death, yet they say they do well when they do evil. As the Prince will, so saith the judge: that he may do him a pleasure again. The great man speaketh what his heart desireth: and the hearers allow him. The best of them is but as a thistle, & the most righteous of them is but as a brier in the hedge. And do give none ear unto the voice of him which saith, Gal. 5. c that if we bite and devour one an other: Let us take heed that we be not consumed one of another. Wherefore forasmuch as it is so that this commandment is so much commended off in the holy Scripture, john. 13. d john. 15. b as jesus Christ himself doth call it a new commandment, sometime also he calleth it his commandment. And the Apostle Saint Paul doth call it the bond of perfection, saying: Collo. 3. c let us forbear one an other, and forgive one an other, if any man have a quarrel to an other: Even as Christ hath forgiven us, even so do we. And above all these things put on love which is the bond of perfectness, and the peace of GOD rule in our hearts, to the which peace we are called in one body of our LORD jesus Christ, unto whom be glory for ever, and ever, So be it. 1. john. 4. c. 16. ¶ God is love, and he that dwelleth in love dwelleth in God, and GOD in him: and this commandment have we of God, that he which loveth God should love his brother also. Beloved let us love the one the other, for love cometh of god, every one that loveth is borne of GOD, and knoweth God. He that loveth not, knoweth not God: for God is love. Psalm. 41. d. ¶ Blessed is he that considereth the poor, the Lord shall deliver him in the time of trouble. A Prayer. O Lord which hast said by the mouth of thy well-beloved disciple, 1. john, 4. d that he which loveth not his brother whom he hath seen, that he can not love GOD whom he hath not seen: imprint so through thy grace and fatherly goodness, such love in our hearts, that we considering that we are all members of one head. That we may have also one self care the one for the other: john. 3. b and may acknowledge, that if thou hast so much loved the world, as to give thy only son, that none that believe in him should perish, but have everlasting life, that we also of our part bearing one an others Gal. 6. a burden, and that also we distributing unto the necessities of the Saints, Rom. 12. c we may show by our example and good conversation, that we do love thee of deed & truth: yea, that we are the true successors and disciples of him which hath taught us not together up treasure up the earth, Mat. 6. c but to make us friends with the riches of iniquity, that when we shall departed, they may receive us into everlasting habitations. He I say, 2. Cor. 8. b which though he were rich, yet for our sakes become poor, that we through his poverty, might be made rich, our Lord jesus Christ, unto whom be glory for ever Amen. ¶ A CHRISTIAN ADVERtisement upon the commandment to honour our father & mother. Chap. 18. Exodus. 20. c 12. Deut. 5. b. 16. ¶ Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. THE Apostle Saint Paul writing unto the Ephesians, Ephe. ●. a saith: children obey your fathers and mothers in the Lord. For so is it right, Col. c. 3. b And in an other place he saith. Honour thy Father & thy Mother, which is the first commandment that hath any promise, thou mayst be in good estate & live long on earth. The which jesus the son of Siraac, declareth more at large, when he said, that the Lord would have the Father honoured of the children, Siraac. 3. a and look what a mother commandeth her children to do, he will have it kept. Who so honoureth his father, his sins shallbe forgiven him: and he that honoureth his mother is like one that gathereth treasure together. Whoso honoureth his Father, shall have joy of his own children, and when he maketh his prayer he shallbe heard, he that honoureth his Father, shall have a long life: And he that is obedient for the lords sake, his mother shall have joy of him. He that feareth the Lord, honoureth his Father and Mother and doth them service, as it were unto the Lord himself. Now when we do speak in this matter of honour, we take not simply the honour for an honour, by the which we do go the one before the other: Rom. 1●. g be it by any outward sign, or by friendly & amiable words: 2. Timon 5. a But we do take it as the holy Apostle Saint Paul when he saith. The Elders that rule well are worthy of double honour, most specially they which labour in the word and teaching. And in the same place he saith further, 1. Timo. 5. ● honour widows which are true widows: Insomuch that that honour doth comprehend a subjection and obedience: also a natural bond, the which doth constrain us to assist those with necessary things in this present life, unto whom we own honour and obedience. The which the Lord himself rebuked sometimes the jews: For although the law commandeth, that the children should nourish their fathers and mothers, & to tender unto them pleasures in their old age, the which they have first received of them in their youth. The Scribes and pharisees, learned the children to say unto their fathers, Mat. 15. a by every gift that proceedeth from me, thou shalt be holpen: though he honour not his father, or his mother: And thus have they made, that the commandment of God, is without effect, Hierome 〈◊〉 his epistle to Gern●●●● through their traditiones: And so by that means they defraud their fathers, of the duty the nature commandeth them. Siraac 3 b But mark what the son of Siraac saith: honour thy father in deed, in word, and in all patience, that thou mayst have his blessing: for the blessing of the father buildeth up the houses of the children, but the mother's curse rooteth out the foundations. Rejoice not when thy father is reproved, for it is no honour unto thee, but a shame. For the worship of a man's father is his own worship, and where the father is without honour, it is the dishonesty of the son. My son make much of thy father in his age, and grieve him not as long as he liveth. And if his understanding fail, have patience with him, & despise him not in thy strength. For the good deed that thou showest unto thy father, shall not be forgotten: & when thou thyself wantest it shallbe rewarded thee. Saint Ambrose upon the 8 chap. of S. Luke. And very well for this purpose a certain ancient author said, that the son of GOD honoured his parents. As we read that he came into Nazareth, and was subject unto them, and honoured Marie and joseph: not by duty of nature, but by office of piety: hath honoured his father, being obedient unto him to the death, even the death of the cross. Nourish then thy father and thy mother, and when thou hast nourished them, thou hast not done that which thou owest unto thy mother: thou hast not rendered unto her all the pains and travails that she hath suffered for the love of thee, thou hast not also rendered unto her the services that she hath done for thee, bearing thee in her belly: thou hast not rendered unto her the aliments and nurrishments that she hath given unto thee: of a tender affection and motherly love, pressing her paps under thy lips: thou hast not rendered unto her the hunger that she hath suffered for thee, fearing lest that she should eat any thing which should hurt thee, or that she should eat any thing which should be noisome and hurtful to her milk: she hath fasted for thy love: and for thy love she hath eaten: and for the love of thee she hath not eaten the meat that she loved: & wilt thou suffer her to be in need and to lack: that which thou hast thou owest unto her, unto whom thou owest that which thou art. The like matters we do read off in Xenophon, Xenophon in his second book of the sayings & doings of Socrates. when he declared that there was no people that received more greater goods, than the children do of their parents, the which are the cause that they live. Furthermore, there are not that see so great goods, and are also partakers of that which God hath given unto men. The wife (as that good author saith) in conceiving her child, suffereth that charge with most great weariness and dangers of her life, and of her proper substance nourishing her fruit, goeth about the day that she must travail and bring forth her child, with great and diverse travails, and afterward she nourisheth him, and beside she is carful for him of whom she never received any pleasure: and who, not only forgetteth what he was which did him good: but also can not only express the things which are necessaries unto him. Insomuch that the mother, by conjectures and presumtions, hath regard to give unto him that which is agreeable and profitable. Behold the cause wherefore (that good Philosopher, Plato plato in his 2. dialogue of his laws said) that he of whom the father or mother, or their kinsfolks, do lay up in the house as a treasure: he aught to believe, that he cannot have one such Image not more precious in his house, if he honour them as he aught. To that purpose the same author reciteth the example of Oedippus, Plato. who being despised of his own children, wished unto them the affliction that happened unto them, as we do read in the holy scripture of Cham, one of the sons of No: at the end he concludeth that there is not a thing that we aught so much to honour, as the fathers and mothers in their old age: who when they are honoured, GOD is well pleased thereby: for otherwise God will not hear our prayers, and this purtracture and Image of the father is a great deal more admirable, then so many other Images. For the lively Images when they are honoured of us, they do pray for us, and do bear unto us daily favour: when they are despised, they do altogether the contrary: but those which have no life, do nothing of all the same. For conclusion the said Philosopher Plato, saith, that he which doth govern himself well towards his father and mother, and towards his grandfathers, he hath with him an Image very fit for to win the love and amity of the LORD. Honour then thy father, from thy whole heart, Siraac. 7. b and forget not the sorrowful travail that thy mother had with this. Remember that thou wast borne thorough them, and how canst thou recompense them the things that they have done for thee? Here one may demand this question? that is, whether we must obey in all and thorough all the commandment of the father: the which was thought to have been proposed by Aulus Gellius, Aulus Gellius. li. 2. ca 7. an heathen author, and nevertheless a learned man and very ancient. The said author answered, that the things are either honest, wicked, or indifferent. And concludeth in the end, that to things honest & indifferent we must obey him, but to things that are wicked, we must not obey him: calllng the mean things and indifferent, the ordinary actions of this common life, which are such as we do govern ourselves: that is to say to go to the war, to labour and till the earth, to be a Magistrate, to defend causes and to marry. Furthermore this learned man doth teach us, that in the places and common charges, the duty and right that the children own unto their fathers, aught to cease for a certain time: for the child or son being in degree of a Magistrate, & sitting in the judgement seat, before whom there must be no accaption of persons. 2. Cro. ●●. ● And it is often times greatly to be feared that through to great familiarity, there would grow a contemning or despising of the dignity: in that cause, I say, Rom. 15. e the father aught to acknowledge the son, as him which is God's minister. In other places and private houses, the son aught to give all honour and obedience unto the father. S. Hierome in his epist to Furia. Let us then conclude with an other christian and very ancient author, that we must honour our father: so that he separate not us from the heavenly father: & we aught to acknowledge this carnal alliance, as long as our carnal father shall acknowledge his creator. Otherwise we here the voice of david, Psa. 45. e which saith, hearken (O daughter) consider and incline thine ear: forget thine own people, and thy father's house. So shall the king have pleasure in thy beauty, for he is thy LORD, and thou shalt worship him. S. Hierome in his first epistle to Heliodorus The same author hath written in the first of his Epistles, that if the necessity doth so require, that the love of parents is against the same of GOD, and that both of them cannot be kept of him: that he must incur the blame of his parents, for to keep piety and godliness towards GOD. Behold the war the which jesus Christ hath opened of the father to the son, and of the son against the father at his coming saying: Think not that I am come to send peace into the earth. Mat. 10. d I came not to sand peace, but the sword, for I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household, he that loveth his father or mother more than me, is not meet for me. Furthermore, I will say with the Philosopher Plato, plato li. 4. of his laws that such is the duty of the child towards the father, that he aught to think that all that which belongeth to him, belongeth properly to the father, I mean the goods of the body, the external goods, and those of the spirit: forasmuch as of them the son may comfort the father. If our father have need of our counsel for to aid him in some thing, truly we aught not to forsake him. I do except above all, the LORD, unto whom all things appertain. Plutarch doth amplify that duty towards our fathers and mothers, as followeth. plutarch in●treateh of the love of fathers. The brute beasts, a little while after they have brought forth their young ones, are out of all care, and are very well: but the nourishing and bringing up of man is full of all travail: the advancement of him very slow: and to acquire and get virtue that is a thing of long continuance: And often times the fathers before that their children do come to perfection do die. Even as Ariston did never see Plato to profess philosophy. Also the victories of Tuchitidus & Sophocles were never known unto their fathers and mothers. And very well hath Valerius Valerius li. 5. cap 5. said, that nature is the mister is of piety, who without any minister & aid of voice, without the use of letters of her own proper force and strength hath shed out into the hearts of children the love that they aught to bear to their fathers. Wherefore then doth learning profit in this matter (saith this good author) he answereth, that it doth profit, not for to make their spirits better: but more easy to be taught and instructed. In the same book the same author doth propunde unto us the example of a virtuous and good woman. Who of long time nourished her father, being prisoner, altogether aged and lame of her own milk. Furthermore, the severitien and cruelty of the old law against the obstinate and rebellious children, doth sufficiently declare what aught to be the obedience of the children towards their parents. Witness of this shall Moses be, who sayeth in this manner. When a man shall have a wicked and rebellious child, which will not obey nor harken unto the voice of his father or mother, and they shall chastise and correct him, and he will not obey them: then the father and mother shall take him and bring him to the ancients of the town, and from the gate of their place, and shall say unto the ancients of their town: our son whom ye see here is wicked and rebellious, and will not obey unto our voice: he is a glutton and a drunkard: and all the men of the town shall stone him with stanes to death: and so thou shalt put away the evil from among the midst of thee. And in an other place he saith: Deut. 37. c Cursed be he that courseth his father or his mother, an all the people shall say, amen. For he that curseth his father and his mother, his lamp shall be put out in the trouble of darkness. Pro. 19 ● And he that hurteth his father or shutteth out his mother, is a shameful and an unworthy son. And in an other place the same Solomon doth declare, Pro. 30. c that who so laugheth his father to scorn, and setteth his mother's commandment at nought: the Ravens pick out his eyes in the valley, and devoured be he of the young Eagles. That same reason hath induced the Roman Emperors, The law under the title of the parricides. to invent & found out against the parricides, a marvelous cruel and strange punishment: that is to say, to shut and keep them fast with an Ape, a Cock, and a Serpent, and to cast them into the water or river: to the end (saith the law) that they should be deprived of all the elements. To be short, that in their life, they might be removed from heaven, and in their death from the earth. And Plato Plato in his 9 dialogue of his laws in his laws hath very well said, that the parricide doth merit all the pains of the wicked: yea, chief of sacrilege. For by an homicide he hath taken the life from him, who hath begotten him, wherefore he concludeth, that if it were possible that a man might die many times, it should be most right and reasonable that the parricide should die of many deaths. For as that great Orator of the Latins writeth. Cicero in his book of his paradoxes. In violating the life of the father, we do sin many ways: we do wrong unto him, who hath created, nourished, instructed, & advanced us into the degree of honour, and hath placed us in the common wealth. Insomuch as witnesseth justin justine in his histories the historiographer, that there is no colour or pretence, so that it be right, which can excuse the parricide▪ Cicero in his oration for Roscius Amerinus. And for that cause, Solon the law giver of Athens, being on a time asked, wherefore he did not establish any law against the parricides: answered that never no man had persuaded him that one could commit an offence so heinous. The like answered Lycurgus, Plutarch for the regard of the unthankful. In this pain and malediction of the ancient law: we do not only comprehend those which do violence or wrong of a set purpose to their fathers: but also those which blame them through disdain of certain checks and rebukes▪ for if he which hath said unto his brother Racha, Mat. 5. c is worthy to be punished, by the counsel: by a more stronger reason, he which shall do injury to his father, or which shall make him sorrowful. Woe be unto him then, Esa. 45. b that saith to his father, why begatest thou me? I speak unto those, who although that they do no kind so wrong unto their fathers: yet if they durst they would willingly shorten their days. L. cogitacioons regis juris. And although that the civil law do say, that of the only thought we do not merit the pain of the law, Mat. 5. d yet it is much punishable towards God: as the Lord himself doth witness, that whosoever looketh on a woman to lust after her, hath committed advoulterie with her all ready in his heart. Cicero in his oration for Rosci●s Amerinus. And very well that great Orator of the Latins hath said, that through one only vain sight or beholding that fatherly piety is hurted. If these things be not sufficient, Genes 42.43 let us declare the example of joseph: who not only when he was present, but also being absent, did bear all honour, homage and obedience to his father, and was very careful to help and secure him. Let us remember the obedience of the Rechabites, whom the Lord himself put down at the rebellion of the jews: showing unto them that they have been obedient to their fathers in all things that he commanded them: yea, jere. 35. ● not to drink wine, neither to build any houses, neither to sow corn, nor plant vineiardes, but to devil in tents all their life long. On the other side, let us consider what hath been the curse of Cham the son of No, Genes. 9 d because he discovered his father's privities, and did not bear unto him the honour the which he deserved. Insomuch that of that curse, S. Augustin in his book of the city of God. a certain ancient author speaking, said: that we do not find in any place of the holy scripture, this word servant: until such time as the just man No had avenged the sin of his son. That name then merited vice, and not nature. Let us have fear, and let us be amazed with fear, when we do see the vengeance of the sin of Absalon, ● Reg. 18. f procuring the death of his father, and let us behold that the same which served him to cover his head, hath holden up his body hanged to a tree. Let us meditate in ourselves the sorrow and heaviness that this good king and Prophet did bear: Not so much deploring and bewailing the death of his son, as his craftiness: crying with a loud voice, my son Absalon, my son, my son, my son Absalon, would to god I had died for thee Absalon, my son, my son. And very well a certain ancient author said, that, that good man feared, what should happen and into what pains a soul so cruel and inflamed with the blood of his father might be in. Finally, let us regard and mark that the Lord doth foreshow the ruin & destruction of his people: chief for the faults and transgressions committed by the children against their fathers and mothers. Behold, the children of Israel, saith the Prophet, every one hath been according to his strength with thee, for to shed blood: they have in thee, defiled their father and mother. Declaring by those words, that they have despised both their father and mother. When I do here speak of the honour due unto our parents, I do comprehend also those who are the parents of our souls, and instruct us to salvation. Gal. 4. c To be short, which travail (as saith the Apostle) in birth again, until Christ be imprinted in us. I will use in this matter the argument of the Apostle, writing to the Hebrews, Heb. 12. c saying: Forasmuch as we have had the fathers of our bodies which corrected us, and we gave them reverence: Siraac● 38 ● should we not much rather be in subjection unto the father of our spirits? If the Physician be honoured, because of necessity: shall not we honour him which hath administered unto us the word. Of the which the wise man Solomon speaking off, Sapien. 16. saith: It was neither herb nor plaster, that restored them to health, but thy word (O Lord) which healeth all things. If I say, the Father aught to be honoured of the son, because he served to him as an instrument, for to give unto him the corporal life: what honour, what homage, & what obedience own we unto him, which daily doth show us the means for to conduct and lead us to eternal life? And what shall he be which will not receive, those whom the Lord by his prophet speaketh off, Esa. 52. b saying. O how beautiful are the feet of the Ambassador that bringeth the message from the mountain, and proclaimeth peace, that bringeth the good tidings and preacheth health, and saith unto Zion, Dan. 12. a thy God is the King. And in Daniel, The wise (such as have taught other) shall glister, as the shining of heaven: and those that have instructed the multitude unto godliness, shall be as the stars, world without end. 1. Tim. 5. c. Wherefore Saint Paul doth teach us, that the Elders that rule well, are worthy of double honour: most specially they which labour in the word & teaching. The same Apostle exhorted the Thessalonians, 1. Thessa. 5. e that they should know them, which labour among them and have the oversight of them in the Lord, & which give them exhortatiton. That they may have them the more in love for their works sake. Also the same Apostle, in his Epistle unto the Hebrews, Heb. 13. b doth advertise them to remember them which have the oversight of them, which have declared unto them the word of God: and to follow their faith, considering what hath been the end of their conversation. Also the same Apostle in his Epistle which he sent unto the Galatians, desireth them, that he that is taught in the word, minister unto him the teacheth them in all good things. Galat. 6. b For as he himself witnesseth in an other place, saying: if we have sown unto you spiritual things: is it a great thing if we reap your carnal things? ●. Cor. 9 b do ye not understand, how that they with minister about the sacrifice, eat of things of the temple? and they which wait at the altar, are partakers with the altar? Even so also hath the Lord ordained that they which preach the gospel should live of the gospel. Even so saith the son of Siraac: fear the Lord with all thy soul, & honour his priests. The same sufficiently declareth that even as we Sir●ac. 7. d. own unto our carnal fathers, honour and obedience: with the things which are necessary unto them for their life: also we aught to own unto our spiritual fathers, & to the conductors of our souls the like duties. And forasmuch then as the Lord hath cruelly punished those which have shed the blood of their carnal fathers or have done unto them any other wrong. Also the Lord hath showed his vengeance upon those which have despised the holy admonitions of the pastors of our souls. My witness shallbe Achab, 3. Reg. 22. c who despising the voice of Micheas: within a little while after was slain in battle. 2. Cro. 16. c Also king Asa which caused the prophet Hanani to be imprisoned, because that he declared the truth, which was partly the cause that the king Asa fell into a certain disease in his feet whereof he died. 4. Reg. 2. d Aso joas which caused the prophet Zacharie to be stoned to death, and for that deed he fell into great griefs & diseases. Insomuch that his own servants conspired against him, for the blood of the children of jehoiada the priest, & slew him on his bed. What shall I say of Heliseus, who being mocked of the little children: at the same instant was revenged by God's punishment of the injury & wrong the which they did unto him: when two bears came out of the wood and eat forty and two of the boys? Ciciero in his oration for Caius Rabitius. Woe be unto thee than thou Alexander, how great so ever thou hast been, for thy renown and worldly prowesses, when thou diddest 'cause Clitus to be slain, who preserved so carefully thy life. When I say, thou hast caused to be slain that great philosopher Calisthenes, because he would not worship thee: telling thee that such duty & homage appertaineth to one only God, our true and sovereign Lord. I will omit willingly to speak of Parmeno and Philotas, Herodotus. who were the conductors of all thy enterprises, and upon whom thou didst put an repose all thy force & strength, whom thou hast recompensed with the like reward: for so many good services. I do speak also unto thee, O thou people of Athens: justine after Trogus pompeius. which hast chased and driven out of thy City, & put to death in Cyprus, he which established for thee the laws, for to assure thy puissance and greatness among so many enemies. Shall I forget Lycurgus, Valerius in his first book of unthankfulnsse. which hath been banished and driven away of them, whom he hath instructed: by which means one of his eyes was put out in a common sedition? In like manner Aristides banished from his country, Cicero, li. 5. of his Tuscan questions whom his own could never rebuke, but that he was too just. The time will not serve me to speak of Socrates, the great Philosopher: which was choked with poison by those whom he hath nourished, in all religion, godliness & righteousness. Sueto n in the life of Nero. Also Seneca which was slain by Nero, although that he lead his young life in all good manners & disciplines. These matters here are referred unto those, which do honour their fathers, & fear to disobey them. And sometime that rather for their authority & puissance, then of a christian charity & faithful amity: and do not believe, that so many wrongs and violences committed against the true ministers of God, do merit & deserve a worthy and open punishment. They will nourish rather in their houses, some jester and one that is pleasant at that table, than a good man, which would teach their children in good learning, & to fear God. What, say I? woe be unto me, if I do not speak it: they do give the great charges and Ecclesiastical dignities, to their domestical servants, so ignorant are they: and do chase & drive away those, which for their wisdom & excellent knowledge, will do greatly their endeavour to instruct them in all good disciplines. Whereof complained sometime Basil the great, speaking of Gregory Nazianzenus, as he doth writ. Basil in his 10. Epistle. Of our time (saith that good author) this name of Bishop came from poor people, children, & servants: Insomuch that of the lords household, there is no man which dare put himself against them. And nevertheless they have driven away my brother Gregory of Nazianzenus, & have brought in his place amam, what say I a man? yea, a villain & bond servant. In such sort that it seemeth that we are also returned to the time of jeroboam, where it is said that jeroboam, 3. Reg. 13. g turned not from his wicked, way: but turned away, and made of the lowest of the people priests of the hilaulters: & whosoever would, he filled their hands & they become priests of the hilaulters. Or rather to the time, of whom it is spoken in the second book of the Maccabees, 2. Mach. 4. c at which time the priests were no more occupied about the service of the altar, but despised the●iemple, regarded not the offerings: yea, gave their diligece to learn to fight, to wrestle, to leap, to dance, & to put at the stone: not setting by the honour of their fathers. behold briefly that which we think to be due, aswell towards the parents of our bodies as of our souls. I will end by the same sentence, whereof came this word: Ephe. 6. a Children, obey you fathers and mothers in the Lord. For so is it right. Honour thy father and mother (that is the first commandment that hath any promise, that thou mayst be in good estate, Heb. 13. c and live long on earth.) Obey them that have the oversight of you, & submit yourselves to them: for they watch for your souls,, even as they that must give accounts. To the end that in all things God be glorified through our Lord jesus Christ, unto whom be glory for ever, So be it. proverbs. 23. ●. Give care unto thy Father, that beegate thee, and despise not thy Mother when she is old. A Prayer. O Lord which hast said by the mouth of thy faithful servant Moses, Genes. 8. d that the imagination of man's heart is evil, even from the very youth of him. Direct through thy holy mercy and fatherly goodness, in such wise my way and guide my paths, to the right and godly commandments: that they may love thee, even as the true children aught to love their fathers and mothers, and may fear thee as my sovereign Lord: I do honour also those whom thou hast chosen for to bring me forth into the world: to the end that by that means my days may be prolonged upon the land, obeying and walking always after thy holy precepts and commandments, and that receiving in good part the holy admonitions and corrections of my parents: I may show by works, Heb. 12. ● that I am not a bastard: but that I am a son lawfully begotten. To conclude, that in humbling myself under the yoke of thy holy law, I may be felowheire of him which in all things made himself subject & obedient to joseph and Marie: Luc. 2. ● and always to do the things which were pleasing and agreeable unto thee, our Lord jesus Christ, unto whom be glory for ever, Amen. ¶ A BRIEF Advertisement upon the duty of the Fathers towards their children. Cap. 19 Collossians. 3. d. ¶ Fathers provoke not your children to anger, lest they cast down their heart. IT is written in the sixth Chapter to the Ephesians: You fathers move not your children to wrath: but bring them up in instruction & information of the LORD. Now we may plainly perceive, that the true office of a father towards his children consisteth chief in two things: that is to say, to instruct them in the law of GOD and other honest disciplines: and also to correct them in all modesty and christian gentleness. As touching the first, Solomon in his proverbs saith: Pro. 3. a O my son forget not ●y law, but see that thine heart keep ●y commandments. For they shall oolong the days and years of thy life, ●nd bring thee peace. Pro. 2●. c. For as witnesseth ●e same Solomon: Where no Prophet 〈◊〉, there the people perish: but well is him ●hat keepeth the law. And as touching ●he second, it is said in the same place, that the rod and correction ministereth wisdom, pro. 29. c but if a child be not looked unto, he bringeth his mother to shame. Nurture thy son with correction, and he shall comfort thee, yea, he shall do thee good at thine heart. The which is declared more at large in Siraac, Siraac. 30. a as followeth, An untamed horse will be hard, so a wanton child will be wilful. If thou bring up thy son delicately, he shall make thee afraid: and if thou play with him, he shall bring thee to heaviness. Laugh not with him, lest thou weep with him also, and lest thy teeth be set on edge at the last. Give him no liberty in his youth, and excuse not his folly. Bow down his neck while he is young, hit him upon the sides while he is yet but a child, lest he wax stubborn and give no more force of thee, and so shalt thou have heaviness of soul. Teach thy child, and be diligent therein, lest it be to thy shame. Pro. 23 l. And Solomon in his proverbs saith: withhold not correction from the child, for if thou beatest him with the rod, he shall not die thereof. Thou smitest him with the rod, but thou deliverest his soul from hell. The same Siraac, doth set forth unto us the instruction which we aught to keep, as well towards the son, as towards the daughter, when he saith: If thou have sons, Siraac. 7. c bring them up in nurture and learning, and hold them in awe from their youth up. Siraac. 26. b 42. b If thou have daughters, keep their body and show not thy face cheerful towards them. Marry thy daughter, and so shalt thou perform a weighty matter: But give her to a man of understanding. If thy daughter be not shamefast, hold her straightly, lest she abuse herself through over much liberty. Wherefore, inasmuch as the children are willingly moved with certain little gifts and honest presents. It should also be very good that their fathers should let them understand and know the great goodness which the Lord hath ordained to them which observe and keep his law: and the danger and persecutions which do follow and have always followed those which are transgressors of his law. That is the cause wherefore in the law of Moses are so often repeated, the blessings unto the keepers of the law, and to the transgressors of the same, Deut. 2●. a the cursings which are contained: chief in the books of Leviticus and Deuteronomium. And also in the prophesy of Esaie, the Lord said: Levit. 26. a If ye be loving and obedient, ye shall enjoy the best thing that groweth in the land. But if ye be obstinate and rebellious, ye shall be devoured with the sword: for thus the Lord hath promised with his own mouth. And by his prophet Baruch Baruc. 3 b he saith: O Israel, hear the commandments of life: ponder them well with thine ears, that thou mayst learn wisdom. But how happeneth it Israel that thou art in thine enemies land? thou art waxed old in a strange country and defiled with the dead. Why art thou become like them, that go down to their graves? Even because thou hast forsaken the well of wisdom. For if thou hadst walked in the way of GOD, truly thou shouldest have remained still safe in thine own land. That is the very cause which hath induced oftentimes the Lord to cause to be set up for the people a certain mark, and perpetual monument in the places in which he hath given witness of his puissance and greatness: to the end to declare and show unto the people that he was favourable unto them. Also that the little children regarding, beholding, and marking such tropes and monuments: they should be admonished by their parents, of the goodness and benignity of the Lord. I will recite for this matter three examples of the old law: the first is in the book of Deuteronomium, Deut. 6. b where the LORD having given his law and precepts unto the people: commanded them to writ them upon the posts of their houses and upon their gates. And to have them as papers of remembrance between their eyes, and that which followeth. To the end that by that means the young people should be induced & persuaded to observe them. In like manner it is written in Exodus, Exo. 12. b▪ g how he exhorted them to keep the ordinances of the lord's passover for ever, and of the unleavened bread, in remembrance of the deliverance out of the land Egypt. To the end saith Moses, that when your children ask you what manner of service is this ye do? ye shall say: it is the sacrifice of the Lords passover which passed over the houses of the children of Israel in Egypt, as he smote the Egyptians, and saved our houses. Besides these things he ordained that they should take the blood of the said Lamb, & strike it on the two side posts, & on the upper door post of the houses, wherein they eat him. In like manner the Lord commanded josua, josua. 4. ● saying: as soon as the people shall go over jordan: to take them twelve men out of the people, of every tribe a man: and to take with them twelve stones, and to erect and set up a trope and a perpetual monument, for a sign between them and their posterity, that the waters of jordin divided at the presence of the Ark of the appointment of the LORD. In so doing the children taking counsel by the examples of others should acknowledge the grace of God towards those which obey his law, and his rigour & justice towards the transgressors of the same. Plato litheaget. Now the chiefest mark and end that the father aught to travail in, is to make his sons honest men: even as the good labourer aught first to be careful to till and dress the young plants, and afterwards to provide unto others. All the whole consisteth specially in two things: plato li. written to Euphr on I mean to fear the Lord, and to turn them as much as we shall possible from all evil. The which job job. 28. c very well declareth, when he demanded, how that a man cometh by wisdom, and where is the place that men find understanding? verily no man can tell how worthy a thing she is, (that good man answered) neither is she found in the land of the living. The deep, saith: she is not in me. She cannot be gotten for the most fine gold, neither may the price of her be bought with any money. Not wedges of gold, of Ophir, no precious Onyx stones, no sapphires may be compared unto her. In the end he concludeth: Behold to fear the Lord is wisdom, and to forsake evil is understanding. Even so the Lord said unto the jews, as it is written, in the prophet Esay, saying: wash, you ●ake you clean, put away your evil thoughts out of my sight, cease from doing ●uill and violence, learn to do right. Timot. 3. d And ●●rasmuch then as the whole scripture gi●en by inspiration of God, is profitable ●o teach, to improve, to amend, and to instruct in righteousness. That the man of GOD may be perfect, Rom. 15. ● and instructed ●nto all good works: also whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the Scriptures might have hope: yet truly the true office of a father, is to 'cause his children to read the holy Scriptures: Heb. 13. b To the end (as saith the Apostle) they be not carried about with divers and strange learning: yea, Ephes. 4. c that they be no more children, wavering and carried about with every kind of doctrine, as commonly chanceth unto men, and with craftiness, whereby they lay in wait to deceive. For as Plato Plato in his book of vows, hath very well declared in his book of vows: that the possession of all sciences is but of little profit. If that man doth not acquire and get the science and knowledge of all good things: again it is noysible and hurtful unto him which doth possess it. That is the cause wherefore Homer Homer. speaketh of one named Margites, that he did know a great many of things: but he doth very evil know all things. For the same cause, the Lacedæmonians (as saith Valerius) caused the books of Archilaus, to be carried out of their City: because that they esteemed the reading of them not to be honest: and therefore would not that the minds of their children, should be learned or taught of them. Fearing also on the other side that it would be more hurtful unto their manners, then profitable to their wits. Wherefore Plato in his book that he hath entitled Protogoras, Plato in his book protogoras speaking to a young man, advertised him, to take heed to put in danger the things which are unto him very dear and precious: acknowledging that there is a great deal more danger to disciplines, then to the buying of victail or drink, because that he that buyeth victaile or drink, may before he use and occupy them, put and change them into other vessels, and carry them into his house, and inquire diligently of those which have the knowledge of the things, what he aught to eat or drink. insomuch that he may reject the meats and drinks which are hurtful unto him. To be short, to learn of others what quantity he ought to take and in what time. As touching the disciplines and learnings, it is not lawful for us to transport them into an other vessel: But it must be, that he that buyeth them, must take them in his mind and leaving the price of them to bear and carry them within him. plato. And that by them he is either made better or worse. Plutarch i● his book 〈◊〉 Nursing & bringing up of children. That is the cause wherefore the same Author requireth that the Nurses, should not content and please their children with vain unprofitable and unhonest fables, fearing to defile their minds with so many follies and evil manners. Even as Saint Paul exhorted the Christians, to despise and cast away profane and old wives fables: and to exercise themselves unto godliness. In such sort that the same Philosopher, doth declare, that the Poets aught to sing in their Poetical verses, that man is a good man forasmuch as he is governed and just: and thereby blessed or ●●ppa: be he great or strong: be he little or feeble: Plato dialogue 2. of a legistes. be he rich or poor: and that the wicked and unjust man, although that he be more richer than Cymras or Midas, is miserable, and passes away his life in extreme misery. I speak this to the end that those which disdain to learn true piety and religion of the true Christians: at the least wise may acknowledge their faults and transgressions: by the same saying of the pan●ms and gentiles. And therein, truly, consisteth the great duty of a father towards his children: But the like is no less necessary: that is to say, in the conversation: Insomuch that even as the father aught not to spill and mar his children through wicked and vain doctrines: even so he aught not to be unto them as an example to do evil, for to draw them away from the law of the Lord. The father then which is a true Christian shall do nothing in the presence of his children, which may make them serve & stray away from the law of the Lord. To this same purpose he exhorteth all men generally, where he saith, Let no corrupt communication proceed out of your mouths: But that which is, Ephes. 4. f good: to the use of edifying, Ephes. 5. a that it may minister grace unto the hearers. Also in the same Epistle he doth advertise them, that fornication, and all uncleanness or covetousness, Gregory Nazianzenus in his oration that he made against julian the Apostate. be not once named among them as it be cometh Saints, neither filthiness, neither foolish talking, neither jesting, which are things not comely: but rather giving of thanks: For as witnesseth a certain ancient and Christian author very learned. Among other things we aught to keep the word, as a thing consecrated unto the Lord: yea, as our own bodies, because that by the word we aught to fight for the truth. The reason is great and very proper, of him which hath said that it is easy to follow vices: In such sort. that when we cannot imitate and follow easily the virtues, we do follow the faults or vices. Hieron in his Epistle to Leta. This author doth give the example of Alexander, the great, who forgetting the virtues of Laonides, his master, could never refrain himself from the vices of him. And the Philosopher Plato hath Christianly spoken when he did writ that a father must not get for his children great abundance of gold: but a great deal of shame and fear. The which they can not do, but in correcting the impudency and unshameless boldness of the children. For the wise lawgiver, I mean him which garnished the cities and other common wealths with good laws, will command rather the ancients, that they be shamefast and fearful before the young men, and that they take good heed that not a young man hear, see, nor speak any wicked and dishonest thing. plato in his 5. dialogue of his laws For when the old men have but a little shame, it is necessary that the young men be much unshamefast. That is then an excellent discipline of the young and of the old: Plato in the same book not only the correction the which they do by word: but if he which doth rebuke and check, do in all his life time, that which he teacheth. When I do speak here of the conversation of the fathers or ancients, I mean not only their domestical servants: but also other people that live wickedly, which may turn the spirits of the children from the verity: as it is evidently seen, 1. Cor. 15. ● that evil words corrupt good manners. Who so toucheth pitch, shall ●ée filled withal, saith the son of Siraac, Siraac. 13.2 and he that is familiar with the proud shall cloth himself with pride. That is the cause wherefore David did confess, that he hath not sitten among vain persons, and hath no fellowship with the deceitful. That he hath hated the congregation of the wicked, and that he will not sit among the ungodly. In the same Psalm Psal. 26. h he prayeth the Lord that he will not destroy his soul with the sinners, nor his life with the bloodthirsty. In whose hands is wickedness, and their right hand is full of gytes. Behold the doctrine of Solomon, crying with a loud voice, saying: My son hear thy Father's doctrine, and forsake not the law of thy Mother: For that shall bring grace unto thy head, proverb. 1. c and shall be as a chain about thy neck. My son consent not unto sinners, if they entice thee, and say come with us, let us lay wait for blood, and lurk privily, for the innocent without a cause: let us swallow them up like the hell: let us devour them quick and whole, as those that go down into the pit. So shall we find all manner of costly riches, and fill our houses with spoils. Cast in thy lot, among us, we shall have all one purse. My son, walk not thou with them, refrain thy feet from their ways. For their feet run to evil, and are hasty to shed blood. These places of the Scripture teacheth us sufficiently that the duty of a father consisteth not only to instruct well his children among his domestical & those of his family: But also (if it be possible) among strangers. I will rehearse unto thee for this matter the example of Dina, Gen. 34. a the daughter of jacob, who being departed from her father's house, & desiring earnestly to see the host of the children of Sichem, was ravished and deflowered by Sichem: I will rehearse for the same purpose, the example of the children of Israel: Numer. 25. a who being not content to devil in Sittim: But willing to communicato with the Moabites, were seduced by them, and committed fornication with the daughters of Moab. In like manner the women which were ravished by the Beniamites which came out to dance. judg. 21. d I speak this for some men that are careful enough, that their daughters be not hurt or stoung with the serpent or snake, jere. 50. d and fear not that they be wounded with the hammer of all the whole world: neither regard they, I say, that they do not drink of the wine of that great Babylon, the mother of all fornication. Apo. 17. a Hierome in his epistle to Leta Insomuch that Plutarch Plutarch in his book of the nurture of children complained not without a cause, as of a strange thing, that we accustom our children to take their meat with the right hand: which if it happen that they do take it with the left hand, we do chastise and correct them grievously, and have no regard what disciplines we learn them. The said author doth recite one Crates, a very ancient man, which was accustomed to say, O that it were permitted me to go up to the highest place of the City, I would cry aloud. O ye Citizens what do you: that you bestow all your travail to heap together money, and have no regard or care of the children for whom you hoard it up, and to whom you will leave it? That is one of the vanities, that which Solomon in his book of Ecclesiastices did bewail, when he said: I was weary of all my labour which I had taken under the sun, Eccle. 2. e because I should be feign to leave them unto an other man, that cometh after me, for who knoweth whether he shall be a wise man or a fool? And yet shall he be Lord of all my labours, which I with such wisdom have taken under the sun. Is not this a vain thing? For all the same which we have spoken off before we will not incitate or move the fathers to show too great severity towards their children: but to show unto them how difficile and hard the nurture and governing of the children in their youth is. According to that which the Philosopher Plato Plato in his 7. dialogue of his la●es. doth witness unto us, that the child is a great deal worse to be entreated and governed then all other beasts: Forasmuch as he hath not yet perfectly tasted the fountain of wisdom, and even as (saith he) it happeneth unto plants: that is to say, that it is very easy to prepare and dress the ground before that we do plant: Lib. 3. written The●gates. but when we do see and perceive the bud or sciences begin for to grow, it is very hard and diffcctle to perceive and keep it until that it doth bring forth fruit. Even so is it of man: for the generation is very easy: but the bringing up of him is full of great travail and weariness. Also we will not counsel those which have a certain charge to instruct or teach the children, to conduct and guide them with force, fear, or with too great bondage. For as the same author witnesseth, plato li. 7. of his laws even as too much labour and travail is noisome and hurtful unto the body, chief when it is taken by fear and compulsion: even so no manner discipline of the soul forced and compelled, is profitable. Wherefore he concludeth that we must nourish and bring up the children in learning, not as compelled: but as a play and pastime, to the end that we may the easilier know the property of the spirits and minds of the children. And to a very good purpose hath the Poet Terence spoken, Terencius in Adelphis. which said, that it is better to keep the children by shame and liberality then by fear. That is the cause wherefore in the time of the Lacedæmonians, the child being taken in any fault was compelled to make certain Towers over against the temple, and to pronounce and declare a prayer, the which was composed and written to his shame and dishonour, which was none other thing but to blame himself of his own mouth: giving us to understand by the same edict & statute, that the children who of themselves are clean, Plutarch in his apotheg are led to honest things through shame and gentleness, and that it is the property of servants, to be conducted and led by fear. Finally, this shall serve to the fathers, for to advertise and warn them not to slack so much the bridle to their children, that they do not commit a thing which may turn to their shame and dishonour, as it chanced unto Hely, as it appeareth in the first book of Samuel: who for that he had borne too much with his children in their faults, 1. Reg. 1.2.3. was rebuked by the Prophet, & afterwards he and his children cruelly punished. And the same which Saint Paul speaketh off, is greatly to be noted, L. title patria potestate cap. de pa●i q●i fit ●ist. in the instruction and demonstration of the LORD: from the difference of some panimes, who have the power of life and of death towards their children, & may cell them for certain occasions. The which the christian law doth not permit and suffer: for the correction and discipline of the fathers aught to be ruled after the word of GOD: that is to say, in all gentleness and love, for to prove whether God will give them sometime repentance for to know the truth, and that they may amend for to do the will of him: 2. Timon 2. d being escaped from the snare of the Devil, wherein they were holden, 1. Cor. 5. b that their spirits may be saved in the day of the LORD jesus. 2. Cor. 7. e To conclude, that they may be sorry with a godly sorrow which causeth amendment unto salvation, not to be repented off. Briefly, I desire that the father, in all his life time: yea, unto the last breath of his days: that he would regard as much as in him shallbe possible, to keep his children in the obedience and fear of the lords law: Gens 49. a the which the good patriarch jacob doth teach us: who not only in his life time: but being nigh his death, exhorted his children to keep the law of the Lord. And particularly to declare and show unto every one of them their faults, the which we do read of Moses, Deut. 33. a the conductor and leader of God's people, and spiritual father of our souls: who before he died, blessed the twelve tribes of Israel, declaring unto them wherein they have varied and declined from the law of God. To be short, he declared unto them the great benefits of the same Lord, for to assure them more and more in his promises. I will recite the advertisement that David made unto his son, 3, Re. g 2. ● as followeth. My son, I must walk by the way of all the world, nevertheless, be thou strong, & quite thyself manfully. And see that thou keep the appointment of the Lord thy God, that thou walk in his ways, and keep his commandments, ordinances, laws, & testimonies, even as it is written in the law of Moses: that thou mayst understand all the thou oughtest to do, & all that thou shouldest meddle with. Shall I forget that good and holy man Tobiah, who besides that he instructed his son in all his life time, in the fear of GOD: counseled him in his death to flee from Ninive, and to flee and avoid the company of the wicked: Tobia●. 14. also to keep the law and commandments of the Lord, and to be merciful and righteous? Shall I speak of that virtuous woman the mother of the seven Machebeans, 2. Macha. 7. being environed and compelled on every side, with tyrants & hangmen, and nevertheless exhorted them with a manly and courageous heart, to lay all things to the commandments of the Lord? I will end this matter with jesus Christ, head of the church & chief shepherd of our souls: who before he yielded his soul unto God his father: when he loved his which were in the world, unto the end he loved them, john. 13. a. admonished them also to keep & observe his commandments, and to keep like humility as they have seen in him. By these examples we are taught that the Father aught to have such an eye unto his children: yea, all his life time, that they may have none occasion, if it be possible, to vary or decline neither to the right hand, nor to the left hand, from the lord's law. Zenephon li. pedi. I do speak unto those which in their life and at their death do make account of nothing else unto their children, but of their inheritances, possessions and dominions, and have no regard to declare and propound unto them the law of GOD, his love, and his fear. Cirus king of the Persians, and very rich, hath not done so: Cicero of his old age. for he being nigh unto his death, spoke of none other thing unto his son, then of the immortality of the soul, and of the resurrection of the blessed. Of his body, he cared or set so little by, that he desired his son not to regard it any longer than he hath closed the eyes, and not to shut or lay it in Marble, Aliblaster, or in any other precious sepulchre: but to yield it up incontinently to the earth, which doth bring forth and nourish all goodly things, good and profitable. Wherefore let us not esteem that the principal and chiefest duty of the fathers towards their children, is to heap up treasure for their children, or to give them the means not to be poor: but rather to admonish them that they put not their hope & trust in the uncertainty of riches, but to put it in the living God, who doth give unto us all things abundantly for to use them and enjoy them, and that they do good, and be rich in good works, & ready to give & distribute. Laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life, through the merit of our Lord jesus Christ, unto whom be glory for ever and ever, So be it. A Prayer which a christian father aught to make for his child. Ephes. 6. a ¶ You fathers, bring up your children in the nurture and information of the Lord A Prayer. O Lord God and Father of our Lord jesus Christ, Pro. 17. d. and Father of all them that believe, which hast said by the mouth of Solomon the son of David, that an undiscreet son is a grief unto his Father, Pro. 5. ● and an heaviness unto his Mother that bore him, and that the wise son maketh a glad father, but an undiscreet body shameth his mother. Luc. 2. f That it would please thee so to conduct & guide this child in his way, that he may acknowledge & confess that thou art the author of his life: that he may serve & honour thee without fear, in all true & righteousness, & growing in age, he may be mortified in spirit, that he may be filled with wisdom, & that thy grace be with him. Ephe. 6. a To conclude, that by that means, keeping thy precepts he may prolong his days here upon earth, obeying those whom thou hast chosen as instruments for to place them in this world. pro. 30. ●. Give unto him, O Lord such ease for the commodity of his life, that under colour of poverty, he do not covet or steal other men's goods, and take thy name in vain, or trusting upon his prosperity he deny thee, & say: what fellow is the Lord? On the other side, grant him that grace, that he may acknowledge, 1. Cor. 3. b. 6. that he that planteth is nothing, neither he that watereth: but thou Lord which givest the increase. Finally, when thou shalt deprive and take him from all the commodities of this present life, give unto him the like constancy as thou didst give unto thy faithful servant job: who seeing himself afflicted on every side, did never murmur against thee: but falling down upon the ground worshipped thy majesty, job. 1. d. 20. & blessed thy name. For all which things we pray thee, in the favour of thy well-beloved son: he I say who was obe●dent unto thee, even to the death of the cross, our Lord jesus Christ, unto whom be glory for ever and ever, Amen. FINIS. A TABLE CONCERNING the matters contained in this book. A Brief advertisement wherein is showed that we aught not to abuse the holy scripture, but to apply it to his proper use. Cap. 1. fol. 1. That the Lord in the midst of afflictions doth always reserve certain places of refuge for his, and certain true Prophets to his church, yea, certain valiant men, for to withstand the tyranny of the wicked. Cap. 2. fol. 10 That the christian religion can not be tied and bound to any limits or bounds. Cap. 3. fol. 20. An advertisement unto those which do cry daily that we must not suffer two religions. Cap. 4. fol. 30. A brief advertisement unto those which do blame the true christian religion, for the poorness and littleness of the same, or do slander it for the evil conversation and abuse of those which do profess it. Cap. 5. fol. 35. That none can hinder or stop the course of the religion, by fire and sword, threatenings and bonds. Cap. 6. fol. 45. ● brief advertisement wherein is declared that the true christians aught to avoid partialities, and contentions, and to keep the unity of the spirit through the band of peace. Cap. 7. fol. 56. That it is the duty of a christian prince, to watch & take good heed, that the estate of the religion do abide and continued undefiled, and impoluted as well in the true serving of God, as in the dispensation of his word. Cap. 8. fol. 60. That it is the renown of a christian prince to be beloved of his subjects. Cap. 9 fol. 96 That it is the honour & renown of a prince and his subjects to 'cause the laws and politic ordinances of his country to be kept inviolated. Cap. 10. fol. 75. A brief demonstration unto those which do make it no conscience to shed the innocent blood, under pretence I know not of what foolish zeal: wherein is showed by examples of the Scripture how odious before God such cruelties are Cap. 11. fol. 84. A brief demonstration unto those which of a set purpose do turn themselves from the known verity, without any force or compulsion. Cap. 12. fol. 92. A brief demonstration unto those which have sustained even hitherto the doing of the reformed religion, for to confirm them more and more, in their first wil Cap. 13. fol. 98. A brief advertisement for to show that we must simply obey the voice of the Lord without further inquiring of the commandment: and to believe that even as he is just in all his works, he is as puissant for to fulfil in us his william. Cap. 14. f●l. 113. A brief demonstration unto those which do make profession of the true christian religion, & nevertheless do refuse the ecclesiastical discipline, wherein is described somewhat the use & fruit there off. Ca 51. fol. 120. A brief advertisement upon the commandment to love God. Cap. 16. fol. 127. A christian advertisement upon the commandment to love a man's neighbour. Cap. 17. fol. 144 A christian advertisement upon the commandment to honour our father & mother. Ca 18 fol. 161. A brief advertisement upon the duty of the fathers towards their children. Ca 19 fol. 174 FINIS.