EVERARD DIGBIE his Dissuasive.  
From taking away the livings and goods of the Church.  
Wherein all men may plainly behold the great blessings which the Lord hath powered on all those who liberally have bestowed on his holy Temple: And the strange punishments that have befallen them which have done the contrary.  
Hereunto is annexed Celsus of Verona, his Dissuasive translated into English.  
Beatius est dare quam accipere. Act. 20.  
Printed by Robert Robinson, and Thomas Newman.    

 blazon or coat of arms 
TANDEM SI.  
HONI SOIT QVI MAL Y PENSE    

To the right Honourable Sir Christopher Hatton: Lord high Chancellor of England, Knight of the most Noble order of the Garter, and one of her majesties most Honourable Privy Counsel. Euerard Digbie wisheth true felicity.  
Sundry times weighing with myself (Right honourable) what small account is made of poor Scholars at this day, and how fruitless their greatest labours be: I resolved with myself, never to publish any thing in print hereafter. Yet notwithstanding after many storms, all mixed with unnatural showers, descending from the idle brain of sundry fruitless wits: I seeing many stinging Nettles amongst the sweet Roses, erecting their heads higher than all the wholesome herbs in the Garden: And that a ridiculous generation newly come ashore into the world, are not ashamed to affirm, that these stinking weeds, are those sweet lilies named by our Saviour Christ: that they will dig up the garden a new: that they will reform the supperstitious branches, of the sweet ancient welblowne Rose of England. That they will pull down the winepress, and level the ground a new, by a new line: that they will build a new wine press, of a new fashion, yielding new wine never seen or tasted by any Christian heretofore. After these great puffs of this fruitless wind, had e●tonce resounded in mine ears, beating itself with such out ragious blasts against the walls of the Church that it maketh the strongest pillars thereof to quake and tremble: Though I be the meanest of many thousands 〈◊〉 this cause concerneth, yet knowing that it directly belongeth to the maintaining of true religion, and the holy worship of Almighty God, I could not with bold my pen any longer, from refuting so dangerous and damnable an opinion. It is a grievous thing by sins of infirmity to offend Almighty God: but openly and obstinately to affirm, that palpable darkness is clear light: that evil is good, and good is evil: that sacrilegious deadly sin, is godly zeal, & that openly before the face of his aeternal Majesty: Is the true inheritance of that triple woe oft denounced in the Scriptures. This moved me (Right honourable) in regard of mine humble duty to your Honour, and the public commodity of many Christian souls (which once tasting this sweet bait, might easily be enticed to eat up sin as it were bread) to forewarn all those, which shall read this plain simple treatise, that they wash their secret thoughts, from this most heinous sin: which who so practiseth, with bloody heart he offereth violent hands even unto the bosom of the sacred spouse of jesus Christ. Amongst all the creatures of this world, God hath given man only an under standing soul adorned with sundry heavenly virtues, of which there is none greater, none more excellent and divine, more acceptable to God, more honourable in the sight of men, than is his holy worship, religiously celebrated in his holy Temple. Over the which place, his care hath been always such, his eye so vigilant, his providence so continual: that neither the sweet enticing cups of worldly pleasure could at any time bewitch it, nor the devouring sword of fiery persecution consume it. But as the little ship, whilom well-near perished with the outrageous tempest, at the voice of our Saviour, was presently safe in quiet calm; even so when subtle worldlings seek either by force or policy to overthrow the little Church of Christ: Then the Lord stirreth up some valiant Gedeon, some mighty Constantine, some true Christian knight, whose Name and Nature do yield a sweet consent to support his saviour & therewith to withstand the fury of his enemies. Who daily seek by new devices, thrice fined in the fire of subtle policy, so to darken the clear son of true Christianity, that the house of God may no more be seen, and that all the fountains belonging to the same, in one day may be clean dried up.  
Sith then the glistering cloud of sacrilegious zeal hath spread itself so largely over our horizon, and so eclipsed the true radiant sun, that in stead of the day spring, which from an high hath visited us with true light unto salvation: the wiser sort do plainly perceive that the hour of darkness now hangeth over our heads, and that the day of iniquity hath already dawned, in which Satan by the secret mystery of iniquity, beginneth to work those ruthful stratagems against the Church of Christ, which he hath been many years in devising: I cannot but write truly, that which the Clergy with the whole realm confess plainly: That we render immortal thanks unto Almighty God, for preserving her most Royal Majesty so miraculously unto this day, giving her a most religious heart (the mirror of all Christian princes) once and ever wholly consecrated to the maintaining of his divine worship in his holy Temple.  
From this clear Crystal fountain of heavenly virtue, many silver streams derive there sunárie passages so happily into the vinyeard of the Lord●, that neither the flaming fury of outward enemies, nor the scorching sacrilegious zeal of domestical dissimulation, can dry up any one root planted in the same, since the peaceable reign of her most Royal Majesty. Of these clear Crystal currents, I have viewed the most, and doubt not but that I have tasted of one of the best, sith in the greatest heat in summer, it is never dry, in the hardest winter, not once congealed, in the greatest tempest, always calm, in the greatest distress, it yieldeth juice of sweetest comfort. Herewith oftentimes being well refreshed: when I look back, and in myself behold the great comfort which both our universities daily receive from your honour: I account it one of the most special blessings of the Lord, that in his great wisdom he hath reserved your Honour unto these days, wherein Satan streacheth all the strings of his wit, reviveth all his policies, practiseth all his treacheries, against the poor distressed Church of jesus Christ. He useth force by foreign enemies abroad, and secret undermining, by smooth dissemblers at home. Herewith he hath displayed his banner before the gates, & given a special summons to the temple itself. 〈◊〉 malis, Sed contrà audentior ito. Let the Lords knights now arm themselves, with true Christian courage. Let them gird there sword upon their thigh, let them awake with the worthy Samson, and adventure the battle with julius Caesar, who where the greatest danger was, there in person he would give the first charge: Non est nisi in summis victoria, In greatest dangers, true virtue atchieveth the greatest victory. And surely if we behold the poor innocent Church all naked in the midst of her armed enemies, daily wounded by some, betraed by others, contemned of the most. If we look into the world & see the small comfort which poor scholars have commonly when they come abroad, the counterfeit courtesy, the seeming friendship, the smiling looks, the double words the single deeds, the smooth promises, the doubtful denials: We cannot but confess, that he which in this uncertainty continueth a certain & azure Patron, Arduam virtutis calcavit viam, sed tamen gloriosam: He hath entered the hard way of perfect virtue, but yet that which leadeth, unto true honour. He which with the light of heavenly wisdom, and the true integrity of a right noble heart, hath entered this way, at no time diverting out of the same either by flattery of fawning friends, or fear of privy nipping enemies, or by double danger proceeding from them both: He it is whom God loveth, whom the better sort do strive to imitate, whose memory the posterity shall celebrate, for whom we daily pray, and whom I honour with my heart. In this perfect resolution, I have presumed to dedicate this my Dissuasive unto your Honour, at this day a most assured friend to the church of Christ, a special benefactor to our University, and my most honourable & singular good Patron, whom I desire to gratify in the best manner I can devise. Which I have done the rather, to show my duty to the common weal, and the sincere affection which I bear to your most rare virtue: assuring myself, that you will take it in good part, as from him which without all flattery and with entire affection, doth beseech your creator to bestow that upon you, which your most honourable heart doth desire.  
Your Honours in all dutiful observance for ever, Eu●rard Digbye.   

The Preface to the Reader.  
IF my pen (Gentle Reader) had erst been dipped in the silver streams flowing from Parnassus' hill, or that Apollo with his sweet sounding harp would vouchsafe to direct the passage thereof unto the top of that high Olympus: after so general a view of great variety f●r and near, I might boldly begin with that most excellent Poet Cicelides Muse paulo maiora canamus. But sith I find it true in this my simple state of life, now well near spent, which the father said unto his son, affecting his golden tressed chariot drawn with breathing horses through the crystal skies: Magna petis Phaeton & quae non viribus istis, munera conveniunt: I fear to fly so high a pitch, & leave the lofty discourse of higher argument to those, which with the eagle's eyes of perfect wit are able to behold the bright radiant Sun of true invention. And sithence sometimes in giving attentive ear to the sweetstrains of melodious music, I have most affected the pleasant mean: sith in the life of man the golden mean is that sure rule, by which the wise do pass they sie seas of worldly calamities. In a mean style I mind to record to you a true Christian argument, which though in these days it be but meanly regarded of the most: yet it is and always hath been had in great honour with the highest, the greatest & mightiest Princes in the world. And what is that mean that soundeth so high? If you will listen, the note is sweet, and the ditty resoundeth the little Church of jesus Christ. Though my music be very simple, and I not practised in the art, though the song be plain truth, and the Echo thereof most usually odium parit: yet sith naked truth by her own mere strength prevaileth against all the armies, and armed men of the world, sith her simplicity is not able to be refuted by the finest wits and most eloquent tongues, I am bold to sound my slender oaten pipe amongst Minerva's muses, and therewith to gratify you with Celsus of Verona his dissuasive, plainly translated into our English tongue. The truth whereof incited me in simple style, no less effectually to record the good blessings of the Lord powered on those which love his church, than Celsus hath done to the contrary.  
Considering that these be those evil days foreshowed by the Apostle, of which it was said, charity, shall wax cold, and that the general flow of iniquity over the face of the whole earth doth argue unto us the dauning of the latter day: For our soul's health I thought it expedient to show unto those which shall read this rudely written treatise, how dangerous a thing it is in the sight of God, & how loath some in the eyes of all true christians to detract any thing from the true worship of God, his holy temple, and the reverend fathers the true disposers of the sacred mysteries in the same. In which discourse though in the ears of some, I may seem to sing the triple rather than the mean, to nisse the mood, and to mistake the figure, and therewith to sound some sharps instead of flats: yet in that my purpose is to profit the good, and so little as I may to offend the evil, I hope (God willing) to show the truth so plainly, so briefly, and so truly, as that the well disposed may vouchsafe to read, and the evil may desire to learn. To the end that this little fountain might flow more abundantly, and therewith derive itself into divers passages: I meant before this to have published the same, indifferently to all. But afterwards considering the simple plainness of the same scarce worthy the reading of the learned: (on good cause having half vowed never to publish any thing hereafter) I thought it good rather to present my friend with it, as a private token of my goodwill, then by publishing it, to make myself a mark for such bolts, as in this case usually fly abroad. Having sometimes walked this way heretofore, I find that Poetical proverb most true, pronounced by that ancient Alceus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: under every stone there lieth a Serpent. If the envious tongue were but as the wind which changeth often, or as the sting of the little Bee whose greatest swellings are easily assuaged with the anointing of sweet honey. Then might I adventure my little boat into the wide Ocean seas: and cry aloud with old Anchises: Vela date ventis. But sith the venomous tongue more mortal than the Cockatrice, empoisoneth farther than ●the eye can see, infesting the absent with deadly disgrace: hereafter, Spes & fortuna valet, shall be my song, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my full conclusion.   

Euerard Digbie his Dissuasive.  

The first part.  
THE exiled Poet in the sorrowful distress of his banishment (gentle Reader, having penned the record of the same, and now ready to send it into the city, Parue nec invidio, sine me liber ibis in urbem: My little book (saith he) I do not envy thee, that thou shalt freely pass thither, whither I cannot come. Sith the Poets shadowed style, resembleth perfect truth oft richly clothed in their golden verse, sith they had wit at will, and the Muses sounded at their call; their pen did flow with drops distilled from the fountain of most pleasant invention: their style was high, their words were sweet; their sentence true, their number perfect, their works admired. So that nought but envy, durst once devise the least disgrace against the same. If my skill would yield me but a bare resemblance of their perfect style, whereby I might reveal the truth unto the world, with like delight, as did those Poets fine: or if this age were but half so much delighted, with the substance of truth itself, as they were with the portraiture of the shadow. I would hope for that good acceptance of this small simple work, (which now I doubt) & write with him: I am sorry for myself sith thou shalt be accepted. But sith that day of darkness hath already dawned, in which if we writ the truth plainly, we are hated, if we writ obscurely, we are suspected, if we writ simply, we are contemned, if we writ not to please the itching ears of flesh and blood, we are rejected. Sith men are so much bend to their own self will, and so besotted with the love of themselves, of their own house, their own goods, their own lands, their own wife, their own children, their own posterity, & lastly with the love of this present world, of dignities, honours, sceptres & kingdoms, that the kingdom of heaven to them is but a dream, bred in a little corner of their secret cogitation: and he which shall tell them, that the kingdom of this world passeth away, 
john. 19  like a flower, a cloud, a smoke, a shadow, that the kingdom of Christ is not of this world, that the further we enter into worldly possessions, and the higher we climb unto honour, the further we go back from the kingdom of heaven, and the greater is our fall into the grave, sith he which shall write this plainly, and more than that, that the whole regiment of a Christian common wealth, ought principally, above all things to serve for the setting forth of true religion, the true worship, the true honour of the name of God: sith the disgrace of worldly pride now commonly received, and on the contrary, the extolling and magnifying of the beauty of the temple of God, is an odious thing amongst worldlings at this day, and my skill very simple, mine invention slender, my treatise, rude, my words plain, mine eloquence nothing at all: I begin with him though to another end, Parue nec invideo: My little book I do not envy thee, nay, rather I pity thine estate, sith thou art now to pass into the world, whose icy ways are opposite to God, and cravest attentive ear of those, whose fowl deformities thou openly displaiest. Nether would I think thy destiny so hard, or so much to be lamented, if they were simple at whose hearts thou knockest (willing them to reverence the worship of God, more than the laws of earthly princes) or easily to be recovered from the bewitched ways of this present world. But of them many are high and honourable, many wife and learned, many politic, strong, and wealthy, hardly bowing down their eye to behold the low estate of the humble, and seldom opening their ear to the cry of poor fatherless lying in the street, or to so plain, so simple, so unsavoury a speech, as thou seemest willing to utter in their ears at this time.  
In this despair of thy good success, I hear an other trumpet sound, whose loud alarm biddeth thee either retire, or else to change thine habit, thy countenance, thy simple style and cote, wherewith thou art now clothed. The solemn courts of princes have their Porters, to keep such base coats out: who if they once presume to speak, being controlled, than the staff, the rod, the whip, the stocks, do make the period of their style.  
These be the storms, & wilt thou shrink for showers of rain? God it is which fashioned the globe of the golden tressed sun, he raiseth clouds and discusseth them again, he thundereth loud, and sendeth quiet calm, he sendeth grievous stings of the body, oft times to his beloved, that he may rejoice his soul, with the beauty of his countenance. Ille meas errare boves ut cernes & ipsum: Ludere quae vellem, calamo permisit agresti: he first sent forth the piercing beam of clear light, he opened mine eye, he bowed the fingers of mine hand, and bid me write, that in this age we seem and are not, holy, learned, wise, charitable, loving and kind one to an other. If this be the general course of the world, foreshowed long sithence by revealed prophesy: let no man think that truth proceeds from any evil humour: or that this heavenly dart (which spareth none) doth aim at him, or her, or any one: but humbly requesting all in the bowels and mercies of jesus Christ, specially to look to the salvation of their own soul, it toucheth all, that all thereby leaving the love of this present world, by his gracious cross and passion, may be made the true children of eternal bliss. That ancient Poet Hesiod 
Hesiod.  writ many hundredth years ago, that which our lives do porfectly fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Gods & mortal men began to multiply upon earth, the first age was a golden age, for they were simple, plain wise, honest, religious, long lived, devoid of injury, craft, and and subtlety. The second like to silver, not so good as was the first: The third, brass, more corrupt in mind, manners, and nature: O sineque ego quinto interessem hominum generi: O (saith the Poet) that I had not come in the fift age of the world, but either had been dead long before, or else not yet borne, sith this is an iron age, replenished with malicious crimes and mischief. This was a deformed shadow and the body of our age is like unto the same, according to the exposition of Daniel 
Daniel. 2.  unto Nabuchodonozer, wherein he foreshowed that the images head of gold, and the breast silver, the belly of brass, the legs and feet half iron, half earth, signified the nature and inclination of the whole world. Three of them be past, and seldom cometh the better. Sith this in which we live is the end of the fourth Monarch, whose evil works and sinful inclination is resembled to the iron mixed with earth, in steed of long life yielding short, sinful, wretched days: in steed of sweet peace, yielding wars and rumours of wars in all places: in steed of simplicity, yielding double dissembling: in steed of true devotion to the church of jesus Christ, yielding pilling, and polling on every side: in steed of love to the common wealth and our posterity, with the unsatiable greedy worm of covetousness, providing oncly for our own mouths, our own bellies, our own time: in all our doings fully expressing the sense and sentence of that ancient Poet Pindarus 
Pindarus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present commodity is ever most accepted, for the subtle age to come will alter all. Together with this iron earthly age, the seed of corruption is daily sown, whose blossoms now already put forth, though they shine clear and bright, as doth the cockle amidst the wheat: yet if they once begin to reap, to thresh, to grind, to grind, to bake, to eat, they shall soon perceive, that there is cockle amongst the corn, and oft times under the painted viserd of great knowledge, you shall see blind bayard wax so bold, that through many words and often speaking amongst the ignorant (whose eyes dazzle in beholding such painted sepulchres) he is reputed for wise and learned. According to that true saying of that learned Dorne. 
Dorne.  In hoc ferreo postremoque saeculo, non nisi faeces artium superesse videmus, etsi non nulli putent eas maxime vigere, propter sermonis ornatum. In this last iron age, we have but the dregss of arts and sciences, although many think, that learning flourisheth more now, then in times past, because we talk more than they did, and that more cunningly, more smoothly, more courtly. Which great absurdity of this our age, thoroughly mixed with earth & iron, to the great peril and danger of many thousand souls, moved me first, to pen this rudely written treatise, in the behalf of the Church of jesus Christ, and the soul's health of all true Christians, unto whose hands it shall come. Which secret cogitation taking effect by outward sense, and showing to my bodily eyes in sundry places, and many solemn foundations now made desolate (whereby many thousands of learned pastors might have been maintained for the preaching of the Gospel of Christ and the daily praising of his name, 
Psal. 115.  credidi & propterea locutus sum, with the holy Prophet and Apostle, I believed and therefore I writ that which the holy scriptures, the holy counsels, the holy fathers have plainly affirmed. When I looked back and considered, what we are, and what we ought to be: what we have done: and what we ought to have done: the truth piersed my spirit, my heart rend, and my joints did cleave in sunder: the passion of that sight began to work, the fire was kindled within, the sayings of the holy father's ministered oil, wherewith the flame broke forth at my mouth, crying aloud: for Zions' sake I will not hold my peace. Here with returning to the mirror of truth, 
Esai, 62.  the holy word of God, whereby all our thoughts, words, and works are to be tried: and furthermore perusing the holy fathers (by the assistance of the holy Ghost openers of the true understanding thereof;) I meant to gather some store of testimonies out of them, to witness with me, that this my affirmation in this matter, is a certain and undoubted truth. Having beheld this radiant sun of light the word of God, and the little stars the holy fathers illuminated with the clear beams thereof, though the truth appeared plainly in them both, yet their testimonies concerning things once dedicated to holy use, seemed to me neither so many as I expected, nor so plain. Herein having made some expense of time in seeking that which was not so plainly figured in the fathers as I hoped, and as it was truly meant: at length the truth of that conclusion offered itself, most plainly to my cogitation, which was: that as that ancient Solon, 
Solon,  having made many excellent laws amongst the Athenians, he made no law neither set he down any punishment, for him which should kill his own father, supposing that the earth would never nourish so wicked a creature. Even so it is truly supposed, that those holy father's living in the silver age of old antiquity, did never imagine that out of this earthly iron age of ours, there should spring any so barbarous, so cruel, so wicked, that would attempt to take away any thing from the true worship of almighty God. Which supposition least in some men's sight, it should seem to want true position and sure ground, let us turn our minds a little from carnal cogitations of worldly minded men: which think of necessity the course of the world must be maintained, howsoever the service of God be neglected, and his holy temple, your minds thus turned clean away from wordly vanities (which in one minute shall all vanish and consume, like the paper cast into the fire) turn your eyes and behold the book of life, therewith confer the expositions of holy counsels and ancient fathers, expounding the true sense of the same, and you shall see most plainly, that things once dedicated to holy use, 
Exception.  are not in any wise to be altered, unleast it be in extreme necessity, the branches whereof are plainly laid open by that holy father Saint Ambrose 
S. Ambros lib. 2. office cap. 28.  in these words: Vasa ecclesiae initiata, in his tribus confringere, conflare & vendere etiam licet, primum, ut extremae pauperum egestati succurratur etc. In these three cases it is lawful to break, to melt, to sell the vessels of the Church; first for the relieving of the poor; secondly, for the redeeming of the Christians being captives to infidels. thirdly, for the preserving of the Church, & christian burial of the dead, these extremities make that irreligious fact sometimes lawful, as appeareth, (though very seldom) in the practice of the primitive Church: according to that which Sozomene 
Sozomine  writeth in the fourth book of his ecclesiastical story, the 24. Chapter. Saith he, when the people of jerusalem wanted meat, and were all ready to perish through the great famine, which was amongst them, Cyrillus the Bishop of the city, sold the treasure of the Church with all the costly clothes belonging to the same, distributing to the poor, according to their necessity. First of all the goods of the Church, being duly and dutifully bestowed on the worship of God, and divine function, the true proper and principal use and end of the same. Secondly in extreme necessity: this is a good lawful, and also a holy use of them, and scarcely to be called alienating of the Church goods, sith the poor are belonging to the same: according to that general sentence of all the counsels and fathers, 
S. Gregory  Bona ecclesiae sunt bona pauperum: the goods of the church are the goods of the poor. But to take away the lands and goods of the Church, whereby the beautiful feet of those, which bring the glad tidings of the Gospel are shed, their sides clothed, their bodies fed, and numbers of those which daily pray in his holy temple, are or aught to be maintained, lifting up pure hands with hearty prayers for the sins of the people: and those also which daily sing praises to his holy name, for his wonderful mercies showed to mankind: no scripture, no council, no father, no writer, no religion whatsoever doth allow it.  
If we look into the law of nature, or the rules of humanity, not much dissonant from the conclusions, of moral philosophy, we shall see plainly, that those creatures which receive the greatest portion of blessing, they render the most again, not once retracting the former yield. The fields for one poor grain received, send forth many scores again. The fishes multiply in all the coasts of the wide Ocean seas: 
Hessiod.  the beasts their young, the Bees their honey, the sheep their lamb, their wool, their skin: the little poor lark, she mounteth up into the clouds with a sweet song▪ which solaceth thee, either riding by the way, or ploughing in the field, or sitting in thine house at home. All creatures by kind yield gifts of thankful grace unto the Lord, not once retracting any thing again. And shall only sinful man be found unthankful unto his maker?  
The Lord of his mere mercy, without all merit hath given him all the beasts of the field, the fowls of the air, 
Psalm. 8.  the fishes of the sea under his dominion, he hath given him an understanding soul, & made him steward of his household. Nay when through disobedience to his maker, he had cast himself clean out of doors: our saviour Christ he came down from heaven for his sake, he appeared in the habit of a man, he was counted vile, despited, and hated, threatened, betrayed, martyred, even to the shedding of his most precious blood on the cross for sinful man. Neither did his loving kindness cease with the time, 
Act. 1.  for he left his household behind him e●en his catholic Church and his holy spirit to govern and guide it, to comfort man, to instruct him, to support him against all his enemies; daily & hourly holding the strings of his heart in his hand, and preserving the breath in his nostrils, lest he should vanish from the face of the earth. These be the manifold mercies of the Lord towards man, more than to all other creatures: and shall sinful man be more unthankful to his maker than the rest? shall man only of all other creatures take away from the Lord that which is once given? shall the heart of man wax hard against bis creator, that he should once think there may be too much given to God? 
Math. 19  or forbidden any man against the commandment of Christ to give all that he hath to the poor distressed members of his church? Nay shall not sinful man rather invent in his heart, writ with his pen, pronounce with his vocie, statutes, laws, and commissions, to the end that the whole frame of the common wealth, especially & before all other matters whatsoever be directed and wholly bend to the glory of God, & the worship of his holy name, the highest point whereof consisteth in maintaining of his holy Temple, the house and place of his true worship here on earth? 
Reg. 4.  Nay, shall the beastly heart of that proud Nabuchodonozer be placed in the body of any Christian, that he should lay waste the Temples of the Lord? or that drunken mind of king Balthasar, that he should take to his own use the goods of the Church? that he should dissolve the Choir of sweet voices praising the Lord in the City, and bestow the foundation thereof on a kennel of hounds crying in the woods.  
If the king call shall we not all run? and if the kingly prophet David bid us bring unto the Lord, 
Psalm. 22.  shall we wax hard-hearted in taking away that which we never gave? If the heathen people through the instinct of heavenly light, secretly written by the finger of God in the centre of their heart, trembled at the entrance of the temples of the Christians, and were afraid to touch any thing therein (as we read in sundry histories) shall not the true Christian utterly abhor from the same, if not for love (in regard of the tender mercies of jesus Christ bestowed on him) yet for fear of those extreme and extraordinary punishments, that he speedily poureth upon all those which spoil his temples? 
Psalm. 2.  O ye kings and rulers of the earth, be wise; count not of this crown of molten metal, which weieth heavy on your head, and presseth you down to the earth: but cast down your crowns before the lamb of God, 
S. john 1.  which taketh away the sins of the world: despise your kingdoms and glorious royalties, learn to serve him with a perfect love of eternal blisle, and perfect loathing of these tedious earthly kingdoms: strive to find the narrow gate, cast away your jewels & heavy ornaments, run, run: run on a pace, run swiftly, that ye may attain that crown, which will lift you up both body and soul above all the kingdoms of the world, nay far above all heavens, even unto eternal life. That you may more readily enter, this race of a true Christian, and more happily attain the true perfection of the same, first forsake the world and all the love thereof, cast away your worldly delights, and secret inclination, deny yourselves, count not of that flattering constancy, whose end is doleful misery. Having rejected this worldly habit, 
Luke 9  together with thy fleshly delights, let the troubled way of fickle fancy go, and there with entering further, the first degree of heavenly meditation, weigh wisely with thyself and consider, what God is, and what thou art, and thou shalt see plainly, that who so is without him, or out of his favour, he is nothing, or at the most a very vile and an evil thing. The great desire of the kings of the earth is long and prosperous reign. Which who so hath enjoyed long in the court, let him but walk out a little into the pleasant woods, and he shall hear the ancient Poet Simonides, 
Simonides  sounding that truth in his sweet song: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. a thousand and ten thousand years in respect of eternity are but a minute, or rather the least portion of a minute. Sith all is nothing unto him, and he is one in one eternity, from which unity all creatures have their integrity, let us learn as little children do by 1. 2. 3. the eternal, the incomprehensible, the first and simple unity in trinity, from which all things have their rising by proportion of number: knowing that, as he is the ● and ●: 
Apocalyps  so the first and the last love of our heart, the first and the last honour which we can devise, the first and the last fruits of the labours of our body, must be given unto him: and in such manner, that being once given unto him, it is the first and the last, never to be revoked again, no not to be desired in mind and secret cogitation, but there to rest and remain as in the first and last conclusion, for which it was ordained. If any worldly minded man seem to doubt the truth hereof, I will not produce this course begun, from the mystical principles of secret philosophy, lest with the clouds of reason, I should obscure the clear light of heavenly truth, and hide it from the simple, whose good success in the school of Christ I most of all desire. The express rule of justice, right and equity, is the will of God; by which, what is right or wrong is to be examined. Who then is of the council of the Lord, or to whom is his will known? Aristotle 
Aristotle.  that excellent philosopher saith, that the cogitations of the heart be plainly known by the words of the mouth, sith the voice is the interpreter of the mind, and (as our saviour Christ saith) out of the abundance of the heart the mouth speaketh: 
Math. 12.  by which inferior rule of reasonable philosophy, we may climb up to that true conclusion in divinity, that the Lords will is revealed in his word. And is there any mention thereof in holy scriptures? Come and see; turn the book and read the twenty seventh chapter of Leviticus, 
Leviticus.  where it is thus written, plainly, shortly, and truly; Omne quod domino consecratur etc. what thing soever is consecrated unto the Lord, be it man, beast, or field, it cannot be sold or revoked again, because whatsoever is once dedicato God, is holy of holiest unto the Lord. Man is not like unto the mere vegetable creatures, the flowers of the garden, or the lilies of the field, that he should grow and go forward, until he come to such a degree of ripeness, and then to whither and decay: neither is the lords temple, or his holy worship, as the earthly field, whose seed doth grow and strait decayeth again: but to man it is appointed, that from the beginning of his days unto the end thereof, he should first and last seek the kingdom of heaven, 
Math. 6.  and the righteousness thereof.  
In which course, who so hath begun, let him know, that not to go forward, is to go backward, and what is that? He which is the way, the truth, and the life, he hath showed it us, saying: 
Peter 1. 1.  Estote sancti, quoniam ego sanctus sum, be ye holy, because I am holy. In what manner? not in hearing, but in doing the will of God; not in talking, but in walking; as it is written: not the speakers but the doers of the law shall be justified: as also another scripture: Regnum Dei, non est in sermone, said in virtute: the kingdom of God is not in words, but in virtuous and holy life: not in crying Lord, 
Corinth. 1.  Lord, but in doing the will of God which is in heaven: not in looking for a mansion place, or building pompous palaces here on earth (whose greatest joys be a shining misery) but in hastening forwards towards the kingdom of heaven, in giving our goods, our lands, our bodies and souls unto the Lord. Our goods to feed the poor, to clothe the naked, to comfort the sick, etc. Our lands to the maintaining of his temple, 
Math. 25.  wherein his word is daily preached, his name praised, the poor commonly harboured. Our bodies to the prison, the lion, the sword, the fire, for his name's sake: all which is the true christian, and acceptable yielding our souls into the hands of our almighty creator, our merciful redeemer, our heavenly comforter. This is the old christian way to the kingdom of heaven through the armies of pleasures, of temptations, of dangers of punishments, of the spiritual powers of this world: which who so refuseth, hoping to save his life, he shall lose it, and who so looseth it, shall find that place, ubi vere vi●itur, the true life of eternal bliss for ever. Who so grudgeth to give a piece of vile pelting, earthly land, to the Church of God, or taketh aught therefrom, or esteemeth more of goods, lands, friends, rumours, fame, credit, kindred, brethren, sisters, father or mother, or his own life, than of the glory of God, & of the welfare of his beloved spouse the holy Church, he is not worthy of the kingdom of heaven, neither hath his foot trodden the first step of the way of life.  
If this be thus, then what manner of men ought we to be in holiness of life, & in studying daily by all means possible, how to gratify the Lord of life: If he reward the charitable bestowing of a cup of could water on his disciples, when they thirst: how highly is he displeased with those, who either diminish or take away the maintenance of his holy Temples, where his name dwelleth? In this respect (gentle Reader) consider that as David said concerning his son now dead: 
Reg. 2.  I shall go to him, but he shall not come again to me; so we must think of goods once given to the holy worship of the Lord, for so it is: we must go to them, and that often, even to the holy Temple, but they must not be brought back again to us.  
This is one true plain christian way, leading to one perfect end, according to that saying of Bachilides 
Bachilides  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. there is but one way for mortal men to attain happiness, and one end thereof: to this agreeth our due and dutiful consideration of the Lords worship and his holy will, which is that his glory should be only, and wholly to himself, as it is written: gloriam meam alteri non dabo, I will not give my glory to an other. The truth of this conclusion telleth us, that we must serve him only, 
Esaie, 42.  not only first, but him only. Which if we did ponder wisely with ourselves, and thereunto frame our lives and daily doings, we would not take the squared stones of the temple, to build our pompous palaces withal, but we would rather remember that old saying: accursed is that house, which hath any stone in it, belonging to the church. We would not change the names of church lands, and call them by our own names, our lordships, our lands our manours. We would not eat the bread of the poor, nor drink the tears which trickle down the cheeks of the widow, nor contemn the simple estate of the ministers, 
Ecclesi. 35.  by whose lands and livings we are now fatted like the bulls of Basan. If we would but once enter into our own conscience, plainly and truly remembering, whose goods they are that we possess, and lift up our eye to the heavens, to the which both we and they are dedicated, we would soon loathe that which we have loved, our heart would quake thorough the bitter sting of conscience, and sin would clean cover our faces with the mantle of dark and deadly despair, sith we have spoiled, rob, contemned him, whose looving countenance is our eternal Salvation. 
S. Bernard   
Herewith remembering the bitter sequel, and deadly sting of sins committed against God himself, loss of goods & lands, contrary to all expectation, sudden fires in one hour, destroying house, goods, and all the treasure which thou hast wickedly heaped together many years: barrenness of womb, sith thou hast traveled all thy life long for goodly lands, and hast no children to enjoy them, or if thou have, their sudden death before thine eyes: and lastly, the restless pain, and eternal misery of hell fire, purchased with so many cares and troubles, with so much wealth of this world: we ought to wash our hands with pilate, and not only to say as he said, I am free from this innocent blood: 
Math, 27.  but both in word and deed, to keep our profane hands, from the violating of holy things. That holy father Saint Augustine he affirmeth, that God is a clear eye, and seethe every where, much more he beholdeth all the corners of his own house, and the footsteps of those which spoil his temple before his face. Which who so, rudely, rashly, and irreligiously presumeth at any time to attempt, let him consider, that he doth it against the Lord openly before his own face, and therewith let him know, that he is a jealous God, visiting the sins of the fathers upon the children, to the third and fourth generation of all which hate him, sith he is God, yesterday, to day, and for ever: as also all things are which are once consecrated to his holy worship. I understand that by the course of law, inheritance descendeth to the next of the blood, 
Heb, 15.  and for want of heirs in the second, third, or fourth generation of the eldest, it cometh back to the younger brothers issue and posterity: of which if all fail, and at length by intailement or otherwise by law, if it cometh into the possession of the King, it never goeth back. If this be the prerogative of goods, given to earthly Princes, which are here to day and to morrow lie rotting in the grave, 
Common Law.  let us not deny the same to the Lord of Lords, the King of Kings, the creator of heaven and earth, into whose house whatsoever is incorporated, though conscience and religion dare not speak therein, yet let the heathen Poet open his mouth and make the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is once done, cannot be undone again. If this constancy was always kept betwixt man and man: how much more betwixt God & man? betwixt his Church, his priests, his spiritual Pastors, and the men of this world, whose parents and instructurs they are, according to that saying of Micha unto the Leuit: remain with me and be my father and my Priest, and the tribe of Dan also to the same Leuit: hold thy peace and come with us, for thou shalt be our father and our Priest. 
judges. 17  scythe then by the secret instinct of nature, and also by the express commandment of God, we are commanded to honour our father and mother, to obey and cherish them in all we can: by the same law we are utterly forbidden, to to detract or take any thing away from them. And if any hard hearted christian under the colour of dissembled zeal, seem to open away herein, to his sacrilegious covetous mind, saying that these commandments of our Lord, are meant concerning our natural father and mother: let him and all men know, that the holy fathers expounding this commandment, affirm first that it concerneth our honour to our spiritual father, and the Church our spiritual mother: 
Patres.  secondly it commandeth us to nourish and obey all superiors, magistrates, and ministers, amongst whom are contained our natural parents. But suppose that were obscure and doubtful, which is as plain and clear as the noon day, yet canst thou doubt what the will of God and the rule of right is in this case, wherein the Lord hath spoken plainly as it is showed before in these words, 
Levilic, 〈◊〉.  whatsoever is once dedicated to God shall never be sold or redeemed? As is the fountain, so are all the little brooks running from the same. This is the law of the Lord concerning things dedicated to his holy worship: and the lives of the holy Patriaches, the Prophets, the Apostles, the Martyrs, the fathers, do clearly express the same. joseph the true figure, of our Lord and saviour jesus Christ, 
joseph.  in that great famine of Egypt, when he had bought almost the whole land, and brought it into the King's hand, he would not once offer any money for the priests lands, but in that their great want, gave them nourishment of the King's store, 
Math, 6.  according to that rule of the Lord: the suburbs of the Priests shall not be sold, for the possession of them is eternal without redemption.  
God is our heavenly father he hath sowed the eternal seed of his exceeding love in our hearts to the end he might receive from us the same, 
Gala●, 4.  even love for love, because such as he soweth, such will he reap. Can we say that we love our spiritual father, and therewith spoil his loving spouse our spiritual mother the holy Church? casting down her walls, banishing her eldest children? possessing her lands, goods, and treasure, which is an odious crime in the sight of God and man? according to that saying of Saint Ambrose: si quis in sua: if any man presume to take the treasures of the Church to his private use, it is a great crime. Wherein, 
Ambrose.  lest he should seem to abridge the spiritual pastors of the Church, for whose sustenance they were first given, he expoundeth himself in these words: Templum domini laicis tradi non debet: the temple of the Lord ought not to be given into lay men's hands: signifying that we must give unto Caesar, those things which be Caesar's, and unto God those things that be Gods. Amongst the heathen Philosophers it was counted the first point of justice, 
Math, 22.  to give to every man his own: and lest amongst christians any in time should prove so barbarous, and utterly void of grace, that he should lay violent hands, on the goods of poor innocents which cannot speak, even the temples of the Lord, dedicated to the worship of his holy name, besides the express commandment of the Lord in holy scriptures, the holy fathers and counsels have pronounced it a cursed thing, as the clear bag of him, which hath renounced heaven, and taken himself wholly to serve this wicked world and the vanities thereof. The council of Gangrene 
Consil. Grangren  celebrated the year of our Lord 324. or there about, according to the Cannons of the Apostles, decreed in this manner: If any man shall presume to take any thing once offered to God, unleast it be the Bishop or his deputy appointed for the distributing of the Church goods to the poor, let him be accursed. In like manner also the third council of Rome: If any man covet or take away any revenues belonging to the Church, or if any of the priests consent there to: 
Consil. Rom.  let them be accursed. The reason followeth in the fift council alleged in this manner: for it is a great injury and an untolerable sacrilege, that what so ever any man bestoweth on the church of Christ, should be altered or translated to any other use, especially by those men, who of all other aught to maintain the Church, as be christian Kings, Princes, and Prelates. Furthermore, that it might be manifest to all those, which dutifully embrace and reverence the spouse of jesus Christ, how wicked an enterprise it is, and what manifest danger to the souls of all them, which shall presume herein, the same Council hath foreseen the danger and set down the sentence of eternal truth in these words. He which shall not wisely foresee this evident danger of eternal damnarion to his own soul, and contrary to this sentence, take away the goods and possessions once given to the Church, or unjustly detain the same, unless he make present restitution to the church so soon as he can, let him be strucken with the curse, which the wrathful judge of all the world, shall inflict on all the souls of the wicked at the day of doom, and let these goods be a curse to him which gave them from the Church, which received them, and which possessed them.  
Neither let him find any protection for his crime, before the tribunal seat of jesus Christ, because without all fear of God, and regard of his holy worship, against law and right, he hath taken away the goods of the Church given to maintain the holy worship of the Lord, and to feed the hungry bodies and souls of the poor innocent people. Generally saith the same Council, whosoever, shall presume to confiscate, to spoil, or to take any thing consecrated, to holy use, or belonging to the Church, unless he truly repenting correct and amend his wicked fact, so soon as he can, and that by restitution to the same Church, let him be subject to the grievous curse and censure of the Church. Likewise those which enter on the goods of the Church, and detain them through the gift, the authority, the commission of Kings, and Princes, obtaining them by tyrannical force from the Church, leaving them to their heirs and posterity as though they were their own inheritance, unless with speedy repentance they restore the Lords possession unto his Church being first admonished by the holy Bishop, let him be accursed for ever, and accounted as an infidel, according to that commandment of our saviour Christ: if he will not hear the Church, 
Math, 18  let him be to thee as an heathen, or as an infidel, therefore (saith the council) it is not lawful for the Emperor or any true christian, to attempt any thing contrary to the commandments of God, neither to do any thing repugnant to the rules of the holy Prophets, the Apostles and Evangelists. 
john, 10.   
Those which be my sheep, saith our Saviour Christ they hear my voice, and those which be natural children of the Church, their heart will melt when they hear the voice of their mother, crying in the streets. Our heavenly father he hath begotten us in the spirit, and our spiritual mother, she nourisheth us, with the sweet milk of the word of life. She uttereth her voice often, and crieth aloud in many places of the world, but never so manifestly as when she showeth her countenance openly to all the world, in open general council, gathered together in the holy Ghost. You have heard her voice whileare, and the sound thereof hath gone into all lands saying: touch not mine anointed, neither any thing once dedicated to my holy worship. Sponsus sponsam amat: the bridegroom doth love his spouse entirely. He showeth her his breast, and revealeth to her the secrets of his heart, his will is apparent unto her, & she hath revealed it at sundry times unto her children. Which times though they were divers yet veritatis simplex est oratio: her voice was & is always the same, as appeareth by the council of Aurialens, 
Consit. Aurial.  whose words though they differre from the former, yet the sense and sentence is the same: first forewarning her eldest children of this grievous sin, and then the other in their order, after this manner: Let no Clerk or spiritual pastor, alienate any goods belonging to the Church: and lest it should seem true which some object, that those which give to the Church, may also take away: the same council doth meet with that objection in the 19 chapter in these words: It is not lawful for him which giveth any thing to the Church, or for his heirs, once for to require it back again. In like manner the second council ☜ of Spale: 
Consil. Spalens,  Those Churches which by tumults and wars have been disturbed, shall altogether retain the self same liberties, which they had before, with all the possessions, whether they be possessed by any other Church, or any others whatsoever. The first council of Paris hath given this resolute judgement concerning Bishop's goods, and therein the goods of the Church, because the goods and possessions of Bishops, are known to be the goods and possessions of the Church. 
Consil. Paris.  If any man shall violently intrude himself into them, or by violence pervert them, let him be strooken with the curse of the holy Canon, that he which would not follow the motion of his own conscience, at the least may be reclaimed by the holy constitutions of the Church. Which offence least it should seem a small sin in the eyes of worldly men, or that the gain gotten thereby, might seem to countervail the loss; no man is so simple which seethe not plainly, that this is a pleasant sinful thought, leading to a bitter end, as appeareth by the sentence of the same council following. Let no man be so far from the seeking of his own soul's health, or so willing to seek eternal death, that he should once desire, enter, or possess any goods, lands or commodities belonging to the church. Though the council of Magnutium 
Consil. Magunt.  seem in the beginning by gentle words to mitigate the heinousness of the fact, yet indeed the meaning is the same, and in conclusion of the same weight, as appeareth by their style in this manner: If any man do presume to retain, diminish or take any goods, lands, or profits, belonging to any Church, College, or any holy place, let him be excommunicated as a spoiler of the Church, not once allowed to come near the Church door.  
These mild words, lest they should animate the wicked, they draw a more fearful judgement after them, as appeareth afterward in the same council, concluding thus; If any man diminish any thing belonging to the Church: as a cruel murderer of the poor, let him be accursed for ever. This was the voice of the mother, and her children have learned to pronounce the same. Saint Ambrose 
S. Ambros.  (as it is written before) affirmeth it unlawful, for temporal men to possess ecclesiastical goods.  
Saint Augustine 
S. August.  writing on the Psalms saith, that when the last dedication of the house of God shall come, then shall that safety also be given unto it: which was spoken in the seventeenth chapter of the second book of the Kings, after this manner: I will appoint my place of worship with my people Israel, and they shall dwell alone separated from others: and the son of iniquity shall not presume to destroy it. The scripture calleth the spoilers of the church the sons of iniquity, 
Reg. 2.  because the son of heaven hath not beheld a more ungodly fact, than the injury of the son done to the mother; of the infants to the nurse, of Christians to the Church, which is the spiritual mother of all Christians, as well rich, as poor, the mighty, as the simple, the king, as the beggar, according unto the saying of Saint chrysostom, 
S. Chrisost  writing on the Gospel of Saint Matthew: Ecclesia, primorum regum est matter, The Church is the mother of the highest Princes. Not many pages after, giving his judgement concerning the goods of the Church in this sort, those which build tombs for the Martyrs of Christ, and adorn his temples, they do a good work. Thereby signifying, that they which deface the temples of God, and pull them down, they commit a great and grievous sin in the sight of the almighty.  
Paulus Diaconus, 
Paulus Diac.  in the fourth book de gestis longo Bardorum, recordeth, that Theodelinda that virtuous Queen built a fair Cathedral Church, dedicating it to the name of Saint john Baptist, adorning it with many precious jewels, ornaments and goodly lands, which the aforesaid Author saith, ought not to be alienated. According unto the sentence of justinian 
justinian.  in his book Authent. Columna secunda, of constitutions, entitled, of not alienating or changing ecclesiastical goods whatsoever. All good Emperors in their laws and constitutions, had a special care of preserving, increasing, and safekeeping the goods of the Church: And sith justinian's laws were their direction, he not only made General statutes for the preservation thereof, but also in his law, he affirmeth that the holy vessels and garments of the temples, ought not to be pawned, except it be for the redeeming of captives out of the servitude and tyranny of infidels, nay in another place he chargeth the Bishops, that they take not to themselves the treasure of the Church: which wholesome laws so moved the hearts of all Christian Emperors, that they bestowed very devoutly and bountifully on the church commanding straightly, that all men should restore unto the same whatsoever had bid taken therefrom by wicked tyrants, robbers of the Church, and spoilers of the dead, which Saint chrysostom in his book Defato, counteth little less than manslaughter.  
Hereupon Theodoricus 
Theodoricus.  commanded Duke Ibba, that he should restore unto the Church of Marb●na, the possessions thereof, taken away & detained from the Church by Alaricus. And in an other epistle to Gelericus, he commandeth him to restore a field, which was alienated from the Church of Constance, and to punish the possessor thereof, in that he presumed to take to his own private use, the possessions of the Church.  
This censure was given without exception of any person according to that which Turonensis 
Turoneus.  writeth in the fourth book of his History: certain kings (saith he) have presumed most irreligiously to take the goods of the church into their treasure: as did Clotharius, which made an edict, that all the Churches of his realm, should pay the third part of their fruits into his treasury: but being rebuked by that holy Bishop Iniuriosus, he retracted his irreligious opinion, and that wicked fact. Let no man bear so irreligious a mind, or so hard a heart within his breast, to think otherwise, than that it is a most grievous sin to take any thing from the holy Church, sith first it is given to maintain the holy worship of God there. secondly to feed the poor, and to be bestowed on such like holy and urgent necessity, according to the which our ancient Beda 
S. Beda.  writeth in the first book of his history, concerning this Island, Bonorum ecclesiasticorum (saith he) of church goods, the first part is due to the Bishop for the maintenance of hospitality: the second to the inferior clergy, the third to the poor, the fourth to the repairing of the church: but to other, or to those which have sufficient of themselves, the goods of the church are not to be employed; as that learned Prosper 
Prosper  in his treaty De vita contemplativa witnesseth in these words: ecclesia nihil eis erogare debet, etc. The church ought not to bestow any thing on those which have sufficient of their own.  
Otherwise, though some of the Church give it, yet it is plain sacrilege for them which take it, as saint jerom 
S. jerom.  in his epistle to Damasus showeth in these words: qui autem parentum bonis etc. Those which have sufficient left them by their parents to maintain them, if they take any of those goods which are given to maintain the poor, it is sacrilege. Caluin 
Caluin.  writing on the seventh of Amos, calleth the diminishing of the immunities or commodities of the church, sacrilege: sounding the same with good Saint Barnard 
S. Barnard  writing on the Canticles, according to this tenor: Proditores dei & ecclesiae, etc. They which take from the temples, they are betrayers of God and his church.  
These learned fathers, they express the true sentence of their mother, the holy church, pronouncing the true favour of God and his loving countenance, turned clearly unto them, which favour & nourish his holy church, with his poor belonging to the same: and the severe wrath of the Lord God, kindled against all those, which spoil his loving spouse here on earth, bereaving her of her beautiful children, her costly garments made of needle work, all glorious within, concerning whom the Lord hath said, he which harmeth you, he toucheth the apple of mine eye. Bullinger 
Bullinger.  on the fift of the first epistle of saint Paul to Tymothie, concerning the reformation of Church goods, writeth thus: the goods of the Church are the gold of Tolossan, which breedeth his destruction that possesseth it.  
Therefore though the churches, their goods & lands, were abused by Monks and Friars: yet there is no cause why Christian Princes should think that reformation good and religious, which pulleth down the churches, and turneth the church goods to the use and possessions of lay men, for they were not first given to this end, kings, and princes, and magistrates have their revenues, their tributes, their fines, their customs, their public treasures appointed for their uses: but as for the goods of the church, they were first given for the maintenance of students in humanity, and divinity, for the maintaining of Bishops and hospitality, for the relieving of the poor widows, strangers and captives, and those which are in necessity: and a certain portion was appointed for the repairing of Churches.  
Let them restore such sufficiency of goods to the Church, as will fully suffice for the maintaining of all the premises, before they take one half penny from the Church, or else let them surely look for the grievous vengeance of God on them and their house.  
That learned Peter Martyr 
P. Martyr.  concerning the goods of the church unjustly required by Magistrates writeth thus: in eo quaesto difficilis est & in qua dissoluenda etc.  
In that case it is a doubtful question, in answering, the which I had rather incline to that point, that if the prince or magistrate should take away the goods of the church, no man ought violently to resist them. But if the magistrate would counsel me to give up the goods of the Church into his hands, I would not willingly do it.  
Concluding, that unless it be in cases set down before by the holy Father saint Ambrose. It is not lawful any way to alienate the goods of the church.  
To this general consent of scriptures, counsels, & Fathers (as the conclusion of the rest) succeed the great and dangerous punishments which the Lord sendeth on all them, that take any thing from his holy temple, of which who so mindeth but to sip, and take a bare taste, let him mark these examples, plainly propounded in these few lines following: but if he will have more store, and is minded to wade further, let him enter the dissuasive itself, consisting more of example than rule, and Celsus 
Celsus.  of Verona his dissuasive thereunto adjoined. There he shall find it true by record of sundry histories, which is written in holy scriptures, concerning those which either take or detain any thing once vowed and given to the holy Church. And what is that? we read in the Acts of the Apostles, that Ananias & Saphira his wife consented to keep back some of the money which they had once given to the lord 
Act. 5.  Which how heinous a crime it was, let all men note. Sith for the same Saint Peter opened his mouth and struck them both with present death, reasoning with them and saying on this manner: was it not your own to have done with what you list? why then do you tempt the holy Ghost, sith the offence is not against man but against God? signifying that after it is once given or appointed to holy use, no man ought to retract any part thereof back again. The like punishment succeeded to all those which spoiled the Church at any time.  
Euagrius 
Euagrius.  in the fourth book of his history showeth, that the Duke Gabaones, hearing tell that the Vandals came against him with a puissant army, called some of his Captains to him, willing them to put on poor simple apparel, and so to pass over to the host of the Vandals, marking diligently whether the Vandals, honoured the temples of the christians, or spoiled and violated them. If they spoil or violate them (saith he) then see, that in what you can, you re-edify and adorn them: for the God which the Christians worship I know not, but if he be so mighty as they say he is, he will spoil them which spoil his house. 
Gabaones  The Vandals went forward as they had begun, they spoilt the christian temples, as they passed with their army, they did eat, they drank, they sported & triumphed, enriched with the spoils & goods of the church, they marched forward. And at length joined battle with Gabaones: but most of them were slain, many grievously wounded in the battle, some taken & put to divers torments. Quanto rectius ille, how much more wisely did that heathen Emperor Alaricus 
Alaricus.  the captain of the Goats, which besieging that famous City of Rome, at last conquered it, & gave the spoil thereof to his soldiers, only excepting the fair & solemn temple built over the tomb of S. Peter, for the reverence which they bore to him, commanding & charging most straightly, that no man should once touch it or violate any person, any goods, or any thing whatsoever belonging to the same, which was the cause, why the whole City of Rome, was not then clean defaced & destroyed. Let no man in this place object on the contrary, saying, Moses took the calf & burned it to ashes, casting them into the running brook; the israelites destroyed the temples of the heathen. josias pulled down the temples of the groves: Elias the temple of Baal: David eat the showbread being lawful only for the Priests, & Phinehas slew the adulterers, being a private man: of which some were moved by special zeal, proceeding from the holy Ghost, whereby they were warranted: and some were commanded (as the israelites) to slay man, woman and children, which things at this day we must not only not do, but if we do them (as Bullinger 
Bullinger.  & many learned writers affirm) it is sin in the sight of God. Sith the son of man (as saith our saviour) came not to destroy, but to save. He hath broken down the wall of separation, & hath made one shepherd, one sheepfold both of jews & Gentles, 
Acts 10.  even the holy Catholic Church, the walls whereof who so diminisheth or casteth down, the Lord shall inflict the torments of this world on him and his posterity, unless with hearty repentance, he restore that which he hath taken away, and in the world to come, he shall cast him out into utter darkness, where the worm of wicked conscience stingeth day and night, where the fire is never quenched, 
Math. 25.  the cry never ceased, the pain never mitigated, the misery never ended. But to those which love the Lord, and beautify his holy temple, with the finest of their gold, the first of their fruits, the most hearty goodwill that they can, the Lord of his mercy shall redouble their gracious charity many thousand time, into their bosom, granting them their hearts desire here in this world, and in the world to come, the eternal salvation of their souls, even the life everlasting: which God grant us all through jesus Christ our only Lord and saviour.  
Amen.   

Euerard Digbie his Dissuasive. The second part.  
Having perused the excellent dissuasive of that worthy man Celsus of Verona, though the pages be few in number, and the pains of translating the same not worthy the account: yet considering the deadly sleep into the which we are fallen in these most dangerous times, and that (as Hermes Trismegist in his Pymander writeth) the usual and careful feeding of our fleshly bodies, is the consumption of our souls: In regard of my humble duty towards the most honourable espouse of jesus Christ, our loving mother the holy church, and to my dear country a member of the same: 
Hermes.  I seeing now the same doubt & danger of the enemy which was in his days, the same suppliance collected from the church, the same wound, the same swelling: the same grief conceived: doubting lest if this unnatural wound be long unhealed, it will draw to an issue (which is commonly uncurable without the danger of the whole body:) I thought good to pen this simple short treatise, with Celsus of Verona his dissuasive thereunto annexed: that thereby not the common people only, but also those of higher place and degree might clearly understand; that he which eateth the bread of the innocent shall never be satisfied: he which taketh away the clothes of the poor, shall never bewarme: he which spoileth his nurse, shall never be well liking: he which powleth the church, shall never be rich: and he which weakeneth his mother's back, shall never stand upright against his enemies in the day of battle.  
Therefore my dear brethren, bought with the same price: you which love the Lord more than earthly kingdoms, and which count all worldy honour, riches, pleasure, and dignity vile earth, springing out of the earth, and destinate with your bodies to the earth again: 
Gen. 3.  be ye not so enchanted with the humming swarm of worldly pleasures, and delights, that ye lose the joy eternal.  
And now a little seclude those painted shows of worldly vanities, besmeared with glistering varnish, which dimmeth your eyes; and look upon yourselves, your souls and bodies. Neither is it sufficient to consider with that holy Father: unde, ubi, quo, 
S. jerom.  from whence we came, where we are now, and whither we shall return: the true answer whereof is that triple anxesis of the prophet: earth, earth, earth. But in this journey according to the counsel of saint Paul, we must shake of all which hangeth heavy on, and presseth us down; we must learn to wean ourselves from our infirmities, 
Hebr. 12.  and to know our disease: with fixed eyes we must behold our wounds, how many, how dangerous, how deep, they be? how they are to be cured, and how the stroke of the enemy here after is to be avoided.  
Though all our battle and strife is not directed against flesh and blood only, 
Ephes. 6.  but also against spiritual powers, and enemies of our souls: yet the enemy of flesh and blood oft times so daunteth our hearts with his proud defiance, and in such sort, that through the too much caring and carking for ourselves, he maketh a plain and ready entrance to the wounding of our bodies, and so much the rather because the shield and breastplate, with which we choose to defend ourselves, though at the first sight it sit fit upon our breast, and outwardly seem well steeled to the eye? yet inwardly it is most dangerously empoisoned, infesting the body with strange contagion, sinking into the veins and sinews so deep, that it weakeneth our joints, it dulleth the spirits, and daunteth the courage of the heart.  
This is the contagion wherewith (as Celsus wri●eth) the Venetians seeking to overcome their enemies, were made a pray unto them.  
This is that two edged sword, with which whilst we rashly fight against our enemy, and strive to reach him a sore blow, with lifting our hand up too hastily, too rashly, too high; with the other side we cut our own faces. This is the rule which teacheth us, that when we are provoked to battle by outward foes, we must not make flesh our strength, or put any confidence in riches: but if we hope to overcome our bodily enemies, we must first conquer the spiritual adversaries of our souls, now ruling in our mortal members: 
Ephes. 6.  and that is by flyflying to our most loving captain, and victorious conqueror jesus Christ, who having conquered our great enemies, death, hell, and damnation, is ascended up on high, 
Ephes. 4.  leading captivity captive, and giving great spoils and gifts unto men. His loving voice doth sound from heaven, and biddeth all men come. 
Math. 11.  Come unto him all ye that are loaden and he will refresh you. The spirit and the spouse say come: and he which heareth let him say come, & he which thirsteth let him come, 
Apoc. 22.  and those which hope to see their desire upon their enemies let them come, and all which love jesus Christ and his loving spouse come and see, touch, and taste how sweet the Lord jesus is.  
But how shall we come? and which is the way? he which biddeth come, he calleth them which thirst, opening to them the fountain of eternal life.  
And though I am unworthy to advise any, yet my purpose is to admonish those which err, that they come into the true way. And how shall we come? 
Math. 7.  by true repentance of our former wickedness, and sins committed against God. And how shall we repent? not in only saying Lord, Lord, or only God forgive me: and so going on in our sinful life? but if thou hast offended thy Lord and loving father, thou must be heartily sorry for thy misdoings, with fasting, with praying, with showing thy penitent mind, and sorrow for thy sins, in thought, in word, in deed. If thou have taken thy neighbour's goods restore double: and with that good Zacheus in sign of true repentance, 
Luke. 19  give half thy goods to the poor.  
In this habit of a true Israeli●e, forsaking all that ●hou hast, follow our Lord and saviour, who hath walked the same way before us. If thou have sinned in fleshly lusts and desires: fast and pray instantly, strew ashes on thy head, put on sackcloth in stead of silks, return from the view of courtly troops, entering into thy secret Chamber, cast down thyself before the Lord, even upon the could ground.  
Mourn and lament before the Lord: cry out aloud, 
Virgil.  Adsum qui ●eci in me convertito ferrum. It is I O Lord, it is I wretched man, which have sinned against heaven and against thee, have mercy upon me O Lord according to thy great goodness, and according to the multitude of thy mercies do away mine offences.  
This is the beginning of repentance: for these sins of infirmity, and the end is like unto the same. These were the words and deeds of David: and was there nothing else? yes verily, after due consideration of his sins, and sorrow for the same, he sought to please the Lord: he fully purposed to take the arch out of the simple tent, and to build a fair temple unto the Lord God of Israel, this was his holy life, wherewith he sought to win the lords favour, and his sins were the sins of his body, even the sins of infirmity: but if thou once lift up thine hand against the Lord, and his holy temple, if thou take away the goods of his church, and the maintenance of his holy ministers & preachers of his word who first took thee up in their hands and brought thee into the Church, who have washed thee with the baptism of repentance unto eternal life, who have taught thee the true Christian faith, and clothed thee with the stole of righteousness, and lead thee by the right hand unto eternal life, who pray daily for thy sins, and the sins of the whole people: then know thou assuredly, that though thy army of soldiers be huge and monstrous. Though they be very many, and their courage great. Though thy chariots be nine hundred all of iron (as were the chariots of Sisera) 
Sisera.  though thy barred horses be ranged forth by thousands, and thy gennets by ten thousands. Though thy riches be incomparable, & thy strength above all estimation: yet if thou have taken any jot of maintenance from the service of the high God: if thou weaken the walls of his Church, and by unlawful exactions impoverish his ministers. I speak a truth, and I call heaven and earth to witness the same: that which you accounted your strength, shall breed your destruction: The eagle's feather once thrust in, shall eat to dust all the feathers in the bed; the lions hair shall consume the mixture of other pelts adjoined thereto: 
josua 7.  and Achanes' forbidden spoil, shall cause the Israelites with loss of life to fly the field.  
Though thy number be three to one, and thou assure thyself to have the day: yet if the forbidden Babylonish garment be hidden in the tent, rather than thou shouldest prosper therewith, 
judges 5.  the stars in heaven, even the stars shall fight in order from heaven against thee, as they did against Sisera: the Rivers shall swell against thy coming: which if thou enter, they shall strike of the whe●es, and carry thine iron charets clean away. The stones in the walls shall fight against thee at home, and the fowls of the air abroad, thine enemy shall stand upon the shore with his banner displayed, whilst thou liest drowning in the deep. He shall march unto the tops of the highest hills, without loss of men, or shedding of his blood, he shall display his banner with triumph, he shall descend in peace, and refound his trumpet in his tent most courragiouslie.  
Therefore let all true christians, muse and meditate more wisely on the will of the Lord, 
Psal, 118.  let them know that it is better to trust in the Lord alone, then in any power of man: that it is better to depend upon the service of the Lord, and the love of his holy name, then to put any confidence in Princes, in power, in authority, in riches. Let the truth of the Lord be their light, and let his love be the way, & his holy Prophets their guiders in the same. Let them fight chiefly for the glory of the Lord, and not their own glory: for his church, and not their own possessions: for their sovereign, and not their own primacy: for the realm, and not for revenge of private quarrels or hope of higher rule. Let their departurebe in peace & unfeigned love unto the spouse of jesus Christ: at their going forth, let them not say that their garments, their furniture, their money & their coin, came from the church: but let them look back into the land, and behold the church from whence they sprang. Let them pity their mother in their heart, and let them say with the sons of God: peace be with thee, and sweet prosperity O thou house and City of the Lord, 
Psal, 121.  let their watch word be Domus dei: and their great alarum, Vincat veritas.  
But let them not be christians only in word, let not all their religion dwell in their mouth, 
●sdras. 3.  and nothing in their hearts and deeds: let them not go forth laughing, and leave many weeping eyes behind them: let them not brag that they fight for the Church abroad, whilst they are full of deadly sin within, and weaken the foundation of the Church at home. Can we love our father, and yet spoil our elder brethren? Can we tender our mother, and yet press her teats so sore: that in steed of sweet milk, they drop blood? Can we cherish the sucking child and yet empoision the teat of the Nur●e, which giveth it suck? Doth he love his friend, who while he is gone into a far country, taketh his little children's bread out of their hands? their clothes from their backs? their houses over their heads? If this question knock at the door, by which we would feign enter into the Church of jesus Christ, and the answer to the same, be the key, which openeth the way, and showeth us the light of truth, whose beams shine clearly from the son of God: why shut we up the fleshly windows of our heart, with custom of this great sin above the rest? So that that the clear beams of the son of God, the bounty of his mercy, the brightness of his glory, cannot once open our earthly entrails: or move our sinful bowels, to have compassion on our tender nurse, and most looving mother: if this be far from your persuasion and you doubt of the same, then open your ears and incline your hearts to the voice of health and salvation, 
john, 1.  lift, 
Psal, 23.  up your eye lids O ye worthies of the earth, and comprehend the light which shineth in darkness. O ye Princes open your gates, and ye the elect of the Lord open your eternal doors and the true light of the God of glory shall enter in.  
Which when thou hast once beheld with thy mortal eye having therewith read this small treatise, rudely written in haste, with a posting pen, ask no more the question is this true? or shall I answer for goods thus taken, or is it a blessed thing to give unto the Church, and a cursed thing, to take there fro? In this conceit be not high minded, but fear and tremble before the Lord, look how high the lord sitteth above all heavens, and how low thou art here on the earth. 
Psal, 21.  Way that thou art in the earth a worm and no man, that thy days are but a span long, and that one span is a continual warfare: hereunto apply this process, that when thou camest first into this world, and wert very young, thy spiritual enemies were old and subtle, that they have rather won then lost ever sithence, and hold the same vantage of thee at this day: that they have wounded thee sore, and so sore, that thou art not able to stand upright in the way of life. Therefore though thou be mighty and puissant, yet in that thou art sore wounded refuse not the wholesome oil of the simple Samaritane, which he poureth in thy wounds: 
Luke, 10.  deny not his suppliant pains, in binding them up, in setting thee on his horse, which will bring thee to thy Inn and place of rest, where thou wouldst be. If he do the best he can, and lay out the finest coin in his purse for thee, though it be but two pence, yet sith all this is done for the bringing thee into the way, from the which thou wert wandered, the delivering thee from evil, and the saving of thy life: confess the truth which thou canst not deny, the oil is wholesome: the binding comfortable: the man devout: his doing good: 
Esdras, 3.  his sayings true, blessed be the God of truth. Which because thy doings show thou yet doubtest, lesten but a little, whilst I open before thine eyes the high fountain from whence the truth of sure persuasion most gently floweth, together with the plain examples of ancient times, which show most clearly in a glass, the true countenance of the well disposed mind, the good life, and happy death of all those, which heretofore have loved, founded, enriched, nourished, freed, privileged, adorned the church: and contrary the ugly shape, the tyrannous life, and miserable death of those, which persecuted the Christians, pulling down their temples, pilling and powling the livings and freedoms of the Church of jesus Christ here on earth.  
Concerning this kind of caterpillars, Celsus 
Celsus.  of Verona had written plainly unto the Duke and Senate of Venece. In which short treatise sith we may evidently behold the great deformity of our age: Sith his leaves be few, his examples many, his appliaunce plain, his conclusion true; sith it is now translated and set open before our eyes, showing us this foul spot in our face most apparently. I will not long discourse on that part, pardon me the glass is clear, what should I write? That proverb was used of ancient time, and we prove it true: Suis quisque malis blanditur, every man flattereth himself in his own humour, and though the glass do show thee plainly, that thy face is foully spotted in divers places, with uncleanness of thine own hands, and full of puffed pimples, by reason thou drinkest liquor not ordained for thy stomach: yet to the end that those small scabs without, may breed great sores within, and that thine end may be the lieu of thy desert: flattering thyself with thine own deformrtie, and loath to be corrected by an other, thou castest away the glass: which once abandoned, (qui semel verecundiae limities transilient) without all blushing, thou affirmest boldly, a mould, a wart, a wrinkle, a freckle, a spot, a wheal, is but a toy in a man's face. I count but little of the foolish glass. And show me reason why not? why not, if it be not seen, it is no blot, but if it be no more hid, than the nose on your face, or the sight in your eye, if all men loathe the sight thereof, 
Tim, 2.  and count you careless of your health for neglecting the same: then know that the time is now come of which it was foreshowed, that men should be loovers of themselves more than of the Lord, and you are a child of the same, now therefore sith the glass is gone, and reason is the rule by the which you leavell: know ye that your deformities are great, and sith you love to feed on meat forbidden two men of your complexion, know this for a truth, that all meats are not for all men. It were a strange unnatural kindness, if the little child sucking on his mother's breast, should pull the meat out of her mouth as she is feeding: & yet much more unwholesome to be eaten of the child, then strange to the beholders. If this unnatural unkindness do seem so untolerable in the flesh, how much more in the children of the spirit? we must know that man (as Hermes writeth) consisteth of two natures: of heaven and earth: of body and of soul, of the flesh and of the spirit.  
The flesh is of earth earthly: 
1. Corin, 2.  the spirit is from heaven heavenly: first is that which is spiritual and then that which is bodily. The body is quickened last and dieth first: but the spirit is that which is first and last. As the spiritual is first, so we ought first of all to walk after the spirit, and not after the flesh: to become like our spiritual father, and to nourish our spiritual mother, and brethren redeemed with the same spiritual sacrifice: renewed with the same spiritual grace: confirmed by the same spiritual pastors, unto sanctimony & holiness of life, reading first, & above all other knowledge, science contemplations and revelations, the true heavenly doctrine of the spirit. Seeking with our bodies, lives and goods, to preserve & keep the volumes, the pastors, the temples of the spiritual worship of the Lord, where the bread of life is broken to those which hunger and thirst after righteousness, and the spiritual food of the soul. After the body followeth the shadow, and next to this spiritual food of the soul, the food of the corruptible body is to be provided. Both are necessary, but the former first. Therefore let us not seek after the food which perisheth, but seek the food which preserveth both body and soul unto eternal life, knowing that (as our saviout Christ saith) man liveth not by bread only, but by every word which proceedeth out of the mouth of God. 
Math, 3.  This word is the conduit of the spirit, whose substance is perfect truth: this word was in the beginning, & by it all things were made. It created all things of nothing: in weakness, strength, in vileness, honour, in the dust, it placed a living, a heavenly and an understanding soul: erecting the bodily chariot (where in he placed it) right up to heaven, that he might above all things continually have his face, 
Psalms, 48,  his eye, his heart and cogitation fixed on heaven and heavenly conversation. But man would not abide in honour, the spirival grace of the heavenly fountain infused into him, was corrupted with the uncleanness of the vessel. Fron the beginning his enemies provoked him to offend his maker, to leave the heavenly spirit, & to incline to her handmaid, this sinful, filthy coruptible flesh. Therewith he lusted after his sensual appetite he rolled his eye to & fro: according to the wavering of fleshly sensuality, leaving the mistress, in most degenerate sort, he bond himself to serve the pleasures of the body. with the los of life, he brought in death in affecting the looseness of the flesh, he lost the freedom of the spitit: in seeking lands & honour on the earth, he left the spiritual Canaan, the heavenvly jerusalem perfect law of the liberty. Sith therefore the essence of man is his spirit, according as it is written Mens uniuscuiusque is est quisque, 
Tully.  as the mind is, so is the man, either good or bad, and that our first and chiefest constitution is spiritual.  
Let us understand thus much of ourselves, that it is most consonant to our creation, to our constitution, to our salvation: that above all other things, we frame all our thoughts and meditations: our calling, and conversation: our goods, and lands: our lives and livings, our bodies and our souls: to the nourishing of the doctrine of truth, and the maintaining of the nurses, the true teachers and preachers of the same.  
This is the key of knowledge, whereby we must open the door of heaven: the tree of life, which feedeth the soul, the clear light which lighteneth every man which cometh into the world. 
john, 1.  Now the window beginneth to open, the day spring from an high now visiteth us, teaching us truly, that as we consist of two natures, so we are of two beginnings, spiritual, and earthly, of a spiritual father, the creator of heaven and earth, 
Act, 2.  a spiritual mother, the holy catholic Church, on whom he hath sent his holy spirit visibly descending.  
So we must first and principally apply ourselves to the maintaining of the health, peace and safety, the reverence renown and glory of this spiritual father and mother, leaving our earthly father and our earthly mother in regard of them, because he created, redeemed and sanctified us unto himself, & our holy mother. She nourisheth us with the spiritual milk of the holy ghost, that we should be an holy religious generation unto the Lord.  
Therefore after we have truly confessed, that we believe in the most holy, blessed, and glorious trinity, three persons and one God, next unto our heavenly Father, we acknowledge our spiritual mother, the holy catholic Church: in whose custody at his departing out of this world, he left his will and testament plainly written and subscribed with his own hand, and the hands of many faithful witnesses, surely sealed with his most precious blood. He fixed it so surely, and with such virtue, that therewith the spears did shrink in the heavens, the Moon against nature retired from the East, 
Dionys. Areop.  into the Meridian, the Sun lost his light, the air was dark, the earth did shake, the graves opened, the spirits arose, the hell below all trembled: so that the powers thereof were loosed. After this athentical signifying of his most precious death & bitter passion, in heaven, in earth, & in hell: he gave it as his own deed, his last will & testament unto his beloved spouse the holy church, a sure seal and pledge of eternal salvation to her & all her faithful children for ever. As is the love of her husband, so is hers: for she hath it given her of him, even breathed from his own mouth: he is one and his love is one for ever: the heavens shall wax old like a garment, 
Pet. 2.  the Sun shall shrink from his Excentrich, the earth shall pass away like a tempest, but the love of our spiritual mother, is as the love of our heavenly father, once & ever: whom she once loveth, she loveth them to the end, & that most entirely, according to the saying of the prophet; when father and mother forsaketh me, than the Lord taketh me up. Therefore if we be his true children, we must frame ourselves, that we be like our spiritual parents, not in countenance only, & outward look, but in sincerity & holy devotion. 
Math. 19  We must forsake both father & mother, concerning the flesh, honouring our spiritual father & our spiritual mother above all other things both in heaven and in earth. He hath begotten us sons of the spirit, even by the spirit of life, and she through his great grace doth nurse us up with the same food: she taketh us up out of the miry ways of this sinful flesh, she unfoldeth the sinful clothes of the body, wherewith we are almost smothered, she openeth our mouth, applying thereto her tender teats, from whence she distilleth the drops of spiritual life into our hearts, whereby our souls be fed, our bodies preserved, our understanding increased, our eyes cleared, our faith perfected; so that we see most plainly how we should loathe the world, & learn to love our holy mother the church, knowing that it is not meet to leave the clear Sun, & to wait on shadows: or possible to serve God & Mammon, this world & heaven, the flesh & the spirit: according (as Hermes 
Hemes.  writeth) Nisio fili corpus tuum oderis, teipsum amare non poteris: impossible est utrisque simul intendere: O Son unless thou hate thy body, thou canst not love thy soul: for it is impossible to apply thyself at once to them both. Therefore be ye not so blinded with the stinking mist of Satan's deadly smoke, or the painted vale of this wicked world, or the sinful web of fleshly corruptions, ouerspredding the sight of your eye, that you should not look into the clear glass now set before your face, wherein you may plainly behold the reflection of your deformities, & this unnatural spot wherewith you greatly disgrace yourselves before the face of God and man at this day. If your eyes be so dim through the cares of this present world, that ye cannot look into the times of old, & if you cannot see so far before you, by reason of the cloudy temptations, which the world, the flesh & the devil beat in your faces: yet in regard of your safety, look down unto your own feet, lest you depart from the way of life. If you be so entangled with the briars of this wicked world, that you cannot go forward: nay that you cannot once turn yourself to look towards the Church: Yet fix thy feet that thou go not backward from evil to worse, and let thy countenance affect the sight of the heavenly jerusalem.  
Though thine eyes be dim, yet open thine ears, hearken to the sweet admonitions of thy mother, foreshowing thee the sweet and the sour of this thy dangerous journey, wherein sith thou art to walk through the wilderness of this wicked world, before thou assay the icy ground thereof, know that which elsewhere is wisely written: Terra imbrobitatis est provincia, the earth is a province full of naughtiness, through which who so mindeth to walk safely, he must be very circumspect, taking heed to his beginnings, knowing that he which beginneth well, hath half finished the work. 
Aristotle.  The first entrance of this way unto eternal life, is to love the Lord thy God with all thy heart, thy mind, & thy soul; the next step is like unto it: love thy neighbour as thyself, according to the rule of nature. Quod tibi fieri non vis alterine feceris. 
Lex. Nat.  Do unto others as ye would that they should do unto you again.  
This rule is general the meaning large, the observance thereof hard and tedious: therefore before I post forward too fast unto the end, I will make some little small expense of time in opening the first beginning thereof: and which is that? as it is said in the rule of christian faith, next to the blessed trinity is joined the holy catholic church: as also in the table of the ten commandments, next to those which wholly concern the worship of God: in the first place and before all the rest, is placed. Honour thy father and thy mother, and that with a blessing: which who so mindeth to be partaker of, he must not only honour his natural father and mother, but he must understand truly, that as the spiritual part soul of man, is before the flesh: so first and principally we must honour our heavenly father, which hath begotten us of the true spiritual immortal seed, whereby as saith S. Paul, 
Rom. 8.  the faithful daily crieabba father, & next to this our spiritual father, above all fleshly parents, we must honour our spiritual mother, the holy catholic church, whose children we are before we have our perfect being in the flesh▪ according to the saying of Evaristus 
Evaristus.  in his decrees. Scimus Christum esse caput, cuius nos membra sumus, ipse est sponsus, & ecclesia est sponsa cuius filii nos sumus, we truly know that Christ is the head of his Church, whose members we are: for he is the husband and the church is his spouse, & we the children of them both.  
Therefore before we look at our natural parents, we must most christianly apply ourselves unto the honour and reverence of our spiritual father and our spiritual mother. Nay we must forsake both goods and lands, honour and dignity, friends, kindred, brethren, yea our natural father and mother, and cleave unto our spiritual mother the holy Church, according to that most christian answer of that learned Tritemius 
Tritemius  to his natural mother. To whom after she had signified by divers loving letters, that she most earnestly desired to see him face to face, he returned this answer: Non licet mihi deinceps parentum solatio delectari: Omnia pro Christi amore contempsi: & coepiiam esse ut Melchisedech, sine patre, sine matre, sine genealogia: Solum Deum patrem agnosco: & matrem non habeo nisi Ecclesiam: It is not convenient that I should hereafter take comfort in any natural parents: I loathe all other things in regard of the love of Christ: and now I am become like unto Melchisedech, without father, without mother, without kindred: I have no father but God, neither any mother besides the holy Church. In these words he signifieth thus much: that who hath created us first and loved us most, we ought to seek him first, and most to love him, and therefore sith our heavenly father is a living spirit, and our mother truly spiritual, sith there is no love comparable to his, which leaving all creatures in heaven & in earth, 
Eusebius.  gave his life for us; or to hers, which though she were ten times persecuted, even unto death for our sake, yet she lovingly embraced us; In loving our spiritual parents before all other things, let us render like for like.  
Let us willingly reject the sensual enticements of the flesh, disarming ourselves of riches, goods, lands honour, office, authority, yea our own father and mother, according to the flesh, that we may serve our spiritual father and mother in the unity of the spirit.  
This is a clear glass, in which a christian may behold the degrees, by which we must pass thorough this vale of misery, unto the kingdom of heaven, and the rule is like unto it, for the first rule or direction of a christian soul unto heaven, is, above all things to meditate with himself whether he be in the true way of eternal life or no. And therewith to consider with himself, what he hath done, what he hath not done, and what he ought to do: which who so wisely weigheth, he shall find it true, that before all care and provision of our sinful bodies, we ought most painfully to provide for the health of our souls, knowing assuredly that we must pass this earthly pilgrimage, with such religious care of our spiritual father and mother, that therewith we must restrain our affections, from the wonted wishes of the world, and wean them so from fleshly corruptions, with the true discipline of our spiritual nurse, that neither riches, nor goods, nor dominion, 
Rom. 8.  nor power, nor friends, nor enemies, nor life, nor death, can once separate us from the true worship of his holy name, and the daily maintenance of the same.  
This is the way easy to be found out of all those which heed the same. The ground is even, the path is plain, the degrees not many, the passage easy. O that the foot could be content to follow the direction of the eye, that the handmaid would be obedient to her mistress, or that the flesh would but cease a little to resist the good motions of the spirit.  
If we could but a little, yea I say but a little sequester ourselves from this worldly security, which with her manifold charming pleasures, hath lulled us so long in the cradle of the flesh, that we are almost all fallen into a dangerous dead sleep. If we could but once behold the Lord as he is, in himself, 
Zachar 13  truth and equity: or but once think of him aright, of his wonderful majesty, supported with eternal sanctimony, 
Cor. 2.  holiness, and righteousness: If the Lord of his great mercy would but once open our eyes, and let us see this heavenly object, we should be so far from offending his majesty, and decaying his church, that for ever after we would loathe this earthly dungeon of our body, full of deadly destructions and pleasant miseries, we should then more truly know God and jesus Christ, whom he hath sent: we should be able to discern the honourable, the blessed, the singular prerogative, which he hath given to his spouse. And therewith we should strive to yield her the first fruits of our best and greatest endeavours, we should look about us, a●d see more clearly how far the heathen have gone before us in their kind, concerning religion: how far we are fallen in these days from the rules of nature and true philosophy, from the examples of the holy fathers, the old patriarchs, the true prophets, the blessed apostles, the christian emperors the reverend Bishops, whilst we embrace this present world, and make desolate his holy Church, with the ministery thereof. Let us know that we are here placed in a strife of obtaining double pleasure, and double pain, the pleasure of the sense worketh sin, 
jacob 1.  and sin is the parent of death, but the mind flieth higher unto the heavenly hills, even to the top of that high Olympus, from whence cometh our health.  
These two contrary desires be the cause of man's disquietness in this life, 
Gal. 5.  showing plainly that the flesh evermore striveth against the spirit with such perfect discord, that whatsoever maintaineth the one, destroyeth the other: that which delighteth the one displeaseth the other: that which exalteth the one, depresseth the other. So that though the spirit be willing, yet the flesh is very weak, and unable to walk this strait and narrow way of eternal life, yea so weak, 
Rom. 7.  that Saint Paul in the midst of this battle crieth out: that which I would do, that I do not, and that which I would not, that I do. O wretch that I am, who shall deliver me from this body of sin, even the grace and mercy of God, thorough jesus Christ our Lord.  
Let us therefore cast of this coat of sin, with the works of darkness, and put upon us the armour of light now in this most dangerous day, wherein charity is waxen so cold, and iniquity so hot, that we scarce count it any sin, to take away the maintenance of the Church of jesus Christ. The natural Philosopher teacheth truly, that every compound body consisteth of two parts, of matter, and form: affirming that the form is the more excellent part of nature. The Logician considering with Plato, that matter is a note of corruption, affirmeth that the form is worthy to rule. The moral Philosopher writeth thus: Animal autem primum constat ●x animo & corpore, quorum illud quidem imperat natura, 
Aristot.  hoc quidem paret: animus imperat corpori, herili imperio, mens antem appetitui civili & regio: a man consisteth chiefly of mind of body: the mind by nature doth rule, the body by nature doth obey, concluding thus: Imperet sapiens, let the strong in body take pains, but let learned wisdom rule. In Egypt the best Astrologers were had in greatest honour, and as it appeareth by Hermes (the first law giver of the Egyptians) such were commonly chosen Kings.  
So likewise with the Chaldeans, with the Assirianes, with the Romans, and Indianes, the heavenly virtues and gifts of the mind were in highest honour: so that as (Plato 
Plato.  writeth) they counted that common wealth happy, in which either Kings were Philosophers, or Philosophers reigned. Herein we learn that even by the mere motion and instinct of nature, the very heathen honoured wisdom and virtue in what person soever, above all the gifts of the body, nay they so highly esteemed of knowledge and virtue, that they not only gave them the highest honour, and dominion whilst they lived, but after their death, they built temples unto them, and celebrated their memory after their heathenish superstition perpetually. Their doings showed plainly that they had some hidden spark in them by nature of the fire, which ought not only to be kindled in the hearts and minds of all true christians, but also it ought to flame forth & give light in their lives & conversations much like a candle, which standeth on high, giveth light to the whole house. 
Rome, 13.  This candle showeth us plainly, that man by nature (following the better part of his constitution) is appointed to worship God, and to employ himself, his goods, his gifts, and all his power, for the maintaining of the true worship of God, in his holy temple above all other things in heaven & in earth. Neither let any man think, that this is the duty of the clergy only, whose office is in the first place of holy function, to be ministers of his divine worship: or that it belongeth only to the poor fatherless inferior people (although of such commonly the kingdom of God doth most consist, as it is written: not many mighty, not many rich, not many of the most accounted of in this world, shall enter into the kingdom of heaven) but unto the worshipful, the honourable, the Duke, the Prince, 
corinth, 1.  the King, the Emperor, who though he be accounted the greatest among christians, yet he that is least in the kingdom of God, is greater than he. Sith this little spark of heathen fire, hath lightened the candle even of christian princes, let not our hearts be so over grown with the choking weeds of this mortality. Neither let the God of this world either so blind our eyes, or dim our sight, that we professing the name of Christians, with our mouth, should be like the heathen people in our life. Herein let us learn to distinguish the clear light of a christian candle, from the smoking snuff of the heathen. He which is the king of kings, and only ruler over all, he said plainly, my kingdom is not of this world. Neither those which only bend themselves to the fleshly course of this world, to attain high style, dominion and rule: the fat of the field, or riches of the City, are the truest christians. For what is a christian? or what difference do we make betwixt the worthy dignity of christian princes, and the tyrannical empire of the heathen? Their strength is the cursed confidence of flesh and blood. 
Psal, 31.  Though an horse be but a vain thing to save a man, though all flesh is grass, and the glory thereof is as the flower of the field, which flourisheth to day and to morrow is cast into the furnace, though every man living, 
Esay, 40.  and all the living of man, is but mere vanity, yea lighter than vanity itself: yet the heathen and worldly man will disquiet himself in vain, he will make flesh his arm and the compass of the earth his dominion: he will plant his foot in the sea, and his army in the highest hills, he will display his banner before the clouds, and compare his glory to the golden tressed sun. The swelling of sinful flesh is above measure and desire of rule seethe not God. Christian kings they set the glory of God before their eyes, and not their own glory, they first of all acknowledge their spiritual father, and their spiritual mother, before their natural parents, according to that sense, and sentence of Hermes: 
Hermes.  Divina officia praecedere, humana sequi debent, we must first seek heavenly things, & then those which concern this world But the Kings and rulers of the heathen, they are filii terrae, the sons of the earth. Their desire, their life their love, their greatest glory and rule, is in the earth alone, and came from the earth, they know not their heavenly father, and therefore oft times they spoil their spiritual mother. Such as they be, such is their rule, not for the glory of God, or the safety of his church, for they defy her, they profane her, they pill and poll her, but they rule for their own glory, their own peace and safety, according to their own humour, 
Daniel, 5.  as it is plainly described by the mouth of Daniel speaking unto Balthasar in this manner. O King, the most high God hath bestowed dominion, magnificence, glory, and great honour, upon Nabuchodonozar thy father, and in regard of that highness, which God gave him, all people, kindreds, Kings and nations, trembled before him and feared him greatly. Whom he would, he killed, whom he would he did strike, whom he would he advanced, and whom he would he threw down. This is the tyrannical rule of the Kings of the nations, concerning which our saviour Christ hath said principes gentium dominantur eyes, etc.  
This is the way of flesh and blood, into the which that younger son, even the carnal man, is already entered, but to the elder children begotten in the spirit, borne of our true spiritual mother and nursed in the school of Christianity, and by her instructed out of the book of life, in the faith, fear, and love of God, our spiritual father hath said: Vos autem non sic. 
Luke. 22.  The Kings of the heathen and rulers of the earth, they are called good master, and good grarious lord, most high, most renowned, most mighty, most glorious, most excellent majesty, without exception of heaven and earth.  
They think themselves to be Gods, making the end of their power and rule, to be the extolling of their own honour and dignity. They regard not justice, that they should do no injury: nor the poor, that they might be called merciful: nor their brethren, that they might seem natural: nor their inferiors, that they might appear humble: nor the goods, the lands, the peace, the privilege, the honour, the glory of God, or man, that there might appear some spark of Godly life in them. But without regard of God, of piety or pity, they say to this man, cast thyself headlong from yonder rock before my face: break his legs: pierce the other to the heart: reach me the head of that brave knight: let that Lord be pulled in pieces with wild horses: cast that Earl into the dungeon with the Lions: destorie that nation: 
Dan. 6.  burn those temples, slay man, woman, and child: only preserve my kingdom, my crown, my majesty, and let your prayers be made only unto me. But christian Princes must not do so. Though the Lord, hath given the highest honour to the King, and put the sceptre into his hand, in which respect they are said to be gods, sitting in the place of God, pronouncing the sentence in his name and person, yet let them know that they must die like men: that their bodies are made of a loathsome matter, that they are but worms meat, dun & ashes, earth, earth, earth, most vile and corruptible earth, as all other men be, though their descent be princely, oft times from the house of many mighty Kings and Emperors, though the knee of flesh and blood, 
Augusti.  do bow and kneel at their presence, though their honour be great in the eyes of the people, their sceptre mighty, their crown gorgeous: yet one clod of earth must cover their heads in the grave, and all their glory shall be shut up in a few lines: according to the saying of saint Augustine in his book De vera innocentia: Qui splendes in mundo, etc. Thou which shinest in the world above the rest, thou accountest of thy nobility, of thine ancestors, thou rejoicest in thy large dominions, in thy parentage, in the great honour and homage, which all men do unto thee: know thyself that thou art earth, and thou shalt be consumed into earth again: look up but a little, and behold those which were placed in the same throne of majesty, before thy time. What is become of those excellent Orators, those mighty princes, those puissant conquerous, those renowned Emperors?  
Look unto the grave, whether thou art passing, behold and see, are they not all now rotten dust? are they not like a spark of fire, which is vanished? is not all there glory and fame contained in a few lines written of them by some poor contemned scholar? shall not the greatest Prince in this world, rise up naked at the day of judgement all amazed, 
Paul.  trembling and quaking? Nay not his body only but his heart and his mind, 
Rome.  his soul and his conscience, shallbe laid open before the Lord, his Angels, his saints, and all his elect. If he have played the tyrant beating his fellow feruantes, ruling for his own gain and not for the benefit of his Church, shall not the remembrance of his honour be a stinging serpent to him in his conscience, and his Princely dominion a most deadly corrosive to his heart? Therefore be wise ye kings and princes of the world, 
Psalms, 2.  and ye which judge the earth, hearken to the words of understanding. Know ye that the wisdom of this world, is not as is the wisdom of God. Many men in their wisdom, forecast by all means possible, to come into possession of riches, honour, authority, power and majesty, which when they have attained, let them but look back a little, and consider, with what wicked, sinful grievous pains, they were gotten, with what fear and danger they are possessed: with what grief they are lost: let them enter into their own hearts, and behold what a hell of corruptions, and what an army of tempting serpents accompany the mind that is set upon riches: let them mark how many wise men of this world, 
Psalm. 26.  have come up of nothing, to great abundance of wealthy authority: and yet after they have well practised, and wisely weighed many years, which way they might come to enjoy the height of their desire, (which is to rule whilst they live here on earth, and to leave the like to their posterity) it hath pleased the Lord in one hour, to cut of the sequel, and issue of all their hope. Either the●●elues together with their posterity are cut off, or else the Lord doth take away that their joy before their face, or after all sendeth a worse mischief to their soul, than any pen can write, any tongue can tell, or any heart can understand. Which though we cannot sound to the bottom, yet let us learn by the shadow, 
Matheteci  to guess the portraiture of the body: by the effect, to search the cause, by the conclusion to know the truth of that axiom: Who so ever maketh his God of any thing here on earth, it shall never prosper with him. And who so maketh his quiet heaven here. He shall never possess the eternal heaven in the world to come. Who so presumeth of his own wisdom, before the justice of God, or on his might that he may tread down, the poor, he shall not be able to stand upright in the day of his danger, and to his utter confusion he shall hear that voice at length. 
Prover. 21.  Non est sapientia, non est prudentia, non est consilium adversus dominum: there is no wisdom, there is no policy, there is no counsel against the Lord.  
If we will not hearken to the poor contemned ministers of jesus Christ which forewarn us daily, of that great danger of our soul, which we rashly adventure by more esteeming of man then of God, of the service of man then of the service of God, of the commandment of man, then of the commandment of God, of the house of man, then of the Church of God, of the servant of man, then of the minister of God, the stones in the wall shall cry out aloud, and our own conscience shall tell us plainly, that in looving the honour, the maintenance, the issue of our body, we have utterly lost the salvation of our own souls, O that our eyes were so clean washed with the water of life, that we might but once steadfastly behold the bright beauty of the radiant son of God; no doubt we would leave this great politic wisdom of this world (wherein every one striveth to frame his children) and learn the true wisdom, 
Cor. 1.  which is folly in the eyes of flesh: we would humble ourselves before the Lord, and kiss the son lest he be angry. We would not count of that sweetness which is tasted with tongue, nor of the fading beauty, which shineth in the face of sinful flesh: we would cast our worldly honour in the dust, and put our sceptre under the footstool of jesus Christ; We would not so much seek the honour of earthly kingdoms, nor triumph so often in the flesh, but we would first above all other things, 
Psal. 1.  read the will of our God, and meditare in the same both day & night; we would seek to differ from the heathen in extolling our sceptres, after the manner of flesh & blood: we would leave the delight, & careful seeking of the world, which is the first entrance unto Christ.  
We would knock at the door of his mercy by a true faith, and enter further by perfect obedience. We would draw near to the father, and kiss the son most lovingly, because he loved us first so entirely, 
Pet.  that when we were his enemies, and being a most vile and sinful creature, he left thousands of bright shining holy angels, 
Heb. 2.  his daily ministers, the spheres of heaven, the stars of the firmament, with all the rest of his beautiful creatures, coming down in great humility, & was made man. He being the high God of heaven & earth, for our sake was made man, he suffered hunger and thirst, reprochies, and revilings, agonies and pains, he sighed in his heart, he groaned in the spirit, and that which is able to make any christian heart to melt, when it is hard, he suffered that cruel soldier to pierce his tender side with a spear, 
john 19  where with came out both blood and water, even his most precious heart blood, the eternal food of our souls. O what mercy is this, and who is able to comprehend it? shall I pass it with silence? or shall my pen presume to touch the same? shall my heart stand amazed at this wonder, and my mouth keep silence? When I behold the heavens, the angels, the height of these creatures above man. And consider the depth of his mercy towards man: shall I not begin with the Prophet: O what is man that thou art so mindful of him? 
S. Barnard  or the son of man that thou visitest him? And proceed with the voice of good Saint Barnard: O hone jesu. Quid tibi & merito? nos debuimus, & tu soluis: nos peccavimus, & tu luis: opus sine exemplo, gratia sine merito: Charitas sine modo. O sweet jesus how belongeth this to thee, or thy desert? we are indebted, and thou payest it: we have sinned, and thou art punished: a work above all comparison, mercy without all merit: charity above all measure: O my soul open thine inward spirits, and let my tongue sound forth his praise. O praise the Lord in his holiness, praise him in the bounty of his great mercy, and all that is within me praise his his holy name. O ye princes open your gates, and let the king of glory enter in. O bow down your princely eyes, 
Psal. 23.  and behold this great humility of the first and the last, the king of kings, the Lord of Lords, the high sovereign king of heaven & earth.  
Take heed ye rulers of the earth, that ye go not far from this fountain of life, lest ye thirst and so perish by the way. O come near and taste how sweet the Lord our maker is, and let not the comfortable voice of his loving spouse (whom he hath made overseer of his will) once departed out of your ears, Take heed now your father is gone, that you disquiet not your loving mother.  
Do not yourselves that mortal disgrace, or the Lord of light that unkindness, that you should forget his bloody stripes wherewith ye were healed, or his wounds which gave you life, or his exceeding love which passeth all understanding, but render love for love to the uttermost of your power.  
Sith he hath loved us first, let us love him first of all. Sith he refused all creatures in heaven and in earth that he might show mercy upon us, let us refuse all other things, and love him alone; not in word only, nor in show, but in heart, in word, in our outward life and conversation. Can we taste of the clear fountain, and not kneel down? or drink of the liquor, and not touch the cup with our lips? can we taste of the sweet drops of his most precious blood, and not kiss the son of our salvation, the spring of eternal life, the glory of heaven and earth?  
Then leaving heathenish glory, & the rule of flesh & blood, christian princes must come to the fountain of true christianity, 
Apoc. 7.  which is clear & bright, & showeth plainly, that they must fall down before the throne of the lamb; that their regiment, and commonwealth ought not to be disposed, and for the establishing of their own kingdom, or for the advancement of their own honour, or for the safety of their own life: but especially and above all things, they must bend themselves to set forth the honour and glory of God, their high honours and offices must be appointed for the service & kingdom of Christ: their power, their men, their armour, their goods, their lands, their dominions, their nobles, their court, and courtiers, are to be employed in the service and obedience of the church of jesus Christ.  
Thus proceeding in the way of life, let them not barely imagine, that God is above all the rulers in the world; but that he is carefully and dutifully to be served every day, and that the hour of his divine service is not to be appointed at our will, but at his will, and when it shall be thought most meet, by them which are truly religious.  
Herein we ought to be so resolutely bend to serve the Lord our God with all our heart, 
Deutro. 6.  our mind and our soul; so truly and so heartily, that no ambassador, no triumph, no pleasure or worldly affairs whatsoever, should alter the hour of common prayer, which we have once given to the Lords service: unto the which if we cannot resort sometime, at the appointed hour, which we have once granted unto the Lord, yet let the rest of our life be so holy and reverent before the Lord and his people, that our Christian absence may show most plainly, there is urgent occasion why we cannot come. If they count it a more holy, a more necessary, a more honourable thing to serve the Lord, and to humble themselves on their knees before him in his holy temple then to feed their eyes with worldly pleasures (which in time and season are good and commendable) if the count more of divine service, than of human, of the eternal joy of heaven, than of this perfect misery; of the everlasting kingdom, than of this earthly tabernacle: they will not only leave all these, and come to the temple of the Lord, there falling down before their good Lord and maker, their maker, and redeemer, their redeemer, and present helper, 
Rom. 12.  their helper and comforter in all woe, and distress: but in fact, in truth, in good earnest, after the yielding themselves, their souls and bodies a holy and acceptable sacrifice before God (which is their reasonable service done to him) they will open the bowels of their compassion unto their holy mother the church and their poor brethren, they will wisely bestow their best lands, goods, honours, privileges, counsels, courts, authorities, even the most perfect meditation of their understanding hearts, upon the spouse of jesus Christ.  
O ye mighty men, whose throne is exalted in the midst of flesh and blood, do you doubt of this? Have you not heard of old how the gentiles ruled, which knew not God? or what our Saviour Christ said concerning them? and what was it? you shall not do so, and how then? The Apostle writeth that which the prophet said: 
Psalm. 115.  Credidi, & propterea locutus sum: 
Corinth. 2.  I have believed this truth, and therefore I have written: neither is it bare belief, sith plain truth holdeth the stern: whilst my little pen passeth over the high surges of this worldly sea: and that those worldly minds thus tossed and tumbled with the uncertain flaws of worldie tempests, might find the true calm descried by the rule and compass of Christian doctrine: let them but look up a little, directing their eyes unto the climate, where the son shineth clear and bright, and they shall see the land and haven of quietness where they would fainest be.  
And where is that? 
Psalm 106  or what sure direction have we to the same? whilst we sail in these tempestuous and troublesome seas of uncertainty, considering that the bottom is so brittle, that we can have no ancre hold, the seas so wide that we are far from kenning of any coast, the wind so uncertain, that we know not whither we are driven: let us surely believe that which our parents told us at our entering into this fleeting vessel, that there be many gone before us, even the same way, through the same seas, to the same haven that we desire.  
And if you will look up with me a little, I assure you I have descried one, which though it be far off, and scarcely within kenning, yet by the view the pilot thereof seemeth cunning, the course direct, the ship fair and good, taking the very way of our direction: and now lying at anchor before the mouth of the haven, which we so long have wished? And where is that? The examples which I mind to propound unto you is, these three wise men.  
The first fruits of the Gentiles, which by the appearing of a star were directed unto Christ, & sith in these days the style of learning, 
Math▪ 2.  and the learned is low, yea so low, that it lieth written in the dust; trodden down with the feet of ignorant men, & the kingdom of this world is the golden mirror on which most men's eyes, are continually fixed with desire and admiration.  
Let no man doubt, but these learned men were also kings, according as it is written in sundry learned fathers: 
Vira.  Dicts sunt etiam reges, quia illo tempore, philosophi sapientes regnabant, they were also called kings, because in those days wise philosophers reigned.  
Then these being the first fruits of the gentiles, and the first Christian kings that ever were.  
All those which mind to come to jesus Christ to be washed with his blood, to be saved by his perfect merit and great mercy, let them fix their eyes on these first christian kings, let them learn truly, & mark diligently what they did. They left their own natural country, with all things therein, following the star which led them to jesus Christ. They came to the Inn where the child was porelie laid in a Mawnger: there heart was still fixed with the light which did shine to them from Heaven: 
Luke. 2.  though they were mighty Kings, yet they regarded not the baseness of the house, nor the unseemliness of the stable, where this holy Child was: but acknowledging great majesty, to lie here covered in low humility, they cast down the glory of their kingdoms at his feet, they opened their golden vessels, and offered to him, gold, myrrh, and frankincense, the first fruits of true christianity. Wherein we have a plain example propounded to all christian princes and people, in that they followed the light of the star: showing that the wisest though they be exceedingly learned, 
Corinth● 1.  as they were, yet sith this is the Lord of wisdom, even the wisdom of the God of heaven and earth (leaving our own natural wisdom and denying ourselves) we ought to follow this clear light, which shineth thorough Christ from heaven. Though they be noble Princes as these were, yet they ought to acknowledge him to be king of kings, and Lord of Lords, of whom it was forshewed, 
Esay 9  that he should walk upon the lion and the dragon: that all nations should do him service, that his kingdom shall have none end. And who shall declare his generation? though the mighty of this world be of high honour and dignity as they were, yet their humble kneeling and obedience, showeth that christian Princes are not to rule over their subjects, like the heathen, for their own pomp, their own honour, their own magnificent glory, for the safety of their own life, regiment & kingdom: but that with the princely majesty of the anointed of the Lord, they should leave the care of their earthly kingdom, and follow the clear star of jesus Christ, which lighteneth the grossest darkness. They should bow their bodies, and bend their whole strength before jesus Christ and his holy Church. Though worldly men, Potentates and Princes, live in great plenty of honour, freedom, and all abundance, yet knowing that without God, is without all: let them leave the love of their own houses, the delight and glory of their pompous palaces, let them forsake their own father's house, their goods, and lands, and cimery with the faithful Abraham, 
Gen. 20.  and bestow their whole substance, honour, and riches, on the Lord jesus, and his loving spouse the holy Church. Remembering that he created them poor wretches when they were nothing, and that of nothing: (as it is said) he hath loved them without their desert, and that with a most entire surpassing love. He feedeth them in their mother's womb, and openeth their mouths, that they should breathe. He preserveth them from all the dangers of their infancy, & every minute maintaineth them in their kingdoms, holding up the sceptre in their hands, as it is written: Per me reges regnant, 
Prou. 8.  by my permission kings do rule upon earth. They rule by him, and him alone, for if he do but alienate the minds of the subjects, the prince's seat doth shrink under him. If he do but a while restrain the dew of heaven, 
Reg 3.  as he did at the prayer of Elias the prophet of the Lord, both prince and people famish together.  
Though he give store of food, though it be well prepared, and by the counsel of good physicians dressed finely for the kings own mouth; yet if the Lord do not bless it in his mouth, as he cheweth it, in the throat as it descendeth, in the stomach as it concocteth, in the passage from thence as it digesteth, his meat is his bane, or at the least he falleth sick after the taste thereof, and lieth miserably groaning upon his pillow: If the Lord doth withhold but the least of his benefits a little, the fire from roasting, the sun from shining, the corn from riping, the tongue from tasting, the lungs from breathing but one minute of an hour, though he be the mightiest king in the world, forthwith he perisheth from the face of the earth.  
Therefore let all kings and princes, 
Psal. 67.  all people and nations, acknowledge the great power of the Lord, even in the least of his benefits. Let them leave off the delight of worldly vanities, wherewith they are puffed up, their honours, lands, and goods. Let them affect the true honour and majesty, the glorious triumph and perfect pleasure, which well beseemeth a christian prince, even the anointed of the Lord.  
Neither are we carried with the fruitless wind of schism, that we should condemn those pleasures which be lawful: knowing that as the Lord hath given man a body together with his soul, so it is as necessary that he look for the sustenance, the defence, the delight, or recreation of his body, as of his soul, and that in most honourable, pleasant, triumphant manner, if time and place permit. But yet first and principally we must seek to feed our soul with the food that never perisheth, and then the body.  
Those which do bless the Lord of heaven, and love him above all the fading joys of the earth: they shall receive from above blessing for blessing, grace for grace, love for love, to their endless comfort in the great day of his visitation, 
Cor. 1.  they shall flourish like the fruitful vine, their children shall stand like olive branches round about their table, and they shall never want one to sit upon their seat after them for ever. They shall see their children's children, together with the temples and good works of their own hands. They shall rejoice therein, because their memory shall never perish from the face of the earth: but especially because this oil which they have in their lamps, shall give a light to their eyes: a direction to their feet: a comfort to their heart and conscience, in the day of judgement.  
This is the sentence of holy scripture, and the example is like unto the same. 
Psal. 36.  Look over the book of God: peruse it diligently, and tell me, if ever you did see the righteous forsaken, or his seed begging their bread. But always those which first above all worldly affairs, did seek the kingdom of God, and the righteousness thereof, which built temples to his holy name, maintaining his praise and glory in the same, they had all good blessings powered on them.  
Abraham left his own country, willing to have sacrificed his only son, at the voice of the Lord: and therefore he had this assurance by the voice of an Angel from heaven: 
Gen. 26.  By myself have I sworn (saith the Lord) that in thy seed shall all the nations of the earth be blessed.  
Which blessing continued in Isaac, the fruits thereof began to bud in jacob, whose willing mind well known unto the Lord concerning his house: in his sleep there appeared unto him a ladder, the foot whereof stood on the earth, but the top did reach unto the heavens, by which the angels did ascend and descend, and the Lord leaning on the top of this ladder, said unto him. I am the Lord the God of thy father Abraham and thy father Isaac, the land in which thou art now will I give thee, and to thy seed, and thy seed shall be as the dust of the earth. Thou shalt increase from the East to the West, from the North to the South, and in thy seed shall all the nations of the earth be blessed. When jacob awaked out of his sleep, he said, of a truth the Lord is in this place, & I knew not: and trembling he said further. 
Gen. 28.  O how terrible is this place? this is none other place, but even the house of God, and the gate of heaven.  
Forthwith rising in the morning, he took the stone which lay under his head all night, and rearing it an end, he powered oil upon it: making a vow and saying: if the Lord will be with me etc. the Lord shall be my God, and this stone which I have here set an end, shallbe called the house of God. and I will give him the tenth of all the increase which he shall give me. After the sparks of heavenly fire new kindled in the breast of the holy patriarch: the flame broke forth at his mouth, and so fructified together with his true piety, that afterwards he was wonderful rich in servants, goods, and cattle, in being a joyful father of many goodlie-childrens, living to a good old age, seeing his children's children, laying his hand on them, & that which passeth all, though his grandfather Abraham did make an alter in the same place, proceeding to offer the blood of his only son unto the Lord (which was a perfect figure of Christ) yet the latter light did shine the clearer, and the Lord did so multiply the blessings promised to Abraham in his sons Isaac and jacob, 
Gen. 28.  that long before the time of the revelation of that holy one, to him and in him, he uncovered the vale so much, that he showed his loving regard to his elect here upon earth, in looking down on jacob, and leaning on the ladder, in sending his Angels up and down to his patriarch, full of grace. Who when his eyes were open, and he did see as it is said: Gratia gratiam peperit. Grace brought forth grace.  
For to the end that he and his posterity might more easily climb this ladder, and for our example he trembled when he perceived that the Lord was there, he gave the title, and joined the reverence thereunto: saying, out of all doubt, this is the house of God, and the gate of heaven: concluding, it shall be called the house of God.  
Which his zealous speech and doings, condemn the fruitless zeal of our age, for when he perceived that he was once in the house of God, with a reverent fear he trembled. Not despairing, but believing in heart, he looked up: confessing with the mouth, he promised and performing in deed, he reared up the corner stone, on which even in the same place, the holy temple of the Lord, even in the Temple of jerusalem, was afterwards built: 
Act. 4.  which though it was refused of the cunning builders, in latter times, yet being once anointed with holy oil, it became the head stone of the corner.  
If the Lord did so wonderfully bless the patriarch jacob in his true faith and perfect zeal, that of one sma●● s●one he raised the most holy, the most honourable, the most sumptuous, the most rich and costly Temple in the whole world. Let no good Christian doubt, to lay though it be but one stone in the College, the Church, the Temple of the Lord, acknowledging with Saint Paul, that, 
Rom. 9  Non est volentis, non est currentis sed miserentis Dei.  
It is not he which willeth, or he which runneth, but God which showeth mercy.  
It is not we which do it, but the grace of God which is in us.  
Which if it once begin to spring, and show itself in the work, lay weight enough on it, for it will rise maugre the might of all the world.  
He which hath laid the greatest foundation in the lowest element, the highest glory in the lowest places: which confoundeth the strength of this world with his weakness, which putteth down the mighty from their seat, 
Luk. 1.  and exalteth the humble & meek: of his abundant mercy he will magnify the charity of the poor Widow, though it be but a mite: he will make the building strong though it be founded on a cup of could water. Those which love his spouse, he will bless their seed here upon earth, with plenty of peace, and glorify them in his heavenly lerusalem.  
This blessing is seldom obscure or unseen amongst the sons of GOD: neither doth it cease from generation to generation. For if we look back unto this little spark, we shall see and say with the prophet David, that the fire was kindled in jacob, and the flame broke forth in Israel, not for weeks or years, or hundred years only (though it was suppressed in that waterish Egypt) but it shined so clear out of the dark Cloud in the wilderness, 
Exod. 36.  that the ark was there built by the hand of his great messengers Moses and Aaron. Neither could the deserts of Synaie or sin, or the exceeding high hills of all the mountain country, restrain the course thereof, but it passed over the tops of the highest mountains, & it divided the deepest waters of that Country, passing on dry land, throw the bottom thereof into that promised land, the land of Canaan.  
When the Ark (the true figure of the Temple) was by the providence of almighty GOD, thus brought, and placed near the proper home.  
And David also the servant of the Lord, taken from the sheepefowlde, preserved from the tyranny of Saul, and placed in his kingdom.  
Now for our example let us mark how this holy place, and godly King accord together, and what effect there is betwixt them.  
The Ark having been long before neglected by Saul (which appeared by his end) David he had a special eye and regard unto it: before all other things, with great strength, power & glory, 
2 Kings. 6.  bringing it from the house of Abinadab nearer him.  
‛ First placing it in the house Obededom, and afterwards, seeing the great blessings which the Lord showed to that place where his Ark stood, he brought it home into the City of David, placing it in the tabernacle which he had built for it. Afterwards when he had conquered all his enemies round about, and he sat quietly in his palace, he followed not the swelling humour of flesh & blood, which ruleth most in those that are the lowest born, and the basest minded, according to that ancient saying: Asperius nihil est humili cum surgit in altum: but that which is the duty of a godly prince, he called the prophet Nathan unto him and said. Do you not mark how I dwell in my sumptuous house of Cedar, and the Ark of the Lord is simply covered with skins? showing that it was not meet that the house of the king, or of any man, should be more fair, more sumptuous, more honourable and majestical, than the house of God.  
And therefore he purposed fully with himself, to build a temple unto the Lord, which he hath performed with dutiful endeavour in good time, but that the Lord by the mouth of his holy prophet signified, that his good intent was accepted, and therefore the Lord would bless him on all sides, 
2. Kings. 7.  promising that he would give him peace and rest, from his enemies, that he would place him quietly in his own palace, and when his years were come to an end, and that he should after the manner of the godly sleep with his fathers, the Lord promised that he would raise up a son unto him, in whom he would establish the kingdom of David for ever, and which should build an holy temple unto the Lord God of Israel.  
Hear upon the kingly Prophet did magnify the Lord in his soul, and his spirit did so heartily rejoice in the wonderful mercies of his creator, that he lift up his voice before the Lord, and penned many Godly hymns, to be musicallie and melodiously sung, by the chanter and the choir, before the Lord. He yielded his whole heart unto the Lord, and gave unto him the first fruits of his lips.  
Therefore the Lord blessed him with a virtuous son, even the wise Solomon, whose works were like unto the wisdom of his heart: 
3. Kings. 5.  shewing plainly unto us, the work and fruit of true and perfect wisdom, and what is that? As he was the wisest man that ever was created so he brought forth the best and happiest fruit that ever was: building an holy temple unto the honour and service of the Lord, and that such a one, as far surpassed, all the superstitious temples of the heathen. He set many thousands of men a work at once, he provided the goodliest timber that could be seen or heard off, the fairest squared stones that might be, and of greatest price. His ships went to Tharsis for gold, and he spared not to spend the jewels of Arabia, on the same.  
He erected therein great pi●llers of beaten gold & silver, gilding it on every side, and garnishing it most ●oyallie. He endowed it with lands and possessions most liberally. He finished it most perfectly, he frequented the same with his devout prayers daily to the glory of God, the profitre of his nation, the public practice of the ●olie law and sacrifice of the Lord. All the days of his life, he enjoyed it most happily, though by infirmity he fell, yet the Lord remembering his mercy, let him departed in peace, so that he slept with his fathers, and was buried in the city of David: and Roboam his son reigned in his steed.  
Likewise also the high and mighty Monarch Cirus. 
Diemon.  King of the Persians, 
Paralip. 2.  though he were an heathen man, yet he yielded so much unto the true God, that he released his chosen people out of captivity, saying: the Lord of heaven who hath made me Lord over the whole earth, he hath commanded me, to build him an house in jerusalem. Though he was an heathen, and chief ruler over all the world: yet he disobeyed not the heavenly voice, sending zorobabel the chief of the jews, proclaiming, that it might be lawful for any of those, which were in captivity, to go home and to help up the building of the house of the Lord: bringing out the golden vessels, which Nabuchodonozer brought from the temple of jerusalem, and yielding them all into the hands of zorobabel, and the rest whom he sent unto jerusalem to build up the wasted temple, giving them great freedom, authority and store of gold, of silver, of work men, and all kind of suppliance what so ever.  
After this his religious bounty towards the temple of the Lord, he had great battles against the King of Babylon, and many other mighty Princes: against whom the Lord gave him so great and so good success, that after he had overcome the rich and strong king Croesus' king of Babylon, and that most mighty magnificent famous City, 
Cirus.  which many other most puissant Princes, he alone was chief ruler of the Assyrians, the Medes, the Persians: being the first erector, of the second Monarch, of the world. 
Seldan.  Wherein we see most plainly the great care and diligent eye, which the Lord hath unto his temple, in that he commanded Cyrus to re-edify it: and the good success which followeth those, which help to build the same: Especially if they persever in their good devotion unto the end.  
But if after they have begun to work in the spirit, they incline themselves to fulfil the desire of their fleshly eye: Let them know though they obtain most excellent victories and high renown in the battle, though they be placed over many kingdoms, 
Plutarch.  and have obtained the height of their desire, in what they can wish in this world: yet after all this, shall succeed the infamous death of Cyrus, who with his exceeding great army was overcome in the field. And good cause why, sith (as Plato 
Plato.  writeth) he sinned much in bringing up his children wantonly, commanding his own brother to be slain very treacherously.  
Let no man presume so much as to doubt that there is a God the rewarder of the just and punisher of the wicked: & that so merciful on the one part, and so perfectly just on the other, that of his exceeding mercy, he rewardeth the least good deed of us sinful wretches, and punisheth every sin whatsoever, (unleast we do heartily repent and turn ourselves truly unto his mercy) which we commit against his divine majesty.  
How cometh it to pass, that we are become like horse and mule, 
Esai, 1.  which have no understanding? If the carter do but wag his whip, the horses, hie on apace: if the shepherds dog do but bark, the sheep do whirrie all on heaps: if the lion roar, the beasts of the forest tremble. And yet the Lord calleth daily and hourly by signs from heaven, by fires in the air, by strange courses in the waters, by unnatural monsters in the earth, 
Amos, 3.  by loss in the field, and by scarefire in the house, by sickness in the body, by the denouncing of death to our souls: and no man trembleth, no man runneth, no man looketh up, no man once regardeth it. O ●sencelesse sensuality.  
Do you marvel why your grief lasteth day and night, and your diseases be uncurable, sith you have such great store of honour and wealth, to ease your mind which poor men want? they want them both in deed, and sith they seldom taste the meat, the Lord of his mercy seldom offereth them the sour sauce, belonging to such dainty dishes. Therefore let all men leave their wandering thoughts of fancy, of chance, ill luck, wicked men, evil minds, deceitful hearts: Non est malum in civitate, quod non fecit dominus, there is no chance or fortune in regard of God, neither hath the wicked any power to hurt, but where the Lord shall permit, and he permitteth not without desert. 
Amos, 3.  There is no desert without sin, no sin without punishment: no punishment without deserved pain, unleast we repent, no repentance without sufficient restitution, as much as lieth in us.  
Therefore thou which art strong, marvel not that thou art wounded of the weak, whose heart perhaps is greater than thine. Thou which art rich and farest daintily, 
August.  marvel not that thou liest sick, pining, consuming, groaning, with the palsy in thy head, the burning in thine heart, the Ciatica in thy hips, the stone in the rei●es, the gout in the thy toe, thine arm, or thy leg, the burning ague through thy whole body. Thou which art mighty wise and honourable, marvel not if thou be'st brought under: if thy foolish doings breed the repentance with discredit. Thou which hast honour and riches, dominions, and power, health and Physicians, credit and success, at thy will, marvel not though thou want children, or having one only child, which is all thy joy: when he is taken away by untimely death. Say not to thyself, O what ill fortune is this, that having one only child in whom I joyed, he should be thus taken from me, neither weep so bitterly for thy natural child.  
O ye sons of the earth weep not for your children but weep for yourselves, 
Luke, 23.  and your own sins against God. Know ye right well, that who so ever maketh his joy of any thing, provideth for any thing, honoureth any thing, more or in comparison of the Lord: either he shall not enjoy it, or it shall not enjoy him. This is the Mayor, and the Minor is like unto it, which is this.  
There is no adversity, what so ever cometh to us, but it is for our sins, though not the thousand part which we deserve, but as it were a philip, in respect of the cutting off of the head.  
If we will but turn our eyes from the vain cloud of worldly folly and confusion, we shall see most plainly, that there is no sickness, no untimely death, 
Reg. 4.  no loss of Parents or children, no imprisonmentes, no adversity what so ever, but it is sent of the Lord for our sin, and on the contrary, that the Lord is so full of goodness and looving mercy, that he continually blesseth every good deed of ours what so ever, and that by his continual mercies, showed unto them which love him, and his holy temple, where his name is to be praised to the worlds end.  
We may see it plainly amongst the heathen, that the Lord is just in remembering his promised mercies, 
Psal, 57  to all them which fear him, and say also with that holy Prophet: Verily there is a reward for the just? not for the jew only, or the Christian only, or for this nation, this degree, this sort or kind of men only: but as saint Peter affirmeth, there is no acception of persons with God: but in every nation who so ever feareth the Lord a right, and worketh righteousness, he is accepted in the sight of God.  
Let all men therefore learn to fear the Lord aright, let them open the fountain of their charitable compassion towards their brethren, especially towards his holy temple. At the least let not us be more unkind unto the spouse of Christ then were the heathen. Look back again, to that high mountain, from whence we are newly descended.  
Cyrus began to build the temple of the Lord, and he prospered wonderfully: he forgot the Lord, and he came to an evil end. Darius 
Darius.  also succeeded him, who finished the building of the temple, begun by Cirus, willing his lords and captains beyond the flood, that in any wise they should not hinder the jews in their building. But that if they wanted stone, or timber, or silver, or gold, calves, goats, kids, salt, oil, or wine, they should let them have all things at their will, showing therein his good mind, and the chiefest use of these worldly goods in these words:  
Vt offerant deo coeli oblationes, orentque pro vita regis & filiorum eius. 
Esdras, 3.  That they may offer up oblations to the God of heaven, and pray for the life of the King and his children. It is very strange and worthy to be let up as a mirror before the eyes of all Christian princes, that these heathen Emperors, should attribute so much to the glory of God hearing but a far off, & seeing his mighty majesty but in a cloud. What may be compared to that which followeth in the style and words of Artaxerxes written after this manner? Artaxerxes rex regum, etc. Artaxerxes 
Artaxerxes.  King of Kings, etc. Unto E●dras the most learned scribe of the law of the God of heaven. I have decreed that of Israel in my kingdoms and dominions, who so will go with thee unto jerusalem, that he have free liberty to go: and what gold or money thou desirest in the whole province of Babylon, take it to buy Sacrifice to be offered in the house of your God in jerusalem, take also the vessels which are given thee to serve in the house of your God: in fine what so ever is thought meet or necessary for the furnishing of the house of God, let it be allowed you out of the kings treasure.  
I Artaxerxes the King, have commanded all mine officers beyond the flood, that they give Esdras what he will demand, etc. Furthermore I charge you straightly, that you exact no tribute or payment, or exaction, or any other tax, or incumbraunce what so ever, of the priests, levites, Singers, Officers, or servants of this temple. Neither that you upbraid them, or object any kind of disgrace against them.  
O that the Christian Princes of our time, would but look a little unto the unfeigned love, which those heathen monarchs showed to the God of heaven, and his holy temple. I would they did not only possess the name of Christ and love of his church, but that in every particular law, in every action, in every deed of liberality, it might plainly appear before the face of God & man their first and chiefest love is the prosperity of the church of jesus Christ: and not only the general name of profession, but that after the example of those heathen kings, they would love it indeed, and the ministers thereof, 
Paralip. 2.  that they would give wood & stone, iron and lead, gold, and silver, to the building of the lords house, to the celebrating of his divine service, to the good and honourable maintaining of his ministers. And not only in making general laws, which may seem to acknowledge this calling to be good, nor in taking, but in giving to the Lord, and the maintenance of his holy worship, the first fruits of their hearts and minds, which is more than I can briefly comprehend.  
Neither should this charity be shut up only in the heart, but the fountains thereof (if it be right) are oftentimes so pierced with the finger of God, that the rivers of this charitable and heavenly oil, runneth down not only into the church itself, but into the bosoms and bones of the officers, the singers, the porters, and the lowest minister of the church, in such sort, that no unjust law, commission, payment, punishment or encumbrance whatsoever, shall hinder them from their, good, lawful, and daily administration in the Church of God. And if they should: yet if the cry of the poor disciple of jesus Christ once come to the prince's ear: no doubt he sitting in the place of God, will also break out & say in the person of God: touch not mine anointed: but let them be free, 
Paralip. 1.  for the Lord which placed me in my throne, he hath put the word in my mouth. Have not I said it? it is written in the volume of his book, that I should do his will, and shall I not come? he hath commanded, and shall I not obey? he hath always blessed those which loved his temple, and shall not I be partaker of the same? This blessing above all others of the Lord, is so manifest, that every nation, every kindred, yea even the heathen if they have but a little spark of the reverence of his holy name, they have greatly prospered therewith.  
It was the manner of the ancient Grecians, 
Grecians.  to build temples, and amongst all other they solemnized the temple of Apollo, endowing it with great honours, freedom, lands and possessions, after which customable benevolence, showed unto their God, they prospered so greatly, more than they were wont, that they won many great battles against the Persians, with such exceeding glory, that they did rise to the third Monarch of the whole world: 
Alexander.  most highly esteeming of the stemple of their God, and that in such reverence, that in no wise they would take the least jot from the same, though it were for saving of a kingdom.  
This appeareth plainly by Alexander the great, who was wisely instructed of Aristotle, after the manner of the Philosophers, that he should first fear God, and above all things keep his hands from the spoil of temples dedicated to the Gods. Therefore when he wanted frankincense to sacrifice, he would not take it out of the temple at home, or exact it of Apollo's Priests (who had great store) but after great wars and many honourable exploits, he brought it out of far countries: and then bestowed it in sacrificing most plentifully, saying; that to the Gods he would not be a niggard. With this good mind he prospered both by sea and by land, his power was mighty, his conquests many, his name great, even Alexander the great & mighty Monarch of the Grecians. Shall I go forwards as I have begun, discussing the course of times, the succession of kingdoms, and the good success of those which indeed have loved the Church? or is there any which doubteth of the great blessings which follow them and their seed, who build and bestow liberally on the house of God: and the grievous curses which fall on them which do the contrary? The 〈◊〉 always observed this rule, that above all other things, they begun with the reverence of their Gods, their temples, their sacrifices, and both in peace and war, their chiefest end was the maintaining of the same.  
janus 
janus,  was the first that made temples to the Gods in Italy, appointing sacrifices and other rites thereunto belonging. And therefore as Tully 
Tully.  saith, in sacrifices, he is always remembered in the beginning of their prayers. Such as he sowed, such did he reap, for the posterity much celebrated his memory for this fact, & built a most solemn temple in his name. By which religious mind, they thought that they flourished more in peace, and had greater victories in the wars, than any other people. In which their exceeding great victories, according to the rites and religion of their nation, they imitated that well disposed Alexander the great, who having won the city of Thebes, & sacked it to the ground, destroying, captyvating, and banishing of the inhabitants thereof above 4000 He spared none save only the priests of that city, those which were strangers there of Macedonia, and all the kindred of that learned poet Pyndarus.  
Much like to this was that of the Romans, who when they had conquered that fair ancient City Alba: 
T. Livius.  they destroyed all the buildings thereof, save only the temples and churches: being afraid lest if they should take any thing from the temples of the gods, they should thereby make them their enemies, and so not only they should come to some 〈…〉, but also their whole common wealth should be brought to utter ruin and destruction. That this was their resolute religious opinion, it appeareth in sundry places of their histories. For when Tullus Hostillius 
T. Hostilius.  had conquered the Sabines, destroyed all the fair buildings of that city, and carried the people thereof unto Rome) as it is plainly showed in that history) only the churches remained untouched, and unviolated, as holy houses on which they durst not presume to lay their hands: which reverence done to the religious houses of the gentiles, sith it was done by the aforenamed king it seemed that it rather proceeded of the wise policy, and rule of regiment, left to him by that worthy ruler Numa Pompilius 
N. Pom.  his predecessor, then of any great devotion which he had towards the gods or their holy temples, in that it is written of him, that he accounted nothing less honourable or princely, then to apply himself to the honour of religion.  
Therefore his fierce, wild, desperate mind: was so daunted and throughlie pierced with deadly agony, and shaking fare, that of a neglector of religion, and religious houses, suddenly he left all other matters whatsoever, most earnestly and superstitiously fulfilling even the least ceremonies of their religion. But because he became religious rather for fear than for love (through the wrath of God) he and his house together were burned, and clean consumed with lightning from heaven. So far were the people of that age from spoiling the temples of their own gods, that when they conquered any nation, they feared to lay hands on the temples or any other thing. Nay it seemed to them great sacrilege & a thing always punished by God to alter or translate the holy rites, or any thing thereunto belonging, as appeareth in the same history.  
After Tullus had conquered the Sabines, & sacked their city, being now in his majesty, replenished with honour & all kind of kingly abundance: of a sudden, news came to the court that it reigned stones in the mount Albaine. 
Albani.  Wither when they had sent messengers and found it so, there was also a voice heard in the mount crying aloud, and saying, that Albines should use their own Country Religion which they had left, when they left their temples behind them desolate, and lost their country.  
With this the Romans were also much moved, so that for memory of this they appointed certain solemn feast days.  
Nether was this religious mind only proper to the Romans, who in this point of all people were most religious. But common also to other people, even by the law and instinct of nature, as appeareth by the legates of Locris sent to the Senate of Rome who (as it is partly recorded of Celsus of Verona, after many great injuries and violences offered to them and their Country, they repeated this as the chiefest, saying.  
There is one thing (O worthy senate) of which even that Religion, which nature hath infixed in every man's mind doth will us to complain: we know right well how devoutly and ceremoniouslie you embrace, not only your own gods, but how favourably you entreat and use the gods of other nations. We have a temple dedicated unto Proserpina. 
Proserp.  Amongst other his abominable facts, your Legate Pleminius did take away the treasure of this Temple, 
Temp.  he shipped it and hoist up sail, but the wind blew, the tempests did arise, the waves tossed, the surges foamed, the sea roared in such sort, that the ships were violently reversed to the shore from which they went, and spletted on the sands, where the treasure was found, and restored to the temple again. Nether did any thing ever prosper which he took in hand after that deed, so that being driven from Italy, he entering Greece, in the night, he died a shameful, & an unlucky death.  
After this, your legate and the tribunes of soldiers, presumed so far also as to lay violent hands on the treasure belonging to the same temple, therewith defiling themselves and their houses. Which fact (o worthy Senate) unless you will by your religious mind reform, without doubt ye shall have no good succesie in your affairs either in Italy or in Africa: but their blood shall be spilled, and your common wealth hazarded also in lieu of that fact. And to say the truth even at this instant, the wrathful revengement of the goddess doth light upon your captains & soldiers: we ourselves have lately seen how they run violently together with banners displayed one part against another: the captain of one part is Pleminius, 
Pleminius  of the other the two tribunes. Thus they daily fight together most cruelly, most barbarously, most deadly. Many of the soldiers be oft in a frenzy: & think you that the goddess hath let the captains go scotfree? no she punisheth them surely. The Tribunes were, taken by the Legate, & whipped with rods. Also the Legate at length apprehended by the policy of the Tribunes, his body all rent, and torn with sundry torments, his nose & his ears cut off: he was left bleeding almost to the death. Afterwards the Legate recovering cast the Tribunes into prison, whipping & scourging them stocking and tormenting them, with most vile punishments fit for rogues and rascals, he put them to death, forbidding any man to bury them. These be the punishments which the Gods hath sent on the spoilers of her temple. Nether will she cease to torment them all and every of them with innumerable plagues and punishments, till the treasure taken from her temple be restored to it again. This was the speech of the Legates of Locris unto the senate of Rome: which showeth plainly, that as well the Grecians as the Romans counted it a wicked thing to diminish or take aught from the temple of the gods of the nations.  
Nay they themselves not only took this wise and sure way in the establishing of their commonwealth, but also in every particular action whatsoever: they had a special eye & regard unto the Gods, their religion, their reverence, their worship, their temples.  
And surely if we look into the Roman histories we may see most plainly, that they observed the rule of their own Poet, A jove principium musae, 
Maro.  they first of all regarded the temples of their Gods, and then their commonwealth. By which safe rule they conquered east by Pompey, and far west by julius Caesar: 
Caesar.  who at the first was most of all men in that age, addicted to the maintaining of temples & their Gods. Whereby he did gather such strength, and rose so high, that neither Prince nor king could retire the force of his army, or subdue him in the battle. Till at the length, through daily practice of shedding blood, by force of arms, his heart was so hardened, that unnaturally he drew out his sword, and lift up his arms against his own country, from whence he had his chief beginning. But afterwards when he had held forth his sword against his mother (which gave him it first into his hands) and had dissolved the most famous and renowned state of the Roman Senate, and by force made himself Emperor or Rome. That which is the destiny of all worldly felicity, the Lord yielded him up to a most famous death, being stabbed by the hands of those wise and ancient Senators.  
Why do you reason thus within yourselves against a plain truth, joined most narrowly with your own soul's health, saying these be examples of jews & Gentiles? If the matter be doubtful and ambiguous, why do you not rather help to confirm this true conclusion, sithence the open display thereof is the great glory of God, and the benefit of his church? will you that I prove the true level of mine aim, and that I draw forth this line, from Persia in the east, unto England in the west, sejoined from the continent of the whole world? 
Luke. 7.  The jews they requested our saviour Christ, most instantly, that he would revive the Centurion's servant, saying that he was worthy of that good turn, for he had loved their nation, & had built them a synagogue. Which good works because they proceeded from a perfect faith (as appeared afterwards by the approbation of our saviour Christ● the Lord did not forget him in the day of his sorrow, and most bountifully remembered his faithful devout deeds. Afterwards though many years, the sun of the Gospel, was darkened with the manifold storms, and cloudy tempests of persecution: yet when it began to reflect the clear beams on the top of the highest mountains of the earth, & to illuminat the heart of that holy & renowned Emperor Constantine 
Constantine.  the great, the sun waxed warm, the fields were pleasant, the soil was fruitful, & the seed of the Gospel of Christ sprung up apace in sundry sorts: so that this godly Emperor, though he could not come to the beholding of the sun himself, yet he received the brightness of his shining beams, so clearly in at his eye, and shut them so secretly in his heart, that in perfect zeal he showed his loving heart unto the Christians: he stretched forth his hands, and most heartily embraced the poor orphan Christians, dispersed, persecuted, weakened, discomfited. He nursed and nourished them, he called them together into one place, knowing that united virtue is the stronger. He gave them the milk of good and wholesome council, willing them in the name of God to foresee what was the truth, to seek that, to discuss that, & with one consent to conclude that, & he with all his will & power would ratify the same. After that the joints of this little infant began to knit, and council waxed riper in the head, he supplied stronger meats, he gave them liberty of calling a general council, he supplied with yearly commodities the wants of those which had illuminated his heart, with the glad tidings of the God of heaven: & after innumerable great charges, gifts, & endowments, bestowed on the church (that which is an example for all Christian princes) he spent all his time in meditating upon the law of the Lord, in studying & devising how he might promote the religion & true faith of jesus Christ. Herein considering that we cannot possess our souls in this life, without bodies, nor bodies without meat, nor meat without money, nor money unless it be given: with great joy & love he laid the foundations of many fair temples, raising them an exceeding great height, 
Eusebius.  in the honour of Christ; endowing them with great store of lands and possessions, therewith giving great freedom unto those places, and all the ministers of Christ, to whom they belonged. He built a very solemn and sumptuous temple, in the place where our saviour did rise again, commanding that it should far pass all other temples of the world in exceeding fair walls and marble pillars, adorning it within most richly, with princely ornaments, more sumptuous than can be expressed in a few words: adding thereto solemn monuments of gold, silver, and almost infinite numbers of precious stones.  
Neither was his love as is the love of man, soon hot and soon cold: or as is the love of these latter days, in which we surely look for the great day of doom: but he proceeded in building and founding of temples, and religious places, for the maintaining of the poor disciples of jesus Christ. At Bethlem also where our saviour was borne, he builded a temple, and that at the motion of that devout woman the Lady Helina 
Helina.  the Empress his mother: who being endued with special graces from heaven, ascended high after the steps of Christ on the top of Mount Olyvet (from whence he ascended up into heaven) even in the very top thereof, founding a sanctuary for the Church of Christ, and at the bottom of the same mount, 
Euseb vit.  in that place where our saviour was wont to resort with his Disciples, 
Constant.  she erected a very fair Church, showing unto her son the way wherein he should walk: not only in founding temples for the worship of the Lord, but in giving unto the poor, in redeeming captives, in clothing the naked with her own hands, in visiting the poor sick Christians.  
The clear candle which this virtuous woman held in her hand, gave such light unto the most worthy Emperor her son, that immediately after his mother's death he builded temples in all provinces, making them much more fair than they were before.  
Also he built many fair and sumptuous temples in Constantinople, he retired back again into Asia even to Nicomedia, the first and chiefest city in Bithynia, where he built an exceeding large temple, and no less beautiful; adjoining to it on all sides very high and fair Cloisters, within he erected a sanctuary of an infinite height, being in form eight-angled, with very huge pillars, sumptuous arches, bossinge and monuments, all adorned with great plenty of gold, brass and other precious metal.  
Though the church of Christ and his profession was now but young amongst the gentiles: yet he had a special regard to the faithful patriarchs of old. He looked far back, and sith his sight was good he beheld his forefather Abraham, & remembering that heavenly apparation of the holy, blessed and glorious Trinity under the oak of the valley of Mambrie: unto the patriarch (for a monument) he commanded a fair Church to be built in the same place, re-edified all the decayed Temples and monuments, building them very high, and fair, destroying the Idols of the gentiles, pulling down their altars, utterly defacing their superstitious religion, and all other worldly states whatsoever were a hindrance or disgrace to the church of Christ.  
It is plainle showed by the ecclesiastical writers, that so soon as he had overcomed the enemies of the Church, he employed himself and all which he could do, by word, by work, by letter and example to re-edify the churches of the christians, or else to build them new, leaving a most perfect pattern behind him, which all true christians ought to behold.  
When he had vanquished his enemies, all the world over, and was placed in the throne of the empire, with great honour, triumph, glory, majesty, abundance of health, of wealth, of liberty to command what he list: he did not swell in his heart, with pride, but in all humility fell down before the cross of Christ jesus yielding himself Christ his soldier, under whose banner this most renowned Emperor marched forward. He was not so base minded, as to look about him how he might raise great sums from the poor people, or how he might under some good pretence, exact some payment from the church, though his enemies were many & mighty, his war great, his troubles innumerable, his charges infinite: yet he did not molest any one person belonging to the church, neither would he suffer the mightiest of his princes, once to meddle with them.  
He could not possibly be persuaded to increase his treasure with any penny which came from the Church, or his honour, with their prerogative, or his security with their trouble, or his credit with their disgrace.  
But this foster father of the poor dispersed lambs of jesus Christ: he bestowed, he founded, he erected, on high, he re-edified those temples which the heretics had pulled down: he restored the lands which they had taken away: when he took it into his hands, he did not give one half to God, & kept the other half to himself, saying: I have two eyes, the one to look to my kingdom, and the other to the church: But being a good true christian philosopher, he knew, that though we have two eyes, yet we must look but one way, nor see but one mark at once. 
Math. 6.  We cannot at once love both God and Mammon, sin and righteousness, the kingdom of this world, and heaven. But he knew it truly, and weighed it wisely in his heart, that the high God of heaven did create him, that he blessed him, preserved him, exalted him, & gave him all that he had.  
And therefore he rendered unto him and his beloved spouse, all honour, freedom, peace, and abundance. He was taught by the holy fathers out of the book of life, that the Lord is a jealous God, he will not part stakes with any, nor give his honour to any other: but of him it is said, and of him only: Thine is thy kingdom, thy power, and thy glory for ever and ever, 
Math. 6.  Amen.  
When the good Emperor beheld this perfect style of jesus Christ, & did see the ensign, on which it was described, together with the church of Christ cast down to the bare earth: he drawing near as S. Paul did to the altar, 
Act. 17. john. 19  wherein was written ignoto deo: beholding but four bare letters I. N. R. I. which signified that this was the ensign of the unknown God, not acknowledged amongst men: forthwith he humbled himself in the flesh, and rejoiced in the spirit, that the unknown God, the God of heaven & of earth, had vouchsafed him that special grace to reveal himself unto him. He cast down his banner and took up the cross of jesus Christ crucified: he cast all dignities, courts, commissions and kingdoms aside, and laid his honour in the dust, in regard of the true honour of jesus Christ, (as we have mentioned) he employed all the gifts which he had given him, even of mind, body and goods, especially in founding, erecting, beautifying, perfecting, adorning, privileging, and freeing the church of Christ: as Eusebius 
Eusebius.  testifieth most plainly in these words: Ecclesias vero Dei, incredibile est & supra omnem opinionem, etc. It is incredible, and far beyond all men's opinions to recount what gifts and ornaments he bestowed on the church of God, what freedom, what plenty of maintenance, what honours he gave to them which had wholly bend themselves to serve the Lord in his holy temple, daily to pray for the safety of the land, for the honour of the King, and the sins of the people.  
This was the expressed piety of that first and most Christian Emperor, and the Lord of his great mercy redoubled his kindness even into his bosom: for he not only showed him the scale which jacob saw, and the gate of heaven opened at the top therereof: but he gave him that great and rare gift of perseverance in his devout deeds, even unto the end.  
Therefore the Lord blessed him in his palace, 
Deut. 16.  & in the field, 
Psalm. 90.  from the a-row which flieth in the wars abroad and from false friends at home, and in such plentiful manner, that all things which he took in hand did prosper wonderfully. His victories are compared with the conquests of Cyrus, but his end was much more happy, for when he had most honourably passed the full course of the life of man, & enjoyed all the blessings of the earth, above the space of sixty years, not once troubled with any sickness of body or vexation of mind, but in wisdom and true christian love, flourished continually like the green bay three, whose fruit doth comfort the heart of man: 
Psal. 103.  like the spreading vine, & like the fat Olive branch, which maketh him to have a joyful countenance: sith he distilled these sweet drops of his sincere love, into the bosoms of the poor distressed christians of his days: the Lord he kindled the spark of true christian love in his heart, and made him glad with the joy of his countenance. He had always victory against his enemies, conquering from Scythia in the east, to this isle of Britain in the west.  
Neither was the love of the Lord extended unto this good Emperor in his life only, but to the end all men may know that the love of the Lord is not feigned, that his justice never changeth, that his mercy endureth for ever; 
Gen. 17.  he departed out of this life, being full of years in his ripe old age, even about the feast of the ascension of our saviour Christ; and the descension of the holy Ghost, at high noon. At which instant (his soul leaving the mortal body here on earth) he was no doubt received up into heaven, by the hands of immortal angels, there enjoying the crown of eternal bliss. Which the Lord hath provided for all those assuredly which love his coming, and maintain his holy militant Church here on earth. Neither was the reward of the Lord only proportioned by the merit of man: neither did his munificent mercy, only exceed the merit of this true christian Emperor, so much as the compass of the heavens, (whose least stars are much bigger than the land and sea) exceedeth the earth, 
Gen, 1. 7.  in giving him his hearts desire, (which is eternal bliss and felicity) but that which the Lord recounteth to Abraham, Isaac, and jacob, for a sure blessing here on earth: he gave this Godly Emperor, three good and godly sons, to ●it upon his seat after him, neither for one or two lives only, but as it is written of his posterity, Vt imperii sedes, etc. That as the Empire descended from his father, 
Eusebius.  unto him, so by the course and law of nature, it was continued unto his children's children and their posterity. Neither is it all only to be marked, what fruit the branch beareth in the top, but if we be good simplicians, we will have recourse unto the root, from whence the first life and natural virtue proceedeth. Herein if we consider well and look more narrowly into it, we shall plainly perceive that these former examples, more nearly concern our native cowtri-men, then at the first sight appeareth: sith this is the tree which we so highly commend, and we be all branches of the same. Neither doth this more narrowly concern us in respect of the clear fountain of christianity, which he opened to us with his finger, directing the course thereof more plentifully into this worthy Island: but because by blood, we be descended from the same line and kindred from whence Constantine the great did first spring, (in that the virtuous lady Helina his mother, was the daughter of king Coell, sometimes king of this noble Island) let us contend, not only to retain, 
Gua L. red  the true virtue of her noble blood, but also that we be like minded unto her, in fasting, in praying, in the giving to the poor, in redeeming captives, in setting the bound at liberty, in founding of temples, & maintaining them honourably, which with their beautiful feet, bring to us the glad tidings of the Gospel. Amongst whose excellent virtues that one doth shine most clear, & representeth unto us, the express image of her virtuous mind: that in all her journeys, being either near or far of, when so ever she came to a nigh city or town, so soon as she was once alighted, before she would admit any suit or person to her speech, or that she minded any worldly affairs: first of all she would have recourse unto the temple of the Lord, there pouring out her prayers and petitions before him, bestowing rich jewels, and costly ornaments on the Church, and distributing her alms very liberally amongst the poor, where so ever she came.  
Wherefore the Lord of his exceeding mercy, blessed her with a long, a prosperous, and blessed life, giving her a willing desire, to leave this wretched world, after she had passed eighty years in this tedious vale of vanity. In which old age she called that peerless Emperor of the world her son, unto her, holding his hand in hers, she willed him to bestow all her treasure, and earthly goods what so ever on good, and godly uses. Which divine behest, once passed from out her gracious lips: she committed herself into the hands of God, her body died away, jesus Christ receiving her blessed soul into his hands. O wonderful depth of the mercy of God, towards those which love him. O ye true christians what so ever, and ye which descend from the blood and line of that most virtuous Empress: 
paral, 2.  though now in the old crooked age of this world, charity be almost frozen to death, yet let not hardness of heart, prevail so much against nature, that being branches of so worthy a tree, ye should give no shadow, no leaves, no blossoms, no fruit at all to your posterity.  
This honourable nurse of the Church, she sprang out of the natural soil, wherein we now dwell, her virtuous seed did spread itself, both far and near, it took deep root in Thracia, in Greece, in jury, in Italy, in France, in Germany, in Spain, and could the narrow seas restrain the course thereof, from her first native soil, Naturae sequitur semina quisque suae, that which is bred in the bone will never leave the flesh, and the bountiful sowing of this virtuous Lady's seed, brought forth a plentiful harvest, in England some taste whereof doth sweeten the mouths of some, & comforteth the hearts of others at this day. If ye be not moved, with the discovery of so fruitful a vine, which first did spring forth of English soil, and hath spread itself over all christian nations, yielding pleasant juice and comfortable to the hearts of all true christians.  
If you count not of these examples, which at this day present themselves, before your eyes, through the glass of other men's rising and falling: If your own evils will not move you, because they be familiar: then once again do but look back unto this mother vine, let the root alone, now mark the passage of her bows, & the goodly spreading of her branches: and you shall see many fair, well plumped clusters of grapes, which though thou canst not reach, yet disdain not to behold the fruitfulness of the vine. Though it grow beyond the seas, yet give it the due commendation: though the root thereof be founded in simplicity, yet it beareth wholesome berries in the top: though the Lord thereof was derided with a crown of simple thorns: Yet the kings and princes of the earth, did reign by his permission. All knees shall bow to him, who was the planter of this vine. All christian princes shall honour him: and though the wild Boar have broke down the hedge, though he have spoiled the garden, & rooted up the vine, so that no one branch thereof doth now appear: yet the mightiest Emperors will not pass by, no they count more of this wasted piece, then of all the kingdoms in the world. 
Exod, 3.  They will put of their shoes when they enter it, because it is holy ground: they will cast down their crowns of gold, from their heads, because in that place it was said before the face of many witnesses, to him whose kingdom endureth for ever. Hail King of the jews. Therefore Godfrey that worthy Bulliner, the king of France, 
john, 19 Godfrey Bullin.  after he had won the holy land, being offered a crown of gold to be set upon his head, he utterly refused it, saying: it doth not become me to wear a crown of gold, where my Lord and saviour, the Lord of lords, the king of kings, the God of heaven & earth, did were a crown of thorns. Herein we may behold the true image of a right noble heart, 
Mic, Ritius  for if we look about us, and behold the common sort of base minded men, all their desire is, not so much by virtue and prows to attain the victory (which this noble Godfrey did, first entering the wall himself) as to have the abundant wealth of the place, the majesty of the crown, the glory of the triumph. Of these men it is not so, commonly said, as truly verified: he which hath the most show without, oft times hath lest within, & truly many puppies in the world, if they were but a little sequestered, from the pomp and pride which they show without in glorious manner, themselves were lighter than a feather, which is carried away with every blast of wind, & when it falleth down, is trodden under foot. Therefore because they have it not within, they are very careful to magnify themselves, with the outward appearance of that majesty, which in deed they have not. These base sort of men if they had overpassed the walls with such good luck, & once been set on horse back, they would have galloped over the bodies, of their poor yielding adversaries, they would have been most fierce & cruel: they would have bathed their swords in their blood, they would have sought great glory by barbarous cruelty, and their chief desire would have been, with the golden cote on their back, the sceptre in their hand, the crown on their head, the applause of the people, to sit in the throne of majesty. This did not the noble Godfrey of Bullen, he did not so, but possessing the true treasure of right valour, 
Adricom.  and perfect virtue in his heart, he counted not his safety to stand in the death of his enemies, nor his chief possession in worldly riches, nor his honour in glistering show, nor his triumph in magnificent troops of noble men, nor his majesty in a crown of molten metal. This he might have had, but he would not, si quidem posse & nolle nobile, the noble mind oft may, but will not. The virtue of the mind was his possession, and wisdom was his guide, in this famous victory. He was studied in books of art and wisdom, he read the Poet and liked his heroical verse full well: 
Virgilius.  Sicelides musae, paulo maior a canemus: non omnes arbusta iwant humilesque myricae. His mind was great indeed, he could not glory in fleshly pleasures. He saw this famous City, was but a heap of lime and sand, built with the hands of many poor slavish workmen, the riches, like glistering poison, infused with the wine into the cup of gold, the whole kingdom of judea, he saw was earthly, and easy to be won at all times, with a sword of iron and steel. Therefore he counted the glory of the crown and sceptre but a toy. And what was that then which he counted off? even that for which he came, by which he conquered, in which he meant to dwell. jerusalem. Not that jerusalem whose, desolata est, did raise a most sweet pleasant note, from the musicians pen: not the figured, but the perfigured, even the Church of Christ, and also that which is figured by it, the heavenly jerusalem, the true holy city, the place of eternal rest, of the true glory of perfect triumph, where he might safely and ever say unto his own soul: 
judge, 4.  O my soul thou hast marched valiantly. He counted not of glory, which riseth out of the earth, and therefore most wisely, he fixed his heart and mind, on true eternity, which dwelleth only in the heavens. Having conquered, he did not ascend the chair of majesty, that he might show himself unto the people, with great glory: but as that holy and victorious conqueror Henry the fift, king of England, when with a few thousands of men he had vanquished Charles the Dolphin of France strengthened with a royal army (wherein was most of his nobility) he with all his army kneeled down in the field, 
psal, 114.  holding up his hands to heaven, singing & saying, Non nobis Dominenon nobis: sed nomini tuo da gloriam, not unto us O Lord, not unto us, but give the glory to thy holy name. Even so, this worthy conqueror of jerusalem, though not with the same words, yet with the like devotion he humbled himself before the Lord: for the space of seven days, walking on foot in jerusalem, beholding the places, where our saviour Christ was conversant, when he lived here on earth, where he was taken, where he was examined, where he was whipped & scourged, & despitefully spit on, derided with a reed in his hand & a crown of thorns on his head. The mighty conqueror did behold all these with his eyes, and his heart melted within him. He often kneeled down and kissed the places where our saviour Christ had been. With weeping eyes, he looked up into the heavens, and his soul desired to see the Lord of light. That the Lord of his mercy would regard him he daily prayed with great humility, liberally bestowing on the poor▪ In the place where the temple was, founding a most solemn college for religious men, giving them great and large livings: calling them prebend's, building them many fair houses near unto the Church, for them to dwell in. These and innumerable such like, where the fruits of this noble mind, which being clear in the sight of God, of Angels, and of men, the Lord blessed & prospered him wonderfully, in so much that in regard of his high prowess and victorious conquests, to his eternal fame, with all posterity, he is reputed one of the nine worthies of the world. The fountain of this perfect glory did first break forth in France, flying over the highest Alps, even to jerusalem, where by the way, if we will but divert a little, into Spain, amongst some good, some bad, we shall see one most excellent famous noble woman, a great friend, & true lover of the church. The best & truest chronicles, give her this style. Serenissima, ac catholica domina, 
Ludovic. Brunus.  Elizabetha, Hispaniarun, ac utriusque Siciliae, ac jerusalem Regina, etc. The most virtuous, catholic lady, Elizabeth Queen of Sapine, Sicily, & jerusalem, etc. This virtuous woman much like the godly Helina, mother of Constantinus, was so greatly esprised with the love of jesus Christ & his church so that she bent all her muse & cogitation, seeking daily & diligently, how she might beat down the heathenish power of the Turks, and infidels, therewith to enlarge the kingdom of Christ, and the dominions of the Christians, to the end that her virtuous intent might the better prosper, she began this work with fasting, and often praying, with almsdeeds, and founding of many godly temples, not leaving any work undone, which she thought was acceptable in the sight of God, nor any means untried, which might procure the favour of jesus Christ, her loving saviour. She turned her every way, and looked diligently on all sides, how and where she might best bestow the fruitful seed of her charitable devotion: her heart was so inflamed with this heavenly desire, that she could not contain herself any longer in her palace. In great desire she found no rest. And what followed? with the consent of her princely Ferdinando, she mustered her men of war, and gathered together the power of a mighty prince, like the ancient Deborah, she marched forwards into the kingdom of Granata, the greatest part whereof had been inhabited by the Ismaelites above seven hundred years, & defended by them a warlike people continually against the Christians: which kingdom paid tribute to the crown of Spain 800000 crowns by year: she counted not of the force of so huge & strong a people, neither once regarded the great revenue which came into her treasury that way. The winter's divers times were so extreme cold, that her captains & soldiers requested her most instantly to break up her camp, till a more seasonable time of the year: yet she answering that this was the subtlety of Satan, to hinder the work of the Lord, warred continually for the space of three years, till the enemies of Christ clean overcome, she made that whole realm christian, bestowing very liberally on the poor, 
M. Ritius.  the maimed, the captives, the strangers, that were in any distress. In the same realm founding and erecting many goodly churches, colleges, and hospitals, for the poor maimed comfortless people. We may see by the large spreading and plentiful yield, that this fruitful branch, did spring from Helynaes' root. For she not only adventured her own person in mighty wars against the Infidels, farther than that sex doth commonly afford: but she sent into the wide west Ocean sea, to the 7 fortunate islands, & to the Atlantich islands, bearing far north & by west, gaining them all & their people to the christian religion, which never heard of Christ before. In which Islands, to the end that after they had tasted the sweet milk of the Gospel of Christ, they might be fed with stronger meat: having built and erected many parish churches, besides divers goodly colleges, she founded and erected in Granata, four Cathedral churches; in the fortunate Islands, two: in the Indian Islands, three: in Africa she won Mellam, 
L. Brunus.  a most strong defenced town: she won from the Turk the Island Cephalena, sometimes Ulysses inheritance, amongst the Grecians: and most lovingly she restored it to the Venetians, whose sometimes it was. She won the City and tower of Ostia, violently detained from the Romans by a tyrant: restoring it unto the Bishop of Rome: she enacted that there should be but one religion in her dominions, one faith, one form of divine worship, and thereupon, notwithstanding the great tribute, which came yearly into her treasury from the jews, she expelled from her dominions all the jews which dwelled there, even to the number of six hundred thousands, also she offered to all Saracens and Mahometists, either freely to departed out of her dominions, or to become Christians. Whereby after some time and diligent preaching, within one year, of the Saracens, there were converted and baptized above twenty hundred thousand. Lastly, she gave to the adorning of the temple, built over the sepulchre of our saviour Christ, four costly syndones, which whilst she was with child, she did spin & woven afterward with her own hands, in token of her dutiful obedience towards him. O most fruitful and virtuous Lady, which shunned neither cold nor heat, nor wars, nor weapons, nor wearying of herself, nor spending her treasure, her time, her life, so that she might increase the church of Christ, and make his name known amongst the Gentiles. Therefore the Lord looked down from heaven upon her, with his loving countenance, giving her all that her heart desired here upon earth, with most happy success: till at the length after her long, prosperous, and victorious reign, she which had lead her life most virtuously, yielded her soul into the hands of jesus Christ, most willingly. After whose most happy death, her children's children were raised by the Lord, unto the seat and title of Earls, Dukes, Kings and Emperors.  
This right renowned Lady, was born in the year of our Lord 1448, & departed this life 1504, at which time also flourished in England, that most virtuous Princess, the Lady Margaret Countess of Richmond and Derby, mother to king Henry the seventh.  
This devout Princess being replenished with heavenly graces, well knowing that the high honour of flesh and blood is but a glistering cloud of vanity, leaving the transitory delights of the world, she betook herself wholly to the service and worship of God. She fell down often on her knees secretly in her closet, & bowed herself most humbly before him in his holy Temple, pouring out her complaints together with the penitential Psalms of David, humbly requesting the Lord in her prayers, that he would look down with his loving compassion on his holy Church, mercifully forgiving the sins of his people. This she did daily, ordinarily, faithfully, & sincerely. To her divine meditations, she adjoined often fastings, with many thousands of merciful deeds to the poor, hearing their cry: willing that they might have access unto her, helping them to their right against the mightiest of their Country, of what calling, place, honour, or office soever they were. Her house most princely and solemnly ordered, her virtuous statutes set down by her godly Counsel, and signed with her own hand (as it is to be seen at this day) the Chapel was most reverently regarded, of all other places, and not of her alone, but of all her honourable retinue: her hour appointed for prayer, no pleasure, no business, no embassage, no King nor Keisar could once interrupt. No oath within her doors, nor any word or deed which might offend the King of heaven.  
And yet those usual recreations which might very well beseem the better sort of Christians.  
Her house thus well reform, according to the disposion of her heavenly mind, though she waxed in years, yet she walked forth of her doors into the harvest of the Lord, whereby the way looking up, she viewed the height & fairness of the temples: well thinking in her wise and Godly meditation, that there were many goodly places, devoid of worthy persons and many fair walls, 
Marh. 9  but not so many well learned as they should be. Her thought was good, her intent godly, her success was happy. And what was that? she seeing the harvest great, and the labourers few, forthwith she thought to send more labourers into the field of the Lord. And how? She pulled not down many little Cells to build up one great College (as did the Cardinal, who lived not to see the end of his work once begun) but wisely weighing the great inconvenience of walls without men, men without religion, religion without knowledge, knowledge without spiritual pastors: she founded an excellent college in our universit of Cambridge, after the name & number of Christ and his xii. Apostles, endowing it with goodly lands & possessions, with statutes and rules of virtuous life, to the end, that by her means many good and skilful workmen might go forth into the harvest of the Lord. This branch of true christian charity increased so much, & was so acceptable in the sight of God, that by the view thereof she framed a more solemn portraiture in her breast: for not long after she still meditating how she might best gratify the Lord of light, who had put down her foes, and replenished her heart with joy and gladness, according to the true rule of profiting in the school of Christ, she went from virtue to virtue, & from strength to strength, even a little before her death, raising up a most solmne & sumptuous college, by her will founding therein scutcheon fellows according to the number of the seventy Disciples sent out by our Saviour Christ into the world to preach the Gospel, for the good weal and prosperous maintenance whereof she gave very rich, ancient, fair, and good lands. She left them wholesome and worthy statutes, whereby a virtuous life might be practised, and all knowledge, aswell of tongues as of sciences, might by her godly devotion, be more happily attained. Lastly having bestowed great lands & possessions for the maintenance of lectures in Hebrew, in Greek, in Latin, in Arethmetike, Rhetoric, Logic, Philosophy, Geometry, Mathematic, Physic, Astronomy, Divinity, and such disputations, with other profitable exercises belonging to the same. She cleped this latter college by the name of that Disciple whom the Lord so loved, that he let him lean upon his breast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Aristot.  For whose sake we love another him we love much more. And surely this most virtuous princes loved our Lord jesus with a perfect love, which so honoured the name of that disciple whom the Lord loved so much: neither did her worthy devotion contain itself within these walls, but proceeded like the pleasant flowing river, which giveth moisture to the pastures round about it: In that she founded a divinity lecture to be read publicly in Cambridge, and an other in Oxford, with many other gracious deeds elsewhere. To these good fruits, which this worthy tree of the Lords vineyard, did send forth plentifully, (under whose shadow many of us poor souls, are shrouded from the nipping cold in Winter, and the scorching heat of Summer at this day) the Lord distilled the heavenly dew of his blessing unto her heart, giving her a most devout and heavenly mind here upon earth: to which all the treasure in the world is nothing comparable, with perfect honour, & true hearty love of all good Christians.  
To which he added a faithful and loving promise, made unto the just, setting her most princely son upon the seat of the kingdom, whilst she lived. And after her death, his children's children, which we see with our eyes at this day to our great joy, peace and comfort, most hearty praying God to grant her a long and prosperous reign, 
Elizab. Regina.  in this world, and in the world to come everlasting felicity, Amen.  
Amen is already said, & my prayer to God shall be amen. But th'end & period is not yet: sith in the field of the Lord there is good seed and tars, wholesome herbs and weeds: sweet roses and stingingnettles  
We have now showed plainly the fruitful seed of this garden, and the sweet fragrant flowers growing in the same, which daily send up a most sweet smell into the nostrils of the Lord, much like the odoriferous smell of jacobs' garments, 
Gen. 27.  which greatly delighted the senses of his old father Isaac, or like the precious ointment powered on the head of Aaron, running down his beard even to the hem of his garment.  
Amongst the which good trees now named, as there are many passing pleasant flowers, springing out of many and sundry soils, so the peerless pearl the flower of flowers, 
Túe rose of England.  the rose of England, being joined with the rest, doth make the nosegay full fair, and sweet, whose pleasant smell, because it is so wholesome to the head, and comfortable to the heart: because the oil thereof doth comfort the bruised sinews, looseth the dried joints, and mitigateth swelling pains, through the whole body: The Lord hold his holy hand over this flower, and preserve it to his glory, according to the tenor of that old verse: 
Haecrosa virtutis de coelo missa sereno,  
Eternum florins, regia sceptra tenet.  This rose of true virtue, even sent from heaven, holding the kingly sceptre of this land, shall flourish for ever.  
And good cause why. Sith the root thereof is firmly fixed on the southeast side of this orchard. Over which the sun of heaven hath spread his blessed beams so plentifully, that the ground thereof is fresh and green, the flowers fair, the smell sweet, the fruit most plentiful and very wholesome. Which because it yieldeth the first and sweetest taste, unto the spouse of jesus Christ, he hath blessed it as ye have heard, and it shall be blessed. And though I be the unworthiest of many thousands, to walk thorough this orchard of the Lord: Yet if it shall please you of your courtesy to accompany me unto the of their side, 
Psal. 36.  ye shall see by the way, that we must decline from evil, and do good: that on this side of the orchard be many fair and large trees, whose bows be fair, the leaves be green, the fruit is well seeming, but yet it hangeth so high, that it will not come down, the bows are so stiff, and the trees so untractable, that they will not once bend themselves unto the hand of the most loving spouse of jesus Christ.  
And therefore as the Lord of his mercy hath blessed those abundantly, which love his spouse, & nourish his children: so on the contrary, he maketh those trees barren, 
Toby 13.  which yield him no fruit. He taketh the juice from them, so that their bows whither, their leaves fall from them: the body dieth: the tree is cut down with his sharp axe, or else with great force pulled up by the root, and cast into consuming fire. 
Math. 3.  But if the rank root of the evil tree, be so full of natural corruption, and venomous posion, that it suck out the juice from the good trees near adjoining thereto, which yield wholesome fruits unto all his saints, than the Lord he sendeth forth his spirit of mighty force and tempest, which breaketh the bows, 
Psal. 25.  and rendeth the tree in sunder. He prepareth most exquisite torments, and untolerable dolours, for all those which impoverish his Church, which disgrace the shepherds of his flock, which tread down the sides of his simple fold, 
Psal. 126.  and devour his poor lambs, thorough the greedy and heathenish desire, which they have to the the goods of this world. From this corrupt fountain springeth, the uncertain and the wretched cares of man's life: in that every one is set on fire, with the sparks of infinite desires. Being once tottered in the chariot of this uncertainty: man walketh in a vain shadow, & disquieteth himself in vain. His heart is set on vanity, and all his purchase is the sorrowful fruits of the flesh. Though honour and riches have no stability. 
S. Bernard  though the strength of man is like a bruised reed, which we bteake in sunder with our fingers: though the whole world be a sea of troubles, & all the prosperities thereof waves of perpetual disquietness: yet man, sinful man, presumptuous, disobedient, unsatiable man: though his eyes be weak and dim, yet will he adventure to look against the radiant sun: though he be blind, yet will he walk: though he be weak, yet will he strive against the strongest stream: though he be naked, yet will he offer himself, to the stroke of death: though the drink be deadly poison: yet because the colour is good, the cup pleasant, the first taste thereof sweet: he will drink a large draft, till the taste of his tongue empoison his own heart, till his pleasure break out with roaring pain: till his body be dried up, and till his soul all consumed with sin, 
job. 10.  cry out with job: Tedet animam meam vitae meae: it irketh me of this wicked life.  
Though this be thus: and daily example of those which descend before our eyes into the grave, doth tell us all this plainly: yet we daily cark and care, for this carcase of ours, knowing well it is but dust, 
Gen. 2.  we desire sweet meats, which empoison the soul: we reverence, we fear: most servilely we admire worldly honour, which is lighter than vanity itself. The wise, high, mighty, honourable, politic rulers of this world, trouble themselves all the days of their life, in fetching, in casting, in compassing, goods, lands, honour, dominion and power.  
They rise up early, and go to bed late (as saith the prophet) they eat the bread of carefulness, they search and seek many new ways. They invent many strange policies: they adventure many great dangers: they lose many friends: they undo many poor scholars, widows, and fatherless children, even to the loss of their own souls, and yet they say, they love the Lord and his holy temple. O sinful hearts besotted with sensuality.  
Can that ship be safe which is tossed with every surge of the sea, and overwhelmed with every blast of wind? can that mind be quiet, which boileth with sundry flames of fire? Is there any surety in lightness itself? any certainty in outward fortune? any safety in perpetual war? any security in present danger? any friendship in open defiance? any felicity in outward riches? any religion in spoiling the Church?  
Be there two heavens that we should make our paradise here on earth? or is the Lords arm shortened, that he can not execute his will? or his justice decayed, that the sinners should escape vengeance? Is he asleep, that he is not stirred up with the outrage which the heathen and hard hearted worldlings commit against his church? or is he deaf, that he heareth not the cry of the poor? or blind that he seethe not the pride of the world openly disclaiming the brightness of the heavens? 
Per. 2.  No the Lord is not slack as some count slackness. He which made the heavens so high, most carefully he beholdeth the lowest, the poorest the simplest creatures here below. 
Psalm. 112  He which made the ear, he will hear the cry of the poor, and he which made the eye, he will behold the scars, which be inflicted on the face of his beloved spouse In his compassion, he shall pity her, and in his judgement he shall draw forth the two edged sword of his wrathful indignation. He shall rise up like the Giant to the battle, 
Psalm. 18.  and shall pass forth as the Lion to devour his pray. He shall redouble the wickedness of his enemies into their bosoms.  
He shall cast down the house on their heads. He shall bring the curse of their desert upon them, and who is able to withstand the fury of his wrathful indignation? to endure his anger? or to suffer his heavy displeasure? though some men prosper for a while with that which is not their own, being reserved to a greater destiny: yet let those which hope for the salvation of Israel, learn to fear the Lord aright. Let us not abuse the long patience & loving kindness which the Lord hath showed in sparing us so long. 
Sapien. 15.  I grant the Lord is merciful, & long suffering, full of patience and mercy, sore grieved with the death of a sinner. But yet he is just in revenging the injuries of his spouse.  
If any offer injury to the king, or to a noble man, or to a mean man before his face, he will revenge it presently: but if we offer violence to the spouse of Christ, or the dead, or the fatherless, or the innocent, which cannot speak for themselves, nor plead their own cause: then know that the Lord hath taken the defence of these to himself.  
He which dwelleth in the heavens, he seethe it. Though his blow be long in coming, it pierceth deep even into the Marrow and the bottom of the soul, and that to the third and fourth generation of them that hate him. 
Exod. 20.  He beareth long with them: but when he cometh he payeth home.  
He suffereth the wicked to devise many unlawful means, whereby they wax rich in this world. He letteth them pass on their course oft times, with great prosperity, even many years, & divers lives, till at the length, when the fruit of sin is ripe, and the first sower thereof is ready to reap a plentiful harvest of his ungodliness, then besides the danger of the soul, the sowthwinde ariseth, the heavens overcast, the outrageous tempest breaketh out of the clouds above, it passeth, it pierceth, it overthroweth, so that the harvest which hath been so many years in growing, of a sudden is clean destroyed, and vanisheth out of sight.  
Though thou have thonsandes of lands, and ten thousands more than the ancient inheritance of the fathers: Though thy money be heaped in bags, and thou wallow in thy wealth, having all things at thine own will: yet if thou have rob thine own mother, to enrich thy treasure, thou shalt be a fatherless child, and childless father thyself, so that thou shalt have no parents, in whose presence thou mayest joy, nor leave any child behind thee, to weep for thee at thy graves side.  
Nay that which is a visible curs: thy goods for which thou hast drudged so sore, when thou art dead shall be translated, into the hands of thine enemies to the end they may strongly be avenged of thy dearest friends.  
O let not your eyes be blinded with carnal delight, 
Reg. 4, 10.  and too much carefulness of this earthly body, let not the delights of the flesh, blot out the well meaning motions of the spirit.  
Be wise betimes and understand this true rule of the spirit, lest the terribleness of the example cause you to tremble at the first sight, and after further view breed great amazement in your heart and conscience.  
If thou have children, and children's children, and great store of earthy offices, honours, and dignities for them all: yet if thou spend more time and care in providing for them, and herein count more of thine own honour, now begun and budding in thy posterity, then of the prosperity of the Church of Christ, of his divine worship of of his holy ministers: Thy wife shall prove a stinging serpent in thy bosom, thy children shall be wasteful distroyers of that which thou so carefully hast built up: thy body agonished with sundry maladies, altogether uncurable, thy groaning day and night will mar thy melody conceived of thine abundance of riches: thy heart shall quake with doubtful fear of thine enemies: death will double the discord of thy disquietness: and if thou were the mightiest and most puissant prince in the world, yet if thou count of any earthly thing, before or in comparison of God and his holy Church, (unless thou repent) thy desire shall never prosper.  
Concerning this conclusion, I mind only to give you a taste, of which (if it please you to peruse Celsus of Verona hereunto annexed, 
Celsus of Vetona.  ye shall find the whole service represented in sundry dainty dishes, which many wicked worldlings take from the ministers of the Church, setting them on their own tables.  
He hath described the whole course, and named sundry costly meats, whereon the Venetians used to feed, adjoining thereto their sour sauces: which once received in at the mouth, but hardly afterwards digested: did breed great heart burnings, in their breasts. And good cause why: for if the Lord promise long life and happy days to them which dutifully honour their father and their mother: 
Exod. 20.  shall he not pull out his flaming sword of indignation, and cut of the line of their posterity, which dishonour their spiritual mother the holy church? pilling and powling her of her jewels, ornaments, ancient liberties & large possessions, making her loathsome even in in the sight of the heathen?  
If thy loving mother took thee up out of the wilderness, from the mouths of many wild beasts: if she brought thee in her loving arms into her house, and lapped thee warm in her own clothes, if she suckled thee with her tender breasts, if she sustained many great losses, 
Honorius Solitarius,  & hard adventures in bringing thee up: if she suffered many troubles & dangers in defending thee: nay if she have been most grievously persecuted, once, twice, thrice, nay more than ten times for thy sake: is it not barbarous cruelty for thee when thy mother is old, to take her jewels from her neck, her clothes from her back, her house over her head, her meat out of her hand? Wilt thou scratch the teat that gave thee suck? or diminish the living of the Church, which giveth the spiritual food for the soul? though the holy scripture had not once mentioned it, yet the law of nature doth threaten a dreadful doom, to all those which destroy their own parents: & God the Creator of nature itself, doth never leave it unpunished.  
Let us propound unto ourselves, the life, the honour, the dignity, the blessed memory, and immortal glory, of those worthy princes already mentioned. And on the contrary the sinister beginnings, the evil success, the miserable ends of all those, which neglected the glory of God, and the prosperous estate of his Church, 
Reg. 4.  which of all Christians, especially of all true nobility, ought most to be abhorred. Do but lift up your eye, and look at tbose which have shaked their head at Zion, & by shaking of Zion herself, have meant to strengthen themselves on all sides. Fix your eyes steadfastly, yea but a little, 
Athanasius.  on those graceless imps, & after many great plagues and destructions sent on them, ye shall see the cloud clean vanished, and in the house of the wicked no man left. His habitation shallbe void, and there shall no man remain to say, with the old Prophet, alas my brother, alas my uncle, alas my looving father. Now having bend our eyes unto the view of sundry examples, let us look into the ages past, and see if ever the Godly were utterly destitute, or that the enemies of the Church of God, ever continued long in honour, or if those which any way impaired the Church, prospered afterwards in their generations. Come and see: nay I pray you reed and understand, that the Lord hath always been most jealous, over his beloved spouse. Tell me if you be so old, or your memory so good, can you name any what so ever, which at any time in any nation, diminished the state, the living, the honour, the safety of the church of Christ, and scaped the hands of the almighty? David's eating of the show bread, in the days of Abiathar the high Priest, is answered by the Lord of truth, extreme necessity drove him thereunto: and yet (as the learned write) he might more safely do it, because he was both a Prophet and a king, herein prefiguring the person of a saviour Christ, who was a king, a priest, and a Prophet. But let us proceed, plainly saying the sooth of our conclusion. The Lord in executing his judgements, hath no respect of persons neither pardoneth he this grievous voluntary sin, of detracting from the Church, so easily, as he doth other sins of infirmity.  
But rather he showeth his most severe judgement, against those which take the living of the levit from the Church, and impropriate the same unto themselves, their wives and their children. Ely was a goodly old Priest and very learned. 
Ely.  He was so beloved of the Lord, that by the mouth of God, he and his seed, were appointed to minister in the house of God, he had the freedom and prerogative of the Priests: and he only had the disposing of the Ark, the house, the sacrifice of God in his days. Till at the length together with the use of holy rites, through the hope of small gain, he suffered great abuse to enter into the house of God: in that the sons of Ely forgetting God, & the due reverence which they ought unto his holy sacrifice: applied the use thereof more to the feeding of their own selves, then to the solemn and reverend pacifying of the Lord, for the sins of the people. They seldom offered themselves, & when any of the people came to offer up unto the Lord, whilst the meat was boiling the Priest's boy came, & having a fleshhook in his hand, he thrust it deep into the cauldron, & what piece soever came up, that the Priest took to himself. This did they unto all the people of Israel, which came to sacrifice in the house of God at Silo. Yea, & before they burned the fat, the priests boy came to him which offered, saying: give me a portion, that I may roast for the priest, I will not stay to take boiled flesh at thine hands: but I must have it raw. To whom when he which offered unto the Lord, answered not so, but (according to the custom) let the fat be burnt first, & take then at your pleasure. To whom the boy replied, nay but if thou wilt not give it me presently, I will take it whether thou wilt or no. Hereupon the sins of the sons of Elie, was grievous in the sight of God, because they being sinful flesh, took to their own use, that which was bestowed on the sacrifice of the God of heaven. Elie heard all those things of his sons, and more than that: and he said unto them very mildly: how is it my sons that I hear of such wickedness committed by you against the Lord? do so no more my sons, do so no more. Consuetudo peccandi, tollit sensum peccati. They sinned still by daily custom without regard: they offended the Lord without remorse: the old father spoke to his sons sometimes, but so loving lie, that he hated his children: that he fed their humour, and nourished them in their wanton wickedness, forgetting that truth which he spoke with his lips: If one man sin against another, God may be pacified for them both, but if man sin against God, who shall entreat for him, or make sufficient satisfaction? This mild old man waxed towards his end. As is the use of natural fathers, he loved his sons too much, too vehemently, & too childishly, in that he was loather to lose their fawning looks, than the favour of the Lord. Alas (say some) you must bear with nature, he was very old, and his greatest joy was his sons. Was his joy here upon earth? And did he rejoice more in his fleshly children, then in the true service of the Lord? because he loved the issue of his flesh more than the glory of God; & maintained his children with the which was bestowed on the worship of god, therefore the Lord sent a double embassage unto him. First the man of God told him plainly after this manner: Thus saith the lord: did not I plainly appear unto the house of thy father, when he was in Egypt in Pharaos' house, and chose him out of all the tribes● of Israel, to be my Priest, to offer upon mine altar, and to burn incense, 
Exod. 4.  and to wear an Ephod before me? and I gave unto the house of thy father, all the burnt offerings, made to me by fire, of the children of Israel. Wherefore have you kicked against my sacrifice, and mine offering which I commanded in my tabernacle: and honour'st thy children above me, to make yourselves fat of the first fruits of all the offerings of my people Israel? Wherefore the Lord God of Israel saith: I said that thine house, and the house of thy father should walk before me for ever. But now the Lord saith: it shall not be so, for them which honour me, them I will honour. And they which despise me, shall be despised. Behold the day shall come that I will cut of thine arm, and the arm of thy father's house, and there shall not be an old man in thine house, and thou shalt see thine enemy, in the habitation of the Lord etc. And this shall be a sign unto thee: thy two sons Ophney and Phinees, shall both die in one day. This was the first Embassage, and the second was like unto it, denounced by the child Samuel in this manner: Behold I will do a thing in Israel, that the ears of all which hear it, shall tingle. In that day, I will bring all the plagues against Elie, and against his house, which I have already determined: and I will judge his house for ever and the iniquity of his house shall not be done away, with offerings and oblations for ever. Which when Elie heard, he being stricken with grief of heart, he said: it is the Lord, let him do as it seemeth best in his eyes. Immediately after these offences of the sons of Ely, against the Lord & his holy worship, & the profaning of the tabernale, which was a figure of the church: the Philistnes moved battle against Israel, they won the field, they took the ark of the Lord: & in the same day Oppney and Phines' the sons of Elye were slain in the battle. At which time, Ely sitting upon a cell, trembling for fear of the ark, then gone forth into the battle, he being blind, in the evening he heard a sorrowful noise, through out the whole city, weeping & mourning & great lamentation: even in such sort, that he sent presently to know the cause thereof. In the same instant a messenger came running from the field in haste, telling him that all Israel was that day discomfited in the battle: great effusion of blood in the midst of Israel, with the death of his two sons Ophney and Phinees, & also the ark of God, was taken by the Philistines. But when Elie heard the ark of God named, 
Reg. 1.  he fell down backward from his feat & broke his neck. O the dreadful judgement of the Lord against those, which take away the living given to maintain his holy worship. Here we see the truth of Elies' speech: if man sin against man, there may be an atonement made betwixt them But if man sin against God, if he diminish the glory of the Lords temple, to increase his own honour, or feed himself, his wife, his children, with the goods given to the worship of the jord, & his holy temple: who shall entreat for him? those which by weakness of the flesh sin of infirmity, to them the Lord will more easily grant pardon. But if thou lift thine hand, against the mighty God of heaven & earth: & willingly diminish the worship of his holy name, them tremble & fear & repent indeed, for not the malefactor only: but his father, 
Exod: 20.  his brethren, his city, his country, where his wickedness is suffered, shall be grievously punished by the hand of God in peace, & vanquished by the enemy in the day of battle. Herein both Clergy & Temporalty are to take example of the punishments which light on those, that diminish or alter the oblations, & godly devotions which true christian Princes, & other well disposed people, hath freely bestowed on the Church. Though their hearts be so hardened that they do not fear, and their conscience so brauned that they cry to those, which show forth the dreadful judgements of the Lord, in this case: Talk on, give me the goods: & therein take the fat of the Church livings, and leave the lean for those which minister at the Altar of the Lord: Yet let them assure themselves, 
S. Pet: 2.  that the Lord will come, & will not defer, and till he come he hath laid up a heavy judgement for them, against the day of distress. In the battle they shall be discomforted, their sons shall perish with the sword, themselves shall die the same night, & they shall know that it is the Lord. He will be served first, & none but he. He will have the best of our lands goods & children, & none but he. He will have the Kingdom, the power, & the glory, & none but he. There shall no iniquity remain in his house. Neither is he like to sinful man, that he will grant childish dispensations, contrary to his own laws. He hath granted no privilege of evil life, to any person whatsoever. If the King offend, he spareth not his goods, his lands, his children, his life, his honour. If the people sin, he raiseth a strong & strange people against them in war, or sendeth a secret pestilence to destroy them at home in peace. If the priest convert the offerings of the Lords worship, unto the maintenance of his wife & children, though it be that good old man Elie, yet the people for whom he prayeth shall fly before their enemies, his sons shall die on the edge of the sword, he shall break his neck down backward, the ark of the Lord shall be taken by the uncircumcised Philistines, & (that which is the core of this most grievous plague sore) the glory of the Lord shall departed from the land. Tunc tuares agitur paries, 
Reg: 1.  cùm proximus ardet, if judgement begin at the house of God what shall be amongst the estranged sinners, if the fire be already so kindled in the green tree, what shall become of the dry? If the Lord thus severely punished his priest (whom he chose unto himself) for diminishing the sacrifice & the solemnity thereof: with what sword will he revenge the disgraces of his holy Temple, amongst the heathen, or the greedy Atheists, which spoil her of her daily maintenance, of her precious clothing, of her solemn foundations, of her well bestowed lands? You know that Solomon was the wisest man that ever was being only man, & ye have heard of the fruit of his heavenly wisdom, even the building of a holy temple unto the Lord. If heavenly wisdom built it up, then sinful folly pulled it down, & down it came. But will you see with what countenance, the Lord beheld that fact? That mighty Monarch Nabuchodonozer amongst his general wars and famous victories, he conquered jerusalem and razed the walls, 
Nabuchodonoser.  he spoilt the Temple, and took away some of the golden vessels of the house of God, 
jerem. 39  placing them in his emple before his Idols, wherein the learned observe that he had some conscience, in taking some of the vessels & not all, & in using them only in the temple of his gods, not in his own house. He was a mighty Emperor, & as his dominions were greater than those of other princes, so was his heart lift up in pride, above all other men: therefore the Lord he put the mighty man from his seat, 
Daniel 4.  he disarmed him of all his power, he made him naked of all his glory, he removed the crown of gold from his head, & that which argueth what manner of men they be, which lay violent hands on the temple of God, he took from out his breast, the understanding heart of man, & placed therein a brutish beastly heart together with the shape of an Ox, which hath horns and hoofs, and eateth hay. After this he took him from the princely palace, and turned him lose into the wild soil, even amongst the beasts of the wood. His body was wet with the dew of heaven, his drink was the water of the puddle: & his solace was the company of brute bests. He led this dull & deadly life, for seven years: that he might learn to know the God of heaven: to regard his truth, to give him all honour and glory: which after the Lord of his mercy & wisdom, had restored him to his kingdom he did most willingly & plainly acknowledge, even in these words: I Nabuchodonozer, 
Daniel. 4.  do lawd, magnify, & extol above all things, the king of heaven & earth, etc. Though after this strange chastisement, he was wonderfully humbled in the sight of God & man: yet the corruption of the father's blood did sink so deep into the bones of his son king Balthasar, that when he was at a solemn feast, amongst his princes & the nobility of his court: being drunken he commanded that the golden vessels, which his father Nabuchodonozer ●ad brought from the temple of jerusalem should be brought into him: that he & his princes, his nobles, wives & concubines, in a bravery might drink in them. It was so done. They did eat and drink in the vessels, belonging to the temple of the Lord: they praised their idol Gods: but by the way, the wine which tasted sweet to his lips, came cold to his heart. For in the same moment as he was drinking: right over against the candle standing on the table: there appeared the fingers of a man's hand, writing on the wall: which once descried, by the king himself: he beheld it with a ghastly look, and fearfully esprised with the letters, which appeared in his sight, his colour changed, his heart panted, his spirit was troubled, his rains were loosed, and his legs shrunk under him. Straightway in great hast he sent for Daniel, 
Daniel. 5.  who read the writing, which was this: Mane, Techel, Phares: expounding these three words in this manner: Mane, that is, God hath numbered thy kingdom, & brought it to an end: Techel, thou art weighed in the balance, & thou art found too light: Phares, thy kingdom is divided, & given to the Medes & Persians. This was the sentence of the Lord against that mighty king, for translating his vessels appointed for his holy sacrifice, unto profane use: & the execution was not long deferred: for the self same night in which he presumed to drink in those holy vessels, he was slain in his own house. Though the Lord do not always send such manifest & speedy revenge on all those, which take the goods of the holy church unto their private uses: yet let them which are guilty thereof beware, that they abuse not too much, the merciful & loving patience of the Lord, for his sword is sharp, & passeth swiftly, betwixt the soul and the spirit, like the lightning breaking out of the cloud. Think not that he is forgetful, because the fact is now past: or unjust, because vengeance yet lieth hid: or partial, that without repentance he should suffer any sin to scape unpunished, in any person whatsoever, from the beginning of the world unto this day. David was a holy and a kingly prophet, a man even according to Gods own heart: his eyes beheld the vain beauty of a woman, wherewith his heart was strait inflamed, and set on fire within his breast: he took his poor subjects wife, and sent her husband to wars, where he was slain: he loved, he killed, and after that he possessed the woman, & had by her a goodly boy. What followeth in the text of holy scripture? the prophet Nathan brought him a heavy message from the Lord, saying: it is even thou; thou hast sinned against the Lord and thy poor subject: thou hast slain Urias the Hittite, and married his wife: wherefore the sword shall not depart from thine house for ever. This was the defiance of the Lord sounded against king David, by the mouth of Nathan the prophet, to which the great alarm was not unlike. For the Lord did visit the little child, which he had by Urias' wife with sickness. For whom David prayed unto the Lord most instantly, that he would spare the child. He prayed long, he fasted religiously, he mourned, he remained in the dark; he put on sackcloth and ashes; he lay upon the cold ground; his noble counsellors could not entreat him to take any meat for seven days, in the end whereof, the Lord took away the fruit of his sinful delight, even the child unlawfully begotten, which he so entirely loved.  
Afterwards, though the Lord blessed him with Solomon, yet to show that the fight of the rearward, should be no less mortal than the sudden alarm, given before to the main battle: the Lord stirred up his own son in arms against him, and armed the people so stoutly with rebellious hearts, in desire of his destruction: that it was said plainly, before the king: that all Israel were up in arms against him, and sought to destroy him.  
This tumult of the people was so sudden, so violent, and so outrageous, for the time, that the king for fear, fled out of his own palace, and durst not stay therein, though he had showed great signs of hearty repentance: and the Lord had said, that he would remember his mercies, promised unto him: the retreat was not fully sounded, but the Lord punished the sins of the king together with the death of seventy thousand of his subjects, destroyed with the plague which he sent amongst them. Whereby all men may learn to fear the Lord, knowing that he is just and holy, immutable, and not as man is, to be pleased with a fair word: but even amongst his chosen children, he sendeth his devouring sword to cut of the root of their sins: and not to them only, but to their children and children's children.  
Concerning this we have a clear example in Achab king of Israel, who when he could not entreat poor Naboth to departed unto him his vineyard and the inheritance of his forefathers: he lay down on his bed, all sick with grief turning his face from the company towards the wall, he sighed sorrowfully, but the physician was at his elbow. For there was a commission presently sent forth, a court called, witnesses examined, Naboth condemned, brought forth, executed.  
When Achab heard of this, he rose from his bed, he descended and took possession. But the Lord he sounded forth his trumpet of defiance against him by the mouth of Helias saying, 
Regum 3.  hast thou killed and taken possession? behold, in the same place where the dogs licked the blood of Naboth, they shall also lick thy blood, and I will cut of the line of thy posterity, so that I will destroy from Achab every one that maketh water against the wall, Achab hearing this, was wonderfully sorry and vexed in his heart, so that he rend his garment, fasting and praying in sackcloth and ashes. Therefore the Lord had an eye to his penitent sorrow, and recomforted him by the mouth of Helias, saying. Because thou hast humbled thyself at my voice, this evil shall not come in thy days, but in thy sons days; and yet not one jot of the word of the Lord failed, concerning his death. For after three years, there arose great wars betwixt Israel and the Assyrians, in which king Achab being sore wounded under the side with an arrow, the blood ran down into the chariot, and he died: and they washed the Chariot in the pool of Samaria, and the dogs licked his blood, in the self same place, where he spilled the blood of the innocent Naboth. His eldest son joram was partaker of this punishment sent from God, 
Reg. 4.  for he was shot betwixt the shoulders by the hands of jehu, being cast out of his chariot into the field of Naboth. Also his wife jesabel the deviser of this sin she was cast out of her window down upon the pavement, 
jesabel.  where (her brains dashed out against the stones, her blood sprent upon the walls, her body bruised against the ground)  
When she should have been taken up, there was nothing found remaining save only her hands, her feet and her scawpe, as it was spoken by the mouth of Helias. dogs shall eat the flesh of jesabel in the fields of jesraell.  
Lastly (that we may behold the severe judgement of the Lord against those which take away other men's possessions) though Achab left great store of Children behind him, even 70. sons in Samaria: so that it seemed very likely in the eye of man, that he should never want issue to sit upon his seat, yet the Lord in one day by the hand of jehu destroyed them all: 
Reg. 4.  their heads were cut of at his commandment, and laid on heaps by the city gate, to the end that all posterity might learn hereby: not to trust in the multitude of their lands, authority and riches, or to hope too much in the succession of their carnal body: but to way the severe judgements of the Lord against all those which neglect his honour, and which through a greedy desire of earthly possession, with the hazard of their own souls, willingly undo their poor neighbours and brethren, for whom the Lord jesus the God of heaven and earth, hath shed his most precious blood. O that carnal men would consider wisely, and way this conclusion truly in their heart, that if the Lord did so severely punish Achab (and yet not the thousand part which he deserved) for the taking away of one of his subjects vineyards, which lay very commodiously for him: that he died unfortunately in the battle, his Queen was eaten with dogs, his children even 70. be headed all in one day: what grievous punishment hath he prepared for those which take the house & vineyards of his beloved spouse? which impoverish his children of whom he hath said, he which hurteth you, he toucheth the apple of mine eye? which eat her bread from her, and make her barren of her best beloved children? Which place all their study and delight in hording up corruptible riches, not remembering how little it availeth a man, 
Math. 46.  if he win the whole world, and lose his own soul? Nay not considering the exceeding great blessings which the Lord continually poureth on them that maintain his holy temple, and the extraordinary curses, wherewith he cutteth of the desire and posterity of all those, which either decay his holy church, or diminish the divine worship of his holy name.  
Me thinks our eyes should not be so dim in this clear light, that we should not see: nor our hearts so fleshly that we should not understand and the will of the Lord, and his great judgements against those which maintain themselves by the goods of the church, being none of those which do service, or have any special function in the same. Though we will not understand the fearful examples which the Lord hath showed heretofore: Yet let us so incline our own hearts and ways, 
Acts 20.  that of ourselves we may be ready rather to give with the blessed, than to take away with the cursed. Let us consider with reason, that man is created for the glory of God, not for his own glory: for the service of God, not for his own service: for the salvation of the whole man, even body & soul, & not for a little vain delight, whilst he liveth herein the flesh. Herein let him know by the rules of nature, of reason, of civil laws, & holy institution, that the goods of the church, came to us by the right of succession: & by the same right they are entailed to our posterity, & succession of our place & calling for ever. If this be so then the sequel is most plain & true, the goods of the church they are none of ours to give, but whilst we possess them, nor theirs to take: we offend in giving, & they offend in taking away that, 
Reg. 3.  which is neither theirs nor ours. But (as Naboths vineyard) the inheritance given by our forefathers, to us & our succession. We gave you them say some, & we may take them away. Not so, though the antecedent halt, yet suppose it were true: the consequent is altogether maimed. Though you had given that which you would feign take away, & though those good devout souls, your ancestors, which so charitably provided both for you & us, lived at this day (whose life would be to them a double death, if their eyes did see that which we see) yet that which thou hast once given into mine hand, willingly wittingly lawfully, thou canst not take to thee again. Who presenteth a noble man with a saire horse, or a goodly dog, & after the acceptance of the same with hearty thanks, challengeth his gift again for his own? If his manners fail thus far, yet is it right or reason so to do? But if we give unto the Lord and that freely, as we ought to do, if we confirm the same with word and deed, with witness, hand and seal, 
Reg. 1.  and willing delivery, shall we be so shameless, that before the lords face, and in the sight of all his saints, we will say: give me my goods; or these be my lands: or as the priests boy said: if you will not give me, I will take it? this is thus, or at the least, I so suppose, sith thou which lately diddest walk below in order with thy brethren, art now well fatted, and they still lean: thou hast taken a higher flight, and aymest at a richer pray: thou hast seen great wars, & with the strange devise of foreign sleights thou breakest that, which will not bend: leaving the good country simplicity; entering the usual course of this flattering world, forgetting the plain honest dealing of a true Englishman: thou art thereby well instructed to live, and so full soon thou becomest very well learned: thou canst the rule to catch on all sides, and to hold fast till death doth lose the knot. In practise of this general, thou reapest where thou sowest not: thou findest that which erst was never lost: thou receivest from the church, that which when thy conscience seethe it within thy gates, it blusheth red as a rose, and burneth within thy heart, like the flame of fire. That this flame may not only appear without, but also consume within, even the heart, the life, and the soul: thou pourest oil into it, joining house to house, and land to land: turning poor men's commons into thine own private pasture. With these two wings of violence, of a sudden thou risest from the earth, and with the help of the puffing wind, thou mountest swiftly so high, that the highest temples and mightiest mountains, to which before thou durst scarce lift up thine eyes, lest thy head should dazzle, now are far below thy slight, and through great despoil almost out of view. In this thy height remember that thou wert low before, and that thou must descend down into the earth from whence thou camest.  
The arrow shot upright out of the bow, 
Gen. 3.  when it is at the highest, it turneth back, and swiftly falleth down to the place from whence it came. The soaring fowl which flieth most swift and high, when mowlting time by kind and course comes in, ofttimes doth cast her fairest feathers. Those on whom this world doth laugh most pleasantly, which have the fawning of outward fortune at their own pleasure, pleasing themselves in the high throne of honour and rule; let them consider that the higher they climb, the lower will be their fall: and that which is the corsie of their pomp: the highest boughs be most weak and brittle. This is the vain hope of sinful man.  
What availeth it to attain the highest boughs sith on the same doth hang the fruit of our perdition? 
Psal. 48.  Canst thou sit surer and faster on the highest boughs above; than old Ely did on his Cell below, from which he fell down backward and broke his neck? Flatter yourselves still (if you will) O ye which distrain your mother's teat so hard, that it droppeth blood withal, and feed yourselves with the doubtful pleasure of this sin, and when you have satisfied your thirst, with the taste of that which ye drink too much: then assure yourselves if God be God, even the God of Gods: if he be just, even justice itself: if he be the same he was (as saith the Apostle) the same yesterday, 
Heb. 13.  to day, and for ever: if he be true, which is the way, the the life, and the truth: most true, most holy, most eternal: that way which you seek to save your life, ye shall lose it: that means by which ye desire to raise yourselves, shall cast you down: those goods, which you lay up in store, for the maintaining of your children; shall cut off the line of their life, and clean blot out all thy name and memory from off the earth: and that which you studied to make your honour, shall be your utter confusion.  
If the glass now set before your face be true, and if your sight be good, why do you not behold this spot of earth, wherewith your face is so besprented? But if your blindness be the same, with his which will not see: behold yet I will set the glass nearer to your face: and if I can, I will so rub it, that the spot of your disgrace, may more easily appear loathsome unto your eyes. He which receiveth you, 
Math. 10.  receiveth me (saith our saviour Christ) and which honoureth you, he honoureth me. Now do ye but behold a little, what reward, what countenance, what place, or credit, a poor learned man hath amongst us in this world, and then mark if the spot be not fowl and great. If he be in the Court, away good peake goose, hence john Cheese. If in the country, he is of no wealth, what call you for his witness? wheresoever he cometh, Pauper ubique jacet; every wans verdict is this general pity; 
Gen. 40.  alas poor scholar▪ And thus he liveth. The Lord hath decked the barren earth, with store of goodly flowers, the trees he hath laden with leaves, and the waters he hath replenished with fishes. The cuntriman hath his house, his cattle, his plough, his ground, whereby he liveth: the lawyer his pen and tongue, with which in few years, he purchaseth hundreds: the merchant his returning gain: the courier more than I can tell: the secretary his secret come in, which make him glitter in his gold abroad. And is the learned man without house or home, without money in his purse, or good apparel to his back, without a cogging face and shi●ting looks? hath the Lord provided no such thing for him? alas poor scholar. Had he never cretaine living of his own? hath he none, or can he have none? Habui filium, saith the old man: 
Terence.  Nos quondam floruimus, saith the Trojan.  
And so do we; it may be we had some certainty: and now it may well be: but the conduit pipe by which the water flowed from the spring into our bosoms, is waxen so full of rifts, that the sweet spring water runneth out on every side, into strange grounds adjoining to the same. There be livings good store, saith one, & if the learned will seek, let them assure themselves they shall find. Seeking is a ready way, if it were so plain as it seemeth short. But what if the best hound in the whole kennel, be not the best seeker, who shall go away with the Hare? yet let him follow, and at the length he shall come to the view of the wished gain. It is true even as Tully saith. 
Tully.  Fluctibus saepe obruitur, antequam portum conspicere valet. After he have been long tired and scratched in the bushy woods, peradventure he shall come to the death of the Hare. And yet in our moral, the course is not so hard, nor half so uncertain. For when the wished preferment which you mean is once to be achieved, who so hard hearted that will not bestow it on the best. Is it detur meliori, or detur pulchriori? I know not, but I am sure, he that seeks shall find. Gladly would I learn that kind of seeking. If his wished preferment lie in the court, he must provide a friend in the court, who is always better than the penny in purse. What if it be in the country? these things have all one certain rule. But as the giver is, so is the way of obtaining. Then the learned are in worse case than they were before, because the way is more uncertain: for he must sometimes sue to the good, honest Farmer in the Country, who knoweth a golden angel better than a Latin word, sometimes to the gentleman in the City, sometimes to his wife, his son, his daughter, his cousin, his steward, his factor: sometimes to the Noble man: and all his circumstances, before he can come to the matter. And when he hath done, if he be not so well seen in secret Philosophy, that he can talk learnedly with the secretary: his studying at the University so many years, his riding into the country, the city, the court, his expenses, his pains, his hope is all lost.  
Is this the seeking which you mean? and must the poor learned man, after he hath read so many volumes, and studied so many years in so many sciences and tongues, run and ride post, & hast from place to place, from country man to gentleman, from him to his wife, from both to the court, to the noble man, to his son, his clerk his secretary? alas poor scholar. Whilst we have been seeking after your manner, we have almost lost the game which we begun to hunt, and yet I hope we are not run so far counter, but that we may easily undertake it again.  
Sith it followeth conveniently, if they be good minded men, which pity the poor distressed case of the learned, than they be evilly minded, which are the cause thereof, 
Psalm 40.  diminishing the livings of the Church, wherewith the learned aught to be maintained. Without such contingent seekinges, the last despair of most learned men's desire.  
From this river conduit pipe floweth a channel of fowl troubled water, wherewith whilst these worldly minded men do use to wash their faces, they appear much more deformed than before, sith the tasting often of the sweetness of this troubled earthly channel in heart and mind, are so bewitched with the love of this present life, that the honour of God, the reverence of his name, the due hearing of his word, the daily celebrating of his divine Service, together with the immunity and perfect freedom of his ministery is much decayed. I pass over all the examples, and plain speeches of contempt used against the ministers of Christ at this day.  
Those which be thus evilly minded towards the Church of Christ, nay towards Christ himself: are the Christians? are they comparable to the heathen in their kind? or worthy to be numbered amongst men? though their titles be many, their honour great, their lands inestimable, yet think ye that these men shall prosper here on earth? as for heaven, turn back good sir, this is not the way. The gate by which ye must enter in thither is very low, the way narrow, the journey long, your body is idle, 
Math. 7.  your doings dissolute, your charity cold, your heart to high, ye cannot come in.  
Our Lord and Saviour Christ when he lived here on earth, he willed that the little Children should come to him saying: that of such consisteth the kingdom of God. And yet if the children treading in the steps of their fathers, 
Mark. 10.  contemn the minister of God or in their childishness dishonour him: If the children of bethel scorn the good prophet Elizeus, like graceless boys, crying out on him, go up you bald pate, go up: though they be small & young, 
Regum 4.  yet their cry pierceth to the heavens. The Lord shall listen very attentively when aught doth sound against the honour of his prophets: he shall open the window of his wrath, & in his displeasure two she Bears shall come out of the wood, & shall devour two and forty of them, that thereby both old and young may learn to reverence the prophets of the Lord sent unto them.  
Even as the countenance of the mother beholdeth the sucking child in her arms most lovingly: & as the eye of the Hawk minting at her pray, doth most fixedlie and fiercely behold the same: even so the Lord doth continually behold his ambassadors, his prophets, his pastors, his ministers, and not their life only and their safety: but their good maintain, and regard: so that the son shall not burn them by day, 
Psal. 120.  nor the moon by night. The pride of sinful flesh shall not repress them long, nor the greatest tyrant in the world shall disgrace them in any word, or sprinkle any spot in their face, but it shall be washed off again, even with his own precious blood.  
Well and wisely did the Poe●s feign, that the contemners of the gods always came to evil end. Amongst a number of examples, this appeareth plain in Ajax, 
Ajax.  who counted more of bodily valour, than of Minerva's wisdom: and with haughty speech disdained that it should have the due reward: & therefore he was bearest of common wit, & understanding: being stricken with a most furious fit, in which he slew himself upon his own sword. What should I rehearse the manifold plagues & punishments which the Lord sent upon the contemners of his holy worship, even from Noah unto the birth of our S. Christ? whose life, because that tyrant Herod sought by his bloody sword to cut off from the earth, & that with the shedding of much innocent blood: therefore the Lord on a solemn feast day, when he showed himself unto the people in his highest glory, & the multitude to flatter him cried most blasphemosly it is the voice of a God, & not of a man) then, even than the Lord from heaven struck him by the hand of his angel; so that presently his flesh rotten, crawling full of quick worms and lice, which devoured him most miserably before the face of all the people. 
Acts 12.  If carnal sensuality did not too much dim our eyes, I should not need to hold out this my obscure light unto you now at the noon day, when the light of the Gospel shineth most clear and bright round about us. If we had cunned the rules of true christianity by heart, or understood the truth of them; or had received the virtue of well working into our consciences, therewith renewed in the spirit. I should not need at this day, so often and so plainly to have opened the glass before your face, or to the end that you should acknowledge your deformity, wherewith your fleshly hands have foully bespotted the beautiful countenance of your souls. I should not have needed to have travailed into strange countries amongst the jews, and heathen people, to show you by the true consent of sundry glasses, that as it appeareth without, so it is that you have foully stained your christian consciences inwardly with this fowl sin of taking from the Church.  
Neither should I need now after the proposing of those two fair well steeled glasses, of the heathen and the jews: to add the third, which is the true mirror of christianity, showing most plainly, that the Lord jesus hath an especial eye unto his beloved spouse the holy Church, and most severely punisheth the detractors of the same. Herein as we have begun; if we go forward and pierce the fountain, we shall soon perceive great rivers flowing from the same. For first of all in the days of our Saviour Christ; let us mark what was concerning the Church: what ought to have been, and what followed. The Lord of light was made a man; he walked amongst us in the habit of man; he was used very hardly; 
Phil. 2.  he lived in very mean estate; he was reviled, persecuted, whipped, despited, with mockings & mowings, with spittings, with a reed in his hand, and a crown of thorns on his head, And lastly with a most bitter and cursed death for our sakes, and for our salvation. Likewise also the Disciples; though they preached the glad tidings of the Gospel, with the great power, virtue, and Majesty of the holy Ghost; yet concerning the world, they were poor, simple, contemptible, persecuted men. In so low a valley, it pleased the Lord, to sow the first seed of his Gospel, and to the end that the Roof of the Church might afterwards rise far and high above, first of all, he laid the foundation in great humility far below. Thus it was then, and worldly minded men regarding more the prosperity of their bodies, than the health of their souls, and the safety of the holy church: misconstruing that voice of truth, Vos autem non sic: say, that as the simplicity of the Church was then; 
Luke 22.  even so it ought to be now in the flourishing state of the Gospel. Wherein I wish them to beware that they look not on this Crystal mirror too much, or that they hold it not too near, for fear lest their fleshly breath do dim the same. Remove the sight of the glass a little, and let us see what was then, and what ought to have been; they contemned the Gospel of grace: they crucified the Lord of light, and cruelly persecuted his disciples: what were these? 
Acts. 2.  according to the prophecy, the Kings and Rulers of the earth, even Pontius Pilate, high deputy of jury: Herode the Tetrarch, of Galilee: with the high priests, the judges, the scribes and the Pharisees, and the whole multitude of the jews: so that in these days, the Church was trodden down, the poor Ministers contemned, afflicted, persecuted, by that faithless generation. But now you which so much allude, to those dark days of persecution in the Church. Do but alter the case a little, and suppose that the Emperor, and Pontius Pilate his deputy; Annas and Caiphas, with the rest of the Rulers in those days, had believed in Christ, and confessed plainly that he was the Saviour of the world: that he created them, that he came to redeem them, that he nourished them in their mother's womb: that he preserved the breath in their nostrils, 
john 1.  and that it was he, by whom they should be either exalted or put down, either accepted or rejected, either saved or condemned in the day of judgement. If this had been so: let us think what a strange metamorphosis, had followed in their doings: how would they have fallen down before the Lord? with what humility would they have cast down their crowns, & sceptres at his feet? with what joy would they have exalted the Lord of light? what honour & magnificence would they have yielded to that heavenly bridegroom, and the children of the marriage? what great freedoms and foundations, would they have bestowed on his Church & little flock for ever? No say some, though jupiters' priests, with the whole City (when they did see the mighty working of the holy Ghost, by the hands of Paul & Barnabas) would have sacrificed to them, & given them the honour & title of gods. Yet they refused it, knowing that the true worshippers would worship him in truth an spirit: outwardly yielding him but mean reverence, belonging to simpler state. Neither would he or his disciples, have accepted of any worldly honour, 
john. 18.  sith he said plainly, my kingdom is not of this world. As was the root of humility, so were the branches, springing from the same. As the Lord though he would not openly be proclaimed a king, yet he had ordained in his secret counsel, that the Church should have her time of infancy, of childhood, of strong age, of flourishing, and decaying: Even so it pleased him, that this seed, should not be both sown and reaped in one day: that it should not first spring and bring forth seed in one hour: and that the Church should not be founded and perfected, both in one minute. Though by divine providence the Church was in the infancy, that time of our saviours being here on earth and his Apostles, and though the space of three hundredth years after, it was trodden down very low by persecution, 
Ebion.  under the heathen, under Ebion, Cherinthus, and Arrius, heretics of the first head: whereby the account and calling of the ministery waxed very poor and mean, 
Cherinthus.  contemned of some misliked of many▪ 
Euseb. 3.  little reverenced of the most: yet if these Kings and Rulers, had had the grace to have acknowledged Christ, to be the GOD of of heaven and earth: out of doubt they would have applied themselves in all loyal manner, to ●he enlarging and amplifying of the true profession of his name, they would have left their princely palaces, and founded solemn temples for the service of the Lord; they would have founded largely for the maintenance of his holy worship, and given perfect freedom to his Ministers. Which (if any now blinded with this beggarly conceited error, concerning the poor simple estate of the primitive Church; whereunto in hope of our livings they desire to reduce us) doubt what these Kings and Rulers if they had believed, would, or aught to have done: Let them but mark a little, what the first Christian Emperor did; who being guided by the spirit of God, his doings showed plainly, what the Lord would have done. Behold a while the gracious feature of this most Christian Emperors mind: 
Math. 27.  read the histories of his life, and mark diligently, what great account he made of the holy fathers of his time, above all other men, Magistrates, Rulers, and Princes of his dominions. How he opened his heart unto them, and made them of his secret counsel▪ what special care he had of their good estate, and prosperity: not that they should go up and down in his dominions on foot in thread bare coats: But he gave them freedom, title and honour, and to the end that it might endure when he was dead and rotten (an example for all christian Princes, which should succeed him) he founded many goodly temples, endowing them with large and ample possessions: with a christian care he re-edified the temples which were wasted by the heretics and Infidels: building and raising them an exceeding great height. He established all things concerning Christian religion, and the professors of the same, 
Const. M.  in most honourable and religious manner. Therefore the Lord blessed him most abundantly, with perfect health, with exceeding wealth, with true Christian liberty, of obtaining all which he did desire in this world, and in the world to come, with everlasting felicity. If the life of this right virtuous Emperor, cannot dissuade you from the contrary, but still you will proceed in this erroneous opinion, that the Church of Christ amongst Christians ought to be poor, simple and naked, as it was in the time of persecution under heretics and Infidels: If you be so constant in this error, that you will not regard that Constantine: then go forward in the way which you like so well; and passing on mark by the way how it fareth with those, which though they profess the name of Christ, yet in life and conversation they deny him, 
Sozom. ●  in that no less cruel than the jews, they take from him, his clothes, they afflict his spiritual body, they disgrace him, & keep him down, to the end they may have no riches in price, but the muck of the world: no profession in account, but worldly authority: no glory, but the childish decking of the body: no honour, but outward pomp and vanity: no King but Cesar. As the hard-hearted jews cried out, his blood be upon us and our children: 
Rom. 6.  Even so the fleshly worldlings answer at this day: What tell you us of had I witted; of times to come; of dooms day? If we shall not answer till then; then care away: grant us so long a day to answer in, and we will have the rest. O that men would learn by earthly similitudes, to understand heavenly wisdom. If a cloud do but rise South, or south-west, we say it is like to rain, and can we not see the Sun of our salvation, even now setting in a dark deadly cloud before our faces? Consider that the destruction of jerusalem, was a plain resemblance of the end of the world. As it was in those days, even so it shall be immediately before the ending of the world: they cried away with him, they took away his coat, and parted his raiment: they crucified him, and all those which professed his name: 
Acts 7.  they stoned Saint Steeven the Archdeacon, and james the Cousin of our Lord: who after he had been placed Bishop of jerusalem, many years, most rebelliously they pulled him out of his chair, casting him down from a pinnacle of the City wall, and when he lay gasping on the earth, most barbarously they dashed out his brains with a Fuller's club.  
These were the first which sought the decay of the Church of Christ. 
Euseb. 2,  And what destiny followed this evil adventure? The Lord brought a huge Army into their City, with a destroying plague, and consuming famine, with civil sedition, slayings and wastings, domestical murders, inward anguish bred by civil discord, so that through fear without, and deadly anguish within, there died many thousands, nay hundredth thousands, within the walls of that City. Many thousands lay gasping in the street for breath of life: many lay groaning ruthfully in their houses: many as they were putting up their hands to their mouth to feed themselves, were slain with the devouring sword of the seditious, which destroyed so on all sides of the City, that the blood of those which were slain within by themselves, came running out at the gutters of the gates, and out at the sinks underneath the walls. The noble men were fain to eat their own flesh from off their arms: and that good ancient gentlewoman which when the wars began fled to that City for succour, with her little infant sucking on her breast, after her house had been often ransacked & spoiled by the seditious, 
josep. Bel. Iu.  her men & maids slain in her house, her victuals clean consumed, her colour wan, her milk and blood dried up, her body fainting with hunger: she was compelled to think an unnatural thought in her heart, and to execute a deadly devise with her hands: she took her little boy now sucking on her breast: she held it a part from her with both her hands, beholding the sweet countenance of her pretty child: the boy smiled: but alas the mother's tears did show her heavy cheer, it were too much grief to rehearse the mother's sorrowful voice, in this woeful distress, uttered to her son. She laid the little infant on the table before her face: her trickling tears redoubled their course interchangeably: after many distillations sent down from her weeping eyes, she saith unto her little infant: my little boy, the child of me a most unfortunate mother: I nourished thee within my womb, and have fed thee a long time with the milk of my breasts: and now thou must be meat for me thy wretched and most distressed mother. With these words, her knife infixed into the breast and bowels of her little infant, the blood springing up into her face, she dismembered, she roasted, she eat of him: the smell whereof being once entered the nostrils of those seditious soldiers; they broke open the door, they came rushing in: running into her, they pulled the meat violently out of her hand, eating it most greedily. 
Daniel. 9  Of which because she had no more store ready, they cruelly murdered that poor old gentlewoman. To this and a hundred thousand like miseries seldom heard of, succeeded the destruction of the whole nation, with the utter destruction of the City, the walls, the Temple, and all the ancient Monuments of the most famous Kings of Israel. Though no Christian heart can take pleasure in walking this way, yet sith we are entered into it, let us pass on a little further, and we shall easily see that this sin of defacing of the profession of jesus Christ and his holy Temples here on earth, is so heinous, so contumelious, so heathenish in the sight of God; that he never suffereth it to lie long unpunished. Neither be the plagues and punishments sent upon the earth, for this sin of spoiling the Temples of the Lord due to ordinary or common infirmities, incident by the course of nature unto man: but as it is a much more heinous and grievous offence, for the child, unnaturally to despoil his own father which begot him into this light, and cruelly with bloody hands to take his life from him: even so, sith the taking from the Church, is the despoiling of God our Creator: The punishment sent on such offenders must needs be much more grievous than that which usually is sent to man, for his usual and natural infirmity. 
Cels. Seion.  We have beheld the good blessings of the Lord, bestowed on those his loving servants, who in their lives and doings expressed their tender love unto his temple: and let us not now loath to behold the evil destiny of those, who from time to time have striven against the Lord & his holy church. After, the open enemies, which sought with force of arms, and authority, to suppress the Gospel of jesus Christ, had showed their force against the church: stoning some, and imprisoning others, whipping, scourging, 
Acts 5.  banishing, cruelly persecuting the rest: Then Satan striking sail, & drawing in his ensign of open war, and defiance, sought by policy to keep down the church of Christ, now springing in the east. He raised sundry damnable heresies, which increased so long, & entangled so many poor Christians: that the church of Christ which whilom did shine most clear and bright, by the misty clouds of heresy, begun to be eclipsed. Sed exitus act a probat: the harvest doth show the goodness of the seed: the life doth prove the virtue of the mind: the death ofttimes doth show the course of naughty life. Let us leave the force of Herod in the field, and a while consider what became of them, which colourably weakened the church in the town. 
Arrius.  Arrius that notable heretic, he most blasphemously sought the disgrace of the holy, blessed, glorious Trinity: affirming inequality of the three persons, and detracting from the eternity of jesus Christ.  
This opinion entered the Christian flock, infecting far and near in most nations. So that the heretic had many seeming Christians on his part, and that with great glory, till at the length when he should come to be restored to the church, as he went in the street with great pride, and countenance of many friends: of a sudden he went aside to the privy, where his belly violently burst in sunder, his guts came out, and he fell down dead most miserably, as it was presently seen of all the people.  
What should I here rehearse the wicked lives of those arch-heretics, who though they flourished in the world for a while, yet in that they did strive against the son of God, and sought to diminish his majesty: their reign was not so glorious, as their end was miserable.  
Nestorius' flourished greatly, 
Nestorius.  and his heresy spread itself mightily amongst the people: but when this shining cloud was once well shaken with the tempest sent from God: he was sent into banishment: in the which he being often taken captive by the barbarous people, 
Euagrius hist. 1.  the city burnt over his head, and his life every hou●e in the heathens hand: he fell into a most deadly contagion; insomuch that his tongue was eaten out of his head with worms, with which he ended his miserable life. Let not worldly minded men flatter themselves, and feed their humour with the contag on of this disease; saying these were heretical men, scholars of no great account; but rulers, and those that be of authority, they are wiser. Surely those men were worldly wise men, and in their profession very learned, in great authority and account amongst many nations: and though they had been higher in degree, yet let all men know, that the Lord counteth not of earthly honour, neither spareth any man for his great authority.  
This appeareth plainly in Maximinius that cruel persecuter of the Christians. 
Maximinius.  Who after he had cruelly persecuted the Church, therewith pulling down the temples of the Christians: the Lord laid his heavy hand upon him, so that of a sudden there broke out of his body a mortal ulcer, with a corrupt humour rotting his bowels, besides an incredible number of crawling worms, gnawing him within, and corrupting him in such sort, that his body & breath sent from them a mortal stinch, his body was so loathsome to be seen, that few physicians could abide to look on him. Those which ventured to come near, they died with the contagious smell of his filthy corrupt body.  
This misery at length caused him to remember his wicked cruelty, committed against jesus Christ, and his holy church. Therefore feeling some remorse in his conscience, first he confessed his sins unto almighty God. Secondly, he commanded that the persecution of the Christians should cease, and that of their obedience to the imperial authority, they should re-edify the Churches of the Christians, in which he requested them to pray to the Lord for him. 
Euseb. 9   
Though the Lord inflicted this horrible sickness on him, with his ignominious flight in the battle, he casting away the imperial habit, and denying it to be his: yet in that he had some remorse of his sin, though distreyned on all sides with grievous horrors, his end was not so fearful, as was the event of that wicked Emperor julian, 
julian.  the Apostara, who after many wicked cruelties, and deadly policies practised against the church of Christ, proceeding with his puissant army of valiant soldiers, towards Persia, having passed the River before he witted, he was in a wilderness, where he wanting guides for his army: 
Sozom. 6.  after a few days, his whole company was so distressed, for want of victuals, that many of them died with hunger and thirst: divers fell down languished as they went, by the way. The most fled, and he was found in a solitary place, sore wounded, crying out with grief, and raving furiously, blaspheming God his Creator, railing on the god Mars, and saying that Apollo was a lying god. At length feeling the extreme pains of death come upon him, 
Ruffing. 1.  his guts issuing out of his wound (which most men think was inflicted on him by the angel of God) he took his handful of his own blood, and did cast it up into the air, crying out Vicisti Galilee, vicisti. Though I have conquered thy Christians, 
Platina.  and pulled down many of thy Temples, yet now at length O Galilean, at length thou hast overcomed me.  
This may well be true (say some) & yet the sequel not so sure, sith this irreligious Emperor, most Atheisticallie opposed himself against Christ, and in defiance of him spoiled his poor flock, and the holy church, which they took for a sanctuary. But to destroy the temples of the heathen, & to fire the churches of heretics, and those which are not of a good Religion, that is no such offence before God. But rather I think we ought to pull them down.  
You think, yea, and I do constantly affirm the contrary. In this difference of opinions, let the art of Logic be the framer of our arguments, and the rules of eternal truth, our direction to the same. Let self will bathe herself in her own blood. Let arrogancy drowned herself in the deep: let ignorant zeal fly far from hence into the wilderness: let sophistry betake her to a dead sleep, and let the truth appear plainly, speak briefly, therewith repeating your chiefest arguments most truly.  
And what be they? In great mislike of many good things now used in our church, you commonly begin after this manner.  
In mine opinion Bishops, Deans, cathedral churches, etc. are not to be allowed, sith they savour of the constitutions of men, and are not commanded by the word. If you will join reason with true judgement, and let judgement guide the uncertainty of opinion, you shall easily perceive, that in mine opinion is no great good argument. Look into true art, and you shall soon see, that as understanstanding is the internal beginning of the demonstrative syllogism (whose conclusion is aeternae veritatis, unpossible to be refuted) and as fancy is the internal beginning of Sophistical arguments (which fly at the presence of the former, even as the shadow of the earth shrinketh successively from the rising of the sun: Even so, opinion is the internal beginning of probable reasoning, whose conclusion is indifferently, either true or false: as the Philosopher in his Morralles concludeth most plainly, 
Aristot.  & as it clearly appeareth by this example. In your opinion, they are not to be retained: in mine opinion they are.  
Now let the Reader judge which of these two arguments is the stronger.  
The absurdity of this conclusion flowing from the fountain of ignorant arrogancy, teacheth us, that these men's opinions is more than the truth: There zeal far beyond all knowledge, their arguments without all compass of art.  
Herein we must understand that opinion is their proper prerogative, & Art is not worthy to knock at the door of their blind arrogant zeal.  
What then remaineth to raise this scaled Dragon out of his dungeon? Exurgat Dominus & dissipentur inimici etus. 
Psal. 67.  Let the Lord arise, and let his enemies be scattered abroad. Let the truth break forth like the morning beams descending from the crystal skies. Let the holy scriptures confute this reason founded on the icy ground of false opinion: and that by the example of jetro: (who though he were an Ethnic, and a stranger to the Common wealth of Israel: yet his advise (proceeding from man's invention) was both accepted of by Moses, and directly followed in all good Common wealths unto this day.  
Therefore the constitutions of bishops, Doctors, Deans, Cathedral Churches, etc. and all other Discipline, orders, constitutions, and laws whatsoever in the Church of England or else where: though they proceed from man's invention (as they term it:) yet if it be Secundum, non contrae scripturas, according to the word of God, not contrary to it. They are all lawful, good, and godly.  
This is a plain undoubted truth, and the gates of hell shall not prevail against it. And though the piercing flood strive to issue through the chinks of those infernal doors: Though the pitchy smoke ascending from that deadly pit, contend to cover the eyes of the simple. Though this hellish Cloud of darkness could put on the clearness of the radiant Sun, and those foul devils appear in the habit of the brightest angels: Though they open their mouths wide, and (to the end they may deceive many) cry aloud, dispersing the doctrine of sedition, under the colour of the word of God opposed to man's inventions: yet shall the Lord of light quell this hideous dragon with one small sentence of truth proceeding from his mouth. And though the truth is best known, and most evidently seen when she is most naked: yet is she not so tender that she can be pierced with the sharpest arming sword of her enemies, nor so feeble that she will yield to blasts of wind, nor so ill appointed, that she hath but one poor dart, nor so unlearned that she should yield to the vanishing smoke of false opinion, nor so simple but that she can soon discern deceiving spirits from the spirit of truth. Wisdom crieth in the streets, (saith Solomon) and the truth of this conclusion though it was first pronounced in jerusalem: 
Prover. 20  yet at this day the sound thereof hath passed through all our streets, entered all our eares● knocked at the door of all our hearts. And what is the sound thereof? even the voice of the Lamb of God that taketh away the sins of the world. He hath said it plainly: Whosoever is not against us is with us. By which short sentence, he which hath but half an eye may plainly see, that whatsoever is not contrary to the word of God, is according to his word. Sententia scripturae est scriptura, 
S. Angust.  saith Saint Augustine: Not the words, but the meaning of the scripture, is the scripture. The letter is a dead element, but the spiritual understanding thereof, founded in truth and verity, giveth life to all which apprehend it.  
Therefore these subtle deceivers which cry out for a new reformation in the church (framed in their own fancy) according to the word, and under that colour disclaim the regiment set down by our most gracious Princess: they do therein most presumptuously abuse her majesty, and all her subjects. This facing error is not content with bare saying, but it also proceedeth to defending and proving, after this manner: Things once abused by superstition and idolatry, ought not to be used in the worship of Christ: therefore Churches etc. aught to be pulled down, and utterly abolished. When I hear this principle so often repeated by them, I think on that proverb: Facile quae cupimus, credimus: and when I confer therewith the manner of their reasoning, I remember Tindarus his short salutation to his master Salve, 
Plautus.  atque vale.  
So when I behold their false propositions, which they take as granted, and their untagged arguments thereunto annexed: I cannot imagine, that they ever entered further into the Logic schools, than the threshold: or being there; that ever they did once behold that mistress of Arts and Sciences: or if they did once see her grace and countenance, yet they never saluted her: or if they did salute her, it was but Salue atque vale. Ex unguibus leonem: the first view of this dangerous error, doth discover the ugliness of the monster.  
Suppose these seeming saints were so indeed, & their opinion true: yet do but view a while, the venom tail which she draweth after her, and you shall soon espy a thousand Hidra's heads arising out of her footings.  
If you be so hard hearted, that you will not believe unless you see; then cast away the blinking eyes of fond opinion, and with the clear sight of true understanding, behold that mirror of heavenly truth, which by the beautiful show of sundry portraitures, teacheth us plainly, that things abused by superstition, may be well, wisely, and religiously used in the church of God. The Gentiles they had their gods, to whom they built solemn temples, offered daily sacrifices, many prayers, & petitions. Therefore should not Solomon build a most solemn temple unto the God of heaven and earth? The example confirmeth that rule: Quarum rerum est usus, earum etiam est abusus, & contra. Things well used, may be abused: and things abused, may be well used.  
The truth of this general is evident by sundry rules and histories of the holy scriptures.  
We read in the book of Numbers, 
Num. 6.  that Eleasar the son of Aaron, took the sensors (wherewith the rebellious Corath, Dathan, and Abiram, had sinned so grievously, that the ground opened, and swallowed them up quick into hell) and put them into the ark of God josua reserved the gold, 
josua 6.  silver, and brass of jerico, he put it into the treasury, and consecrated it unto the Lord. Nay (that which is most plain) Gedeon did offer a bullock unto the Lord, which his father had fatted for an offering to Baal.  
Our saviour Christ preached in the jewish synagogues, which by shedding the blood of the prophets, and by divers other enormities, was grossly abused. Saint john preached in the temple of Diana, which had been many years superstitiously abused. The rest of the Apostles, in most parts of the world preached in the temples of the Gentiles, which were built for their Idol gods, and many ages most sinfully abused.  
Saint Paul allegeth the sentences of sundry Poets, whose Gods were the stars of heaven, worshipped of them for many years, and by them most idolatrously abused. Therefore the right use of things is not to be taken away, because they have been superstitiously abused.  
What then is the rule of right Christian reformation? and wherein doth it consist? Even in taking away the abuse, and not the use.  
Hereunto agreeth Saint Augustine, 
S. August. ●pist. 154.  who willeth us to deal with the goods and temples, as we do with the men whom we convert from sacrilegious wicked men, to good Christians.  
Saint Gregory (as Beda noteth) concerning the reforming of the idol temples in this land, 
S. Greg.  then built, and dedicated to the Pagan gods, writeth thus: Fama idolorum in gente Anglica, etc. Let not the idol churches in England be destroyed, but utterly subvert & destroy the idols in the same.  
If this little taste of these pleasant running brooks will not quench the outrageous heat of thine untemperate stomach, then return with me again unto the fountain itself, which sith it is able to wash thee clean both body & soul, come boldly thereunto: & if thou doubt of the true way, leave off thine own erroneous humour, and hearken to the voice of that good old man S. Augustine, 
S. August.  teaching thee the way most truly in these words: Omnis Christi actio est nostra instructio, that which our saviour Christ did in this case, that aught to be our example. And what did he? when the fullness of time was come, that the vail should be removed, & that the sacrifice of the jews should cease: because the light, the body, the thing itself, by that prefigured, was now come; and that it was impiety now any longer to be circumcised: the Lord of light did not destroy the temple, pulling off the lead, breaking down the walls, the glass, the timber, thrusting out the Scribes & Pharisees, taking their lands & livings into his own hands, 
Math. 21.  but he reform the abuses thereof, he whipped the money changers, & cast out them which sold doves therein, he taught the gospel in the temple, & on the Sabbath day expounded the scripture in their synagogues. Afterwards, that holy Apostle and martyr of jesus Christ S. james, called james the just, he taught the Gospel therein, and in those countries, being Bishop there thirty years. Likewise also the rest of the holy Apostles, 
S. james, Platina.  they frequented the temple, and the synagogues very often, & that for 10. or 12. years after the ascension of our Saviour Christ. Peter and john went up into the temple to pray. Paul was conversant in the synagogue at Athens allowing the inscription on the altar ignote Deo. The Apostles were dispersed into all quarters of the earth. 
S. Peter.  And yet we never hear that they willed any Temple to be destroyed: 
Euseb. 2.  but with all piety and humbleness of spirit, they engrafted the gentiles into the true christian faith, together cutting up the branches of heresy, and heathenish superstition.  
Peter and Paul planted the faith of Christ in Rome, 
S. Paul.  they taught long in their temples. But yet we read not where they willed to pull down the old temples, or to take any whit of maintenance away from the same.  
The holy Apostle and Evangelist saint john, 
S. john.  living sixty odd years after the passion of our Saviour Christ: 
Euseb. 3.  and being in his latter days in Ephesus: we do not read that ever he once persuaded them to pull down the great huge temple of Diana. And yet that the Gospel was therein preached, it is manifest by sundry histories: as also in that it is recorded, that this Apostle even when he was so old that he could scarce go, being taken upon men's shoulders, lest the throng of people should oppress him, and to the end his voice might be heard the better, as he passed from I'll to I'll, he held out his hand, and said: Fratres diligite invicem, diligite invicem. Hoc est preceptum Domini, 
Hier. lin Galat.  diligite invicem. brethren love ye one an other. Love ye one an other, this is the last commandment of the Lord, that ye should love one another.  
This brotherly exhortation of the holy Apostle saint john was pronounced by him in the self same temple, in which the Idol of Diana was worshipped. Nether is this thing strange, or any whit to be doubted, sith it hath been the manner of all Christians, even from the Apostles time to this day, to save and not to destroy, to convert, and not to subvert, to reduce those temples to the service of the true God, and not to subduce them into our own purses. If the matter were doubtful, I might easily allege divers testimonies out of the ancient fathers, and latter writers for the same. But in that I study rather to edify the well disposed, than to satisfy the cavil of the froward: I had rather use that plain way of example, wherewith already I have now begun. Requesting those which love the true reverent worship due to our Lord & Saviour jesus Christ, 
Acts 13.  to understand, that as is said, the glad tidings of the Gospel was preached by Christ in the Temples and synagogues of by the jews: 
Luke 4.  his Apostles also & their Disciples. And not only the jewish synagogues, but in the temples of the heathen, at Corinth, at Ephesus, at Rome, and also at jerusalem: which after it was won and inhabited by the Saracens above sixty years, and the church thereof polluted, 
A drico  with their mahometical idolatry all that time:  
Afterward it was converted to the use of true Christian religion, and so detained for the space of four score years and odd. So that we see most plainly the truth of this conclusion, which teacheth us not to take away the use of holy temples, for the abuse which hath been committed in them.  
Who seethe the poor wayfaring man, whose earnest desire and full purpose is, to pass the right way unto eternal life, wandering out of the way, & because he is out of the way, despoileth him of his money and raiment, and also his life: but rather with charitable pity, doth not take him by the hand, and bring him into the right path again, and laying out that coin which he meant to bestow upon seducers, on the true guides and leaders of the way? This seemeth much better, and is much more to be wished, though not to be hoped. In mean time, now in the end of this world let us count that true, which the Lord hath always showed, that the spoilers of his Temple, as they were always towards, and not brave minded men: so not amongst the Christians only, but also amongst the heathen, most commonly they have come to evil and wretched ends.  
Paris following the pursuit of his venereous dream, 
Dares Ph●y.  spoiled the temple of Venus and Diana, in the Greek Island Cytherea: whereupon followed the lamentable destruction of that heroical kingdom of Troy.  
Cyrus and Alexander the great, declining from the virtue of their younger age, and that love which they then showed towards the holy temples, according to their latter inclination: they which had lived honourably, died ignominiously: the one with all his army being overcome by a woman Queen of Persia, the other through pride & insolency, contemning his people (by whose help he obtained the high dignity of 3. Monarch's) neglecting the temples, and the sacrifice of the Gods, which before he so much honoured, he became odious unto his subjects, 
Q. Curtius.  so that he was poisoned in that fair city Babylon, being at supper amongst his minions, even in his greatest glory and delight. In these two mighty monarchs, is not the conclusion which I intend, concerning the lovers & the neglecters of holy temples most plainly? nay in both of them, or else in which you will? Cirus in the beginning of his age was desirous to build up the temple of jerusalem, & he prospered wonderfully, conquering in all his wars: he forgot the Lord & his holy Temple, and forthwith he was vanquished of his enemies. So likewise Alexander, whilst he loved his gods & their temples, he prospered wonderfully: but when he fell from that his first love, he left his chiefest safety, & in that cup wherein he took much pleasure, 
Eccles. 16.  he lost his life. So that those which love the Lord, and so long as they strive to lead a holy, virtuous, & godly life, he mercifully rewardeth them according to their faithful christian deeds: but if the righteous turn from his good life, 
Ezec, 33.  and leave the christian rule of sanctimony, whereby he hath once been guided, than the Lord turneth his face from such an one, & setteth open the gate of evil end & destruction before him. Let no man flatter himself with the deceitful appearance of this uncertain world, of this pelting honour and authority, for which we so much contend with these tempting, unsatiable, unquiet, unlucky, cankered riches, after which the heart of sinful man by nature thirsteth and languisheth with earnest desire thereof: or with the vain pleasures of the flesh, and all the foolish pomp and pride belonging to the same: of which if we have but once our satiety, it is most sinful, most deceitful, most loathsome and detestable, ever unto those which erst lusted longly after the same. Neither account less of those most ancient kings and princes named before, because some of them were long sithence, and others heathen.  
But let us know for a truth, that they on whom the tower of Siloe fell, were no greater sinners than we: 
Luke 13.  and unless we repent, we shall likewise perish. Let us behold the rising and decay of the Monarch of the Babylonians, of the Persians, of the Grecians, of the Romans; the increase & decrease of the good estate of the christians. Look the lives of their princes, so long as they honoured the God of heaven & earth, accounting more of his holy worship, than of their own, so long they prospered and flourished in all kind of wished blessings and glorious prosperity. But after they regarded their own honour, more than the temple and service of the Lord, then within few years they came to miserable ends.  
The example is plain in Nabuchodonoser, in Cyrus, in Alexander the great, in julius Caesar. Though these were mighty monarchs of the world, yet the same judgement is due unto all men, even from the highest to the lowest, which any way decay the worship of God, 
Romulus, Numa Pompil. ●  and the true reverence of his holy temple. Romulus and Numa Pompilius, the first rulers of the Romans, erected temples to their Gods, with great observance and reverence thereunto, and they prospered wonderfully by this good means.  
Contrary observation may be had of that mighty Ruler amongst the Romans' Antonius, who requesting all the young men of Alexandria, 
Antonius.  that on a solemn feast day they would present the best & comeliest of the city before him in the field, to the end he might choose of them the best, & prefer them to honour: after they were all gathered togeiher friendly, & with good cheer before him & his Army: he most cruelly caused his horsemen to run on them, killing, slaying, destroying, & cruelly treading in pieces, many comely young gentlemen and others, with their wives & children, which were near to the place. This cruel impious mind not contented with this wicked dasterdly murder in the field, he came into the town, despoiling the temples of all their rich ornaments. But as the shadow followeth the body, even so his destiny succeeded his steps, for not long after as he was marching bravely forward with his army, having occasion to step aside for his easement, conveying himself a little from his army, into a secret corner, only with his secret servant: when his points were untrust, and his hose let down, he turned him aside to ease himself: with which, Martialis (privy to his wicked facts, & loathing his impious mind towards God & man) pulling out his dagger quickly, stepped to him presently, wounded him deadly, left him there lying miserably. 
Herodian.  If this had been in our time, we would say it was an evil chance, & he a wicked fellow. I grant, but why do we not remember that there is no hair falleth from our head without the permission of God? why do we not wisely way with ourselves, that there is no hindrance, or disgrace, or danger whatsoever, which we suffer but it is sent of the Lord for our sin. When he calleth thus: why do we not rise out of our earthly bed, 
Kings 4.  with little Samuel? why do we not run to the priest, & ask the question what shall I do? or why do we not enter into our own hearts, and ask within ourselves, even in our conscience what have I done? this cometh for my sin which I have committed for my notorious pride, wherewith I would seem to be loftier than others of my calling: for my secret murders, secret adulteries, secret polling and undermining the Church of jesus Christ. And if it be a great punishment sent from God, upon thee, thy wife, thy children, thy house or family, thy country or people, though thou have not sinned lately notoriously: yet remember what thou hast done long since, think that long since thou inclosedst such a field from thy poor neighbours, that that thou tookest the goods, lands, and privileges from such a Church, there given to maintain the worship of the Lord: therewith remember that though it were long since, yet with the Lord a thousand years is but as one day, 
S. Pet.  and therefore now he punisheth thee even with as perfect justice, as if the deed were now in doing, before his face. Would to God that men would hereby learn to fear the Lord, and to tremble at his secret judgement: that they would cast off the love of this wicked world, which corrupteth their consciences, and poisoneth their own souls: that they would leave this feigned kind of repenting in word only, and repent in deed, which is restoring with Zacheus four fold, and undoing that which they have done, 
S. john.  to the uttermost of their power. If the love of the Lords blessings will not incite them to good life: yet let the fcare of his heavy judgements, deter them from sin. Let us not look on those great and grievous examples, which I have now rehearsed, thinking those were long since in times past, and that in foreign nations beyond the seas: for if we look well, we shall see, that as many plagues, pestilences, and other contagious diseases of the body, have been brought over sea into this fortunate Island: so also this most contagious and deadly malady of body and soul, came over and rooted itself in this land long since. We have store of examples at home, and one shall serve for the perfecting of this period. William Rufus, 
Wil R●f.  the third son of the Conqueror, after he had overcome his enemies, and their resistance divers times, being returned out of France, and quietly enjoying the Sceptre of this land: afterward he lived in joy and triumph, and for the more suppliance of his pleasure and pastime, he to enlarge his Forest, pulled down four abbeys, seventeen parish Churches, and all the Towns belonging to the same. 
Rom. ●.  Quo quisque peccat, eodem saepe plectitur modo: Oft times a man is punished the same way, by which he offendeth; and so was he, for in the same Forest where these Churches stood which he pulled down: and in the same disport or pastime, for which he dissolved them: he was slain by the glancing of an arrow shot at a Dear, by a Knight: so that he fell down therewith on the ground, giving only one groan. Some writ that in the same place where he fell down and died, in old time there had been a fair Church, which with others in his Father's time were dissolved for the enlarging of the said Forest, in which Forest also a little before, the King's Nephew was slain by the like chance. This King's Father and he both minded to have made this a f●ire goodly Forest, fit for the disport and hunting of a king: but the Church of Christ, and the houses of his poor Subjects stood in his way. His officers and sycophants, considering what would come rolling into their purses that way, said it was very meet it should be so, & so it was. But alas it proved a small pleasure of the father, which ended with the deadly groaning of his son, a simple pastime for the king to have his body wounded with the piercing arrow to the death. Pleasure bought with grief, is seldom kindly; and gain procured with the displeasure of the Almighty, doth never profit. The hearts of the wicked lust after their own bane, 
ovid.  and wanton pleasure poisoneth her own Nurse. The flower of flesh flourisheth not an hour, and the fall thereof is grief to the eye. The wisdom of this world compoundeth cares: and the height of their devices want success. Most men's fancy wearieth the spirit; and their wealthiest wish, is perfect disquietness. He which magnifieth himself, seeketh his own decay, because the chair of pride is placed on slippery ice. He which gathereth unrighteous goods for his children, pierceth the heart of his own flesh: and who so taketh away his neighbours possession, he diggeth up the root of his own posterity. 
Proverb. 8.  He which neglecteth his maker, choketh his soul: and he which taketh from the Church, shall not prosper upon earth: his body shall deca●e without, his blood shall dry up within: his marrow shall consume within his bones: his music shall be groaning day and night: his feeding, shall be loathsomeness of meat: his wish shall be, O that I were as yonder poor man: his comfort, that his good days be passed: his recreation one pang upon an other: his glad tidings the death of his children: his consolation, the loathing of his friends: his hope, the fear of death: and unless he repent, his end shall be despairre of eternal life. Who so mindeth to live with jesus Christ eternally in heaven above, and in this life mindeth to see good days, let him walk the way of the righteous, and mark the fruitless paths of the wicked. Frst of all let him keep his hands, from violating holy things, and behold the miserable end of those, which do the contrary. 
Math. 23.  Let him read the holy Gospel of Saint Mathewe, and in reading let him mark diligently, in marking diligently, let him understand truly, what our Saviour Christ meaneth, when he saith: ye fools, whether is the gold holy or the Temple, which sanctifieth the gold? and whether is the gift holy, or the Altar which sanctifieth the gift? If the Temple make the ornaments holy, than the walls, the wood, the stone, of the which the Temple doth consist, is holy: if the Altar do sanctify the gift, then that which belongeth to the maintaining of the Altar, is sanctified, & they which minister there at, are to be reputed holy. If by our saviour Christ his speech, those things be true: then they be holy men, which build up the Lord's house, and they be wicked which pull down the same, according to that old verse.  
Ecclesias Christi, quas fundauêr● parents:  
Heu malè diripiunt gnati, pietate carentes.  
The godly Fathers builded up the Churches of Christ, and the ungodly children have pulled them down. But mark the end of all those, which walked this way, and learn to keep thy conscience clear from this graceless fact. The Lord inflicted many plagues on them, whilst they lived here: and when they were once dead, their honour vanished like smoke, and was buried with them in the grave. As their bodies consumed in the earth, even so their infamy did spring up out of the ground: their goods wasted like wax in the fire, and like snow before the Sun: their posterity became like the grass growing on the house top, 
Pal. 129.  which withereth before it ●ee ripe. Nether was this only the reward of those which defaced the Temple of the Lord, and decayed his holy ministery▪ but it is most plain and evident, by sundry ancient histories, that in all ages, when wisdom, learning, and religion, once gave place to worldly policy: when the virtues of the mind were subdued to the force of flesh: when virtuous life waxed out of use, 
Corinth. 1.  and sensuality increased: when the body rob the soul, and the natural man imprisoned the freedom of the spirit: when the pride of the world maintained itself, with the goods of the Church: then shortly after followed the utter subversion of the whole common wealth. Therefore let sinful man look down upon himself, with great humility, let the pride of corruptible flesh, strike sail in time, le●t with the sudden puffs and pirreys of unnatural winds, which commonly rise from such men's hearts, it be violently driven into the swift currents of perdition, whose end is the gulf of eternal sorrow. Let not worldly men go on day by day, minding nothing else but earth and earthly joys, like brutish beasts, which have no understanding, but let them look up unto heaven, from whence cometh our joy and true felicity: let them consider that which the Philosopher gathered, 
Psal. 120.  by plain reason, that man consisteth not of body only, neither that his beginning is mere natural as is the stone, the flower, the tree, the ox, the ass: but that he is endued with a soul of heavenly and angelical substance, made unto eternity, that his stature was framed upright, and his countenance erected to the heavens, to the end that above all things, he should have a diligent eye unto God, his Creator, who dwelleth in the heaven above, and a special regard unto his divine worship, which he hath appointed here below. That this duty is enjoined him from the day of his birth, to the day of his death: that in observing the same is life, 
Deut. 33.  and in neglecting it is death: not the death only of the body, but the eternal death both of body and soul. If this be so, how diligently ought we to look about us, how ready to walk the steps of our Saviour Christ, 
S. john. 4.  whose meat and drink was to do the will of God here an earth? how willing should we be and desirous to imitate those godly Christians of the primitive Church, who sold their goods, and their lands, laying them down at the Apostles feet? or their successors, which employed themselves, their goods and their lands, on the divine service, and reverent Temple of jesus Christ? 
Act. 4.  Let no man presume so far in his blind zeal▪ altogether devoid of knowledge: and savouring rather the doctrine of men, then of God: to say that God dwelleth not in temples, made with hands, neither is he worshipped, with outward worship, but in truth and spirit, thereby most profanely concluding, that we ought to put no religion in outward things, or to ascribe any holiness to the same. We have heard that the Temple sanctifieth the gold thereof: and if any man doubt of the same: let him add profane hands, unto the ark, though under colour to hold it up, 
Oza.  and try with Oza whether he shall presently be strooken from the Lord with sudden death. 
Reg. 2.  Or let him but hold out his hand against the Prophet, and try with Roboam, whether it will be presently dried up or no. Though the Lord strike thee not presently with Oza, or at thy return change thee into a Leper as white as ●nowe with Gehesey: 
Reg. 4.  though he doth not accurse thee as he did the figtree: yet assure thyself that with the burning sins of thy body, the wings of thy soul (wherewith thou shouldest fly up into heaven) shall be scorched, thy heart shall melt, thy conscience shall burn, and thou shalt be consumed in the great day of the Lord.  
Let all men know this for a truth, that those which diminish the worship of God here upon earth, the Lord will cut of the line of their posterity in this life, and blot out their portion in the land of the living.  
If this be fearful (O ye sons of men) then let the daily remembrance thereof enter into your breasts, let it sink down into your hearts, and ransack your inward spirits, that ye may thereby learn to kiss the loving son of your salvation, to embrace his manifold mercies, and to tremble at his judgements.  
Say not God is merciful, and therein abuse him; he is far off, and therefore deny him: a thousand years with him is but a day, and therewith forget him: but remember with yourselves, and consider wisely, that all his words are truth, and he hath said long since, I come, and I will not stay: behold I come quickly. 
Apoc. 22.  He hath girt up his loins, he hath taken his two edged sword into his hand, his trumpet is now ready to sound that great alarm of the day of judgement. 
jud. 6.  His thousand thousands of angels are ready to divide the heavens, to inflame the air, to dry up the waters, and to shake the earth with all the kingdoms therein, and now he is coming even at the door.  
Though some may think that my pen declineth to this fading conclusion, rather by course of style, than for the evidence of truth therein contained, for the glory of jesus Christ, or for our dutiful readiness against the day of our salvation: yet in so great danger remain not doubtful through the flattering show of sinful delusions. But rather, sith it greatly concerneth our soul's health, let us hearken to that plain voice of truth: when you see these things, then think that your redemption is at hand, and be ye persuaded fully of the same by evident reason; by that which you see with your eyes, which you hear with your ears, which you have felt with your sensual bodies, not many years since. And now after the meditation thereof, more truly understand with your hearts. Whereby you are forewarned hereof even by secret thoughts, when you lie in your beds, considering that the bridegroom of our eternal salvation is at hand. Cast off the love of this present world, scarce go back into thine own house, to thy wife, 
Math. 24.  and thy little children; if thou be at home within thy doors, go not out into the field, to see thy cattle, or into the streets to bid thy friend's farewell, or look once aside from this present comfort, the redemption of all the godly. Resolve thyself to give account, to come to judgement, for now the course of this world by all computation, is run out, all flesh is come to an end. And would you have it set more plainly before your face?  
Lift up your eyes, and you shall see, that long since the fig tree is budded, the fields are all white unto harvest, the heavens are shrunk in their seat, and waxed old like a garment. If you yet doubt, that the world is not at the point to be dissolved, or that there is no such present appearance, why we should look for a new heaven, and a new earth: do but look back a little into the old world, and you shall see plainly, that the time is now expiring.  
There be but twelve hours in the day, and if ye will calculate exactly, there be eleven of them and fifty nine minutes past. He which standeth on the hill top, he seethe the enemy a far off, & the vigilant watchman, he saith, that every minute he persuadeth himself, that he heareth the trumpet sounding: Surgite mortui, & venite ad judicium, 
S. Jerome.  arise ye dead, and come to judgement. The world was created in six days, and perfected in the seventh, whereby the ancient, writers learned by conjecture, out of the prophesy of Elias; 
Elias.  & also by proportion, that the world should remain six thousand years, and after that, should succeed the eternal sabaoth of our souls. Five ages by all men's computation are past, & now we live in the sixth, whose 1589 years now already past, argue, that the sequel of the sixth is also at an end. Of those six thousand, which long since the learned aimed at, already be expired 5562, and he which with his word did create the world, and at his will shall destroy it clean, even in the twinkling of an eye: he hath promised that the days shallbe shortened for his elect & chosen children's sake, which seemeth likely that the day is even now appearing in the heavens. If we look a little into the deep visions and revelations of Daniel, 
Daniel.  in which the course of times & seasons to come in the latter end of all, was plainly revealed unto him, we may easily guess by that which is past, the course which is yet to come. He which hath seen the rising of the sun, and marked the course thereof, five days together from the rising to the setting; and the sixth day, he marking how it did rise in the morning, how it was elevated at noon, how it beginneth to decline, when it draweth into the west: he will have a shroud guess, when it is towards night. So likewise let us but a little turn over the two and twenty books of hidden conference, which according to the six days of creation divided the world into three tooes.  
The infancy, which is two thousand before the law: 
Liberati.  the strong age which is two thousand under the law: the old age, which is two thousand under grace.  
Let us rise by proportion from two to four, which be the four astrological trigones in the heavens, executing the influence of the seven planets, and that by the ministery of the four elements: 
Leovitius.  in order proportionating the four great monarchs of the world. Hereunto if we shall adjoin the regiment of the seven movers or spirits, which the Lord hath placed under him, by the course of nature, according to his secret decree, to dispose the elemental creatures here below: we may guess to our great comfort by that which is past, that the end is at hand.  
The trigonical course of constellations have always begun, proceeded, declined, and ended, after the same manner in the heavens: beginning the first da●e of creation, at the first degree of Aries, the head of the fiery trigone, so passing through the earthy, the airy, the watery, till it ended in the last minute of Pisces, the full and perfect period of the watery trigone.  
These trigones as they always passed after the same fort in the heavens, so commonly the same or very like success fell out in the earth, and the same spirit of planet entering the rule of the world, the same or like events followed here on earth.  
The world (as Plato divinely writeth) was created in fire, 
Plato.  even in the sign Aries, the head of the fiery trygone. At which time Orifiel, the first planeticall angel, or spirit of Saturn, began (according to the disposition of the Almighty) to rule the world. After whom according to the process of the four trigones followed Araell the spirit of Venus' Zachariell the spirit of jupiter, Raphael the spirit of Mercury: Samael the spirit of Mars: Gabriel the spirit of the Moon: Michael the spirit of the Sun. Each of them ruling the world three hundred ●iftie and four years till the end of that great watery trigon, 
Tritemius  in the tail of Pisces. At which time according to the computation of the scutcheon interpreters, 
Septuaginta. Beda.  and that learned Beda, the watery trigone ending under the reign of Gabriel the spirit of the Moon, within few years, after issued that great universal flood. Unto this day the trigones with the regiment of the seven angels or planeticall spirits according to the appointment of God, successively took the disposition and regiment of the world, beginning in the fiery trigon under the spirit Orifiell passing on to the other trigons, whose particular proceed if I should declare with the whole course of the success & effect of that which followed here upon earth: showing, that as the constellations changed in the heavens, so commonly there followed alterations of kingdoms, of states, of prosperity, and adversity, of famine & plenty, of alteration of laws, rules, people and nations, the rising continuing and ending of monarchs, & mighty empires: it were a more demonstrative, and forcible way. But because it is tedious to show this course particularly from the beginning of the world unto this day. As for example. When Orifiell began his dominion over the world first, than men were naked, rude, living abroad. To whom when Arael the spirit of Venus succeeded, then began they to be more handsome, and to love one another. After him Zachariell the spirit of jupiter succeeded, under whom men began to build and to rule one over another. To this Raphael succeeded the spirit of Mercury, under whom characters, and writing, and musical instruments were first invented. To this succeeded Samal the spirit of Mars: under whom though the Hebrews accounted that the flood was, 
Hebraei  yet according to the account of the septuaginta, Isiodore, 
Isodorus.  Beda, and Tritemius (who proveth this assertion by the same rule of multiplication) the flood was afterward under the dominion of Gabriel, the spirit of the Moon. Because it were both obscure and tedious, to show from the beginning of the world unto this day, every course of these trigones in the zodiach, and every dominion of these planetical spirits, with the effects which followed here on earth, to the end that we may understand a secret truth sufficient to warn every one which loveth the Lord, to be ready, sith his day and coming seemeth near at hand: I will only show some effects of the watery trigone: especially what followed when it ended, as it did lately in the tail of Pisces, with the appliance of the effects of Gabriel the spirit of the Moon, who last of all begun his dominion over the world, the year of our Saviour his incarnation 1525. and shall rule (unless the Lord shall cut off those evil effects) till the year one thousand eight hundred scutcheon nine, & eleven months. For the more inciting of us unto the consideration of our state, and this present age in which we live: let us call to mind the words of our Lord and Saviour jesus Christ: who when he forewarned his Disciples of the last day of doom, (which now hangeth over our heads:) then (saith he) look up, for your redemption is at hand. He which biddeth us look up, he first created man upright, to behold the heavens, not minding to make us gaze at nothing, but he hath set some clear object for us to behold above. And because heaven is above, and earth below, look up unto the heavens, 
Gen. 1.  and behold the stars which (as the Scripture faith) are fixed therein for signs, & times, for years and days: sith the Lord himself in the creation of the stars appointed them for signs and seasons: and sith the Son of God hath bid us look up to them. Let us not regard the coloured speeches of the ignorant: (who being a ridiculous generation, would feign seem that which they are not.)  
But let us look up, & we shall see strange signs in the heavens, such signs as hath not been since the beginning of the world unto this day, and were not, nor could not well have been found out of us, if we had not had cunning, and expert Astrologers amongst us.  
The appearance of these prodigious sights in the heavens: do bid us consider, that the six thousand years are almost ended, that the sixth age of the world is inclining itself into the grave: that the fourth Monarch (though Liberatie very learnedly addeth a short defensive for the same) is now languishing.  
The stars were appointed for signs & seasons: & this is a great sign of the decaying of the fourth monarch, in that the watery Trigone is now expired under the which the fourth monarch had the beginning. The same two great planets Saturn and jupiter, being conjoined in Scorpio, julius Caesar being then in the height of his imperial pride, 
jul. C●sar.  which was forty seven years before Christ. That learned Liberatie argueth strongly on the contrary, & to an other conclusion than I will name; affirming that no constellation decayeth his own proper effect. Ciprianus Leovitius conjectureth a shorter conclusion from heaven. It is lawful for all men to believe what seemeth most likely, and when all is done, the conclusion is mere conjectural, but yet by many probabilities.  
This for our instruction let us mark, after the passing of these six thousand years, six ages, four momarches, and now the fourth Trigone newly ended; that the world also is drawing towards and end. With this let us consider, how often this constellation hath had issue from the beginning of the world, together with the dominion of Gabriel the spirit of the Moon, who ruleth now. And therewith let us consider the effects which followed them. Anno mundi, 2242, the watery Trigone drawing to an end, Gabriel the angel of the moon, began his dominion over the world, and what followed? men being then given to pride and lechery, to feeding their bodies and not their souls; to regard the kingdoms of the earth, & not the kingdom of heaven: not regarding that learned Noah, the servant of the Lord: the clouds were dissolved above; 
Gen. 6.  the fountains of the earth were opened below; the seas were let lose abroad; the waters flowed outrageously over the whole earth, and drowned all worms and beasts, all fowls, all men, women, and children, all living creatures of the earth, except Noah, and those which he took with him into the Ark.  
After this general destruction of the whole world in the end of Pisces, the spirits of the planets together with the Trigones, proceeded successively, till at the length, in the end of the dominion of Samaell the spirit of Mars (under whom the destruction of Troy was complete) Gabriel the angel of the moon began the second time to rule, 
Troy.  in the end of the watery Trigone. And what followed? that mighty Monarchy of the Assyrians was destroyed, and came to utter ruin under that fleshly Sardanapalus. Also the kingdom of the Macedonians, 
Tit. Liu●.  the kingdom of the Syluians ended, and the Romans began, together with the captivity of Babylon amongst the jews.  
Thirdly, the Trigones and planeticall spirits proceeded successively, till the same watery trigon ended again, the fiery entering six years before the birth of Christ, and what followed? There was great change throughout the whole world. 
josephus.  The sacrifice of Moses did cease; the oracles and idolatry of the heathen came to an end; the Gentiles were called to be partakers of the true faith; the empire of Rome was subdued and brought under the law of the Gospel, 
Rom. 1.  which began under the fiery triplicity. After which the succession of the trigones proceeded to the end of the watery trigone, which was about the year of our Lord 600. And what followed?  
Mahomet the Arabian, brought in the sect of the Saracens, by which the Roman Empire, and the profession of christianity decayed together in Asia, besides many wastings & destructions in the church, recovered again by Charles the great.  
From that time to this, 
Lonicerus  the trigones have passed their course successively in such sort, 
P. iovius.  that now the watery trigone is once again expired in Pisces, and the fiery newly entered in Aries, together under the dominion of Gabriel, which ruled in the time of the flood, and in the destruction of the first Monarch. And what shall follow? God knoweth, and no man, no not the angels in heaven.  
And yet let us not be so blinded with the cloudy fancies of the flesh, that we should loo●e our spiritual understanding. But let us look up to heaven, and behold the great signs, which the Lord showeth in the heavens; especially let us fix our cogitation on that strange star, 
An. Dom. 1573.  which he showed unto us fifteen years since. Which though it appeared amongst the stars of heaven, and that in the place of a star (so that none but Astrologers could perceive the same) yet it was a strange sight to all the learned which beheld it. 
I. Dee.  And so much the rather, because it was found to be placed very high in the ethereal region above the sphere of the moon, a fair, clear bright, calm star, round and even, but brighter than the stars of heaven, 
T. Digges.  it was exceeding strange to the wise and learned, because there was never any such like seen, since the first creation of the world unto this day, but at the coming of Christ. Though some old Chaldeans note, that the like appeared to Noah, fifteen years before the flood, & therefore seemeth to be a sign unto the world of such an effect, as never was in the world before, unless it were the coming of that holy one, the Lord and saviour of the world.  
It appeared in the heavens, & not in the elements; whereby we gather, that it signifieth an event from heaven. In a sign which never setteth, and that a whole year together, which forsheweth an eternity. The sign wherein it appeared, is Cassiopeia, 
Cassiopeia.  which by the Egyptians, and old Astronomers, is figured a virgin sitting in a chair with a branch in her hand, 
Aratus.  which likely resembleth the state of judgement. 
G●ariau.  Sith therefore after so many general courses, 
Mercator.  of the Trigones, of the monarchs, of the dominion of the planeticall spirits, the Lord hath showed wonderful signs of his coming in the air, in the water, in the earth: and lastly above all, hath held out his hand in the heavens, showing us that he is now opening the doors of heaven, and coming to judgement: and that the doom of all creatures is now dawning. Let us wisely weigh & consider, the exceeding great power and majesty, wherewith the Lord of hosts shall come to judge the earth. Though he was made man for our sakes, and for our salvation: yet be ye not so carnal in your cogitation, or so bewitched with the delaying fancy of sensuality, that you should imagine his power to be compact after the manner of men: 
Enoch.  that when he is mustering his thousands of angels (as Enoch prophesied long since) that we should hear of it before, and that after we hear of it, he should be long in coming.  
No, the Lord will bow the heavens at his pleasure, 
Esai. 64.  and come down even in the twinkling of an eye, according as it is written: even as the lightning breaketh out of the East, 
Math. 24.  passing forthwith into the West: even so shall the coming of the Son of man be. He is not like to the earthly princes, that he should send his harbinger before. But I am is he: most monderful, most holy, most mighty, in whose presence the angels are not pure, and the heavens corruptible. He spoke the word, and they were all made: and at the sound thereof they shall all be consumed. He shall kindle the fire of his heavy displeasure against the sinners of the earth. He shall cleave the heavens asunder, and the flame shall break forth like a furnace. As were the days of Noah, a general destruction, 
Gen. 7.  with the voice of mourning and weeping, and deadly lamentation: as was Sodom that sink of sin, 
Gen. 19  and Gomorrha that evil nurse of iniquity: as the fire and brimstone reigned down from heaven most ruthfully, firing, wasting, burning, destroying, and sinking those wicked cities: so shall be the coming of the son of man.  
He shall shake the heavens above, and make the hell below to tremble, the trumpet shall sound, even the trumpet of the God of heaven and earth, the sound thereof shall rend the clouds of the air, it shall make the fowls to shrink with fear and to fall down dead on the earth. 
Pet. 2.  Therewith the sea shall flee from the wonted course, and the floods shall roar, the earth shall swell, the creatures thereof shall be amazed, the air shall thunder and lighten, the elements shall melt with heat, the stars shall fall from their spheres, and the light shall vanish from before the face of all men then living on the earth: 
joel. 2.  as it was foreshowed by the prophet long since. This is like to be a black day, a glooming day, a day of fire and smoke from the heavens, a day of anger and wrath, of bitterness and tears, of lamenting and utter destruction on the earth. Then shall fear come on all men living, and the inhabitants of the world shall be agasht, when they shall see that with their eyes, which maketh our hearts quake when we remember it. The prophet long since hath given us warning thererof, and many hundre●h years ago he cried aloud, blow up the trumpet in Zion, and shout in my holy mount. Let all the inhabitants of the land tremble, for the day of the Lord is come, for it is now at hand: a fire devoureth before him, and behind him the flame burneth up, the earth shall vanish at his presence, like a tempest: the heavens shall melt, the clouds shall drop, the Sun and the Moon shall be dark, and the stars shall withdraw their shining.  
There shall appear fearful wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke, the Sun shall be turned into darkness, & the Moon into blood. Then shall we see the powers of heaven to move above in the firmament, and the inhabitants of the earth shall stand gazing, all amazed, 
Esai 13.  and who is able to behold it? then shall the dead arise out of their graves, according to the sound of the trumpet, then shall all arise and come to judgement. The poor together with the rich, the old the young, the mighty, the simple the King, the beggar. Then shall the poor of this world rejoice, when they shall behold the heavenly countenance of the bridegroom, their loving saviour and merciful redeemer. Then and in that day the Lord shall look upon his poor militant church, with a cheerful eye and loving countenance. He shall send down his angels, who shall embrace his loving children, & take them up into everlasting joy. But as for the wicked and many of those which have enjoyed the great honour, authority, pleasure, plenty and joy in this world: he shall behold them a far off. Even as the cloudy pillar which was placed betwixt Israel and the Egyptians, was light to Israel, and darkness to the Egyptians: 
Exod. 14.  even so the chosen of the Lord in that day shall stand in the light, & shine in the kingdom of heaven, as the stars in the firmament: but the children of this world, and those which made their heaven of this worldly treasure, 
Sapien. 3.  shall stand still all amazed in heart: the Cloud of confusion shall compass them about, and their faces shall be covered with the mantle of shame: gripping shall pinch their hearts within, and their voice shall sound out nothing else, but woe and alas.  
When they shall behold all their gold melted, their houses burnt, a●d their hope clean vanished, their lands sunk, and their friends gone, they shall run stark mad unto the waters, & all amazed unto the mountains, kneeling down before them, and crying: cover us and our iniquities. O cover us from the face of him that sitteth on the throne▪ their consciences accusing them, they shall hate the goods which they have gotten evilly, and shall fly from those lands which they have violently taken from the poor, or from the holy church, fearing lest it should open and swallow them up into hell.  
They shall fly from their houses, built with ill gotten money, lest they be consumed together with the flame thereof: great fear and vexation of spirit shall be to the mighty men of this world, according as it is written: potentes potenter pat●entur, 
Sapien 6.  the mighty shall be punished mightily, when the puissant princes of these earthly regions, shall stand all naked before all the world both good and bad, before the angels of heaven, and jesus Christ now sitting on his throne, and all their deeds, yea all their secret doings therewith laid open: when they shall remember how negligently they have looked to the worship of the Lord, and how careful they have been of their own estimation: how little they have bestowed on the house of God, and how many thousands on their own painted palaces: how little they have bestowed on the poor of jesus Christ, and have exceeding much on their carnal friends in whom they delighted. When those things shall come clearly to their remembrance: then shallbe fulfilled that saying of the Apostle. 
james 5.  Go too ye rich men, howl & weep for the misery which shall come on you. Many and mighty shall be their wail: it shall grieve them that they have been rich, when they shall see the blessings of the poor: their honour shall breed thought of despair and confusion in their hearts, & their fair lands which they made their paradise here on earth, shallbe a burning consumption in their consciences.  
When the wicked shall see heaven open above, hell gaping below, and the earth melting away betwixt them both: when they shall hear that voice of joy; 
Math. 25.  Come ye blessed: and that voice of sorrow; Go ye cursed into everlasting fire: when they shall see the mighty put down from their seat, and the humble lowly hearted exalted: it shall grieve them, so that they shall utterly loathe all those pleasures which they have so loved, & they shall gnash thereat with their teeth. But to the godly, to the penitent sinners, to those which love his holy worship, and study to maintain his poor members here upon earth: the Lord of his great mercy will bestow his loving kindness & peace, with the fruition of everlasting life. Which he grant us, that hath bought it so dearly for us, even jesus Christ the righteous, to whom with the Father and the holy Ghost, one most holy, blessed, and glorious Trinity, be all glory and honour for ever and ever. Amen.  
FINIS. Deo gratias.    

Celsus of Verona his Dissuasive to the renowned Senate of Venece: showing that since they enriched themselves with the goods of the Church, they are become unable to resist their enemies.  
IT hath been the manner of many men (most entire Prince, and worthy Senate) oft times when they were to entreat of any matter, truly to speak, to reveal, & to comprehend, that in their speech which might please the ears of the hearers, or obtain grace and general good liking of all. And on the contrary, that which is right, which is profitable, which seemeth good and honest unto them, that they openly refuse, and utterly reject, as a thing less pleasant, and less delightful to the hearers. But I am far of an other opinion, sith (as me thinketh) those men are greatly deceived, and fail oft times of their purposed conclusion. For whilst they seek the glory and commendation of men, by a servile kind of merchandise they fall into the pit of ignomy and discredit. For what is more unhonest, then with the colour of virtue and goodness, deceitfully to blind the eyes of our friends. What more unseemly thing, then in the steed of truth, to place feigned and forged errors? what is more filthy or further from all honest dealing; then by pestilent fawning and flattering, to induce mortal men into many great and dangerous errors? these kind of men are not to be accounted friends or well-willers, or yet good men, but rather to be esteemed as cruel enemies, utterly to be detested of all men.  
For who is able to recount what mischiefs, what losses, what pestilent destructions they bring with them? I say who is able to number all the great detriments, the charges, the discommodities, the dangers which through the wicked counsel of these parasitical flatterers, and their deceitful glosses, not only private men, but all Commonwealths, and the Dominions of all Princes have sustained. And it is no hard matter for them to attain hereunto: sith they masking under the smooth visure of good will and amity, with glozing words and feigned flatterings, they blind the eyes of those which behold them, they entangle them, and they entrap every one not yet acquainted with their sleights, and in such manner, that they cannot possibly discern what is good and wholesome for them: nor on the contrary, what is ill and hurtful.  
They think themselves to be such kind of men, that of right and reason they should be commended: from which opinion innumerable offences do proceed, sith hereby they remain in most gross errors. Therefore at this present I am not minded to tread in their steps, but rather I mind to prosecute▪ and to declare those things boldly, which though they seem less plausible, or less pleasant, yet they are not forged or feigned: but are such indeed, as become a true friend, and faithful instructor, and therefore peradventure, they will prove not altogether unprofitable, nor unfruitful: for the potions of Physicians, oft times are bitter, but yet the same minister help and health unto the diseased: the which thing also it behoveth me to do, even to execute the same duly, and to resemble the same person: whereby I may more easily and directly recover, the good health of those, which now lie still and languish. In this respect if I shall seem to have uttered any thing more licentiously than I might: do not think that it proceedeth of stomach or malice, but rather that your mind (most excellent Prince) and theirs also, which are destitute of such admonitions, may be stirred up effectually, and in good earnest to take wiser and more wholesome counsel.  
In fine I request you to accept this small treatise of mine, written rudely and in a mean style, which for that great love and hearty good will which I bear unto your Honour, and that most famous Senate, I have determined with myself to dedicate unto you. If peradventure not only by my daily and devout prayers, but also by exhortations I may profit you and your afflicted state, either with counsel or otherwise, with my profitable endeavour.  
And now lest my speech should room & range too far (most mighty Prince) I will begin to declare that which I mind to entreat of at this time. If by the way I may but note and name this one thing, that therefore of mine own accord I took this labour upon me, that in no respect (so far as my faculty will extend) I would restrain myself, but I would supply those things, I would persuade those things, I would admonish you of those things, which I am sure nearly concern the safety and preservation of that your most honourable and famous Senate, and (in these so great calamities and dangers) your perpetual name and glory.  
NOt many days since (most Noble Prince) travailing through many Countries and Cities: I spoke with many rare & excellent men, many famous & mighty Princes. In the midst of our talk oft times we fell into the self same speeches, which are now common in every man's mouth: that is concerning the prosperous success of the wars of the great Turk, a most wicked and professed enemy even to the name of a Christian. With which wars he persecuteth, vexeth, and cruelly tormenteth the Christians, with which he striveth day and night, to root out the ancient Catholic faith. In which thing we see plainly, that he hath prevailed, so long and so strongly, that he hath levied such strength of soldiers, both by sea and by land, that he hath so furnished himself, with warlike power, and to conclude that he hath prepared as great an army against the Christians (nay Italy itself) as ever Zerxes that great Potentate brought against the Grecians, whose army (as it is recorded) almost covered the Seas with ships, and the land with footmen, wherefore the hugeness of such great preparation & incredible power, must needs be great terror to us all. Many such like matters, passed and overpassed, whilst we were talking. At length our speech drew to that conclusion, how great, how lamentable, and how sorrowful was the loss of your Island Euboea, & not to be named without tears: then the which, there could not have chanced a greater, a more sorrowful, a more lamentable loss, either to you or to the state of all Christendom. For thereby most cruel war, and extreme danger is threatened, not only to you and to your dominions bordering on the seas: but likewise to Italy itself, and to our Catholic faith, a most grievous eversion and utter destruction is attempted. Wherefore we have great cause to fear, lest the name of Christendom be now in danger to be utterly extinguished, together with the Catholic faith, confirmed with so many labours, with so much blood, with such and so many agonies of jesus Christ. For now the axe is laid to the root of the tree, our cruel enemies are before the door: now the shores resound again with the great force of wars which approach them by Seas. Now (unless it please God to help us from heaven) death and destruction do come upon us. Who is able to repress the cruel force of this devouring beast? who shall disannul his deadly attempt? who is able to terrify him from his purpose, already puffed up with the hope of victory. Through the multitude of his people, and the greatness of his victories, he counteth his dominions to little▪ for desire of rule and Empire hath no mean. But how much the larger the dominion is, so much more the desire of rule increaseth. Wherefore he will easily be persuaded that in time, he may also obtain the whole dominion of Italy. In truth this is the full height of his wish: he even gapeth after this most greedily; to this purpose he frameth all his study, all his cogitations, all his counsel, all his devise and policy. The same occasion which moved Alexander of Macedon or julius Cesar (whom he propoundeth to follow before all others in higher sort than is the lot of mortal man) to seek the conquest of the whole world, moveth this man also most earnestly, thus to seek the enlarging of his dominions, & through his victorious acts, to become famous with all posterity: which hath been no small provokement, to the most ingenuous & excellent minds, to attempt the greatest & hardest adventures. Now then by emulation of their glory, he endeavoureth to show himself like unto them, & through the example of their renown, & desire of praise, he seemeth daily more & more to be inflamed; which he so much the more earnestly desireth, how much the way is broader, and the entrance easier, through this his last victory. In which respect (as it seemeth to many) this death & calamity of your Euripus, is the greatest & most to be lamented of all others: the which many think and affirm that God of his righteous and just judgement, hath brought upon you: for your insolent taxing and pouling of holy things, belonging to the Church, and your injurious troubling of the state of religion. It likewise happened not long since, to that most famous city Constantinople, renowned through the whole world, which in time past was the sea of the Roman ●mpire, but (as I remember) for a greater crime. For although without great grief we cannot well remember that unfortunate slaughter: yet all men can well witness, that their lamentable calamity, & miserable destruction came upon them by the just judgement of almighty God, for the long & obstinate discord, & departing of the Grecians, from the true faith. What signifieth the destruction of the Pisans which in times past gloried that they were of so great power and dominion? did not all things prosper well with them? was not their kingdom safe, & sure both by sea & land, so long as they embraced religion with great reverence? but afterwards when they laid wicked & violent hands on the Church, and the Ministers of the high God, than they were brought into many adversities, many great losses, many miserable calamities, so that they did not only lose their dominion & rule, but they became bondslaves to their enemies. Where, let no man marvel if of late it hath happened in like miserable sort, to your Island Eubo●a, for it is the saying of all people & nations that your expedition of Achaia, had so lamentable & so unhappy a conclusion for your diminishing and taxing of the livings belonging to the Church. And in like sort all men account that the death of your Euripus was the just judgement of God for your injuries and polling of the Church. Wherefore if we will way this matter wisely, if with judgement we will look into our own doings, we have great cause, I say we have great cause to fear (that if you remain in this mind and disposition still) the rest of your islands and Cities shall be subject to the same calamities and destruction. Neither can we hope that our afflicted state shall be repaired, so long as the just cause of our ruin, still remaineth amongst us. These things, and such like, are often heard in every place, which were too long to repeat, at this present. Now this one thing is sufficient to be here mentioned, that many things are reported abroad, not uncertainly, nor obscurely, to the great discredit and disgrace of your most famous Senate, by reason of your great compilation and pilling of holy things. Wherefore to say the truth in regard of that singular good will, & observance, which I bear unto your honourable Senate: I do not a little lament your estate, in that I am desirous to hear those things of you and your happy estate, which belong to high praise, to great glory and renown. I cannot but be greatly grieved, when I consider how low that great honour and worthy fame of you is fallen, which (and that worthily) through out the whole world, and amongst the furthest nations, was thought incredible. For even as in times past, this most famous City excelled all others, in abundance of wealth, in plenty of all things, in high glory, in great dignity: so also in honesty of manners, in holiness of life, in justice, faith, piety, religion, and other virtues it far passed them all. Which good and virtuous practices, after they begin to be forgotten, even so likewise that ancient glory and dignity of your name, by little and little began to diminish: by little and little it began to be obscured and therewith also distinguished. And although I am greatly grieved, when I see so many slaughters, so many calamities, so many and such ill proceed, so many and so great disgrace of of your ancient dignity, which are well known throughout all Italy: yet I am of this opinion (under your correction be it said) which think that this new and unusual tasking and tolling of the Church, is the chief cause of your ill and unhappy success in those things which ye took in hand. For when I weigh with myself, and consider the course of times past, I am easily induced to be of their opinion: and to speak plainly, that which I have good cause to think, It seemeth that all your great loss and adversities, proceed from hence as from a most corrupt and poisoned fountain. And that it is so indeed, it appeareth plainly to all men, which will record the most excellent and famous facts of ancient time, & now to repeat the beginnings of your ancient exploits. Who is so unskilful? who so simple and so ignorant in all matters whatsoever, which knoweth not the beginning of this your commonwealth? how wonderful, how famous, how divine it was, how greatly and in most ample manner it increased above the customable manner and course of all other Cities. For all things fell out so luckily, and had so good success; that all things therein seemed to increase, and therein also to flourish.  
For in short space it became famous throughout the whole world, not only in abundance of most precious jewels, in sumptuous and magnificent buildings, in great strength and store of ships, but also ye enlarged your dominions far and near, both by sea and by land.  
And through your excellent wisdom, and the wise foresight of your ancestors, ye have entirely preserved the same. So that the force & power of Italy (sometimes the Queen & mistress of the whole world) could not at any time vanquish the same. What then was the true cause of such great prosperity and happy success, unless it were because there was never any City, in which either religion was more embraced, or true justice longer or more religiously preserved? I hope it may be spoken without suspicion of flattery, for I seek to speak little in comparison of the thing, and the weight of the matter doth pass beyond the bounds of my speech.  
Who will not greatly commend the sincere and singular love which your ancestors bare unto religion? the great and inviolable observance of justice and holiness? their exceeding great charity and liberality towards the poor members of jesus Christ? their inestimable bounty towards the adorning and beautifying of holy temples, even unto this present day?  
This thing is manifest, both by the fresh memory of devout men, & also by our temples richly adorned; and by our ample churches full of holy monuments, which (as it is apparent) were built in times of old, only by the oblations and charitable devotions of your ancestors. For although they were always accounted liberal and devout, concerning those things which appertain to the worship of God, and their service towards religion: Yet notwithstanding when they began to be oppressed with these calamities, and were so sore distressed: then especially by their good works they earnestly required help from heaven: then even with great distribution of alms, with great faith, with great devotion, they did strive to please and pacify God the giver of all good things. What divers seasons, & how unlike or rather plain contrary observance of religion & holy worship have succeeded, I had rather other men should judge than I: for the thing is so plain & manifest, that he which hath but half an eye may easily see it. But concerning this hereafter. Now I return unto the ages of your ancestors, who, as we have showed, being so well strengthened, waged batraile against their enemies, in defence of their dominions. They went forth into the field, and valiantly joined battle: neither did they return home again, till their enemies were discomfited & overcome. They obtained the victory, & divided the spoil. Wherefore Camillus deserved immortal fame, which (as Livy writeth) oftentimes and earnestly exhorted the people hereunto. Behold (saith he) O ye worthy Romans, either the prosperous or the afflicteed state of Rome in these years, and ye shall find most surely, that whilst we were religious, all things went well with us: but when we once neglected our duty to religion, all things went against us. And now (O worthy prince) how much better were it with your whole commonwealth, if you would propound unto yourselves the most excellent discipline of your ancestors, and their worthy laws concerning religion? how much more wisely & excellently were the commonwealth ruled, if by the example of their high wisdom and noble acts you would wax more wary; Out of question you should not be molested, with so many discommodities, so many wars, so many dangers: but as in times of old with the vanquishing of your enemies, you should obtain victory with great triumph.  
But if you have worse success in these days, than you look for, or would desi●e, no marvel when as the godly laws of your ancestors by little and little are clean forgotten, when religion itself, and the reverence of holy priests is less practised than it was wont, and less than reason would it should be.  
Pardon me I pray you, if I speak plainly: for most men, nay, almost all which are ruled by reason, are of the same opinion. I speak all this to do you good, & therefore you may more easily pardon me.  
And now let us return to that from whence we have digressed. Those things were unwisely neglected of you, which we spoke of before, and that truly: for those were the only things which in times past advanced you & your common wealth to such dignities, such glory, such happy fame. Wherefore not without good cause, your happy success, your famous spoils, your victorious triumphs, are come to an end: and now your great fame and glory, the great authority & majesty of your name, which hath resownded most famously through the whole world: which seemed wonderful to all people, princes, kindreds, and nations, is in hazard now to be extinguished. Count ye nothing of this (O ye most famous Venetians? do you not think of these things? do you not magnify all these? Mark I pray you this one thing wisely: way and consider this one thing even in your own conscience, way this one thing truly. How many victories, how many conquests, how many spoils have you achieved, against your enemies? how many happy events have you had in these so long wars, since you invented this strange and pestilent council? in that you fear nothing at all to lay violent hands on church goods, and holy things dedicated to God almighty: which impiety (believe me) will not help you one whit in these your great dangers, and extreme necessity. And although peradventure it seem not so to many: yet without all doubt as a most fierce & piercing poison, which with the deadly contagion thereof, is wont to infect and poison all things, which come near it. Even so your great strength and preparation to war by your former impiety towards the Church, is like (which God forbidden) to be clean vanquished and destroyed.  
julius Caesar would never have admitted such wicked council, 
julius Caesar.  though he were an heathen: who (as it is apparent in his life) when he entered by chance into Aruernia, the men of that country pointed to the sword of Caesar hanging in their Church, as it were a spoil got from the Emperor by force of arms. Caesar entering the Church seeing the sword, he smiled to himself, saying nothing: and when his friends willed that it should be pulled down: Caesar in any wise would not suffer it. Out of question he did both wisely and religiously, for he accounted the sword and all things else dedicated to holy use to be sacred things, therefore he thought it unlawful to touch them any more with carnal hands, or to have them in any wise employed in humane affairs.  
Also your ancestors would never have done so, they would never have imagined any such thing. Those ancient rulers much renowned for their great wisdom: which being free from all danger, from adversity, from all extremity, they would never have harkened to such counsel, nor have accepted of any such subsidy. And that most wisely, for they knew full well, that the best kind of government by which a common wealth is preserved, augmented, and increased be two, especially: Religion, and justice. Which when they are maintained, the common wealth is safe and sure: but if they fail, it must needs also decay. With these kind of arts and orders rather than by force of arms, they obtained this ample dominion, which is enlarged by sea and land.  
But so soon as these excellent arts began to wax out of use, forthwith the Empire itself began to decay and come to ruin. Which things if you will consider aright, aught to forewarn and stir you up into a greater devotion, and more dutiful observation of Religion and holy things.  
Neither ought these examples of your own country affairs (which have fallen out unluckily) only be a warning unto you, but also that great care and dutiful devotion, which your ancestors continually, and plentifully yielded unto divine things, and unto them whose function was to attend upon the same. 
Religio Aegyptiorum.  Amongst the Egyptians (as Diodorus affirmeth) all the yearly revenues of the land, were divided equally into three parts.  
The first part the Priests did challenge to themselves, who were of such authority amongst them, that all things were governed by their council and wise foresight, & being free from all burdens & taxes, they had the second place of the rule and dignity next the king. 
Indians.  Also the Indians dividing the whole common wealth into seven tribes, constituted the tribe of the priests in the first place, free from all burden & service, yielding them great honour & reverence. But yet in mine opinion concerning worship and duty towards God, 
Aethiopians.  the Aethiopians did far excel all others. For with them the priests and keepers of their temples were in such great honour, that they only were the men, whom they thought eligible to be their kings: and that which seemeth uncredible, they were of such authority and credit amongst them: that when they thought good, they gave notice to the kings, that they should die, affirming that it was the sentence of their gods: which was the cause that all their Kings till the time of Ptolemy the second, obeyed the edict of the priests, and willingly took their death at their appointment, not constrained but even by old custom, being loath to alter the superstition.  
Wherefore they boast, that they have reaped this fruit and reward for that their great piety towards their gods, that the invasions of all their enemies, and that cruelty could never do them any harm, and that they were never conquered or subject to any foreign nation.  
For Cambyses that most mighty king of the Persians, 
Cambyses.  when he once assaulted them with a most dreadful army; most of his soldiers being destroyed, with great ignominy he lost almost his whole army.  
Hercules and Dionysius having travailed through the whole world, 
Hercules. Dionysius  would not once trouble the Aethiopians, in respect that they were so religious. The same thing also appeareth in the holy Bible. For in the book of Genesis we read, that in the days of old there was so great & so strange a famine through the whole world, that corn and victuals were scarcely to be had in any place. The fierceness of this famine was especially in Egypt, & pinched them sorer than other nations: insomuch that the inhabitants of the land were compelled to sell their farms, their possessions, and their houses, nay their household stuff for victuals. Which when they began to fail them, through the long and hard famine; at length, lest through hunger they should die strangely, & most miserably, they gave themselves also into the king's hands.  
Wherefore that religious steward of the king, 
joseph the patr●arch.  having laid up exceeding great store of provision even of purpose. He bought the whole land of Egypt (the possessions of the Priests excepted) and their countries into the hands of king Pharaoh. From which time until Moses (as the scripture witnesseth) the fift part of the increase of Egypt was paid unto the king. But those things which appertained to the priests, and the keepers of the temples, they were safe from this law; for Pharaoh did not only give them fair and large possessions, but also he appointed that they should be duly fed and nourished all the time of the famine, by the common store and provision, which was the cause that they sold not their possessions and goods as the other people did. What should I here make mention of the Romans? did not they appoint a most solemn priesthood to the ministers of holy things? 
The Roman Priests.  did they not always employ their greatest studies and pains in preserving and increasing religion. For (as Valerius Maximus saith) that city preserved religion above all other things whatsoever, so that the highest and chiefest magistrates did willingly yield themselves and their service unto holy rites, hoping assuredly, that they should attain the chief rule and magistracy of the world, if they humbled themselves devoutly unto the heavenly power.  
But to what end do I show these things, sith all books that ever was written, either divine or profane▪ are full of these examples and clear monuments, and therefore read you those books, and peruse them diligently. Neither think you that the priests and ministers of God (as some talk) should now be poor & physicians, as they were sometimes. But on the contrary you shall easily see, that in no age, in no time past, they were used so beggarly, and so unworthily. But if in ancient time men were so religious in their error: how devout think you they would have been in the sincere worship of the true ever living God? Such manner of men ought we to be, which do not worship feigned idols or devils (as they did) but that great creator, the maker of heaven & earth, & all things therein. Wherefore I desire (O most noble prince) I desire most earnestly, even for that great goodwill which I bear to you & your commonwealth, that you and those which be of your opinion, would alter your minds, and take better council, concerning the church, the clergy, the lands and goods once dedicated to the same. Although you are not moved with those examples of your ancestors, yet at the least, let your late losses, & present calamities joined with ill success, be a sufficient warning unto you. For I doubt, & of my truth am sore afraid; lest if you go on with the same mind and purpose as you have begun, you shall suffer greater adversities, even as those which are of a far better disposition, have plainly foreshowed unto you.  
In like manner (as it is recorded) it hath fallen out very dangerously to others in times past: for S. Augustine writeth in his book entitled De civitate Dei, 
Augustive  there was a great plague in Rome, both of women and of beasts, so that through the huge number of those which died, they doubted that all living creatures would finally perish: and further also that winter was so exceeding cold, that the snow (which was extraordinary) lay of a great depth even in the market place, for the space of forty days, and Tiber was frozen over very hard and thick: Then (they say) it was answered, that the cause of the plague was, in that many private men possessed, and dwelled in many religious houses: which being shortly after restored to their true use, forthwith that great and wonderful plague ceased.  
Qu. Fuluius Flaccus, 
Q. Fuluius Flaccus.  as Valerius writeth, left a notable example behind him, even an example to all posterity, concerning the contempt of religion. For this man, though he were the controller of the city, yet he scaped not unpunished, in that (while he was in office) he took the marble pillars of juno's temple in the city Locrine, and wickedly placed them in that house which he built at Rome. For immediately after this fact, he fell into a frenzy, and was stark mad ever after, with fierce mad passions still consuming: till at the length he hearing that of his two sons, which were soldiers in Ilirium, the one was dead, the other most grievously sick, he died most miserably. By which great danger the Senate and people of Rome not a little moved, decreed presently, that the marble pillars should be carried to juno's temple, from whence they came, that thereby the impious fact of the Censor might be corrected, and by that excellent example they might note unto their posterity, that whatsoever is once dedicated to the immortal God, cannot without great impiety be altered in any wise; though it be employed to some other honest and very good uses.  
And if any should be so wicked and irreligious, that they should attempt to violate & profane holy things; yet they should understand that the Senate would take it grievously, & that they would be fully revenged of them for the same, even unto death. On the contrary Xenophon writeth finely and excellently, 
Xenophon. Agesilaus.  concerning Agesilaus that famous Emperor, that he always with great diligence and study did seek to reverence the temples of his enemies, thinking it reason that the immortal God ought to be truly worshipped, aswell amongst his enemies as amongst his friends. And likewise the religious and devout persons, even amongst his enemies, he would not suffer them in any wise to be molested: for he said it was unreasonable and a most barbarous cruelty, to take any one thing from the Temples, and holy Churches, or that the priests should be at any charges, or loss in any respect. Wherefore he hated such wicked church-robbers even unto the death, hoping thereby to vanquish his enemies, and to strengthen his own power, the which conclusion proved true, as appeareth by that which is excellently written of Mithridates in the life of Lucullus translated out of Greek into Latin by Leonard justinian that noble counsellor and father of your common wealth: 
Mithridates.  for whilst he assaulted the city of the Cizice●anes being tributory to the people of Rome, and that with an exceeding great power, both by sea and land, by and by a sudden tempest rising, and his victuals failing, he was utterly vanquished by Lucullus: the greatest part of his army being spoiled and destroyed in the fight.  
Afterward, when he thought to save his life only by flying, again he was so afflicted with a strange sudden tempest, that leaving the ship in which he was, which through the outrageousness of the tempest, was almost ready to sink: he was constrained to yield himself into the hands of pirates.  
They report that Diana worthily afflicted him with that great overthrow and calamity (which they accounted a goddess) because most injuriously and irreligiously, even with wicked hands, he spoilt her temple, and presumed to take her image from thence.  
No less horrible chance there was amongst the Roman army even on the like occasion. For when Carthage a professed enemy to the Romans at length was won of them by force of arms, a certain Roman Soldier (contemning Religion) in the spoiling of the City was not afraid to commit sacrilege, taking away the golden vesture from Apollo, who was worshipped as a GOD, of all men: but he escaped not long unpunished, for that wicked fact, in that the most righteous God of his just judgement, brought it so to pass that the hands of this church-robber, were found cut off amongst the pieces of the vesture: whereby other afterwards might be taught, how carefully we ought to keep our hands from violating holy things.  
We may allege many such like examples out of holy Scriptures, especially as it is written in the book of the Maccabees, 
Antiochus.  Antiochus that wicked king yieldeth us a plain example: which vaunted himself so proudly, and so arrogantly above all measure, that he seemed to himself as though he could command the flowing of the seas, and reach the heavens with his finger. This man contemning the holy religion of the true and eternal God, was not afraid with wicked and profane hands to spoil that fair and famous Temple of the jews. Though he hoped to escape the vengeance of God, yet he escaped not long: for of a sudden he was stricken with so dangerous & horrible plague, that out of his body there issued abundance of worms, and with most horrible torment to him, they issued out of his flesh, he yet living. He being wonderfully moved with this plain and manifest punishment sent from God, at the length he remembered himself: and at the last, when he could not abide his own stink, it is meet (saith he) to be obedient unto the Lord, and for a mortal man not to seem a God unto himself.  
Furthermore he promised, that he would adorn the Temple (whose ornaments and precious plate he had taken away a little before most wickedly) with many and wonderful gifts: and that he would abundantly, supply all the charges belonging to the sacrifice with his own revenues: and to conclude, that he would be circumcised.  
But when after so many barbarous mischiefs and outrageous spoilings of the Church, he seemed unworthy of mercy, he ended his wicked life as he was worthy.  
The like also happened to Heli●dorus Legate to the King (as we read in the same Book, 
Heliodorus.  in the like matter) for being sent of the King to take the treasure of the Church: whilst he executed his commission committed to him, very stoutly, as many as obeyed his sacrilegious commission, presentle (even by the power of God) rushing down, they were amazed, and clean confounded.  
Heliodorus (a sudden sight appearing unto him from heaven) forthwith was stricken to the ground very sore wounded in sundry places of his body: then without all hope of life, a great number of soldiers thronging about him with a few he was drawn out of the place half dead, which immediately before he entered with great pride and haughtiness: by and by through the prayers of the priests, he recovering having vowed many things, his commission not executed, he returned with his army unto the king, where when he had privately and publicly signified the apparition which he had from heaven, and which he had felt in himself through the handy work of God, the king asked him what messenger he thought meetest to go again to jerusalem on this business. Saith he, if you have any enemy or traitor to your person, send him thither: for though he escape alive, yet he shall return well whipped, sith in that place there is some divine power and godhead: for the most mighty Creator of heaven and earth, which ruleth and disposeth all things by his great providence & wisdom, is the sure keeper & safe defender of that place. Whosoever therefore without respect of religion shall offer force unto him, or violent hands, let them not think to s●ape unpunished: for he pursueth them in such sort, & afflicteth them with so great calamities & intolerable torments, until they suffer just punishment for their deserts. Of this matter you need none other witness than myself, which made trial not not long since in mine own person. I am afraid (O most noble Prince) lest that which (as I said) did lately chance unto Heliodorus may also be the sorrowful lot of those which exact tribute from religious men & houses, both because they attempt that, from which if they were wise they should kede themselves free. but especially, because some men rush upon it outrageously, without all respect of religion, or their poor estate.  
I am persuaded it is far enough from the intent and purpose of your noble & most wise Senate; that through these exactions the priests and ministers of God, which are continually busied in divine functions for the soul's health of all men, should suffer any injury. But yet in private conferences, I have rather observed it, that by this means and unhonest endeavour, they seek to gratify your noble Senate. Wherefore their actions seem too austere, too cruel, and unreasonable. For unless their money be ready even at the appointed day; presently there cometh in the unmerciful receivers of such exactors, they offer force and violence to the poor priests, they rail on them, they miscall them, they wound them with contumelious and opprobrious speeches, they violently take away their goods and household stuff, they prize it, they sell it, their gain is almost more than the value of the payment. O wonderful impiety, before this age never once heard of. O great cruelty worthy to be revenged with great punishment.  
Those which do these things, are they to be called Christians? can we persuade ourselves that God will forget such heinous offences? other sins, although they be grievous; yet the Lords wrath being once pacified, by true repentance they are put away. But if thou have once lifted up thine hands to spoil holy things, then, than it is high time for thee to tremble before the face of the wrathful God, the revenger of all impiety, will come suddenly, he will take full punishment on them, even in his strait and fearful judgement: and now for the better and more certain knowledge of this thing, we may well remember that most unhappy death and destruction of Cn▪ Pompeius, 
Cn. Pompeius.  on whom fortune at the first blush did laugh so favourably that (as Tully saith) there is no man to be thought so fond, which within himself would wish such and so many high honours as God himself bestowed most plentifully on Pompey, and yet because (as Livy writeth and josephus the most clear & excellent historiographer of the Hebrews) he went about to take away the riches & costly jewels out of the temple: he purchased a miserable death unto himself. For how sore a battle, and how unhappy success, had he ever after against julius Caesar in Thesalia, and other places, & also how miserably his head was struck off, by Ptolemy, being but a boy (in whom he reposed great hope) it is very plain and manifest. The like evils or (as I may say) sisters unto these; 
M. Crassus.  were those which happened to M. Crassus, going to war against the Parthians: who were professed enemies to the Romans'. He going to war when by the way he had spoiled the foresaid temple of the jews, and (as josephus writeth) amongst other things had taken the golden pillar out of the temple, which weighed an hundred and fifty pound weight in massy gold: and had broke it in pieces, and most wickedly paid his soldiers therewith: afterward he fought against the Parthians with so hard and evil success, that amongst all the great losses and ill adventures of the Romans', his is also numbered and recorded. For first of all, his dear son, whom he loved tenderly, was slain in the battle before his face, and many legions of the Roman Soldiers even the flower of their chivalry were then also most pitifully slain, many of thei● ensigns were taken by the enemy, the rest of that army which scaped the slaughter of the battle by flight, were scattered into Armenia, Silicea, Syria. At the length Crassus himself by the just judgement of almighty God being taken of his enemies, chose rather to kill himself then to be captive to the barbarous people. For he thrusting the riding wand (wherewith he did beat his horse) deep in at his eye, with that strange kind of death, ended his wicked life. Afterward his wretched head and his right hand once cut off by the barbarous people, and brought to the king Aristonicus, his enemies made an open scoff of it, and they poured liquid gold into his mouth, as a man concerning religion of all others most unworthy: signifying thereby that he whose mind was inflamed with the fervent desire of gold, should have his dead body even burnt and scorched therewith, being poured red hot into him. These be the rewaids, these be the presents, these be the gains and fruits of them which presume to take religious things unto themselves, or under any colour whatsoever, to convert them to other uses. And as we read that the Lord punished these men most grievously for their contempt of religion: so also we find it plainly written, that to the devout, and religious, God of his justice hath given great benefits and prosperous success in all things which they took in hand. For it is written of Alexander the great (a most invincible king) that concerning divine worship and orders of the Church, he was always most liberal. For when he was yet but a young man, and in the midst of his sacrifice, he took both his hands full of frankincense and sweet odours for offerings: Leonides said unto him, O Alexander, when you shall once have conquered those lands, which bear those odours & frankincense, than you may sacrifice largely, but now more wisely & sparingly. Alexander answered, O Leonides I pray thee, when thou desirest prosperous success, deal not niggardly with the gods. Of whom we read in josephus, as also in other ancient histories, that he bestowed many excellent great gifts upon that holy temple of jerusalem, and that with his own hands he sacrificed unto our God. He so reverenced jadde the high priest of the temple, that lying prostrate on the earth, he adored him: he also commanded that the priests and ministers of the temple, should boldly & freely require what they would: and among other magnificent gifts, he granted them this one thing, that it should be lawful for that nation, to live by their own laws for ever, and also that seven years, all the Countries of the jews, should be free from all kind of tribute. lastly he decreed, that what jew soever would go to war with him, should be very gently and honourably entreated. He having done all this in so good order, as a man strengthened by God, with a good courage he passed forward with his army towards the Indians, very strongly, and with great expedition most victoriously he conquered Porrus, that mighty and almost invincible king of the Indians.  
I cannot but wonderfully commend that worthy man Themistocles, who notwithstandig the rest of his noble & excellent virtues, yet he excelled especially in giving due reverence unto religion: of whom it is recorded, that (public affairs laid aside) if he had any leisure, 
Themistocles.  he would bestow that in beholding the beautiful furniture of the Church, & in viewing the gifts and offerings which were in the holy houses. Wherefore he was very careful lest any man should pull down or deface any thing there, or lest any thing should be wanting, which he knew did appertain to religion. And if these men now mentioned were so devout, and superstitiously religious in serving their false gods, how much more ought we Christians so to do, which retain the knowledge of the true and eternal God? with what care, with what diligence, with what study, with what endeavour, with what piety and reverence, ought we to embrace the true & unfeigned religion, with which the true Creator of heaven and earth is truly worshipped, which not only giveth us these earthly and temporal goods, and prosperous success in our offaires, without the help of any other, but also after this life, giveth eternal bliss, and happiness unto the soul, if so be we have lived here well: which benefits the gods of the gentiles could not only, not give to them, which worshipped them, but they could neither profit nor hinder them in any thing, without the assistance of God. If we read that any time they have either profited or disprofited men, we must think that it came by the permission of God, and that so much more righteous, as it were more secret. Neither can there be any thing done in the world without his commandment, who is the fountain, the spring, the root, and beginning of all things, and who only ruleth, moveth, and preserveth the world. Wherefore if you desire to enjoy the favour of God, the giver of all good things, you must endeavour yourselves with great care study and diligence, that in any wise the integrity of holy worship and religion, be more seriously regarded and kept. That there be no impiety committed against the holy Temple, and goods dedicated to God. That there be no unworthy fact committed on your parts, against the priests & ministers of God. Into which kind of impiety if at any time we shall fall, let us assure ourselves that God will bring upon us the same plagues and punishments, which those false gods, or rather the true God sent by them unto those which despised them: & so much more grievoulie and severelly as the offence and sin committed against the true and high God, is greater and more heinous than that which is committed against false gods and devils. Wherefore now mark diligently▪ O ye noble Venetians. I beseech you mark and see most clearly how prosperously all things succeeded with them, which reverenced God truly and the holy things dedicated to his worship: what miserable ends they had, which contemned or profaned them. Neither is it marvel if your affairs scarce prosper, if you sustain many discommodities, dangers, calamities, and overthrows, for your exactions and pollings of the Church are not such, that they do deserve any help from God, they are not such, that they can turn away his vengeance and displeasure, which now hangeth over your heads, out of doubt they are not such that they can promise you good success or victory in your wars. Your opinion doth greatly deceive you, if you think so. If you be so persuaded, believe me, you kill your self with your own sword. Neither do these exactions help you one whit, but rather (much like to the poison of jetalie) man●e detriments, dangers, & losses ensue thereof. To conclude those do not mitigate the wrath of God now kindled against you, but rather they provoke and call for it daily. We read in Trogus Pompeius (a most eloquent man, and of great authority) that one of the kings of France called Brennus, when he had conquered the Macedonians by force of arms (as though earthly spoils were of no account with him (he turned his force to the spoilings of the temples of the gods. In scoffing manner answering that the rich gods, aught to bestow on mortal men. And therefore when he made expedition towards Delphos, minding there to spoil Apollo's temple (where there was great store of gold & silver) of a sudden there arose an Earthquake, with which a great part of the mountain rushed down, which destroyed almost the whole army of the Frenchmen. And Brennus himself being sore wounded in many places, and not able to endure the pains and exceeding anguish of his wounds, he killed himself with his own dagger: and so for his bold attempts, he had his deserts by deserved death. When pyrrhus' had compelled the Citizens of Locris to give him a great portion of the treasure of the goddess Prosorpina, & when he was sailing away laden with his wicked pray: he and his whole navy by force of a sudden tempest, was beaten against the shores of the goddess: on which the money being found again, it was restored to the old custody of the treasury. But what should I speak any more of these things? for I fear me that if I should comprehend all the examples of ancient times, appliable to this purpose, in this treaty, that I should keep no mean in writing of the same, for they be so many that they can scarce be numbered, I omit the example of Queen Cipio who being Consul, when he had sacked the Town Tholosam, and that there was found much gold and silver in the Temples of the same Town: whosoever presumed to touch any of that gold in that spoil, in lieu of his deserts, he died therefore in most horrible grief and anguish. I omit Xerxes the king of the Persians, which sent four thousand soldiers to Delphos to destroy Apollo's Temple, which company was clean destroyed with lightning and tempest: that Xerxes might understand thereby, the greater injury he offered to God, so much the less his force should be to resist. Which revenge truly may be applied to these our days, for we have seen it oftentimes chance in like sort unto you, even in these days, since you began to take the goods of the Church into your own hands, and to pay Soldiers wages therewith.  
For (as you yourselves can witness very well) not only your Ships full fraughted with munition for war, were destroyed with diverse tempests, with thundering and lightning from heaven: but also many thousands of soldiers afflicted with divers calamities died most miserably: so that none or very few which you sent unto the war, came safe home again. Tell me (O most renowned Venetians) how should these strange overthrows, these strange slaughters and destructions of men, these many calamities and miseries come? but that this your war is not only against man, but also against God, and his true worship? a word in this matter is enough. Now I mind to apply my speech unto these our times, and to conclude with domestical examexamples, for we must not content ourselves, with the examples of ancient times, if our own be appliable also hereunto. Especially sith many will say unto me, why do you propound unto us, the examples of the Pagan's temples, and their wicked gods? why do you rehearse their revengementes against their enemies? sith by the hand of God at length they were all taken away? To whom I may well answer & in good time: that I make mention of those heathen gods, to the end we might thereby understand, how severe a revenger our God (even the God of all Gods) of his justice ought to be unto those, which presume wickedly to take away the goods of the church and transport them unto other uses: sith that those which were falsely called gods, and which indeed were no gods, (or rather God himself by them) sent such cruel plagues and punishments for the contempt of their religion. The cause why the most righteous God permitted, that they which were rather devils than gods, should so grievously punish men, was, because forasmuch as they knew they contemned the true religion, and the true God. Sith those idols were most wickedly contemned of them, which (though falsely) yet the whole people took them to be true gods, and they seemed to these men, which spoilt them so wickedly, to be true gods indeed. Wherefore God himself brought just punishment upon them for this contempt of that which they faithfully believed to be God. And now in these days that cloud of ignorance being clean removed: sith he is more barbarously contemned of us, surely he will punish us more severely & grievously. But now (from whence we digressed) let us return unto these of our time, to tell what great death & slaughter chanced to that wicked Frederick the second, for violating the liberty of the church. I shall not need many words, for that is plain enough to those which read the histories. For when he was made Emperor by Innocentius the third, and had taken the cross in his hand against the enemies of the Christians: then (even unto his own undoing) devising most unhappily with himself, how he might take away the goods of the church now dedicated to holy use: he was not afraid to take them wickedly, and to employ them profanely: hereupon he became so blind in his own opinion, that he made a sacrilegious pact with the mighty king of Egypt the Sultan, concerning the suppressing of religion & religious houses, and concluded that, from which a christian man ought especially to abhor. But he did not long escape the just vengeance of God. For after that he had spoiled many cities, after many dissensions had with the church of Rome: after that he had devoured many temples, after many most cruel & barbarous sacrileges: having his own son in a jealousy, that he affected his Empire, he shut him up in most filthy dungeons till he died. And he feeling the great & grievous censure of the church (as the righteous God had appointed) he was strangled of his own son Manfredus most cursedly. Here I will not omit the like calamities of the princes of Carraria in the like impiety: for when they began once wickedly to challenge to themselves the ordering of those things, which belong only to holy function, by reason of the pestilent council which they had taken: very soon after they lost that famous city Patavium, most strong both by situation & force, which was thought almost to be invincible. Neither feigned he which wrote that saying; Unless the Lord keep the city, the watchmen watch but in vain. And unless the Lord of hosts do help, truly he laboureth but in vain, which leadeth the army forth, trusting only to his own wit and policy. So also did that holy woman judith sing before the Lord, when she cut off the head of the insolent Holofernes with his own sword, she did sing most excellently in this manner: O Lord thy power consisteth not in the multitude of an host, neither in the strength of an horse; but the prayer of the humble and meek, was always acceptable before thee. Wherefore if you put your confidence in your strong and mighty navy of goodly ships, and do not seek to please God with good works, and more diligent devotion in your religion: ye have good cause to fear least (whilst ye have offended him) hoping for victory, ye strive in vain; when according to the heavenly saying of David, we must rather put our whole trust and confidence in the Lord: these be his words: Some trust in chariots, and some in horses, but in the name of the Lord our God we shall obtain the victory. With this force your ancestors did overcome their enemies both by sea and land most victoriously: with this kind of fight they obtained many victories and glorious conquests. But yet they never took council once to touch holy things, & the goods of religious men, that they might employ them on warlike affairs. Read your histories of ancient time, & reuise your old monuments, you shall never find that they sought any ways to strengthen themselves with the goods of the church. Lastly propound unto yourselves the late example of Philip. Maria: 
Philippus Maria.  who when he had good success in all his affairs, & all things fell out with him aswell as he would wish: at length he gave over himself unto such madness, that all fear laid apart, he challenged church goods unto himself. But mark how duly he suffered worthy punishment: for being wearied with continual wars, he not only lost a great part of his dominions, his enemies besieging him even hard unto his walls; but also he suffered dangerous & grievous diseases in his body, so that he being blind, lead a most sorrowful life a long time after: but what became of his Empire, and by what means his noble family is now clean extinguished, & no succession left at all, it may easily appear to every man, the thing being yet so fresh in memory. To what end (say some) have you set down so many examples, of Gentiles, of Pagans, & of Christians? I have briefly gathered all these together (O most noble prince, & you most renowned Venetians) for that goodwill and duty which I own unto you, & to your commonwealth, to the end that they which are addicted to this opinion of spoiling holy things, might both by ancient examples, and also by their ill success, he moved to take better council, & also that every man may know right well, that there was never any (not only in our time, but in the times of old) found, which stretched out wicked hands unto holy things, who prospered any long time after, and suffered not the present punishment thereof: the which I pray God to turn from you & your dominion, by which examples (lest I should be too long) be ye afraid (O most worthy Venetians) if ye persist any longer in this your purpose, fear and tremble, lest so many dangers hanging over your heads, ye be compelled to suffer greater & grievouser. Think not that God will leave it unpunished in you rather than in others. The wrath of God proceedeth gently unto revenge, but he recompenseth the slowness of his wrath, with the grievousness of his punishment.  
Never was there any excellent ruler in the common wealth commended for dwelling too long in the self same opinion, but as in sailing if you cannot attain the haven, it is the point of art to yield to the course of the tempest: But when you can attain the haven, having turned sail, it is a folly and mere madness, to follow that dangerous course, in which ye were before; so ought we to do in the government of the commonwealth; neither ought we always to follow the same council and advise, but that which we are sure bringeth honest and profitable, good and happy success to the commonwealth, that is to be followed, to be embraced, to be retained most constantly. But if it be discerned to be hurtful to the commonwealth, all men know that it is folly and rashness to follow that with danger, which we may easily leave with safety & glory. Now (O worthy Venetians) hearken unto me a man most desirous of your prosperous estate, take better council for the safety of yourselves and your affairs, retain ye the name of Venece (most famous throughout the whole world) in more religious manner than ye do: Remove these divers and tempestuous calamities (which are ready to fall upon you) with more wholesome means, that with such council & wisdom● ye may foresee, what most belongeth to your own 〈◊〉 fairs, & the commonwealth, whose safety cannot stand without yours.  
FINIS.