ELephantiasis, or Le­prosie, is a disease vene­mous and full of poyson, proceeding of Melancho­lie and corrupt blood, inua­ding all the inwarde and outward parts of y^e whole bodie, making it foule and filthie, insomuch that the breath of the Leper is very contagious and infectious: for the which cause it hath euer inforced a separation of such from all companie: Euen so the Leprosie of sinne, wherein we are borne and conceyued, cleaueth so fast to our bones, and is so fixed in our heart, infecting all our powers and spirits, that our vnderstanding cannot compre­hend those things which belong to the spirit of God, our wil abhorreth diuine and heauenly things, and finally the whole man is set on fire with vncleane desires, and most filthie co­gitations. And this contagion is so vehement throughout the whole life of man, and doth in such wise shew foorth it selfe in all actions (though they seeme to be honest) that as they offend the maiestie of God, so they giue occasion of sinning to others, and one infecteth another by their euill example: in so much as were it not for the vnspeakable mercie and great goodnesse of God (which is our support and stay) we must needs be excluded from his presence and Church, and so perish for euer.

And because a Leprosie is not as euerie light disease, but a fearefull lothsome, contagious and separatiue maladie (as is said) it may aptly at this time represent, not onely all sin­ners generally, but also certaine capitall and notorious sin­ners, whom I haue tearmed English Lepers, for that they haue infected many thousands in this Christian Church and com­mon wealth of England, and will in time (if the greater care be not had of the daunger that may ensue) vtterly destroy the whole bodie of the same.

In the first place therefore, as one of the most noysome, I haue set the Schismatique and sedicious, whose malecon­tent humor, first of all brought the corporall leprosie vppon the Iewes, as is to be seene, Num. 12. Now because al actions are commonly knowne by their obiects, that is to say by the matter wherein they are imploied (as the sight is knowne because it apprehendeth the light, and discerneth colours, and the hearing likewise, in that it admitteth soundes and voyces) let vs see what the effect of Schisme and sedition is. It may truly be said to effect and bring in priuation and ex­pulsion of two most excellent things, that is to say, of Order, and of Vnitie.

Order (according to Saint Augustines opinion) is that by which, all things, and all persons, high or lowe, equall or vn­equall, are disposed and set in their proper places. All things in the world are not equall, and of like valour: but then they seeme to be ordered, when they are well disposed and set in conuenient places: and humane actions haue then an or­der, when things are framed according to their condition and worthines. Vpon the which matter Chrisostome hath no­tably written in his Homilye 23. vpon Saint Paul his Epistle to the Romanes, where hee saith, that because equalitie of honour and condition, causeth oftentimes many dissensi­ons, God hath ordained principalities, and many subiecti­ons, as that of the man and his wife: of the father and the sonne: of the olde man and the yong: of the bond and the free: of the master and the seruant: of the teacher and the [Page]disciple: and of the king and the subiect. And no maruaile if God hath appointed this order among men, when as he hath made the like in our bodies, as the head in the highest part, and therin the eyes as windowes: vnder them he hath placed the mouth to take in sustenance and prouision for strength: then the breast, to containe the vital parts: the sto­mach to concoct the meates: then the loynes, legges, and feete for supporters of the whole. The which being thus ordered within our view, do shew forth the great wisedome of the workemaister. But if the saide parts be confounded, transposed, and out of order, they make not a man, but a monster. The like is to be seene among beasts, as in Bees, in Cranes, in flocks of sheepe, and among wilde beasts. The Sea is not without this discipline, where also innumerable sculles of fishes, are defended and garded, vnder one princi­pall leader. If God, in the creation of all liuing things, hath established such an order among the beasts deuoide of rea­son, how much more necessarie is it, that there be order for the good gouernment of men his most excellent creatures, to whom he hath made subiect all other things, that in God his most excellent common wealth there may be a superio­ritie also and a subiection, a principalitie and an obedience among men according to their seuerall orders and degrees, without the which there can be no gouernment, but a con­fusion? Anarchia, (or gouernment of states, without a king) is of all regiments the worst. For where there wanteth a chiefe heade, there the people are as sheepe readie for the butcher. God gaue Israel in his wrath the choise of foure things, namely whether they would haue Rehoboam, a foole, to be their king: the Storke to rule ouer them: Assur, to be their king: or whether still they woulde bee at this stay, Nullus Rex est nobis, quia non timuimus Iehouam. That is, We are destitute of a king, because we haue not feared the Lord. To haue Rehoboam is ill: to haue Ieroboam is woorse: to haue the king of Asstria, is worsse in the third degree: but Nullus Rex, No king, is woorst of all. When there is no king, euerie man [Page]doth what liketh him best, Iudg. 17. Where there is no king men be like fishes, the great deuour the small. Though it be ill to haue a Lion, or a Woolfe to be our king; yet it is better to haue one then many, to feare one then many. A prince is called the breath of our nostrels, Iere. 20. And Daniel like­neth him to a great shadowing tree. But if God send vs in steade of his good Angell an euill Angell: in steade of a tree to keepe vs from the heate of the Sunne, a Iuniper tree, which will suffer no plant to prosper neare it: in steade of light a stinking snuffe: it is I confesse a great cursse: but if he take both the one and the other from vs, all his heauie displeasure is fallen vpon vs. When Iacob had blessed his sonnes with all good things, in the end, as if he had yeelded nothing without a ruler, he beseecheth God to giue them a faithfull Ruler like Ioseph. This order, and this gouernement therfore God hath giuen vnto his people from time to time, in his great loue and fauour for a blessing, as the Prophet Dauid acknowledgeth in the Psalme, 77. Where he sayth, Thou leddest thy people like sheepe, by the handes of Moses and Aaron. God him selfe is the General, and principall leader, (for the whole worlde is his) Moses and Aaron are but Gods hands, Gods lieutenants here in earth, the one with the worde, the other with the sworde. They bee both Gods handes, Gods guides, and Gods pastors. They both together may be com­pared to the two Cherubims, with their wings spread to defend and couer the Arke. It is most true, that Natura non abundat in rebus superfluis nec deficit in necessarys, Nature dooth not abound in superfluous things, nor faile in necessarie things. It is a maimed bodie where either hand Moses or Aaron do want. The coniunction of both which, maketh a happie gouernment. For the which cause Moses was glad of Aarons companie; He will be glad (said God to Aron) when he seeth thee. 2. Sam. 24. vers. 18. So Dauid had his seeing Gad to be his watchman: he would not trust his owne sight onely. If Gad the Prophet, Dauids Seer, had seene no better then Dauid at one time, he and all his had beene lost. The good that commeth by this [Page]coniunction, made king Iehosaphat, not to vndertake his warres, vntil he had asked counsaile of the Priest. The which Ioshua neglecting, made a couenant with the Gibeonites, Ioshua 9. which he afterward too late repented. Aaron Gods high Priest, is, pro Rege, Lege, & Grece. That is, He commaundeth the king to be honoured, the lawe to be kept, and the people to be loued. The people are of great power being a multi­tude, whom Moses cannot gouerne well without Aarons hand. When Alexander came into India, and saw there the great Behemoth the Elephant, and Porus his little sonne riding on his backe, and ruling him as he list, he wondred greatly and said, Sivires suas noscet, non reciperet sessorem. If he knew his great strength, he would not so easily be backed. So may it be said of the multitude, that if they be not politiquely and wisely gouerned, as well by the one as the other, they will not be easily commaunded. In simplicitie the people are like sheepe, they liue by example. And the people haue this propertie of sheepe, that if one leape into the ditch, all will follow that one. Therefore they must be led and gouerned by lenitie and faire meanes, not drawne by violence. If (saith Iacob) I ouerdriue the cattell, they will all die. Nimri was a sore driuer: so was Rehoboam, but he lost tenne parts of his flocke therefore. As the people are like sheepe in simplici­tie, so are they like the Chamelion in inconstancie. They grudge that Aaron should be high Priest,Exod. 17. Num. 20. though the Lorde make his rod to bud, for a manifest token that he is rightly called to that dignitie. And within a while after, he being dead, they mourne thirtie dayes for him. One while they say to Moses and Aaron, that whatsoeuer they commaunde they will do: but within a while after they are readie to stone them. One while they repent of their wickednes, in prouo­king the Lord: another while they choose new captaines to carrie them backe againe into Aegypt. Whereby we see that great care, policie and discretion, is necessarily required to be both in the Ciuill and Ecclesiasticall magistrate, for the ruling and gouerning of the multitude. As in the old Testa­ment, [Page]so also in the newe, our Sauiour Christ himselfe, and by the wisedome of his spirite in his Apostles and their suc­cessors after his ascension into heauen, made a difference of persons, and established an order for Ciuill, and also for Ec­clesiasticall gouernment. Concerning ciuill magistracie, more shall be saide hereafter, vpon other occasion. As tou­ching Order, which Christ hath appointed among his Mi­nisters and Priests, we know that first he chose twelue, which afterward were called Apostles. After these he called seuen­tie mo disciples, which were not so famous as y^e first twelue. Beside these, he ordained some to be Euangelists, and some Doctors, &c. Afterward the Apostles elected certaine wor­thie men for the gouernment of the Church: as Timothie to be Bishop of Ephesus: and Titus to be Archbishop of that no­ble Iland Creta. In regard of which difference, Saint Paul saith that some are worthie of double honor: therefore there were some which had but single honor. Againe, the same Apostle sayth, God hath not sent me to baptise, but to preach: where­by it appeareth that some were to baptize, the which the A­postle accounteth not so great an honour as preaching. This spirituall order and regement in all degrees, (as in Apostles, Euangelists, Bishops, Doctors, and Ministers) was institu­ted (as is alreadie shewed) by Christ, and shall be protected and propagated by the holy Ghost vnto the ende of the worlde. To these the Apostle speaketh thus. Take heede to your selues, Act 20. and to the whole flocke, wherein the holy Ghost hath placed you to rule the Church of God, which he hath purchased with his owne bloud. Also of these Bishops and Ecclesiasticall gouernours, the au­thour of the Epistle to the Hebrues speaketh thus. Obey your Prelats, Heb. 13. & be subiect to them, for they watch as being to giue an account of your soules. And that ancient father Irenaeus sayth, Opertet or­dinationem sequi traditionis quam tradiderunt patris ijs, quibus com­mittebant ecclesias. &c. Irenae. lib 3. Chap. 4. We must follow the order of traditi­ons, which the fathers did leaue vnto them, vnto whom they did leaue the cure of Christes people: vnto the which ordi­nances, the verie heathen comming vnto Christs flocke, did [Page]obey. Notwithstanding these things, some rashe heades be­ing Conchae, before they be Canales, that is to say, Spoutes, be­fore they haue filled their Cesterne, and pretending a refor­mation in Religion, haue sought to ouerthrow all good or­der of Church-gouernment, bearing ignorant men in hand, that they haue sufficient warrantize out of Gods worde. But as in the primatiue time of the Church, no heresie was so bad, but that it would relie vpon one Scripture or other, as Arrius, who abused the 28. verse, of the 14. Chapter of Saint Iohns Gospel for defence of his heresie. Montanus the 16. verse of the same Chapter for his heresie. Manicheus the seuenth verse of the second Chapter to the Philippians for his heresie. The late Bishop of Rome the 18. verse of the 16. Chapter of Saint Matthew for their error. The Familists the 21 verse of the 17. Chapter of Saint Luke: Euen so, the sedi­cious and Schismatiques of this our age, haue chosen for their purpose the 25. verse of the 22. Chapter of Saint Luke; Matt. 4. the which they vse as the Deuill vsed Scripture, who spake Gods worde, but not out of Gods mouth. And as the olde prophet in like case at Bethel, spake Gods worde, but not out of Gods mouth, therefore it helpeth them nothing at all.3. King. 13. And yet for all that so great is their enuie at other mens pro­speritie, that so as they may bring downe the temple with this twine thread; they care not though it fall vppon their owne heades, as it did vpon Samson. Whose enuie groweth hereof, because by no means they can abide to be comman­ded to obserue order.

As they do herein greatly offend, seeking through ma­lice to ouerthrow and confound all good order:Vnitie. so also by their bitter contention hereabout, they breake the Vnitie which ought to bee among brethren: then the which vnitie nothing ought to bee more deare to the Church and com­mon wealth. Wherevpon Saint Luke in the Acts of the Apo­stles commending the societie of Christians, sayth: They were all of one mind, and of one heart. Also the Apostle Saint Paul per­swadeth vs in many places to obserue order and vnitie, espe­cially [Page]in his Epistle to the Corinthians, saying: I beseech you brethren by the name of our Lorde Iesus Christ, 1. Cor. 1. that ye all speake one-thing, and that there be no Schismes or dissentions among you: but be ye knit together in one minde, and in one iudgement. Where­by hee requireth among the faithfull a consent in thought, worde, and deed, so neere as might be. As touching the con­sent in action and deede, he speaketh more plainely in the Epistle to the Philippians, Phil. 2. where he sayeth: Be ye like minded, hauing the same loue, being of one accorde, and of one iudgement, that nothing be done through contention, or of vaineglorie. By which exhortation of the Apostle, wee may plainelie gather, that there are foure causes of sedition at this day in the Church and common wealth. The first, a readinesse to contende for euerie trifle: the second, vaine-glorie: the thirde, a de­sire of preferment: the fourth, the diuersitie of faith. Who­soeuer shall contende, mooued by anie of these, hee will shewe himselfe quickely a Schismatique, a false prophet, and a badde Pastor. But it is no woonder to heare of false prophets, seeing there bee false Gods: no maruaile if there bee false Apostles, seeing there hath start vp false Christes. A man may boldlie say, the Diuell gaue or­ders, when those men came into the number of Pro­phets. These men came not in deede, but as Ieremie saith, currebant, they ranne before they were sent. And albeit they runne, yet when they come to the sheepe-folde, they play as the Woolfe dooth, who commeth simplie and humblie, with his taile clapt close betweene his legges, howling like a dogge, and comming softlie agaynst the winde, least the sheepe might smell him. They behaue themselues al­so like the enuious man that sowed tares, who commeth when men slept: in the night, least seene: softlie, least heard: into corners, least found: with a maske, least knowne: Clam dicens, preaching in parlours; an ancient marke of a false prophet.

These followers at the first are verie popular, they haue goodlie blessings, and manie faire woordes in their [Page]mouthes: their lippes are verie fayre and cleane burni­shed: and as Cyprian sayeth, Habent hypocritae decoratissimas o­rationes: Hypocrites can speake pleasant things: they will not for any thing speake that which may displease the peo­ple. The Phariseis dare not acknowledge Iohn to bee a Prophete for offending the people: who alwayes haue this in request, Loquere nobis placentia, & frange nobu iuga. Speake vnto vs pleasant things, and shake off the yoke from our neckes. Hee must winke at their vices: hee must pro­claime a publique fast; vse long prayer; and haue a verie narrowe strayner for Gnattes. And thus vnder a sheepes skinne, they conueigh into the sheepefolde a Woolfe moste rauenous. For poyson is not mingled with Woormewood, but with sweete wine, and put into a cuppe of golde.

The Diuill came disguised to Adam; and like an olde man to Saule. Alas (say they to the ignorant people) your cause is good: (this was Absaloms sheepes skinne:) but there was none to doe iustice: herein they play the Woolues. This hypocrisie and dissembling of some, hath caused ma­nie weakelings to misslike and loath the profession of the Gospell. But to such Saint Augustine speaketh thus, Non debent oues odisse vestes suas, quaeas induunt lupi: the sheepe must like their garments neuer the woorse, though Wolues weare them. Let them rather growe to that perfection of knowledge, that they may bee able to separate the wheate from the chaffe. Sit electio, sit & reiectio, sed v­tramque praecedat discretio. Let there be an election, and reiec­tion, but before either let there go discretion. Albeit the Asse be in a Lions skinne, yet a man may take him by the cares, and say, At hae non sunt aures Leonicae: these are no Ly­ons eares. Some one thing or other will euer bewray a false prophet.

If we iudge of a sheepe by the outskin only: If we choose our cloth by the list: or deeme a Pharisei to be good by his long fringe or his broade philacterie, we may so bee easily [Page]deceiued. For Christianitie is Rei, and not Speciei, a matter of substance, and not of forme. The Oistrich hath very gal­lant feathers, yet he cannot flie. Therefore if ye will trie and discerne betwene a false and a true prophet, ye shall do it by these two meanes, wherewith Isaac tried his two sonnes Iacob, and Esau. And how is that? By voice, and hands. By the voice, in these three fruits yee shall know a false prophet. What prophets cōfession soeuer hath either no fruit in it; or noisome fruit: or vncircumcised fruit, he is no true prophet. To heare, to pray, and to imbrace we knowe not what, is a Religion without fruite, a verball religion, such as the pa­pistes imbrace, who worship God in an vnknowne tongue. Whoso deliuereth such is a false prophet. Secondly if it be noisome fruit, it is as the fruite of thornes and of briers, it is euer pricking, scratching, and tendeth to renting the vni­tie, and common peace of brethren, maketh men to forsake mutuall loue and friendly societie: and with Manasses to build vp a temple in Gerezim against y^e of Hierusalem, which is great impietie. For as Saint Augustine sayth, Ducentis error, duplex esterror, The errour of the guide or leader, is a double errour, though he haue but two followers: but if he haue a hundred followers, then (sayth he) it is centuplex, an hundred fold: If one thousand, then it is milleplex, a thousand fold Of such leaders, Saint Augustine speaketh also thus, Petro manen­ti dixit Christus, pasce oues meas: but, Schismatico vel heretice exe­unti dicit Deus, Pasce haedos tuos: that is, To perseuering Peter Christ sayth, Feede my sheepe: but to the Schismatique or Heretike which goeth out, God sayth, Feede thy goates. Third­ly, if it be vncircumcised fruit, such as giueth the glorie of God to the creature: to our election, Operapraeuisae, Workes foreseene of God: to our vocation, free will: and to our iu­stification, merite, and so by circumstance doe make the death of Christ of none effect, they that deliuer it bee false prophets. As the voice is thus to bee discerned, so are the hands also to be felt, for they are not emptie, but are reple­nished with fruit. For our confession and prophecying is not [Page]all that is looked for at our hands. For to them that said, Haue we not prophesied in thy name, &c. It is answered by Christ, I knowe ye not. The especiall fruits of the spirit that should be in vs, are sinceritie of the hart, humilitie of the mind, and loue to the brethren. Humilitie is not the fruit of the thorne or brier: but Scismatiques are proud and selfe-conceyted. There is nothing but they mislike which themselues do not. They are like vnto rhose Monkes which Saint Bernard found fault withall Qui nusquam putant lucere solem neci in cella sua: which thinke that the sunne shineth no where but in their cel. They thinke them selues so godly, wise, sincere, pure, perfect and so Christian that none is comparable to them: as if they alone, had an impropriation of Gods spirit. The male-content humor of the Ephraits troubleth them, and disdainingly causeth them to demaunde, Why called ye vs not with you? Hinc ille lachrime. Herehence come the braule. Here­hence it commeth that the sheepheards of Gerar, and the sheepheards of Isaac cannot agree. Now not an Aegyptian and an Israelite, but two Israelites may bee seene, not to fight onely, but as it were to kill one another. These quar­rellers, are much incouraged by the cōmon people to main­taine these braules, insomuch that it cannot be said of them, Vt Sacerdos, sic populus, but the contrarie: Vtpopulus, sic sacerdos, As the people is, so is the Priest. Whereas, neither the Eu­nuches flatterie, Sit quaeso sermo tuns. Let thy speach, I pray thee, bee like the rest of the prophets: nor yet the peoples stones, should ouer-rule the Ministers of Christ, but should rather hearken and follow Saint Augustines rule, Gaudeo quia facitis, sed non faceo, quia facitis. I am glad that ye do well, but I do not well, because ye doe so: for then if ye do ill, I must do so to: but I do well (saith he) because it is good for me to do so. It is a thing most preposterous, and out of course for the sheepe to gouerne and direct the sheepheard; for the scholer to teach his maister; the yong student to set the graue doc­tor to schoole, and to reproue the ancients of errour and ig­norance. But such is our time now, wherein men are rather [Page]talkers then doers of Gods worde: and hauing tickeling tongues and wits, itching eares, and delighting in curious and contentious disputes, they are not content to be taught plain & simple faith, but seeke euery day after new teachers, and new things. And this commeth through their leuity and inconstancie. At the first when Manna is strange, they like it wonderfully, but soone after, Nauseat anima nostra, they loath it. They vse a months diligence, or at the most they haue but six months liking. They wil soone find one cauill or other to mislike, and will take exceptions against the best. Isay is too long, and Obudia too short, Peter keepeth company with them of the circumcision, Christ with publicans and sinners. Thus they like none, nor wil long be content with any. To this in­constancie they ioyne also such presumption, as that with Peter they woulde bee makers of tabernacles, wherein they haue no skill, being not therunto called. Euery Cobler and base artificer will be busie with Church-gouernment, not fearing this threatning,Num. 1. The stranger that commeth nere the taber­nacle shalbe slaine. Exod. 19. 1. Sam. 6. And againe, Whosoeuer toucheth the mount shall surely die. See what vengeance befell the men of Bethshames, because they presumed to looke into the Arke of the Lord. Beware of presumption, and follow the counsaile of the wise man, saying: Search not out the things rashly that are too hard for thee. Peters pardō for being in hand with the building of the Tabernacles was, He wist not what he said. And his fault is the lesse, in that he leaueth it to be determined by Christ: but these rude and barbarous sort, will not with any reason be answered, of whome this sentence of Saint Hierom is ve­rified: Facilius eos vinci posse quam persuaderi. They may more easily be ouercome then perswaded. Cum disputare nesciant, li­tigare tamen non desinunt. Although they know not to dispute, yet they leaue not of to wrangle. They are like vnto Samsons. Foxes, knit all together in the tailes, that is to say, vnited in euill, but in the head, that is in vertue and godlines, disce­uerered and diuided. As Samson by his foxes destroied the corne of his enimies: so the diuell by his foxes, doth wonder­fully [Page]hinder the Lords haruest. God open their eies (if it bee his will) that at the last they may see their wickednesse, that liuing in vnitie, they may yeelde obedience to their superi­ours, and reuerently behaue themselues towards the Lords Ministers, a matter of great importance. Then would they say to the Lords Iehoshua, Al that thou hast commanded vs we wil do, and whither thou sendest vs we will go. Iosh. 1. A Romane souldier ha­uing gottē his enemy down, & ready to thrust him through, the retreat then sounding, spared him, and came speedily to his fellowes. Being asked why he did let the enemie escape, he answered, I had rather obey, then conquer an enemie. O that al were of this mind, to yeeld obedience to magistrates, especially to Christian magistrates, such as God hath at this day set ouer vs. If there be any thing out of frame in y^e church that offendeth you, withdrawe not your obedience, but suf­fer. There was neuer any church here in earth so pure, wher­in some blemish could not be foūd: neither hath there bene any religion or seruice of god so perfect, as y^e same hath bin free from al imperfections. That pasouer which was the best of al other, which hath this cōmendation.2. Reg. 23.22. There was not the like since the daies of Samuel, had 4. notable imperfections in it.2. Chro. 35. Let vs know, that in religion there is both a centre & a space. Al­though it be best to be in y^e centre, yet if we be not out of the space we be well. Out of the space is too bad, like as it is to be out of the But. What madnes is it then in those men, who be­cause they cannot be in the prick, wil not be in y^e but neither. This was at one time Peters extremity, Lord (saith he) thou shals neuer wash my feet: and incontinent he desireth Christ to wash both feet, head, hands, & al. We must learn to keepe a mean,Iohn. 13. and somtime to tollerate imperfections. Abram in y^e matter of spoiles, permitted that to Eschol, and to Mamre, which hee would not do himselfe. So Iob tollerated the feasting of his sonnes. So did Paul in the matter of receiuing stipend per­mit that to others, which himself would not do. Let vs ther­fore say with a graue father, Si quid secus sit, If things be not as they shoulde bee, Corrigi cupis. I desire that they may [Page]be amended: if not amended, I desire they may be taken a­way: if they be not taken away, tollero & gemo, I suffer, and sigh. Contention in this case helpeth not, but rather hurteth, and offendeth both God and good men. And therefore Paul giueth this caueat,Galat. 5. If ye bite and deuoure one another, take heede ye be not deuoured one of another. Vpon the which Saint Chrisostome sayth, that contention is like vnto a moath, which neuer lea­ueth a peece of cloth vntill he hath consumed it. Not with­out cause therefore the Apostle wisheth that they might be cut off which trouble the Church. Therefore, my brethren, be warned in time, though the magistrate vseth not such se­ueritie, as this fault of yours deserueth, yet knowe that God will not leaue you vnpunished: who the more he suffereth, the greater will the vengeance be when he striketh.

SAcriledge, is a purloining and incroching, either by violence or by subtletie to priuate vse, holie things which are dedicated vnto God, or which are due vnto him, either in re­spect of a vow, or of a separation. This definition of Sacriledge, plainly shew­eth, that temporall goods and lands may be separated from lay fee (so termed) to the maintenance of Bishops, preachers, and ministers of Gods holy word and sacraments, that these may both be able to liue with necessarie maintenance, ac­cording to their seuerall orders and degrees, and also may haue sufficient to keepe hospitalitie, and to relieue the poore, according to Gods will, to whome in respect hereof such goods are here said to be dedicated, and to be due as his por­tion. And further it may appeare, that all they which shall couerously vsurpe such lands, goods or tithes so separated, [Page]and imploy them to their owne priuate vses, and spend them prodigally and vainly vpon their pleasures, shall rob God of his right, and so be guiltie of that damnable sinne of Sa­criledge. It is therefore a matter more daungerous then worldlings make account of, to meddle with separated and consecrated things, which belong to him and his Priests. For this was the cause that Vzziah was stricken with le­prosie.2. Chro. 26.

If God hath allowed, required, and blessed such gifts, and the giuers, (as in his worde plainely appeareth that hee hath,) then must it needs follow, that it is lawfull for his Pre­lates and Ministers to possesse such goodes and liuings, as haue beene giuen of deuotion to the Church: and not to be like the begging Friers. That it is lawfull for Prelates and Ministers of Gods worde to possesse temporall goods and lands giuen to maintenance of diuine seruice, the Scriptures doe plainly proue. In the olde testament God commaunded the children of Israel to giue vnto the Leuites,Num. 35. of the inheri­tance of their possession, Cities to dwell in, and the suburbs of the citie round about them, for their beasts and cattell. Of the which cities, there were in all appointed fortie and eight. And these fields of the Leuites, were by expresse commaun­dement forbidden by God to be alienated, that they might remaine vnto them for a perpetuall possession, as appeareth in these words:Leui. 25.34 Leui. 27.28. Nothing separate from common vse, that a man doth separate vnto the Lord of all that he hath (whether it be man or beast, or land of his inheritance) may be solde nor redeemed. For euerie thing se­parate from common vse is most holy vnto the lorde. And this is not repugnant with that which is written in the 18. Chapter of the booke of Numbers, where the Priests and Leuits are de­nied to haue anie part of inheritance with the other tribes, but their portion in tithes and oblations onely. For although in that first diuision of the lande of Israel, the Priests of that time, had no possession of fieldes, yet afterwarde they had lands and possessions, by the vowes of the faithfull for a per­petuall inheritance. Therefore in the last Chapter of Leuit. [Page]where mention is made of lands and fields dedicated to the Lord, it is said, that such lands and fields so vowed and dedi­cated, shalbe holy vnto the Lord, & separate from common vse, the possession whereof shalbe y^e Priests for euer. Further­more in that second partition of land in Iuda (wherof mentiō is made in Ezechiels last chapter) which should be after the captiuity, there was one great part assigned to the priests, an other lesser part to the Leuites: and another to the princes: Moreouer,Iere. 1. the Prophet Ieremie, who was of the tribe of Leuy, and the son of Hilkaih, one of the Priests of Anathoth, bought a field of Hanameel his vncles son,Iere. 32. because the title by kinred appertained vnto him to buy it. By these testimonies it is ap­parant, that it was lawful for the Priests & Leuits not with­standing the negatiue cōmandement in the booke of Numb. to purchase & possesse fields & lands,Num. 18. dedicated to the lord.

In the new testament also, it is said in a common prouerb, The labourer is worthie of his reward. Matth. 10. Which prouerbe being true, Christ and his Appostles made vse of the same. The Apo­stle Paul also sayeth, that they which sowe spirituall things, should reape temporall things. The which exchaunge is like vnto that of Diomedes and Glaucus, who for his golden armor, tooke of Diomedes a brazen harnesse.1. Cor. 9. Of this matter the A­postle speaketh at large in the first Epistle to the Corinthians: where he demaundeth this question: Who goeth a warrefare at his owne charges? Further, he alledgeth out of the law, Thou shalt not moosell the mouth of the Oxe that treadeth out the corne. Then, if meate must be plentifully giuen vnto the cattell which labour for our liuing, why shall not things necessa­rie for the maintenance of Pastors and teachers, which la­bour day and night for the saluation of soules, be giuen vn­to them? Sheepheards haue fruit and liuing of their flocke. Are not husbandmen and planters of vines maintained by their labours and fruits? Euen so the Ministers of Christ, when they feede the children of God, and husband them as the spirituall husbandrie haue a right to bee nourished and sustained thereby. Chrisostome to the people of his time, [Page]which vsed to say, that the bishops & ministers liued on their costs, answereth thus: No, (saith he) in the time of the law we liued on the Altar. Before they gaue it, it was theirs, but after it was Gods, and he gaue it to his priests: So in the Gospell (saith he) ye are not com­manded to giue vs men, but to God, Reddite Deo quae sunt Dei: Giue vnto God the things that are Gods: and he againe giueth it vnto vs his Ministers. And S. Augustine to this effect hath a notable saying, O homo meus est & mea sunt omnia quae habes, &c. O man, thy selfe art mine, & all that thou possessest. The earth which thou tillest is mine: the seed which thou sowest is mine: the cattel which thou weariest with labor are mine: the Sunne is mine: and the showers of the early and latter raine are mine: Tu quia manum admonisti, &c. Thou, because thou hast lent me thy hand to holde the plough, take thou one part for thy labour. If God (saieth he) should say thus vnto vs, it were more then he ought vs, or then we could require. But take thee nine partes (sayth he) O man, onely giue me the tenth. The Apostle Paul also sayth, that the Elders are worthie of double honour,1. Tim. 5. especially they that labour in the word and doctrine. For those fathers and ancients which haue worne and spent themselues, so that they cannot labor in y^e word as afore time, by reason of age & diseases, ought to be excused, and yet neuerthelesse cherished and honoured, as if they la­bored. For as Saint Augustine saith. Nihil est in hac vita difficili­us, laboriosus, & periculosius episcopi, aut presbiteri officio. There is nothing in this life more hard, more painfull, and more pe­rillous, then the office of a Bishop or priest. But for their in­couragement to vndergo the great burthen thereof, it hath pleased God to giue vnto them in this world, more then cō ­mon honor, that is to say, double honor. Also S. Bernard saith, Honores & dignitates ecclesiasticas non ignoro deberi his, qui eas digne secundum Deum, administrare & velint, & possint. I am not ignorant that Ecclesiasticall honours and dignities are due vnto them, which both can and will vse them well and god­ly. For according to the Prouerb, Honos alit artes: Honor che­risheth lerning. These things cōsidered, it may appeare how [Page]greatly they sinne against God, which in these dayes seeke all they can to dishonour them, whom God and his worde doth honour: As do not onely the Anabaptists, but also manie o­thers which would be counted zealous professors of the gos­pel, and yet defend and maintaine such as write, preach, and speake against godly Bishops and Prelats. The sinne of such vndoubtedly, is no lesse then Sacriledge, in that they robbe God of his honour. For as they that honour Gods Ministers, honour God: so they that seeke to take from them their due honour, do dishonour God. In the Arke of olde time there were three famous things, Manna, Aarons rod, and the two Tables. Our Arke had these somtime, but some greedy Cor­morants haue pried into our Arke, haue taken away a great part of our Manna, and to get the remainder, they snatch at Aarons rod, that is at Church-gouernment and discipline, and by their good willes, would leaue nothing but the two Ta­bles, that is, scholers bookes to liue by. But if Samuel be not vir honoratus, a man of honour among the people, neuer looke for a good gouernment. If the crib be emptie, ye shal get no Oxen: ye must be content to haue Asses to do your worke. If the carkas be gone, ye may perhaps with a little chaffe get Bussards,2. Chro. 12. but Eagles wil not come. If Sisac spoile the temple, then Salomons golden shields, shall be turned into Rehoboams brazen shields, and yet ye must be cōtented with it, & with much more euill thē these, which the pretended reformation will bring vpon you, and your posteritie. Whatsoeuer refor­mation is pretented, the golde of the Temple is intended. They are of Dionysius religion, who cōming into the temple, and seeing Iupiters coate to be rich of beaten golde and pre­cious stones, tooke it away, saying, that it was too colde for winter, and too heauie and hote for sommer: and in steade thereof, gaue him a coate of Linsey-woolsey. And beholding also Aesculapius the sonne of Apollo, with a golden beard, hee tooke it from him, saying, It was a shame the sonne shoulde haue a beard, sith the father had none. Thus we see that these kinde of men will alwaies haue a cloke to couer their insaci­able [Page]couetousnes. With these men, whatsoeuer is bestowed vppon learning and deuinitie, is (Vt quid predicio haec) mis­pent and lost. There is some controuersie among doctors whether Dioclesians, or Iulianus persecution were the greater. Iulianus occidit presbiterium, Iulian killed the preisthood, he rife­led their liuings, imbeseled the patrimonie of the Church. But Dioclesian occidit presbetoros, killed the preistes and cut of theyr heades. And the sayde Doctors conclude, that Iulianus was far woorse, for (say they) by Dioclesians persecu­tion men died, but the church florished: and by Iulianus per­secution nomen ipsum Christianismi pene perijt, there was scarse any remembrance of christiansme left. In like case it is to be feared that the hazard of Religion which may come by this secret inuasion will be greater then that which shall be by open persecution. Because liuing and mainteinance, (which is the reward of learning) being taken awaie, bar­barisme must needs ensue, and so at the last no Religion. Saul is well content his men should doe good seruice in fol­lowing the enimie, but hee grudgeth them to eate of the honie, that shoulde cleare their eies, and comforte their hart. But as church-maintenance is of some grudged, and of other some couetously & iniustly sought, so the same ought not to be alienated from the right vse, but ought to be kept, & as vnwillingly yelded, as was Naboths vineyard. For Saint Ambrose would not deliuer the substance of the church vnto Valence the Emperour, when he required the same, but be­stowed it on the poore. I deny not, but that kings & Princes are to command all both y^e bodies and goods of all their sub­iects within their dominions, to serue their turnes in time of need. Yet, with out great and extreame necessitie in deede, thereunto enforcing, the goods and lyuings of the Church ought to be kept and preserued, and are not rashly to be imployed. It is reported of a certaine noble man, who liued at Carthage, that franckly and of his owne accorde, hee gaue to the Church of Hippo (whereof Saint Augustine had the charge) a possession by writings vnder seale: which [Page]writings he deliuered to Saint Augustine, and to his Cleargy men, reseruing onely vnto himselfe the profite of the lande during his life: but afterward repenting him of his liberali­tie and former graunt, he required his land againe, offering in lue thereof, fiue poundes to bee giuen vnto the poore. Augustine seeing this, lamented and sorrowed, not for the possessions demaunded againe, but for the inconstancie of men: and being a man of a verie gentle and milde nature, yeelded it backe againe, which hee might haue kept in the right of the Church. And hereof groweth a question, whe­ther Augustine could of himselfe, without a general consent of the Church, alienate that land, wherewith that same was once rightly endewed. But whether Augustin offended here­in or no, I will leaue that to others to be decided: this I am sure cannot be denied, but that the inconstancie of the giuer deserued blame. Yet this man had more reasō to require that again which he once gaue, then those church-robbers haue at this day, who with Athalia think they neuer haue inough, till they rush into the Lords treasurie, and rob his Sanctua­rie, notwithstanding that neither their ancetors brought so much as one bricke to the foundation, nor themselues a tile to couer the roofe therof. If the law of God confirme the law of natiōs, by which euery man inioyeth his right, why should not the law of nations confirme the law of God. God in Ma­lachie calleth the detaining of his tythes, a spoyling of him. And in y^e Gospel he calleth it a deceyuing of the holy Ghost to Ananias and Saphira his wife. What vengeance therof ensued the storie sheweth. Saint Augustine sayth, Si in ignem mittitur, qui non dedit rem propriam, vbi putas mittendus est qui in­uasit alienam? If he be cast into the fire, which hath not gi­uen of his owne substance, what thinkest thou shall become of him, who hath taken the spoyle of that which belonged to others? Beside the daunger of damnation (whereof Saint Austine speaketh) he & his posteritie, may daily expect and feare that vengeance, which befell an Eagle, which vpon a time being hungrie, and seeking for her pray, hapned to flie [Page]ouer an altar wherupon there was flesh to be sacrificed to an idol god. With this flesh the Eagle gorged her selfe, & tooke of it also to carie to her nest to feed her yong ones. With the same she fortuned to carrie a cole of fire vnawares, which cleaued thereunto, wherewithall both her selfe, her nest, and her yong, were vtterly burnt and destroyed. The like may befall those Cormorants, which hauing Caninum appetitum, a Doglike appetite, eating till they vomit, through an insaci­able desire of spoile, neither foreseeing the danger, nor fea­ring what may insue, ceaze vpon all whatsoeuer commeth within their reach: wherewithall they carie the heauie ven­geance of God, which wil not onely fire them & their nests, which through rapine, oppression, and deceit, they haue buil­ded on hie in this world, but also without great repentance casteth them downe headlong into hell fire which burneth for euer. For God will not suffer Sacriledge to escape vnpuni­shed. When Balthazar with his Queene and Lords, dranke in the siluer and golden vessels, which his father Nabuchadnezar had taken out of the temple of Hierusalem. In the same verie houre there appeared fingers, as if they had beene of a mans hand, writing right ouer the candlesticke vpon the plaine wall in the kings palace: and the king saw the palme of the hand that wrote, the effect of that which was so written was, God hath numbred this kingdome, and brought it to an ende: thou art weighed in a ballance, and art found too light: thy kingdome is dealt in parts, and giuen to the Medes and Perses. The verie selfe same night was Balthazar the king of the Chaldes slaine, and Darius succeded in the kingdom of the Medes. Whereby it plainly appeareth, that as those things which are dedicated to the Church, doe belong vnto God, so the spoylers and pro­phane spenders of his portion, can haue no securitie, but a fearefull expectation of vengeance from heauen. Where­as contrariwise they that doe giue liberallie to the vp­holding and maintenance of the woorshippe and seruice of almightie God, and which (if they haue not to giue) do yet at the least in heart, wish well vnto the same, doe pro­cure [Page]vnto themselues & to their posterity a singular blessing and fauour from God.Malac. 3. Bring ye (saith the Lorde) all the tythes into the store house, that there may be meate in my house; and proue me now herewithall saith the Lord of hostes, if I will not open the windows of heauen vnto you, and poure you out a blessing without measure. And I wil rebuke the deuourer for your sake, and he shal not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lorde of hostes, And all nations shall call you blessed: for ye shall be a pleasant lande saith the lorde of hostes. A great blessing in deede, wherein the lord promiseth not onely aboundance of fruit, but also to giue a blessed and holy name among all nati­ons, which he will vndoubtedly geue to al those which will proue him herein, whether he will be iust a rewarder and re­compenser or no. Proue the Lord then for he is most faith­ful and iust in all his promises. He is not as a man that lieth, nor as the sonnes of men that doth repent them after their promise and vowes. Hee speaketh not the thing, but he doth it. Heauen and earth shall sooner passe, then he will faile in a iot of his promises. If wordly minded men, could be perswaded herein (as they would verie redilie in deed if they had faith) they would not offer vnto the Lord, the hault and the blinde, and the lamest of the flockes: but would with Abel bring the best vnto him,Gene. 4. who was therefore bles­sed of God. Who afterward gaue the same in commande­ment saing,Num. 18. ye shall seperate vnto the Lordes treasurie, things that be chiefe, and most principall. The Lord loueth a cherefull and li­berall giuer, such a one was king Dauid, who said, I haue giuen all thinges with a glad heart, 1. Chro. 29. euen a good will, and now haue I had ioie to see thy people which here are present, offer with a free will vnto thee. And Salomon his sonne, so longe as he bent him selfe to the building of Gods house, so long he had peace. Let there­fore (my brethren) the wrath of God on the one side, which will send speedy vengeance, vppon all those that commit Sacriledge: and his blessings on the other side promised to all those which loue him and seeke the honour of his name moue you to beware of that damnable sinne.

SJmony, is a selling of the gifts of the spirite, or of any such thing, through a couetous desire: the buier hauing an ambicious intent to prefer himselfe thereby, and to make his pur­chase serue his corrupt mind. Whereby it appeareth, that both the seller and the buier of spirituall things are Simoniacks, and infected with the leprosie of Gehesi, who tooke of Naaman the Syrian for his cleansing, that which his maister Elizeus refused.4. King. 5. Concer­ning Simonie, the olde Schoole-men and Papists haue dispu­ted at large: who could best speake herein, not onely by spe­culation, but also by practize. For whereas this is the onelie marke of all the olde and newe Testament, that the bloud of Iesus Christ, shed vpon the tree of the Crosse, is the satisfac­tion for the sinnes of all those that beleeue in him: the Pope and his hath a long time borne the world in hand, that he is the treasurer of this great raunsome paid for our sinnes, and that to be partaker thereof, men must come vnto him, and he will distribute this benefite to whom he thinketh good. And thereupon euery man began to buie saluation of him, which the onely blood of Iesus Christ had purchased for vs, and which no other thing besides could purchase. If thou haddest committed all the faults in the world, thou mightest haue had recourse to the Popes pardons and indulgences. All of­fences, euen to murthers, incestests, Sodomitries, were taxed and set at a certaine summe of money, and paying that the Pope would giue thee full remission thereof. This pardon was ratified and deliuered to him that would giue most: and the booke of taxes doth confirme it, which was imprinted by their owne consent, before the light of the Gospel was made cleare againe in these last ages. These Indulgences they sold [Page]first to certaine persons, and after to families, and then to townes, & so in time to common wealthes, and whole king­domes, without exception of any persons, yea for the terme of foure thousand yeares of true pardon. The doctrine of Christ was: Hee that shall beleeue in mee shall haue remission of sinnes: That of the Popes: Hee that shall giue mee money, there shall be no hell for him. If you desired Paradice, hee com­maunded the Angels to carrie you thither, and all your pa­rents and friendes, as appeareth by the Bull of Clement the fift. For the knights of the order of Saint Iohn at Hierusa­lem. If anie feared Purgatorie, hauing committed all the mischiefes in the worlde, yea hauing lyne with the vir­gine Marie, (as the preachers of the pardons in Germanie say) so soone as hee hath cast siluer into the Bason, their soules were by and by set at libertie therefrom. And to this ende they haue solde Trentals of Masses and Diriges, for soules departed. Whereby they haue set to sale for money Christ himselfe, valuing his most precious bodie at a lower price then euer Iudas did. This was Simonie in the highest degree moste abhominable. Christ sometime thrust buiers and sellers out of the Temple. But the Pope hath receyued in buiers and sellers, and thrust out Christ, and so haue turned the house of God into a denne of theeues. And thereof came this Prouerbe, Curia Roma­na, non captat ouem sine lana. The Court of Rome will not take the sheepe without the fleece. Which also verefieth these words of Mantuan.

That is, Amongst vs in Rome, churches, priests, altars, mas­ses, crownes, fire, incense, praier, and heauen are set to sale, yea God himselfe among vs may be had for money. Of this Thomas Becket our countri-man, made wofull complaint, at what time for his wilfull disobedience and treason cōmitted against the king, he had fled for aid and succor to Rome, and [Page]saw that nothing would be wrought there without money, and enforced with sorrow for the same, he wrote thus to the Bishop of Menze, Mater Roma facta est meretrix, & prostituta est pro mercede. Rome our mother is become a harlot, and for money and meed laieth herselfe to sale. The detestable Simo­nie practised in the Church of Rome, in the daies of Pope Gregorie y^e ninth, was the cause why the Greeke church vtter­ly brake from the Romans. I would to God, it might make a perfect separation for euer betwene them and vs, vntill such time as it shall please God to make them see their abhomi­nation, and so repent them and conuert. In the meane time, beware of those scorpions & locusts which are come out of the bottomlesse smoking pit,Apoc. 9. who although they haue y^e faces of men, and wander vp and downe secretly in this realme in a disguised maner like ruffians, with feathers, and all orna­ments of light coloured apparel, like to the fashion of cour­tiers, or otherwise as they thinke best for their securitie and safety: yet I say againe, take heed of them: because they haue stings in their tailes. For though they haue a glorious name of pretended holines, calling themselues Iesuites, yet do they intise all maner of persons with whō they dare aduenture to speake, not onely to be reconciled to the Pope and church of Rome, but also to induce thē by vowes & othes to renounce their obedience to y^e Q. maiestie, to denie her to be their so­uereigne, & thēselues to be discharged of their allegeance: & to repute al magistrats vnder her, to be vnlawful, & in cōsci­ence not to be obeied. And where they get footing & entrāce there they deliuer their cōsecrated tokens & relicks, as Agnus deis, grana benedicta, medellas, crosses, beads, & such like trash: & pro­ceed further, bearing y^e ignorāt people in hand y^e for mony by y^e Popes indulgēce, they shal haue pardō for al their sins past. By which exchange, they draw vnto thēselues no smal aduā ­tage. But of such ignorāt & foolish buiers, this may be verified. Quid dedit, aurū fuit, quod perdidit anima fuit. That which he gaue was gold: but y^e which he lost was his soule. And to the bad marchāts which sel such deceitful trash: it may as truly be said, [Page] Quod accepit aurum fuit; quod dedit, lepra fuit, That which hee tooke was golde; but that which hee gaue was a leprosie. Therfore in shunning of these men, or rather monsters, men shal not onely shunne a leprosie, but also deliuer themselues from those vglie and vncleane spirites (whereof Saint Iohn speaketh) which are come out of the mouth of the Dragon,Apo. 16.13 and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of diuels, working myracles, to go vnto the kings of the earth, and of the whole worlde, to gather them to the battell. Such is their affected malice to attempt, and their infected means to obtaine their conquest, and our fall.

There are also another sort of Simonia call lepers, such as be patrones of benefices, who hauing power to appoint a godly, learned, and discreete pastor, to the congregation and Church, whereof they ought in deed to be patrons, that is to say, carefull and prouident fathers: yet neuertheles see­king after their owne priuate gaine, rather then the gaining of mens soules, do (contrarie to the law of God and man) sell their benefices and donations for money. And so refusing to admit those which be worthie, but preferring those which be vnworthie, they call to the inheritance of Gods sanctuarie, Schismatiques, seditious persons, Atheists, ignorant and vn­learned Asses, flatterers, and sometime their owne kinsmen, and familiars, how vnmeete soeuer. They esteeme the per­son of a man, and receiue gifts. And thus, so much is in them, they make the house of God a house of marchandize, and a den of theeues. So that as he who being in Rome, did seeke for Rome: euen so may we among these kind of men, which such patrons bring in, seeke long inough, and not find a good pastor: but rather those theeues, whereof our Sauiour Christ speaketh,Iohn. 10. which come not in by y^e doore, but at the window. There haue beene the more of these pettie theeues, by the meanes of these great theeues. For our vsuall prouerbe is not so common as true, that if there were no receiuers, there would be no theeues. Socrates being asked on a time, why he [Page]laughed, answering he sayde, I see great theeues lead small theeues to the gallowes, which are more worthie to be han­ged themselues then them: for (saith he) the small robberies are punished, but the great are caried in triumphes. Euen so those great theeues, which rob the purse of a poore minister, for that which should freely be giuen vnto him: which rob the Church also of a learned and good pastor for filthie lu­cre, and which is woorst of all, which rob God of his honor and seruice, by bringing into the sheepefolde sometimes a Woolfe and a theefe: those are the theeues would bee more neerly looked vnto, then commonly they be. For as Chrisostom sayth, He that is not ashamed to say, Quid mihi dabis, vt tibi iusti­tiam faciam, What wilt thou giue me to do thee iustice? Is it not all one as if he should say, Quid vis mihi dare, vt deum ven­dam? What wilt thou giue me to sell God vnto thee? If these men do not wash and cleanse their hands in time from this leprosie by true repentance and amendment, it wil not one­ly make a feareful separation betwene God & them, but wil also in this world bring at the last a consumption of their whole substāce. For albeit (as S. Ambrose in his pastoral saith) that euill beginnings haue a preposterous end: as Iacob by supplantation attained to a blessing: the corne sowed with a leprous hand, is reaped cleane: a faire child may be begot­ten and borne betwene two adulterers: and the monie got­ten by Simonie may haue a good issue, when it is bestowed vpon the good of the poore: yet saith hee, this is no defence for Simoniacks. God will not be pleased with such a sacrifice as is gotten by robberie and deceite. As this concerneth the Patrone, so let the Minister take heede, that seeketh to come in at the window like a theefe, that he bee not defiled with this leprosie; But let them remember this sentence of Saint Augustine, Diligendus est pastor: tollerandus est Mercenarius: cauendus est latro. A good sheepheard is to be loued: a hire­ling is to be tollerated: but a theefe of all other is to bee shunned.

THis mans Lerposie is a bad colour in the outskinne: of the which the Lord speaketh thus to Moses and Aaron. Leuit. 13. The man that shall haue in the skin of his flesh a swelling, or a scabbe, or a white spot, so that in the skinne of his flesh it bee like the plague of leprosie, then hee shall bee brought to Aaronthe Priest, &c. Hypocrites haue a diuersi­tie of colour in the skinne, because through a proude singu­laritie they endeuour to differ from other men, both in ma­ners, and in conuersation. Neuerthelesse, they haue another colour vnder the skinne in the flesh, pretending one thing outwardly, and being otherwise within: hauing one thing in the mouth, and another thing in the heart: outwardly a false shew of godlines, and within full of all iniquitie. Such as were they of whome Saint Luke speaketh thus, The Priests and Scribes watched him, and sent forth spies, which shoulde feigne themselues iust men, Luke. 20. to take him in his talke, &c. Of this Hypo­crisie, Saint Augustine writing vpon the Psalme. 63, saieth thus, Simulata sanctitas, non est iniquitas, sed duplex iniquitas: quia iniquitas est & simulatio. Feigned holinesse is not simplie iniquitie, but double iniquitie: because it is both iniquitie, and dissimulation. For this cause our Sauiour Christ saith, Except your righteousnesse exceede the righteousnesse of the Scribes and Phariseis, Math. 5. ye cannot enter into the kingdome of heauen. The righ­teousnesse of the Scribes and Phariseis was vaine, and full of ostentation, by which they sought to be praysed of men. They fasted, they prayed, they gaue almes, &c. that they might be seene of men. Their righteousnesse was in worde, but not in deede, as Christ himselfe testifieth of them. They say (sayeth hee) and doe not. For they binde heauie burthens, and grieuous to be borne, and lay them on mens shoulders, but they [Page]themselues will not mooue them with one of their fingers. To teach, and not to doe, condemneth the teacher. And therefore of Christ the true Doctor, it is sayde, That hee began to doe and to teach. Of such Doctours, which teach and doe not,Acts. 1. Saint Gregorie writeth thus. Vult hypocrita scire diuina eloquia, nec tamen facere: vult docte loqui, nec tamen viuere. The hypo­crite desireth to knowe the woorde of God, but not to practize it: to speake learnedly, but not to liue thereaf­ter. And if it fortune that these doe anie thing that seemeth good, yet the intention of the same is not good, but rather they doe it to an hypocriticall ende. And therefore Saint Chrisostome of this pharisaicall righteousnesse speaketh thus, Phariseorum iustitia erat in ostentatione, & non in rectitudine in­tentionis, in locutione, non in opere: in corporis afflictione, non in man­datorum obseruatione, &c. The righteousnesse of the Phari­seis was in the ostentation of the worke, not in the vpright­nesse, and sinceritie of the intention: in speaking, not in do­ing: in the affliction of the bodie, not in the keeping of the commandements: and in the lesser obseruations, leauing the more weighty things of the law. These hypocrites which seeme to be religious worshippers of God, and are not, are politike Machiuilians, which make a shew to loue the gospel, but it is either to gaine credite therby, or to get gaine & pro­motion, or else to cōpasse their subtil deuises. But detestable and diuelish is their hypocrisie, who to attain to any digni­tie, either ecclesiasticall or ciuill: or else to make their false doctrine the more easily receyued and imbraced, doe feigne to haue that holinesse, which they haue not, nor yet regard. Such hypocrites may fitly be compared vnto falling starres which men call Assub, which in the night time, seeme to be in the Firmament, and to bee true starres in deede, and yet are not so, but certaine fatte exhalations onely lifted vp from the earth, which being eleuated through the vpper re­gion of the ayre, are kindled by the heate and force of the vppermost Element, which is fire: and so being kindled, doe fall againe: euenso these hypocrites, vnto men that [Page]looke not into them, seeme to be sperituall light inflamed of God, and are thought in minde to be conuersant in heauen, when as in trueth they are nothing lesse.Iob. 20. As therefore the light of such supposed starres, is momentany and vanishing, euen so is the ioy of hypocrites. For what is the ioy & hope of al hypocrites in their workes and actions? surely nothing but y^e reuerence of honor, the glory of praise, to be feared of better men then them selues, & of all men to be called holy. This is theyr ioie, and therefore theyr only portion and re­warde. They are like vnto image-caruers, who haue a care only to polish, paint and beautifie the outwarde forme to please the beholders, not caring for the backe partes, or for that which is in ward: and when they haue done all that they can, yet can giue no life vnto it. So the hypocrite seemeth to be holy in the sight of men, and therfore behaueth him selfe accordingly, painting his actions with a shew of righteous­nes, whereas neuertheles within, both his inwarde partes, which are alwaies, in the sight of God, and also his backe partes, that is to saie, the end of his life, and the iudgement of God are neglected. Therefore an hypocrite is but as a picture or shadow of a righteous man, and without truth and life. There is as great defference betwene the working of hypocrisie & the working of grace, as betwene the wor­king of arte, and the operation of nature. Art worketh only outwardly, as may appeare by the arte of grauing, caruing, and painting, & such like. But nature worketh first inwarde­ly, as is manifestly to be seene in the generation of liuing creatures, in whom the heart, and other vitall members, are first formed. For grace worketh first inwardly, & reformeth the mind, through the loue of God & the loue of our neigh­bour: Afterward it reformeth mens tongues, their man­ners and their whole life: of the which the Apostle wry­teth thus,Ephes. 4. Be ye renued in the spirite of your mind, and put on the newe man, which after God is created in righteousnesse, and true holinesse. But agaynst hypocrisie and dissimulation which is in the outwarde man, Christ pronounceth this curse; [Page] Wo vnto you Scribes and Phariseis, yee are like vnto painted sepul­chres, which appeare beautifull outwarde, but within are full of dead mens bones, and all filthinesse. Matt. 23. Wo vnto you Scribes and Phariseis hy­pocrites: for ye make cleane the vtter side of the cuppe, and of the plat­ter; but within ye are full of briberie and excesse. The righteous­nesse of the Scribes and Phariseis, was seuere and cruell: for they vrged the lawe of Retaliation, and required an eye for an eye, and a tooth for a tooth. This kinde hath fiue notes to know them to bee hypocrites by. 1 First, their care is not on themselues, but on others: and therefore enquire they after other mens actions, Quid autemiste? What shall he here do? 2 They are euer Obseruatores; narrow lookers vpon o­ther mens faults. 3 They are readie to controule and to condemne, whereas others more fitte, are not so forwarde. 4 They make choyse of a brother that hath a moate in his eye: can they find none that hath a beame? They will not perchance meddle with them, for that they be of their owne kinde. These Phariseis let Herods and Pilats beames alone vncontrolled, but the moate of the Disciples for gathering a fewe eares of corne on the Sabboth, much complained of and condemned. 5 They are full of all crueltie, vnder the colour of simplicitie & innocencie. And herein they are like vnto Woolues in sheepes cloathing, euer in shewe voyde of harmefulnesse, whereas indeed if they bee vncased, they are full of all mischiefe and crueltie. Beware of these men, that you be not deceiued by them: and as one sayth:

That is:

And herewithall agreeth the saying of Saint Bernard, Crede mihi sub habitu religionis, reperies cor peruersum. Beleeue me, vn­der the forme of Religion, thou shalt find a peruerse heart. A Woolfe in a sheepes skinne sheweth a dead sheepe: but that the Woolfe is aliue, it will appeare by his woorkes. [Page]A Nero within, and a Cato without, is a monster like vnto that Poetical fixion,Chimera. is a three headed. monster hauing part of the shape of a Lion and part of a Dragon. Ioshua 9. Leo pars prima, Dracho media ipsa Chimera. Aeneas neuer hurt the Troians his enemies more, then when he put on armour like vnto theirs, and so rushed in among his ene­mies as one of their side. Such hypocrites are the Papistical lesuites, who play the dissembling Gibeonites, pretending that they come from a verie farre countrey for the name of the Lorde our God. These vnder a shewe of loue and great care to build vp Hierusalems Temple with Nehemia, seeke nothing else but the destruction thereof. They play the foxe with Herod, who pretending a worshipping of Christ,2. Sam. 15. practized nothing else but to kill him. They haue made Absaloms vowe, vnder the colour of Religion, conspi­ring against the king and state. And therfore the holy ghost speaketh thus vnto them, I know the blasphemie of them that say they are Iewes, Apoc. 2. and are not, but are the Sinagogue of sathan. Finally, the righteousnesse of the Phariseis was full of presumption, arrogancie and contempt. For they stoode in their owne conceyte, and had a great ouerweening of themselues, con­temning all others: as appeareth by that vaine boasting of that proude Pharisei, who making his prayer in the temple sayd thus, O God I thanke thee, that I am not as other men are, ex­tortioners, vniust, adulterers, or as this publican: I fast twise in the weeke, I giue tithe of all that euer I possesse. This hypocrite is like vnto an Ape, which being no man, but a beast, yet he imi­tateth most of those things which he seeth men doe: Euen so this hypocrite counterfeiteth the good workes of Saints, he prayeth, he fasteth, he giueth almes, he payeth tithe of all things: but yet like an Ape. For as the Ape doth he know­eth not what, neither doth profite himselfe by that which he doth: euen so these kinde of burnished and smooth fel­lowes do they know not what, because they worke not in faith, being destitute of the true loue of God, and of their neighbour. Whereupon Chrysostome sayth, Omnes species iusticia, quas habent serui dei in veritate, habere possunt serui diaboli in simu­latione. The children of the diuell may haue in hypocrisie all [Page]those tokens of righteousnesse, which the seruants of God haue in veritie. These hypocrites are like vnto glo-wormes, which although they shine in the night, yet in the day they are vncleane and vile wormes. For although hy­pocrites shine in the night of this worlde through a false shewe of vertue, yet in the worlde to come they shall bee founde foule and abhominable. In the sayde hypocriticall Pharisei then, we see a certaine phantasticall vision, shew­ing that in forme which it hath not in trueth. Demosthenes being asked what was most effectuall in speaking, answe­red, Hypocrisie. Being asked againe the second and thirde time, he answered still hypocrisie: meaning thereby, that the whole grace thereof was in speaking, and not in doing. We haue too to manie Rhetoritians in these dayes, who can talke and speake well, but do not. They haue their tongues tipt with Religion, as earthen pots are tipt with siluer and golde. These haue the cloake whereof Peter speaketh, and the visor whereof Paul maketh mention. They are the verie same of whom Christ in the Gospell speaketh, This people draweth neere vnto me with their mouthes, and honoureth mee with their lippes, but their hearts are from me. And against whome also Christ in regard of the abhomination of such hypocisie in his sight, pronounceth wo against the same seuen times in one Chapter, which is not to bee found in all the Gospel against any other besides. Hearken therefore to the counsell of the wise. Be not an hypocrite in the sight of men. Eccle. 1. Iob. 13. For the hypocrite shall not come bofore God. God hath not placed men in his vine­yard, to bring forth greene leaues onely, but fruit also. The figge tree which had nothing but leaues, was accursed, and withered away by the rootes: the earth which drinketh in the raine that commeth often vpon it, and beareth nothing but thornes and briers, is cursed of God,Heb. 6. whose end is to be burned.

PRide is a great loue and li­king of our owne excellencie, and in comparison of our selues, a despising of others. This leprosie of pride dooth sundrie waies lay holde vpon men, ac­cording to the opinion of Saint Ber­nard, Semptempliciter occapuit nos leprasu­perbia, &c. Wee are (saith hee) tainted with the leprosie of pride seuen maner of wayes: that is to say: in the proprietie of possessions; in the glorie of apparell; and in the pleasure of our bodies: Two wayes also in our mouth: and two wayes in our heart. In our mouth murmuring in ad­uersitie; and arrogantly commending our selues in pro­speritie. In our heart; desiring to haue our owne will; and following our owne counsaile. Pride (according to her disposition) disdaineth to go alone, vnwaited vpon, and therefore she is accompanied with many sinnes. And be­cause she seldome vseth to go on foote, she hath prepared for her selfe a chariot or coach: for she is delicate, and ten­der, and so much the more, because she is vncleane and le­prous. Her coach is drawne with foure horses. The fore­horse is Ambition: the next to him Vaineglorie: the third, Contempt: and the fourth, disobedience. The foure wheeles, are Boasting; Arrogancie; Verbositie, & Leuitie. The coach­man that driueth and guideth, is the spirit of pride. They that accompanie ladie Pride in the coach, are such among all estates and degrees, as are proude and vaine in apparell. The horses before mencioned are vnbrideled, the wheeles most swift and flying: the driuer and coachman selfe-willed and peruersnesse, and therefore the ende must needs be de­struction. To handle all these in particular, would make a larger treatise, then at this time I purpose: therefore I will [Page]but touch three parts: to wit, the beginning, the middest, and the end. The beginning, Ambition the middest is pride and her companie: the ende is destruction whereinto these do wilfully run. Ambition is an ouermuch desire of honour: which honor is that reuerence yelded to any man for a testimoniall of his excelencie in good giftes. And a testimo­nie is giuen vnto him of right: for it is meet that we recom­pence them with honour, which helpe to preserue & main­taine vs, being furnished with the gifts and graces of God. But they which are honoured must especially take heede, that they repose not themselues vpon honour, as vpon the chief end, For whatsoeuer they do, must be done of loue, of conscience & for Gods sake: & specially that honor which is giuen vnto them to gouerne well: that thereby both them selues may knowe and also may teach others to glorifie God, and not men in their woorkes. Furthermore they must take heed that they be not so inflamed with y^e desire of ho­nor, as that they seeke to attaine y^e same by vnlawful means. Concerning the which matter, Salust speketh rhus, toe good and the euill doth both alike, desire to get, honor, glorie, and rule; the one by good meanes: the other wanting good arts, striueth to compasse the same, by fraude and guile. For, it falleth out many times in this worlde, that men of meane and base parentage, attaine to greater dignities, possessions and riches, then their deserts and vertues require deserueing rather blame then any preferment, Like herein to Abimilech who purposed to himselfe a kingly power, without any pur­pose to gouerne rightly: and therefore endeuoured to at­taine thernnto by deceits and guiles, and not by lawful and iust meanes: seeming to bee of Euripides iudgement, that euen right it selfe, is to be violated for dominions sake. And for this cause the ambitious man is euer fearefull, euer warie and circumspect, least hee should speake that which might displease, he couterfeiteth humilitie, feineth honestie, shew­eth forth affabilitie, vseth all courtesie, honoureth all men, boweth, stoopeth, and maketh obeysance to euerie man: he [Page]haunteth open assemblies, visiteth noble men, he riseth vp, he imbraceth, he praiseth & flattereth, and is more then di­ligent, verefying this poetical saying, Etsi nullus erit puluis, pul­uerem tamen excute nullum: that is, Mend a fault, where none is. The ambicious man will whine and weepe with Esau, to see anie thing to escape his fingers, or any man preferred before him. He may rightly be compared to luie, which cea­seth not to climbe to the top of the tree, though it be the ba­sest plant. He is like vnto the Spider which will bee in the kings house,Iudg. 9. and in the verie top of the temple, though he be full of poyson. And albeit he is but a furres bush, yet hee will marrie his sonne to the Cedar of Libanus. And good wife Ze­bede, though shee bee but a fishers wife, must haue her two sonnes to sit in Christs kingdome (which she deemed to be of this world) the one on his right hand, and the other on his left. Like vnto her grandmother Eue, who being Queene of the whole world, and ladie of Paradice, yet must needes be Goddesse Eue. Balaam thinketh his Asse neuer goeth fast inough, when he rideth for preferment. And when the am­bicious man is preferred and exalted, he is also therewithall puffed vp in pride, and beginneth to boast, he careth not to profit, but reioiceth that he is preferred: he presumeth that he is the better, because he seeth himselfe superiour: hee dis­daineth his old friends, and knoweth not his acquaintance: he fawneth vpon strangers, and contemneth his familiars: he talketh of great matters, and meditateth of high things: he canot any longer abide to be subiect,2. Sam. 16. but seeketh to rule, and with Absalom is male content for a kingdom. In the end he is a burthen to subiects that are vnder him, an enemie to all men: he is rash, troublesome, grieuous, and importune: Thus pride (as sayth Abacuc) proueth a madnesse, and as Paul termeth it, a frenzie. Yea so mad are ambicious men ma­ny times, and so furious, that they commit murther without respect of any kinred. Caine being afraide least his brother should haue greater fauour and grace then hee, slue him. Romulus in like case killed Remus. Domitian lay in wayte [Page]for Titus. Antonius Caracalla slue his brother Geta Athalia kil­led all the kings seede. Abimilech slue seuentie brethren vp­on one stone. And Hazael stifled his maister Benhadad. Our English Chronicles haue many such like examples, which I ouerpasse. But the ende and downfall of such hath euer beene most miserable and wofull. Paulatim ascendisti (saith Gregorie) sed non paulatim descendes. Thou diddest ascende by little and little, but thou shalt not so come downe. For as the Crowe, when she cannot cracke a Nut, flieth a loft, that so by the greater fall it may bee broken: euen so God many times, suffereth proude men to bee placed in high degree in this worlde, that their downefall may bee the greater. Who so sayeth Regnabo, I will reigne, (with the proude bremble) or, Non mouebor, I shall not bee remooued: or, Quis ascendet super me? Who shall ascende aboue mee? Nay though hee say nothing, but in his heart receyueth the applause of the people, as did Herod: Deycietur ad imum: He shall be cast downe to the ground. Therefore the Lorde sayth, The pride of thy heart hath deceyued thee: Ierem. 49. though thou shoul­dest make thy neast as high as the Eagle, I will bring thee downe from thence.

A heathen man beeing asked, what God did in hea­uen, answered, he did nothing but tumble downe prowde men, and set vp humble men. For as Salomon sayeth,Pro. 18. Be­fore destruction goeth pride, and before glorie goeth lowlinesse. If men were not like vnto children in vnderstanding, they woulde not so greedilie as they doe seeke after worldly honour and promotion. It is the fashion of children to esteeme more of a painted trifle, then of a rich Iewell: and such is the painted dignitie of this worlde, gotten with much labour, mainteyned with great expences, and soone lost againe with heart-breake and sorrowe. Let a man recount with himselfe, if there bee anie state of dignitie which hee coulde wish to himselfe, which ma­ny men haue not had long since. Let him remember howe they mounted vp, and how they descended downe againe: [Page]and then he may imagine with himselfe, which was greater, either the ioy in getting, or the sorrow in forgoing that wherein they so much delighted. Where are nowe all those Emperours, those kings, those princes, and prelates, which reioiced so much once at their owne aduancement? Where are they now, I say, who thinketh or talketh of them? Are they not forgotten and cast into the graue long ago? And do not men boldly walke ouer their heads now, whose faces might not be looked on wihout feare in this world? What then haue their dignities done them good? Honour then is like a mans owne shadow, which the more he runneth after, the more it flieth: and when he flieth from it, it followeth him againe, and the onely way to catch it, is to fall downe vpon the ground vpon it. So we see that those men which desired honour in this world, are now forgotten: and those which fled from it, and cast themselues lowest of all men by humilitie, are now most of all honoured: honoured, I say, most by the world it selfe, whose enemies they were while they liued. For who is honoured more nowe, who is more commended, then the Apostles of Christ, who somuch de­spised worldly honour in this life. Most vaine then is the pursute of this worldly honor and promotion, seeing it nei­ther contenteth the minde, nor continueth with the posses­sor, nor is voide of great daungers, both in this life, and in the life to come.

But now to speake of the brauerie of pride,Pride. and of her vaine companie. Ye shall vnderstand that Pride (as is sayd afore) is neuer alone, but accompanied with many vices, being the roote of all euill, and the Queene of all wickednes: and to speake plainely, shee is the beginning, the ende, and the cause of all sinnes. When Pride hath gotten the vpper hand and rule of any man or woman, shee will not easily forsake her vassall, but will holde and keepe them, euen as kings doe those castels which they haue once conquered and woonne.Eccle. 10. Isai. 51. But why is earth and ashes proude? Let the proude man looke to the rocke out of the which he was cut, [Page]and to the pit whence hee was digged. If proude persons would consider their beginning and their ende, and if they would continually haue the same before there eyes, they should not so exceedingly sinne in pride, as they doe at this day. Was there euer any age from the first beginning of the world, so far ouergrowne in pride, as this our age? I am well assured no. Is there any nation at this day vpon the face of the earth, comparable to vs in this abhominable sinne of pride? Our excesse in apparell will say no, wherein both men and women of all estates and degrees, from the hiest to the lowest, euen from the Courtier to the Carter, doe mon­strously offend. Seruants are in their apparell more costlie then many maisters and dames: yeomen, and yeomens sonnes are herein equall with gentlemen of good worship: poore and meane Gentlemen, compare with Lords: Lords with Kings; and Ladies with Queenes. What will become hereof at the last? Where is nowe that moderation in appa­rell which was vsed in king William Rufus dayes! who (as Chronicles record) being exceeding sumptuous in his ap­parell, and hauing a paire of breeches in a morning brought vnto him by his chamberlaine, hee demaunded what they cost. The chamberlaine answered, that they cost three shil­lings. Wherewith the king being wroth said: Away beg­ger that thou art, bring me a paire that cost a Marke. Then the chamberlaine brought vnto the King a paire which cost much lesse then a Mark, making the King notwithstanding beleeue that they were of such price as he desired: where­with the king was well pleased. But such is the pride of men in these dayes, that euery base seruing man, will disdaine that now, which king William in his excesse then, was high­ly pleased to weare. A wonderfull alteration in a few gene­rations. Pride in a king, is a great offence in the sight of God: but in a poore man, it is one of the three things which God most extreemly hateth. Si vix tolleretur, diues superbus (saith Saint Augustine) pauperem superbum quis ferat? If a proud rich man be scarely tollerable, who can endure a poore man [Page]proude? do we not see that manie things of great price, as veluet, sattin, gold and siluer lace, fine cambricke, and such like costly things are now worne of very meane persons, a­gainst the law of God and man, against al common wealth, and contrary to all good example of our forefathers, which things rather belong to princes and to peeres of the lande, then to meane subiects. As men and women exceed in the substance of apparrell, so also in the forme they daily shewe forth theyr abhominable pride in their inconstancie. For no colour, forme or fashion long contenteth them. We one while imitate the Spaniard, another while the French: one while the Italian another while the Dutch. Euery nation is a seuerall patterne for vs. We are like vnto Camlepardus, who beeing but one beast, representeth the figure and shape of many. And to y^e Chamelion. which changeth into euery colour laide before him. Let these proude peacocks remember to what end apparrel was appointed by God at the first, verily for a couering to hide our shame.Gen. 2. Whoso then is proude of apparrell giuen to this end, is as if a theefe should be proud of his halter which y^e prince giueth him to weare in remem­berance of his pardon. Diogenes seeing a man to haue a great pride in his clothes, sayd vnto hym, be not so proude man, a shepe wore that cote before thee. What vanitie is it then for vs to be so curious in apparrell, and to take such pride there­in as we do. We rob and spoile all creatures almost of the world to couer our backes, and to adorne our bodies with­al. From some we take their wooll: from many their skins: frō diuers theyr furres: from sundrie, their verie excrements as the silke, which is nothing else, but the verie excrement of the wormes. Not cōtent with this; we come to fishes, & do beg of them certaine pearles to hang about vs: we go down into the ground for golde and siluer, and turne vp the sands of the sea for precious stones. And hauing borrowed all this of other creatures, we iet vp and downe, prouoking men to looke vppon vs, as if all this now were our owne. When the stone shineth vpon our finger, we will seeme forsooth there­by [Page]to shine. When the siluer and silkes doe glister on our backes, we looke bigge, as if all that beautie came from vs. It is reported of that holie father Athanasius, that when hee sawe a woman apparelling and decking of herselfe in prowde attire, with gorgeous array, hee wept: and bee­ing demaunded of the cause why hee did so, because (sayth he) all this preparation is for her owne destruction. And one Pambus in the like action, made the same answere at an other time: as appeareth in the 8. booke and second chapt. of the tripertite hystorie. But our nice and mincing dames in England, whose whole life is spent for the most part in studie, in care, and in practize, to decke, paint, and beautisie themselues, wil hardly be perswaded by Pambus, or by Atha­nasius, that they bestow this great cost vpon themselues, to their owne destruction. And though the Lorde himselfe hath said in his worde. The woman shall not weare mans apparell, Deut. 22. neither shall a man put on womans raiment: for all that do so are an ab­homination to the Lord: Yet for all this prohibition, manie wo­man in these dayes weare doublets, and breeches (though peraduenture by them otherwise termed) garments for the fashion appertaining to men. Saint Cyprian in his booke de Velandis virginibus, saith, that the diuell himselfe was the first inuenter of such painting, frizling, and gorgeous decking. Tertullian, hauing written of womans attyre, condemneth the vanitie which they vse in attiring of thēselues, affirming that through their pride herein, they tempt men, and open a way to lust, which should be shut. Beside this, they do seeke to controll and amend the workemanship of God in their creation, by adding vnto their bodies and faces a forme and fashion, which he hath not giuen vnto them. A Painter ha­uing made an artificiall peece of worke after his best skill, if an other man come after him, and doe trace the same with other colours and lineaments, will take it to bee done to controll his workmanship, whereat he much disdaineth: Euen so, seeing God hath fashioned our bodies after his owne minde, he detesteth and cannot abide counterfeiting [Page]and straunge colours: as in stead of blacke or browne haire which he hath naturally giuen vnto thee, to weare the haire of another bodie, which they call periwigs, or to die thine owne with Saffron, or such like colour: for in so doing thou takest vpon thee to controll and correct Gods skill and wis­dome in thy creation: the which to do must needs bee abho­minable in his sight. On which wickednes the Lord threat­neth by the mouth of the prophet to take vengeance after this maner,The ende of Pride. saying, Because the daughters of Zion are haugh­tie, and walke with stretched out necks, and with wandring eyes, walking and mincing as they go, and making a tinck­ling with their feet, therefore shall the Lord make the heads of the daughters of Zion bauld, and the Lord shall discouer their secret parts.Isai. 3. In that day shall the Lord take away the ornament of the Pantofles or Slippers, and the Cauls, and the round tiers, the sweet Pomanders, and the Bracelets, and the Bonets, the tiers of the heade, and the sloppes, the head­bands, and the Tablets, and the Earrings, the Rings and the Mufflers, the costly apparell & the vailes, and the wimples, and the crisping pinnes, and the glasses, and the fine linnen, and the hoods, and the lawnes. And in stead of sweet sauour, there shall be stinke; and in stead of a girdle a rent; and in stead of dressing the haire, baldnesse; and in stead of a sto­macher a girding of sackcloth, and burning in stead of beau­tie. This vengeance of God in this maner threatned, shew­eth what shall be the ende of pride. Forsake then this vanitie with speede, and imbrace humilitie. For though thou be as rich as Naball, as beautifull as Abshalom, or faire Susanna: and for braue apparell, as gallant as those of whom Isai maketh mention, yet if thou be not humble thou art no bodie. This one sentence, He casteth downe the proude, and exalteth the humble and meeke, is repeated twelue times in the old testament, and seuen times in the new, to teach vs how detestable a thing pride is, & how acceptable a thing humility is in gods sight. God spared Herod when he persecuted his Saints, when hee slue Iohn Baptist: but hee stroke him with a mortall plague [Page]when he was proude: to shewe, that God hateth a proude man, more then any other. Humilitie, although blemished with manie sinnes in the Publican, yet is it allowed of God. But pride, accompanied with manie vertues in the Pharisei, is reiected and abhorred. Pride ouerthrew the loftie tower of Babell, confounded the language, prostrated Goliah, hung vp Haman, killed Antiochus, drowned Pharach, and slue Sena­cherib. Yea pride, hath caused God to ouerthrow the seats of proud captaines, to drie vp the rootes of proud nations. To conclude, Pride casteth downe headlong, from the highest heauens vnto the bottomles deepe: and Humilitie lifteth vp on high. The one cast downe an Angel from heauen to hell: and the other exalteth a man from earth to heauen.

A Glutton is he, whose bellie is his God: as if he liued to no other ende then to eate and drinke. Where­in the miserable man deceiueth him­selfe. For in deede God hath giuen to no man life, to eat, but permitteth him to eate, that hee may liue vnto God. Meates are ordained for the bellie, and the bellie for meats,1. Cor. 6. but God shal destroy both it and them. This Gluttonie was the spirituall leprosie of those foure lepers,2. Kin. 7. which abode by the gate of Samaria, and went to the enemies campe to eate and to drinke. For as those men came to the tents of the ene­mies, in desperate maner to fill themselues; euen so all they which seruing not God but their bellie, being also carelesse of eternall life, seeme to say, Let vs eate and drinke, to morrow we shall die. The Glutton to maintaine his bellie cheare, is bold to alledge for himselfe, the saying of the Apostle, That to the cleane all things are cleane: and that the good creatures of God [Page]are not to be refused, but to be receyued with giuing of thanks. True it is, that al y^e creatures of god are good in their kind, so as they be taken in conuenient time, and in measure, but gluttōs which obserue neither measure, nor time, in spen­ding and spoiling the good creatures of God, are through their beastly appetite, vncleane. For as Gregorie sayth, non ci­bus, sed appetitus in vitio est. Not the meate but the appetite is in fault. Esau was reprehended for a messe of pottage, whereas Elias did eate flesh without reprehension: Adam was not condemned for eating flesh but an apple: and A­braham gaue flesh to angels, and it was accepted. Therefore not that which goeth into the man defileth the man.Matt. 15. And Tertullian sayth Ciborum libertas concessa est sed non luxuriandi. The libertie of meates is granted, but not of surfetting, and Gurmandize. No creature is pure, but they abuse thereof may cause it to turne to our destruction. For although hee which gathered the least quantitie of Manna, had no lacke, yet some kept more then was appointed by God, whereuppon it corrupted, stunke, and was full of wormes.Exod. 16.

There may be alleaged many reasons to perswade vs to temperance in meats and drinks. First, because a temperate diet doth continue vs in health, whereas gluttonie and sur­feiting filleth the bodie with many diseases. For nature is vniform in her operation, & is then hindred in her digestion when she is surcharged with sundery meates and drinkes, the which, as they be of seuerall qualities, so some of thē, are sooner cōcocted thē othersome, which bringeth corruption to the stomack hereupon the wise man giueth vs this coun­saile, as an expert phisition, saying, Be not greedie in all delights and be not too hastie in all meates. Eccle. 37. For excesse of meats bringeth sicknes, and gluttonie turneth into Cholericke diseases. By surfeit haue many perished but he that dieteth him self, prolongeth his life. A poore man (as we see by daily experience) which liueth with a tempe­rate and spaire diet, hath more assured health, and liueth longer thē he that vseth to feed of many dishes at one time. [Page]Mans nature is more easily satisfied, thē his appetite, which is insatiable. One wood will containe many elephants: but man is scarcely content with the whole earth and sea. The beginning of mans sustenance was bread & water: but now gluttons are not content, hauing the fruits of the trees, all maner of graine, all rootes of hearbs, all the fishes of the sea, all the beastes of the earth, and all the foules of the aire: but they seeke for colours to please their eies, for odoriferous, and aromaticall sauours and smels: they bring vp by hand crammed and franked foules and beastes: and that which cannot be fatted by hand they enterlarde. The cookes make experiments and trie their skill: one beateth and compoun­deth, another confecteth and confoundeth, conuerting the substance into accidents, and chaunging nature into atte: that fulnesse may be turned into hunger, that the appetite may be whetted to gluttonie, not to sustaine nature, not to serue necessitie, but to fulfill insaciable gurmandize. And albeit the stomach sheweth it selfe to bee filled by often belchings, yet curiositie is not satisfied, but while the eye delighteth in colours, and the palat taketh plea­sure in taste, the wofull stomacke which discerneth no colours, nor iudgeth of the relish or taste, being constrai­ned to receyue all that is thrust into it, is rather oppres­sed and ouerwhelmed, then refreshed. The heathen were woont to build Temples for their gods, to build al­tars, to ordaine Ministers to serue, to sacrifice beasts, to burne incense, and to make a melodious noise in that time of seruice: euen so the Epicures of out time, haue their kit­chin in steade of a Temple: for their God, their bellie: their table is the aultar: their Ministers are the Cookes: their beasts for sacrifice, are their boiled, rosted, and baked meats: their incense are their sweete perfumes: and their melo­die is the noyse of viols, Recorders, Cornets, and what­soeuer else may delight all their senses: without regarde of God, or godlinesse.

2 Another reason why we ought to be temperate in our [Page]diet is, because Gluttonie bringeth forth another as euill as her selfe: that is to say, Drunkennesse, the daughter of Gluttonie: whereof Christ giueth vs this caueat, Take heede least at any time your hearts be ouercome with surfetting and drun­kennesse: The which Seneca calleth a voluntarie madnesse. The heathen were farre more temperate then we which haue the knowledge of the true God, and professe our selues to bee Christians. Cicero sayth, Recta mente vti non possunt, multo vino & cibo repleti. They which are full of much wine and meate, cannot haue a right vnderstanding: for it dulleth the mind, and ouerthroweth the wit.

3 And this is a third reason, may serue to make vs loath Gluttonie For wherein doth a man differ from a brute beast but in this, that he hath reason, and vnderstanding, but be­ing drunke, he is deuoyde of these for the time. For as Basil sayth Ebriosus cum putat bibere, bibitur: The drunken man when he thinketh to drinke, is drunken. So that they can see no­thing rightly, but iudge all things peruersly. For as their ex­ternall eyes are so dazeled, that euery single thing seemeth vnto them double, and streight things crooked: euen so their minde is blinded, that they thinke good to be euill, and euill good. And no maruell, because, as Saint Augustine sayth, E­brietas est vile sepulcrum rationis & furor mentis. Drunkennesse is a vile sepulture of reason, and a furor of the minde. Yet wee see that common drunkards haue a great delight herein, yea so great pleasure ioyned with pride in this wickednesse, that they prouoke others vnto the same with chalenges to drinke a carrous. And yet, when these haue drunke so much as they can, an Asse will drinke more, and a barrell will hold more then anie mans bellie. What singular thing then doe they in performing this: surely no more then an Asse can doe, nor so much as an emptie caske containe. Nay rather how beasthke doe they herein shew themselues to be, and much worse then beasts. The bruit beast cannot be compel­led by any man to drinke when he hath no thirst: but men are so intemperate, that when they are repleate euen to the [Page]mouth, yet they will take in more,Isai. 28. vntill they haue verified the saying of the Prophet, Your tables are full of filthie vomitings, no place is cleane. Herein they make their bellies worse I­dols then Bell, deuouring without measure, that which might sustaine many poore men and women much better then themselues.

4 And this is a fourth reason, why men should abhorre gluttonie & be temperate, euen for the cōmon good of the brethren. But so little care of common wealth is had herein, that rich men do not care what they spend, vpon such things as please their appetite, though in a time forbidden, and of such things as lawe restrayneth them. Now a dayes we see the appetites of some to be so curious and nice, that they care not for the flesh of lambes, except, of the tidiest that may be gotten: the like nice and wanton appetite they haue to many other things: whereas in the time of the law, God gaue this commaundement to his people,Exod. 23. Thou shalt not seath a kid in his mothers milke: meaning thereby, that no fruits should beetaken before their due time. Agaynst this gluttonous appetite which hath more lust then hunger, the Lord by the mouth of his Prophet speaketh thus, They eate the lambes of the flockes, and the calues out of the stall, &c. Amos. 6. I speake not this to condemne the moderate vse of Gods good creatures, giuen for the comfort and sustenance of man, nor against the extraordinary prouision of feasts and ban­quets, wherein friends do solace and ioy togither in honest and godly mirth. For before the lawe, we read, that there was a feast made at Iacobs mariage: and another vnder the lawe at Samsons mariage. In the time of grace, a feast was made in Cana of Galile, by occasion of a mariage whereat Christ was present and a guest. Matthew at his conuersion is said to make a great feast, whereunto also Christ vouchsafed to come: therfore feasts are lawfull.Gen. 27. The fatnesse of the earth serueth not for Esau onely, but it is Iacobs blessing to. Quailes appertaine to Gods children. Bees make their honie (as the heathen man sayth) Non stultis solum, not for fooles onely, but [Page]also for wise men. This onely I wishe, that the wine and cates prouided for feasts and bankets, be not gotten by ex­tortion, briberie and violence: secondly, that our feasts bee not appointed as snares, to catch and betray innocents: such as was Herods feast on his birth-day, which cost Iohn Baptist his head. Such feasts beginne with milke, and ende with a nail. Such was the mariage feast that was appointed in Paris for Henrie the French king that now is, where some noble men, many gentlemen, and good subiects were by the po­pish and cursed crue, wofully betraied, & most cruelly mas­sacred. Thirdly, that there bee great care had, that in our bankets there be kept a Christian moderation without ex­cesse. Otherwise they are verie dangerous, being vsed in that superabundance of delicates, and mirth ful of al scurrilitie, as worldly men do vse them. Such feasting, & such mirth, with all the guests,Iohn. 16. Christ accurseth, saying, Wo be vnto you which now do laugh, for ye shall weepe: wo be vnto you that now liue in fulnes, for the time will come that ye shall suffer hunger. In like manner Iob speaking of Epicures and worldlings, sayth, that they so­lace themselues with all kinde of Musicke,Iob. 21. and passe ouer their dayes with pleasure, and in a moment doe go downe into hell. A wise trauailer passing by his Inne, though hee see pleasant meates offered him, yet hee forbeareth vppon consideration of the price, and the iourney he hath to make, and taketh in nothing, but so much as he knoweth well how to discharge the next morning, at his departure. But a foole layeth handes on euerie delicate baite set before him, and when it commeth to the reckoning, hee wisheth that he had liued with bread and drinke onelie, rather then to bee so troubled about the payment. Euen so the Scripture teacheth vs, that our laughter shall bee mingled with sor­rowe, and mourning shall ensue at the ende of mirth. The Diuell that playeth the host in this worlde, and that serueth you with what pleasure and delight ye desire, writeth vp all in his booke, and at the day of your departure out of this life, will hee bring the whole reckoning, and charge you [Page]with the totall summe: and then shall follow that which God threatneth by Amos: Amos. 2. Your mirth shall be turned to mourning and lamentation. Yea, & more then this, if ye be not able to dis­charge the reckoning, you may perhaps heare that other dreadfull sentence of Christ in the Reuelation:Apoc. 11. Looke howe much hee hath beene in his delights, so much torment doe yee lay vpon him.

5 The last and maine reason of all other, why we should auoide gluttonie and excesse, is, because by temperance we are more strong, to resist euill temptations of the diuell, to bridle sinne, and euery way more apt for the seruice of God. For wise Salmon sayeth truely, Qui delicate à puiritia nutrit ser­uum suum, postea sentiet eum contumacem. He that doth dainti­lie feede his seruant (that is to say, his bodie) from his child­hoode, shall in time to come finde him stubburne. A pam­pered horse will cast his rider in the mire: and pampered flesh will cast the soule into the sinke of sinne. Who so pampereth his bodie, feedeth his enemie. For the flesh lu­steth contrarie to the spirite,Gal. 5. and the spirite contrarie to the flesh. Gluttonie is the gate by which the Diuell with his whole armie entreth. For as Saint Gregorie sayth, Quanto corpus impletur, tanto anima minoratur. By how much the bodie is filled, by so much is the soule weakned. The Which Saint Ambrose noteth excellently by a similitude of the Crab, and the Oyster. The Crab (sayth he) loueth to feede on the oister fish, but because they are so strongly inclosed in their shels, that by his strength he cannot get them out, hee doth craf­tily watch them vntill they open themselues against the Sunne: then taketh he a small stone, and putting it into the gaping Oister, that he cannot close vp himselfe againe, hee easily conueyeth in his clawe, and so feedeth on the fish at his pleasure: Euen so, when men hauing filled their bellies, do giue themselues to ease, and to enlarge their minds to all pleasure, the diuel commeth & conueieth into them al filthy cogitations, whereby he easily deuoureth & destroieth them. Belly cheare and idlenes, are the bellowes of concupiscence, [Page]the which bellowes haue kindled so great and so hot a fire, as it is to be feared, will not be quenched, till all be consumed with the last fire. The onely corporall remedie and meane to quench this fire,Fasting. is abstinence, to most men and women in these dayes vnknowne: except to the poorer sort, who more by penurie thē of deuotion are cōstrained to fast. This libertie is come to passe two wayes. First by the neglecting and not executing of such lawes and orders as are well de­uised for appointed fasts amongst vs. The which contempt, as it displeaseth god, so also it is a great hurt to the common wealth, and will (without speedie remedie) bee more felt hereafter. Secondly, by the vndiscrete dealing of some tea­chers, more hot and rash, then wise, who in speaking against supersticious fasting, haue not taught the people to vse anie fast at all. And they on the other side, being euer readie to fall into extremities, do not onely neglect godly fasts, such as by lawe are appoynted, being ignorant of their right and true vse, but do also condemne them as superstitious and po­pish. Whereas if they once rightly vnderstood the benefite of such fasts truely vsed, redounding both to bodie and soule, they would gladly vse them more often then they doe, espe­cially such as haue any care to serue and please God. Fasting doth greatly tame the rebellion of fleshly lusts. For, Sine corere & Bacche, friget Venus: By spare diet lust is quenched. Where­as otherwise, Venter mero astuans, spumat libidinem. The bellie boyling with wine, and daintie faire, fometh out lust, as Saint Hierome sayeth. The earth the fatter it is made with mucke and compost, the more weedes and thistles it brin­geth foorth: euen so the more our flesh is pampered with meates and drinkes, the more prone it is to sinne and wic­kednesse. Contrariwise abstinence purgeth the minde, lightneth the senses, maketh the flesh subiect to the spirite, disperseth the cloudes of concupiscence, extinguisheth the heate of lusts, and kindleth the light of chastitie. The Apo­stle Paul know how necessarie the vse hereof was for a Chri­stian man,2. Cor. 11. and therefore was oftentimes in fastings. The [Page]Prophet Dauid also did put on sackecloth, and humbled his soule with fasting, and therefore sayth that his prayer retur­ned into his bosome with fruit. Fasting is a coadiutor vn­to prayer, making it more feruent,Psal. 34. Psal. 35. as witnesseth Saint Ber­nard, Ieiunium orationem roborat: oratio sanctificat ieiunium, & re­presentat domino. Fasting maketh praier more strong: praier sanctifieth fasting, and presenteth it before the Lorde. The example of the children of Israel,Iudg. 20. of whom a great number being slaine by the Beniamits, fitting vpon the ground and fasting, weeping and praying vnto the Lord, maketh this more manifest. Furthermore of so great force is fasting and prayer, that they both being ioyned togither are able to cast foorth one sort of Diuels. It appeareth both in the olde and new testament, that fasting was so much in vse, that the fa­thers and holy men then and long since, tooke no great matter in hand, but first they withdrewe themselues, from all worldly impediments, fasting and praying. When Gods lawe was deliuered by Moses vnto the people, he fasted for­tie dayes and fortie nights. Elias also at the restauration of the lawe, did the like. And Saint Hierom writeth, that the E­uangelist saint Iohn, would not take the writing of the Euan­gelicall storie in hande, vntill the Church had commended his purpose to God by a fast. Also Eusebius writeth, that Pe­ter fasted, before hee confounded Simon Magus. Our Saui­our Christ himselfe, entred into a fast before hee was bap­tized, and beganne to execute his office. Whose example Paul and Barnabas following, commended to the Church the Elders which they had ordained,Act. 14. after they had prayed and fasted.

There was neuer more neede of this Christian exercise then nowe, both in respect of our owne priuate necessities, and also in regarde of the manifolde perils, wherein wee all generallie stande, our sinnes daylie prouoking the wrath of God agaynst vs. It is high time therefore to hearken to the proclamation which the Prophet Ioel maketh, saying, Turne you to the Lord with all your hearts, with fasting weeping and [Page]mourning. Not in such counterfeit fasting as we haue a long time vsed, which may rather be called Permutatio da­pium terrestrium cum aquatilibus, then ieiunium. That is, a per­mutation of earthly cates, for them of the water, then a fast. A right and well ordered fast such as the holy fathers haue vsed is, to abstaine wholely from all meates (so farre forth as our nature may well indure) all that time of our godly and holy purpose seruing the Lorde with that speci­all seruice, which we shall take in hand. And here withall we must ioine true repentance, making restitution of for­mer wronges done to our brethren: and must also geue almes to the poore and needy: the which is one cause of our fasting. For as Saint Augustine saith, fasting without almes deeds, is as a lampe without oile. And Saint Gregory, This fast plea­seth God, if thou giue that to the poore, which thou sparest from thy selfe. O that men would put this in practise more often then they do, so should they not onely fortifie their soules against many temptations, but also procure vnto their bodies, de­sired health, and long life. For I am verily perswaded, that among men, mo die of surfeits, then by any other disease besides. If then ye haue no care of your soules good, yet at the least, regard the health of your bodies, for the which the rich and welthie do willingly geue large summes of mony to the bodily phisition, which well deserueth it. Yea, what is he, that for the health of his bodie, will not giue all that he hath Regard then my counsell which I dare assure you, the grea­test learned, and most experienced Doctors of phisicke, which haue liued in any age, do allow and ratifie: who with a generall consent affirme, that moderate abstinence consu­meth superfluous humours in the bodie, making the same of good and beautifull colour, and that it not onely preuen­teth sickenesse, but also where sickenesse is entred, nothing helpeth sooner, if it be vsed in due season. It prepareth also a good appetite after a surfeit, and maketh good disgestion, helping Nature to disburden it selfe of repletion. Daniel and his companions eating pulse, and drinking water (for a [Page]time) were in better liking, then all the children that fared deliciously of the kings allowance. Valerius Maximus ma­keth mention of a certaine prince, which neuer rose vp from his meate with a full stomacke, but rather with a good ap­petite: which diet as the storie testifieth, made him to liue so long, as is scarce credible to be tolde. This let vs knowe from our Sauiour Christ the best Phisition, That man liueth not by bread onely, but by the worde of God, by whose benediction the creatures giue nourishment. The abstinence whereof I haue spoken, must be moderate. For when the Apostle sayth he dorh chastice his bodie to bring it into subiection, he tea­cheth vs, not to kill our bodies by too much straitnesse of life. There is a difference betweene chastizing and killing. For through vnmeasurable abstinence, the moysture of the bo­die is dried vp, the bodie waxeth leane, naturall heate will bee too much inflamed and distempered, which speedilie bringeth Hecticam febrem, the feuer Cathicke, or consump­tion. Wherefore Hypocrates sayth, that too much abstinence is for the more part more daungerous, then that which is more abundant. Excesses be equall. Too little is as hurtfull as too much. Timothie by not drinking wine, did hurt his bo­die: and Naball by too much did the same. Therefore a meane and a moderate abstinence is that which I wish: to health a friend: to gluttonie and surfetting an enimie, and most con­trarie. These great benefites which come to the bodie and soule by abstinence considered, and the manifolde grieuan­ces which come to them both by gluttonie, well weighed, I doubt not but euery one, which heretofore hath had but a meane care for either, will henceforth tend them in better sort, to their owne benefite, and to the good of the Church and common wealth wherein they liue. The which God graunt.

ONe of the greatest vanities of the world, wherein men and women take great liking, is beautie and fauour: whereof Salomon speaketh thus,Prou. 31. Fauour is deceitfull, and beautie is a vaine thing. The which the Prophet Dauid well vnder­stoode, when he sayd,Psal. 118. Turne away mine eyes O Lord, that they beholde not vanitie. Beautie is by holy men, compared vnto a painted snake, which is faire without, and full of deadly poyson within. If a man knewe what fowle drosse lieth vnder a faire skinne, he would little bee in loue therewith. If he would call to minde what destruction hath come by liking and lusting after the same, he would be ware of this vaine and fonde vanitie. The which may rightly bee called fond, for that euerie childe may discerne the deceyte and vanitie thereof. For take the fairest face in the worlde, wherein infinite foolish men fall in loue vpon the sight, and rase it ouer but with a little scratch, and all the matter of loue is gone. Let there come but a feuer, and all this goodlie beautie is destroyed. Let the soule depart but one halfe houre from the bodie, and this louing face is griesly and vn­pleasant to looke vpon: let it lie but two dayes in the graue, and those which were so hot in loue with it before, will scarce abide to beholde it, or come neere it. And if none of those things happen vnto it: yet quickly commeth on olde age, which wrinckleth the skinne, draweth in the eyes, set­teth out the teeth, and so disguiseth and disfigureth the whole visage, as it becommeth more contemptible nowe, then it was beautifull and alluring before. And what then can be more vanitie then this? What more madnesse, then either to be proude of it to see it in thy selfe, or to indanger thy soule for it when thou seest it in others, and lookest too [Page]narrowly vpon it lusting after it? For the occasion of the hearts lust is the eye: the which is called by the schoolemen concupiscence: and the lust of the eye sensualitie: of both which Saint Iohn writeth in his Epistle,1. Iohn. 2. calling the one the lust of the flesh, and the other the lust of the eyes. The holy man Iob knowing the daunger that might come by the lust of the eye, sayth thus, I haue made a couenant with mine eyes, that I would not looke on a virgin. This sence of seeing, as it is most forcible to moue, so it is most forcible to moue to sinne. Wherefore a Rabbine sayth, The eye is the broker of the heart to all sinne. The beginning of which brokage is to bee seene in Genesis, Gen. 3. in the talke betwixt the Serpent and the woman: she seeing the tree to be faire and beautifull. Whervpon it is noted, that the eye effended, before the apple went downe her throte. The eye wrought first in Achab the co­ueting of Naboths vineyard. It made Dauid, and Sichem to sin. We haue a common saying amongst vs, Let vs go and see; to see is no harme. This is a great stratageme of the diuell, to perswade vs, there is no daunger in that, which may most intangle vs. For by this meanes the diuell tempted Christ, to shewe him all the kingdomes of the world. This then is the first thing in vs that must be mortified, to keepe thee frō the leprous and filthie sinne of whordome, to wit, If thine eye offend thee plucke it out, that is to say: Make a conscience of thy lookes. Otherwise we shall be tempters of our selues. A­gaynst the which Saint Augustine speaketh thus. Quid prodest à deo petere ne inducat in tentationem, cum tu teipsum inducas. What dooth it profite thee to desire of God not to lead thee into temptation, when as thou leadest thy selfe.

Concerning whordome. Saint Paul the chosen vessell of God writeth thus to the Corinthians. Flie from whordome. Al the sinnes that a man doth are without his bodie: but who so committeth whordome sinneth against his owne bodie. And a little before the Apostle expresseth the vnderstanding of this sentence, and sayth, Know ye not that your bodies are the members of Christ? Shall I then take Christs members, and make them the members of a harlot? [Page]God forbid. Saint Paul then, when he spake these wordes (All the sinne that a man doth, &c. had respect vnto matrimonie. For like as wedlocke maketh of two persons one bodie: euen so likewise the spiritual mariage, namely the receiuing of Gods grace, in that we are baptized into Christ, ma­keth one bodie betweene Christ and vs, in such wise, that we be called, and are in deede, Christ his members. Nowe then he that is maried, if hee take another beside his wife, doth sinne, not onely against his wife, but also against his owne body, in committing woordome. For he dishououreth the grace of Christ, and defileth the holy couenant made be­twixt Christ and him. For the Apostle addeth this to that which is alreadie spoke, Know ye not that he which ioyneth him­selfe to a harlot is become one bodie? But whoso cleaueth vnto the lorde is one spirit. Neuerthelesse through wordome is the spirit ba­nished and excluded. For thy spirit, heart, and minde that ought to cleaue vnto the Lorde, is ioyned to the harlot, with whom thou art one, and incorporated. Therefore they that do commit wordom, do sinne against the couenant and spi­rituall mariage, whereby wee must bee ioyned into Christ Furthermore it followeth in the Apostle, Or know ye not that your bodies are the Temple of the holie ghost which is in you, whome yee haue of God, and that yee are not your owne? fot yee are dearely bought. Whereby it must needes follow, that they which commit whordome, doe dishonour their bodies, giuing o­uer their members, and their heart and mind to vncleannes, Whereas Christ that he might bee honoured in vs, and to make vs cleane, hath redeemed our bodies, not with monie, but with his most precious bloud. O extreame filthinesse of lust, which doth not only effeminate the mind, but doth also weaken the bodie: which doth not only pollute the soule, but also defile the person: before the which there goeth al­way burning heate & wantonnes, with it stinke & vnclean­nesse, and euer following it griefe and repentance. It is that fire whereof holy Iob speaketh,Iob. 31. a fire that ceaseth not till it hath consumed quite and cleane: not kindled by God, but [Page]by the diuell. For as a Smith when he cannot frame his iron to the fashion he would haue it, putteth the same into the fire, and bloweth till it be hot, and then bringeth it to the An­uile: euen so the diuell, when he cannot bring a man to such sinnes as he desireth, he maketh him hot with the fire of lust, that so he may make him pliant to the sinne of whor­dome. These men whom the diuell thus worketh, are, as the Apostle testifieth vnder the wrath and vengeance of God: For he sayth, that our bodyes are the temples of the holy Ghost: 1. Cor. 3. but (sayeth he) if any man defile the temple of God, him will God de­stroy. Is it not an horrible defiling of Gods temple for that vicious idoll harlot Venus, to bee euen in the place, where God should reigne with his spirite, and for men to bee ioy­ned with her, and to doe her seruice both with bodie and soule? Let them now come forth that list to excuse single fornication, as if it were no sinne. Saint Paul the Apostle of Christ sayeth, that whordome diuideth vs from God, brea­keth the couenant which we haue with God, spoyleth and robbeth God of that which is his, disordereth the members of God, maketh of Christs members, the members of a har­lot, defyleth and vnhalloweth the temple of God, for the which God threatneth destruction. If all this be to bee estee­med but a small thing, then do I confesse, that whordom and fornication, is so smal a sinne, as vicious and vaine people do seeke to make it.Rom. 2. Corinth. 5. Gal. 5. Ephe. 5.1. Thes. 4. It is more then once that whoremongers are threatned to be shut out of the kingdome of heauen, as plainely appeareth in Paules Epistles. And the Athour to the Hebrues sayth plainlie, that God will iudge whoremongers and adulterers. The which iudgement beginneth manie times in this worlde to shewe forth it selfe vpon the offen­ders in this wickednesse. This subuerted the Cities of Sodom and Gomorha, and the Countrey there about, and slue Sichem with his people: This wounded the sonnes of Iudah, stabbed the Iewe, and the Madianitish woman, e­uen through the bodies of them both togither: this destroied the tribe of Beniamin for the Leuites wife: prostrated the [Page]sonnes of Hely the Priest in the battell. This killed Vrias, slue Aman, and stoned many to death. This cursed Ruben, seduced Samson, and peruerted Salomon. This approueth that to bee true which is written. Through the beautie of women manie haue perished. What should I speake of the diseases which come through the filthinesse of this sinne vpon many men, yea vp­on all that fall into it, as Goutes, Palseis, Pockes, Consump­tions, and filthie lothsome leprocies, the iust plagues of al­mightie God for the same. The which maketh Saint Herom to breake forth into this exclamation, O ignis infernalis luxuria, cuius materia gula, cuius flamma superbia, cuius scintilla praua colo­quia, cuius fumus infamia, cuius cinis immundicia, cuius finis gehenna. O Lecherie the infernal fire, the maker whereof is gluttonie, whose flame is pride, whose sparkes are vnclean words, and filthie cōmunication, whose smoke is infamie, whose ashes is vncleannesse, whose end is hell fire. And in another place, O how grieuous are the fruits of lecherie, more bitter thē gaul, and more wounding then a sword. Beside these punishments which whor­mongers bring vpon themselues, they also incurre the pe­nalties, and correction of the Magistrate, who is appointed to punish the same, and such like offences. For whordome hath euer beene taken for an abhomination among all ho­nest people in the whole world: insomuch that all vertuous rulers, yea heathen Magistrates, hath euer punished the same, yea euen with the paine of death. In the law of God it is written,Leuit. 20. Deut. 22. Who so committeth adulterie with any mans wife, shall die the death, both the man and the woman, because hee hath broken wed­locke with his neighbors wife. Neither was adulterie so sore pu­nished among the children of Israel onely, but also among the heathen. When anie of the Lepreians were taken in adul­terie, they were bound, and caried three dayes through the city, and afterward so long as they liued they were despised, and with shame and confusion reputed as persons destitute of all honestie. Among the Locrensians, Zaleucus forbad adul­terie vnder the paine of a sore punishment: causing the trans­gressors to haue both their eyes put out. And when his owne [Page]sonne was taken in adulterie, his people suing verie earnest­ly for his pardon, he did put out one of his owne eyes, and an other of his sonnes: by that meanes leauing to his sonne the vse of his sight, and yet to the terror of his subiects, not suffe­ring example to bee giuen of the breach of his law without iust punishment. In old time the Germans before they came to the Christian faith, gaue the full power and authoritie of punishing a woman y^t brake wedlocke, to her husband: who at the least might strip her out of her clothes, thrust her out of his house, and beat her openly with roddes in the citie or towne before her friends: whereof Cornelius Tacitus maketh mention. Opilius Macronius Emperour of Rome (as Iulius Ca­pitolinus recordeth) vsed to punish adulterers with fire, cau­sing them that were taken in adulterie to bee bound, and to be burnt together quicke. And among the Romans there was a common law (called Lex Iulia) which appointed exe­cution to be done vpon adulterers with the sword: the which law was receiued by the christian Emperours. Much more may be saide concercerning the punishments ordained by magistrates (where there hath bene any good gouernment) of this detestable sinne, which peraduenture to some will seeme verie cruell and rigorous. But if they would consider the matter aright, setting affection and euill custome aside, and would ponder wel what adultery were, how dangerous and contagious a leprosie, they would not wonder so sore at the punishment. For adulterie is a dishonour done vnto god by violating his holy ordinance, a wickednesse sprung from the diuell, an idlenesse of the flesh, a shameful vnfaithfulnes, a wilful trucebreaking and periurie. But wedlocke is the ho­ly ordinance of God, in the which both the parties ought so to bee knit the one to the other that they bee not diuided. Now al maried persons, when they enter into matrimonie, do make a perpetuall couenant: and calling vpon God, and taking him to record before the whole congregation, they promise troth and faith, with mouth and hand, the one to the other. If this then bee but a small trespasse, to dissemble, to [Page]breake, to destroy, and to tread vnder foot al this, to forswear troth giuen before God and the Church, and nothing to re­gard honestie and faith: then must I needes confesse that the punishment of adulterie, was verie rigorous in old time. But if it be a iust thing seuerely to punish vnfaithful periury, y^e de­spising of God & al honestie, then is also the punishment of adultrie right equal & not to sore. Moreouer if the losse of a good thing, should be valued after the estimation of the ow­ner, then (as touching this life) there is no greater iniurie and damage, then a man to loose his owne bodie. And most sure it is, that the man and his wife are but one bodie, and that the husband hath no power of his owne bodie but the wife, nei­ther hath the wife power of her own body, but the husband, according to the doctrine of the Apostle. Wherefore whoso committeth adulterie, the same taketh away, stealeth & rob­beth the other of his owne bodie, euen his principall & best good. Or what honest person had not rather find a theef stea­ling his treasure, & to suffer the losse of his goods, then to find an adulterer by his maried spouse, and to reape dishonour in her. Furthermore, it is to be considered, that through adul­terie great inheritāces are altered, and the right heires disin­herited. For oftentimes it falleth out that an adultresse hath children by an adulterer, which inherit al y^e substance of their pretended father as lawfull children, which yet are vnlawfull: whereby the father looseth his honour, his kinred, his bodie, and his goods. His wife which is his owne bodie hath the ad­ulterer defiled, and the vnlawfull children take the goodes away. If this be not great wrong and wickednesse, then am lignorant, what a man may affirme to bee vicious enough. Therefore though adulterie be great wickednes both in men and women, yet in women it is most hurtful and detestable. For besides that the adulterers altereth the inheritance (as I said before) and with falshood & shameful deceit, withdraw­eth & stealeth it from the right heires, she ladeth first her ho­nest poore husband with great shame, great trauel, labor, sor­row and pain, in that he is compelled to bring vp those adul­terous [Page]children which are not his own. Moreouer she disho­noreth her father, her mother, her kinred, her children (euen her lawfull children, who in time to come will be ashamed of her) and of whom doubt will be made in the world, whe­ther they be lawfully begotten or no. Therefore when they speake of their mother, or heare her named, they are abashed and ashamed. Adultresses also make their husbands to be despised and of no reputation, though they be honest and vertuous men. These and such like innumerable confusions, shame, hurt, hishonour, and filthinesse, follow vpon abho­minable adultery: besides the poisonings, murders, treasons, manslaughters, and other mischiefes that ensue by reason of the same, which I ouerpasse. This did the ancient and noble men of old time weigh & consider, and therfore righteously and vpon iust occasion, haue they appointed the punishmēt of death as due for the abhominable sin of adulterie. Yet ad­ulterers alledge for their defence, that this rigorous punish­ment of death appointed by god, hath not bene executed, or put in practize at any time vpō the offenders. For Dauid was an adulterer (say they) and yet receiued no punishment ther­fore. Yea the Lord Christ himselfe, did abrogate and dissolue the punishment of adulterie, forsomuch as he commaunded not the woman taken in adultery, to be put to death,Iohn. 8. but bad her go her way and sinne no more: and for because no man condemned her, he also let her go. To this I answere. God hath once alreadie reuealed his will in his lawe, concerning the punishment due to this sinne: now if men do not execute the punishment, according to Gods commaundement, yet remaineth the law of God irreuocable and sure. Therefore this is a vaine obiection. And albeit all sentences and iudge­ments, that haue beene executed of olde vpon adulterers, be not extant in holy Scripture, it is no maruaile. For Gods booke is not so generall a Register, that wee must looke to finde in the same, the actes and punishments of all vnthriftes and brothels, and the execution of all such malesactours. The storie of Susanna telleth howe it [Page]was like to haue gone with her, which plainly sheweth that such execution was then in vse. Dauid also committed ad­ulterie once in his life, which was the occasion of the horri­ble murther also which he committed, so that he caused not onely his faithfull seruant Vriah, but other noble men in like maner to be slaine. What came of it? Truth it is; he was not stoned to death. But what chaunged vnto him? Surely euen as he had dishonoured another mans childe, so sawe he shame vpon his owne children while he liued, and that with great wretchednesse. For Amon defloured Thamar his owne naturall sister: and they both were Dauids children. And Abshalom did miserably slay Amon his brother for com­mitting that wickednesse with his sister Thamar. Not long after did the same Abshalom, driue his owne naturall father Dauid out of his Realme, and vnnaturally and shamefully lay with his fathers wiues. Whereupon there followed, an horrible great slaughter, in the which Abshalom was slaine, with many thousands mo of the common people. Now let euerie man indifferently weigh with himselfe, whether it be not a lesse thing, once to haue execution and to die, then to abide the death of so manie, and that so long, with such mi­serie and sorrow. Therefore was Dauid more grieuouslie punished, then if he had beene but once stoned to death. Let euerie man then learne here by this example, that none can escape the hande of God, although the worlde lay no hand vpon him. God neuerthelesse punisheth, and that with a more heauie iudgement, when hee doth it not here, but de­ferreth it vnto another worlde. And whereas they make Christ a maintainer of adulterers, that is too intollerable wickednesse. Christ neuer gaue libertie to sinne: for hee sayth, I came not to breake the lawe but to fulfill it. Saint Paul also sayth, To the righteous there is no lawe giuen, but to the vnrighteous and disobedient, to wheremongers, to periured, to liers, and blasphemers. And to the Galathians he sayth, Walke ye in the spirite, so are ye not vnder the lawe. Therefore, forsomuch as adulterers do walke in the flesh, and not in the spirite, they are vnder the lawe, [Page]neither hath the Lord taken the lawe and punishment from them. Moreouer, as touching the storie in the 8. chapter of Saint Iohn, we must consider that the Lord said vnto the ad­ultresse, Woman, hath no man condemned thee? And when she had answered, No man, lord, He sayd, Neither do I condemne thee. For with this answer laid he before her y^e sentence of the Iudges, to strike her cōscience, that she might feele and see what she had deserued. But forsomuch as he was not come nowe to giue sentence as a Iudge but to saue, hee woulde not con­demne her, and therefore neither medled with the law, nor act. The Lord was now come to haue mercie vpon sinners, and to call to repentance. Therefore said he also to this wo­man, Go thy way, and sinne no more. By which words the Lorde doth warne all such as are tang [...] [...] adulterie, to cease from henceforth and to amend. In so doing God wil haue mercy vpon them, and take from them the same dishonour, paine, and punishment, which they haue greatly deserued. For God hath no delight in the destruction of a poore sinner, but will rather that they conuert and liue. But if they will not turne, if they will needs be stiffe necked, and set foorth their shameles foreheads: then verily doth God watch ouer their wickednesse, and sayth thus vnto them by the mouth of the Prophet Hieremie, In the desire of vncleane lust, they are become like vnto stallandes, euery one neieth after his neighbours wife: should I not punish this? Wherefore all they that do persist in this wic­kednesse, may dayly looke for the heauie vengeance of God to fall vpon them. Therefore that thou mayest eschue the same, and the contagion of so foule a leprosie, embrace these fewe lessons as speciall preseruatiues.

• 1 Eschew idlenesse, and euer be occupied in some honest labour.
• 2 Auoyde all occasions of euill, all suspect houses, and wanton companie.
• 3 Beware of filthie communication, wanton songs, and histories of bawderie.
• 4 Vse sobrietie and temperance, in meat, drinke, sleepe and apparell.
• [Page]5 Looke not to narrowly vpon the beautie of a woman.
• 6 Be dayly conuersant with such persons, as are both chaste, honest, vertuous and godly,
• 7 Remember often the passions of Christ for sinne.
• 8 Consider the certaintie and suddennesse of death, and of the day of iudgement.
• 9 Vse dayly, faithfull and feruent prayer vnto God, for the gracious gift of chastitie, and of cleannesse of heart. So dooing thou shalt be sure to reape the fruit, to thy conti­nuall comfort.

RIches are the gift of God, and are many times bestowed vppon his children in this worlde in great mea­sure, as may appeare by the examples of Abraham, Dauid, Iob, Ezechias, and di­uerse other, who hauing the wisdome of Gods spirit, do know how to vse thē for their comfort, for the reliefe of their needy brethren, and to the glorie of God: Contrariwise the vngodly doe abuse their riches to their owne hurt, and also to the hurt of o­thers.Ambr. in Lucum. Discant diuites (sayth Saint Ambrose) non in facultati­bus crimen haberi, sed in his qui vti nescinnt. Nam diuitia vt impe­dimenta sunt improbis, ita bonis sunt adiumenta vertutis. That is: Let rich men vnderstande that there is no fault in riches, but in them which knowe not howe to vse them. For as ri­ches are impediments to wicked men, so to good men they are the helpes of vertue. Therefore vngodly rich men may fitlie bee resembled to Naaman the Syrian, who was verie rich and mightie,2. King. 4. but yet an vncleane Leper. Rich men may offend two wayes: first in getting their riches by [Page]euill meanes, as by deceyte, briberie, oppression, rapine, and by vsurie: agaynst the which, the Lord complaineth thus, In thee haue they taken giftes to shedde bloud: thou hast taken vsu­rie and increase, and thou hast defrauded thy neighbours by extor­tion, Ezech. 22 and hast forgotten mee, sayth the Lorde. This complaint the Lorde made then of one people onelie, the people of the Iewes: but nowe these wickednesses through insatiable couetousnesse, hath made a generall deluge, so that he may now say to the whole worlde, as he spake to one nation by the Prophet Amos, saying, They sell the righteous for siluer, Amos. 2. and the poore for shooes. For couetousnesse hath made the lawe, which should be as a sanctuarie for y^e poore oppressed, to be a snare and a pit for their destruction, whereas God in his law hath giuen this commandement to all magistrates, saying, Thou shalt nor fauour the person of the poore, nor honour the person of the rich, Leuis. 19. but shalt iudge thy neighbour iustly. Againe it is sayd, Wrest not the lawe, nor respect any mans person, neither take rewarde. Deus. 16. For re­wardes blinde the eyes of the wise, and peruert the woordes of the iust. For this cause King Iehosaphat when hee had appoin­ted Iudges to execute iustice, gaue vnto them this charge. Take heede what yee doe, 2. Chro. 19. for yee execute not the iudgement of man, but of God. If these things were printed in the minds of Magistrates and Iudges generally: then shoulde not the poore haue cause to complaine, as they doe at this day of the oppression which they sustaine at the handes of the mightie, by whom they are ouerborne, and their cause ma­ny times not heard, according to equitie and right. Then should neither money, friendship, nor affection beare any sway: then should not iudgement bee turned into gaule,Amos. [...]. nor the fruite of righteousnesse into Woormewood. So would they not deuise wicked things to keepe men from their right: and so shoulde they escape the wo which the Prophet threatneth. O that they would say with Aristotle, Isay. 10. determining a cause betweene Plato and Socrates: Amicus Socrates (sayeth he) amicus Plato, sed magis amica veritas. Socrates is my friend, Plato is my friend, but the truth is more my friend. [Page]And as another sayd, Nihil possum contra veritatem, sed pro veri­tate, I can do nothing against the truth, but for the truth. O that they would follow Catos example, who being required by noblemens letters to be good to an offender, put them into his bosome answering the bringer, I will first do my du­tie, and then read your letters. Such vprightnes of minde without affection, ought to be in Iudges and iusticers, that they should answer vnlawfull suters as Vlisses answered Andromache, making earnest sute to him for his sonne Asti­anax: O Andromache (saith he) thy teares I confesse do much moue me, but the teares of my countrey and countrey men do much more moue me, who like enough might perish if thou shouldest preuaile. As Iudges ought to be of this vp­rightnes taking heede of couetousnes and corruption by bribes, so also all lawyers and pleaders of poore mens causes must also take heed that couetousnes doth not retaine them against the truth, that they betray not y^e cause of their poore client for any fee, & be silent when they should speake. This was a fault imputed to Demosthenes: For on a time certaine Ambassadours, being sent into the place where Demosthenes should be present, and fearing that hee might hinder their sute, gaue him a large fee to holde his tongue. The day fol­lowing, when they declared their ambassage, Demesthenes feigned himselfe to haue the Quinsey, a disease in the throte hindering speach: for the which cause against the appointed time he should be in publique place, he bound white wooll about his necke to colour the matter of griefe. But a merrie fellow priuie to the match cried out thus, Demosthenes non an­ginam, sed argenti anginam patitur: that is, Demosthenes hath no Quinsey, but a swelling of pence in his throte. Men say that many lawiers in these dayes are troubled in like sort, not with a swelling of pence, but of Angels in their throte, whereby they set silence to sale. I am well assured that there are diuers vpright Iudges, and Lawiers, that feare God, loue truth, execute iustice to their power, and do pity the cause of the poore, the orphant, and the widow: God increase the [Page]number: yet this shall be no vnnecessarie admonition for all in generall, Be ware of couetousnesse. For this is a perillous leprosie, and hath tainted all degrees and calling among men: the which hath so long raigned in thē, that it is not only a leprosie, but a leprous dropsie, the nature of which disease is such, that the more a man is puft vp with that corrupt humor, the more deadly thirst he hath. Euenso it may be said of a couetous man, Auarus non implebitur pecunia: A couetous man will neuer be satisfied with money. For (to allude vnto the woordes of Christ) he that drinketh of this water shall thirst againe. Mony to the couetous man is as salt water of the which, the more a man drinketh, the more hee thirsteth. And as fire by the laying on of more wood is made more vehement, euenso the couetous man the more the fornace of his minde is heat with the store of money, the more he desi­reth the gaine of riches, of the which desire, there is no ho, vntil by death his insatiable fack of couetousnes doth crack, and till his greedy and dropsie soule, doth descend into the restlesse flames of hell fire. The couetous man (sayth Saint Hierom) doth euer want, as well that which he hath, as that which he hath not: his minde being more vpon that which he hath not, then vpon that which he hath. Whereas (sayth Seneca) to a contented minde, Nunquam parum est, quod satis est: It is neuer little, which is enough: But to the greedie, Nunquam multum, quod satis non est: It is neuer much, which suf­ficeth not. He which is not content with his estate, though he were Lord of all the land, yet is hee miserable: but hee which is content was borne with great riches. Of all the plagues sent vpon Egypt, that of the flies was one of the most troublesome, for they neuer suffered men to rest, but the more they were beaten off, the more they came vpon them. So of all the miseries and vexations that God laieth vpon couetous men, this is not the least, to bee tormented with the cares of that, which they esteeme their greatest felicitie: and cannot beate them off by any meanes they can deuise. They rush vpon them in the morning so soone as they wake, [Page]they accompanie them in the day, they forsake them not at night, they follow them to bed, they let them from their sleepe, afflict them in their dreames: and so neuer leaue them till they bring them to an extreame frensie. For as they which are out of their wittes do not see the verie things, but the fantasies of their passion: euen so the minde of a coue­tous man being once bound in the bands of couetousnesse, beleeueth that he hath alwaies golde and siluer before his eies, and euer recounteth his gaine and increase. But for whome hath the couetous man this exceeding care and vexation? Can he tell? It is like for his posteritie, for his children, and other of his bloud. Be it so. And is not this also a madnesse, for a man to gather together much sub­stance for his heire, and to spare from himselfe, as misera­ble men doe at this day? Doe we not see, that a large inhe­ritance, maketh of a friend an enimie? For the more he re­ceiueth, the more he wil reioice at thy death. And yet it may so fall out, that he whome the couetous man intendeth to make his heire, shall neuer inherit, or possesse his goodes. Man purposeth, but God appointeth heires. According to the saying of the prophet Dauid, Doubtlesse man walketh in a vaine shadowe, Psal. 39. hee heapeth vp riches, and can not tell who shall ga­ther them. If the couetous vsurer, woulde consider this vncertaine reckoning, hee would be more mercifull to the poore borrower, from whome hee turneth away his face in the time of neede, except hee bee assured of such byting interest as hee requireth. Whereas God in his worde commaundeth to lende vnto such as are in neede freelie, looking for no increase. So vsurie may verie fitlie be com­pared to the leprosie, because as the leprosie doth feede of mens flesh, so doth vsurie consume poore mens goods And the money of the vsurer which a poore man borroweth vp­on interest, is like vnto the biting of a serpent. For he which is secretly stung of a Serpent, goeth quietly to sleepe, no­thing suspecting his hurt, and in the pleasure of his sleepe dieth: because then the poyson priuily inuadeth all the vi­tall [Page]partes: Euen so hee which borroweth vpon vsurie, by the delay of time thinketh hee hath receyued a benefite: but vsurie like a priuie theefe inuadeth all his substaunce, and conuerteth it into debt. This is a monstrous kinde of deuouring poore men vnawares. The Harpies, the Ty­gres, the Canibals, are woonderfull rauenous, but vsurers are more deuouring and cruell then the Eagle that did eate vp Tantalus heart. They haue the skinne of the Hyena, which (as Plinie writeth) will drawe the haire from the skinne of other beastes to it: but the skinnes of vsurers are more drawing, for they drawe the skinnes of the poore from the flesh, and flesh from the bones, euen to the di­uiding of the ioynts and the marrowe of the poore,Amos 3. as it is written in the Prophet Amos. The Pike so long feedeth on the small fishes, that at the last hee is eaten himselfe: euen so the oppressing vsurer, so long maketh a prey of poore men, that at the last the Diuell (if he take not heede in time) will make him his prey.

The verie publicanes among the Iewes were not more infamous and detestable, then these kinde of men haue beene a long time, and are also at this day throughout the worlde: yea in some places so detested, that Chri­stian buryall hath beene denyed them. As for example: One Pisistratus was so much abhorred for his oppression by vsurie, that beeing once deade, his bodie was waighed agaynst the golde which hee left behinde him: which was founde to bee sixe tymes heauier then his bodie. Which when the men of Athens sawe, they gaue his corps to the beasts, and to the foules of the aire: and suffered not his children to enioy that which hee left, but deuided it a­mong the poore of Athens, from whom they were perswa­ded that it had aforetime beene gotten by oppressing vsurie. I wish therefore all biting vsurers to be admonished in time to forsake their wickednes, condemned by all law of God and man, being contrarie to all Christian charitie, assuring them of this, that as the golde whch was gotten at Tolossa, [Page]was the destruction of them that got it, so their gold and sil­uer which they get by vsurie, will turne to the destruction both of their soules and bodies. And as the Partrich gathereth the yong which she hath not hatcht; so he that getteth riches and not by right (saith the Prophet) shall leaue them in the midst of his dayes.Iere 17. And then what hope hath the hypocrite, when he hath heaped vp riches,Iob. 27. if God take away his soule. As rich men doe offende in getting their riches by vngodlie meanes, so also they do offend against God in keeping them too greedily, and in hoording them vp, making their money their god: for the which cause S. Paul calleth this kind of coue­tousnes idolatrie. The Gentiles sometime worshipped this frame of heauen and earth, the Sunne and Moone, and other creatures of Gods making: but the couetous man adoreth and worshippeth that which he hath gotten with his owne hands. And this he doth, because he reposeth all his trust in his riches. So that couetousnes is the thirteenth article of his beliefe. For that which God commandeth he doth not: but that which couetousnes cōmandeth, he doth with greedines. If then he be iudged an idolater, which laid but two graines of Incense vpon the aultar of Mercurie, why should not he be much more condemned for an Idolater, which giueth the whole seruice of his life vnto mony. Remember the sentence of Christ, Ye cannot serue God and Mammon. The consideration of these things moued the Apostle Paul to write vnto Timo­thie, thus: Giue commandement to the rich men of this world not to be high minded, nor to trust in the vncertaintie of their riches. The rea­son of which speach is also expressed in another place, when the wise man saith,Prouer. 11. Eccle. 5. Riches shal not profit a man in the day of venge­ance. And in another place, Some man is rich by his care and nig­gardship, and then saith I haue gotten rest, and now will I eat continu­ally of my goods: Eccle. 11. Lnke. 12. yet he considereth not that the time draweth neere that he must leaue all these things to other men, and die himselfe. Coue­tous rich men are like vnto doues, who still build their nests there, who both themselues, and their dammes before them lost their birds: Euenso couetous men, lay vp all their trea­sure [Page]here in this worlde, where their forefathers (as they know) left all behind them. But in the day of death and of iudgement, they shall crie too late,Wisdom. 5. what hath the pompe of our riches profited vs? At what time it will appeare what a vaine confidence they had in them, which now cannot help when they haue most need. Rich men haue slept their sleepe (sayth the Prophet) and haue found nothing in their hands:Ppsal. 75. that is to say. Rich men haue passed ouer this life, as men doe passe ouer a sleepe, imagining an assurance to themselues by their great riches; but when they awake at the day of their death, they find that they are vtterly void of all helpe. In re­spect whereof the Prophet Baruch asketh this question:Baruc. 3. What are they now which heaped vp togither gold and siluer, and which made no end of their scraping togither. He answereth himselfe: They are now rooted out, and gone downe into hell. Therfore we see how dangerous a thing it is for wicked men to haue the possessiō of riches,2. Tim. 6. because thereby they fall into many temptations and snares of the diuell, and into many vnprofitable & hurt­full desires, which drowne men into destruction and perdi­tion, wherein they are so deepe plunged,Math. 19. that with great difficultie (as our Sauiour Christ testifieth) they shal get into the kindome of heauen. Let all rich men then learne this lesson of the Prophet Dauid, who plaied the part of a good steward, vsing that well, and disposing that faithfully which was by God committed to his trust. He giueth this counsel, If riches increase set not thy heart vpon them. Psal. 61. Whereunto also a­greeth the saying of S. Augustine: Diuitiaseculares si desunt, non per mala opera querantur in mundo: si autem adsunt, per bona opera seruentur in coelo. If thou haue not worldly riches, seeke not for them in the world by euill meanes: and if thou haue them, lay them vp by good works in heauen. For of the good and godly rich it is said, He hath dispersed and giuen to the poore. Psal. 112. Saint Ambrose saith, that those things are not rightly called our goods, which we cannot carie away with vs, Sola misericordia est comes defunctorum, Dead men carie nothing with them but mer-cie. Whatsoeuer thou hast bestowed on y^e poore, make a [Page]sure account of that to be thine: but whatsoeuer thou hast bestowed vpon the world, make thy reckoning that it is lost, and that thou hast put it into a bottomlesse purse. Discreete husbandmen do sow their graine in the most fertile soile: In like maner we cannot sow our worldly substance in hope to haue a great and plentifull gaine, better then in bestowing it on the poore. O that we would affoord God so much cre­dite in heauenly things, as we do to our earthly seed. If we want not faith, we wil. Lay not vp then for your selues trea­sures in earth, which are subiect to many casualties and pe­rils, but lay vp for your selues treasure in heauen, which shall endure for euer and euer.

THE Murtherer is pollured with that leprosie, with the which Da­uid cursed Ioab, 2. Sam. 3. saying, Let the bloud fall vpon the heade of Ioab, and on all his fathers house: that the house of Ioab be neuer with­out some that haue running issues or leprie, &c. This Ioab talking deceitfullie with Abner Captaine of the host of Israel, stabbed him vnder the short ribbes, and killed him. In like maner he had slain afore Amasa, Captaine of the armie of Iudah. For the which cause Dauid before his death, gaue charge to king Salomon his sonne saying, Thou knowest what Ioab the sonne of Zeruiah did to mee, 1. King. 2. and what he did to the two captaines of Israel whome he slue and shedde bloud of battaile in peace. Doe therefore according to thy wisedome, and let thou not his hoare heade, go downe to the graue in peace. The which commaundement Salomon obeyed. For after the death of Dauid his father, Salomon commaun­ded that Ioab shoulde bee slaine, saying: His bloud bee vpon his owne heade, for hee smote two men more righteous and better then [Page]he. Whereby it may plainely appeare that God will take vengeance vpon all murtherers, who through their priuate grudge and hatred, shedde any mans bloud. As it is writ­ten, He that sheddeth mans bloud, by man shall his bloud be shed. Gen. 9. When wicked Caine had slaine his innocent brother Abell, God sayde vnto him, What hast thou done? the voyce of thy brothers bloud cryeth to mee from the earth, Gen. 4. which hath opened her mouth, and hath receyued thy brothers bloud from thy hand. A vagabond and a runnagate shalt thou bee vpon the earth. To the which Caine answereth, That the vengeance of God will follow him whethersoeuer he goeth, and that they which finde him, will kill him. Abimelech who slue his owne brethren,Iudg. 9. had his braine panne shortlie after broken with a Milstone cast vpon him by a woman, and presently was dispatched of the small remainder of his life by his owne page. Abner (of whom mention is made before) slue Azahell, and therefore his bloud, by the iust iudgement of God was shedde in like manner by Ioab: Iesabell was denoured of Dogges,1. King. 21. for shedding of innocent Naboths bloud.Gen. 37. Ruben abhorring bloudshed, sayde to his brethren which conspired Iosephs death, Shedde not bloud. For hee knewe that God woulde take vengeance on the same: and therefore afterwarde hee put his brethren in minde of his wholesome admonition,Gen. 41. Warned I you not, saying, Sinne not agaynst the childe: and yee would not heare, and nowe his bloud is required. God will neuer suffer murther and cruell bloudshed of innocents to escape without vengeance, though for a time he deferre it. As may also appeare by the extreame famine which came vppon the Iewes in the time of king Dauid: concerning the which, Dauid asking counsaile of the Lorde, receyued this answere, It is for Saul, and for his bloudie house, 2. Sam. 21. because he slue the Gibeonites.

Manie mo examples might be brought of the Scriptures, and out of chronicles, and stories, to proue & make manifest howe the vengeance of God, falleth either first or last vpon murderers.Exod. 20. For almightie God hath giuen a law which he wil [Page]haue remaine inuiolable, namely, Thou shalt not kill. The which is the second commandement of the second table, and yet the first of the negatiue sort. By the which commandement the killing of brute beasts is not restrained. Whose life or death God hath referred vnto mans will, as appeareth in Genesis: but the killing of man is vtterly forbidden, that no man be so hardie as to kill himselfe or any other. The reason is, because man, both as touching the bodie and the soule is the most excellent creature of God. For albeit he made his bodie of the slime of the earth, yet made he his soule of no­thing after his owne image,Gen. 2. placing the same in the bodie, when he had breathed into his face the breath of life. More­ouer, forsomuch as man is immediatly subiect vnto God, therefore God reserueth vnto himselfe the power of mans life or death: insomuch that it is vtterly vnlawfull for one man to kil another, and therefore Christ said vnto Peter, who had a purpose to kill,Matt. 26 Put vp thy sword into thy sheath: for whoso­euer striketh with the sword, shall perish with the sword. Notwith­standing they which in a iust warre, are souldiers armed by their prince, to fight for the liberties of their coūtrey against any forreigne enemie, that shal come to inuade the land, are not murtherers in shedding their bloud, and in killing such enemies,1. Sam. 18 1. Sam. 25 but the Lords souldiers fightting the Lords warre, and the Lords battailes: as may appeare by manie testimo­nies out of scripture. As when the Syrian king had gathe­red his power against Iehosaphat, Iahaziel the Leuit being in­spired with the holy Ghost, came to Iehosaphat, after hee had made his prayers, and gaue him this incouragement, saying; This is the warre of God, & not of men. 2. Chro. 20 They therfore which fight the Lords battails haue this promise made vnto thē by God himselfe,Leuit. 26. One of you shall chase a thousand: and ten, ten thousand. Because the Lord himselfe (as the Prophet Dauid speaketh) will teach your hands to fight,Psal. 144. and frame your fingers to the battaile. The souldier therefore in this action which fighteth vnder the standard of a Christian prince, for the defence of Gods true religion, against idolatrous Papists, and proude [Page]Spaniards, which with fire and sworde are readie to inuade, need not to feare and stand in doubt: their quarrell is Gods, and therefore vndoubtedly good. Let such therefore take vn­to them a good courage, and play the men. The more blood they shed of such miscreants, the more holy are their handes consecrated vnto the Lorde,Exod. 32. and the greater blessing they shall receiue from him. In like maner the magistrate, which punisheth malefactors by death, dooth not offende against this cōmandement, but doth kill according to the prescript rule of Gods law, where he saith, Thou shalt not suffer a malefac­tor to liue. The Iudge himselfe should sinne against God,Deut. 18. if he should suffer such euill persons notoriously knowne, & law­fully conuented before him, to liue. Saul lost his kingdome, and procured vnto himselfe the wrath & vengeance of god,1. Sam. 15. because he slue not those sinners the Amalechites. In like ma­ner, when the Lord had deliuered into the handes of Achab, Benhadad the king of Assyria, Achab entring into league with him, let Benhadad go. Then came to him one of the Prophets in the worde of the Lord, saying,1. King. 20. Because thou hast deliuered the man worthie of death out of thy hand, thy life shall go for his, and thy people for his people. Which came accordingly to passe. For with­in a while after he fighting with the Assyrians was slain. Here­by it doth euidently appeare, that magistrates doe highly displease the maiestie of God, which punish not murtherers and such like malefactors, being therevnto by God called & ordained. For what is the cause that many cruel and horrible murthers are committed, but the impunitie of such wicked­nesses. For murderers many times find friends, which for mo­ney wil procure a pardon. But when through such facilitie of remission & pardon, a second murther by the same malefac­tors is committed, what else are such friends to bee accoun­ted, but buiers and sellers of bloud? Wheras God to the con­trarie hath said, Ye shal take no recompence for the life of the murthe­rer, Num. 35. which is worthy to die, but he shal die the death. Therefore those magistrates doe highly please god, which administer iustice against such bloody mē according to the law of God & man. [Page]Thus much concerning the letter of the commaundement. Thoushalt not kill. By giuing the which precept, the Lorde is not onely carefull to haue obedience from our hands, but al­so from our hearts and tongues: so that both thoughts and words, as well as actions, must come vnder subiection vnto him, that neither of them be infected with malice, which the Lord so hateth and abhorreth. For we must interpret the law according to the nature of y^e law-giuer. Man by reason that he onely seeth the deed, and cannot discerne of the heart, maketh lawes for the outward doings, and punisheth them alone without proceeding further. But the Lord, who sear­cheth the very heart and reignes, maketh lawes for it, and pu­nisheth euen the consent of heart going against his law. For inasmuch as the Lord hateth the euill it selfe, he cannot but abhorre it, wheresoeuer he shall find it, whether in hand, heart, or tongue. Of the sinne of adulterie, Christ saith, Who soeuer beholdeth a woman and lusteth after her, Matt. 5. hath alreadie commit­ted adulterie in his heart. And Saint Iohn sayeth also, Whosoeuer hateth his brother, is a man-slecr. For as Saint Hierom sayeth, Quiodit fratrem suum, & qui occidit, pari poena digni sunt. Hee which killeth, and hee which hateth his brother, deser­ueth one and the selfe same punishment. Whereby wee see, that not onely grosse euils, come into reckoning be­fore the Lorde, but euen hatred setled in the heart, although the hande hath neuer beene stretched foorth to execute the same. Neither commeth it before him, as some trifling thing, which dooth not greatlie displease him, but appea­reth monstrous, hauing no other shape vppon it, nor lesse account made of it, then of murther. Thus must we thinke of hatred consented vnto in the heart, that it hath a blouddie face in the sight of the Lorde, and therefore is to be abhor­red and loathed as the crueltie of murther Saint Augustine sayth, that the Iewes no lesse killed Christ, then the Ro­mans did, although the Iewes layde no violent hands vpon him. Whereunto also accordeth Saint Hierom, writing vpon Isai. Thou (sayth he) hast not killed with the sword, but thou hast [Page]killed with the will. And God in his law pronounceth a curse agaynst this secred murther, saying: Cursed is he that smiteth his neighbour secretly. Therefore sayth the Lorde,Deut. 27. Thou shalt not hate thy brother in thy heart. Hatred ouerruleth the minde of him whome it possesseth, suffering him not to eate or drinke in rest, or to doe any good thing, and is alway tempting him to slay the partie whome it hateth, and alway enuieth at his prosperitie. It maketh a mans soule to growe sauage, bree­deth wrath and warre in his thoughts, setteth his bloud on fire, driueth him out of his wittes, and suffereth not reason to beare anie sway. It disfigureth the face, making men to looke gastlie. Yea whatsoeuer an other man dooth, that dooth the hatefull mislike and abhorre. If a man keepe the lawe of the Lorde, he prayseth it not: if one feare the Lord and deale righteouslie, him he loueth not, but disprayseth the truth, enuieth him that ordereth his wayes aright, im­braceth backebiting, and loueth scornefulnesse. And be­cause hatred hath blinded his minde, he dooth to his neigh­bour all the mischiefe he can deuise. If a brother offende, by and by he blazeth him abrode, and is hastie to haue him condemned and punished for his offence. For as loue co­uereth the multitude of sinnes; so hatred openeth and dis­couereth the most secrete things. For the spirite of hatred through cankred malice and frowardnesse of heart, dooth worke ioyntly with Sathan in all things, euen to the death and destruction of men. Hatred is a false reporter, speaking continuallie agaynst the truth, making a great adoe of small matters, ouershadowing the light with darknesse cal­ling sweete sower, maintaining warre, wrong, and abun­dance of all mischiefe, and finally filling the heart with di­uelish poyson. This is the cause why the Lord forbidding hatefull and malicious thoughts in his lawe, would giue it no other name then murther, teaching vs that howsoeuer wee doe nourish such thoughts, and make small account of them; yet his iudgement is plaine, that they bee no bet­ter then murther, the heart is setled in them. [Page]The hatred of our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth, be it worde or thought, and maketh it so heauy that the Lord can no longer beare it. And therefore Christ saith: Whosoeuer shall say foole to his brother, shalbe worthy to be punished in hel: so much doth he de­test words also proceeding from hatred. And because words bewray that which lurketh in the heart, and do bring that to light that otherwise would not so easily be espied, we must keepe some good watch ouer them, that from thence we may be led to the priuy chamber of the hart, to see how all things go there. For of the abundāce of the hart the mouth speaketh. So that there is no outward thing that can bring vs sooner to the sight and speach of the hart, then can the tongue it selfe: which, if it be infected with hatred or disdaine, sure it is, that all things are not wel at home in the heart. And therefore e­uery man must obserue the inclination of the heart by the v­sage of the tongue, that when it cōmeth abrode casting forth hatred, wrath and debate, we may with speed returne to the fountain, that is the hart, to purge and to clense the same: be­cause we are sure that the tongue receiueth all poyson. If we shall preuaile much in suppressing hatred, both in our heart, tongue and hand, yet is not that all which is here cōmanded. For y^e Lord in forbidding murther, ment not to stay there, but in remouing hatred, his purpose was to make way & passage for mercifull dealing, towards the life of others, dooing the works of mercy & loue, and wishing wel euen to those that are our mortall enemies.Prou. 24. And this is wise Salomons counsell, Reioice not thou at the fal of thine enemie, and let not thy heart be glad when he stumbleth, least the Lord see it, and it displease him. We are all bound to this common rule,Matt. 5. Blesse and curse not. Pray for them which persecute you. For, so far forth as our enemie is a man, hu­manitie it selfe requireth, that we bewaile his calamitie. And if this seeme a hard matter for vs to do, let vs call to minde, that we are the childrē of him who maketh his sunne to shine vpon the good: and vpon the euill: and that we are his disci­ples, who answered his apostles, when they required fire from [Page]heauen to burne the Samaritans: Ye know not of whose spirit ye be: namely his, who came not to destroy but to saue: his, who healed them that railed vppon him: his, who restored vnto Mar­cus his eare, notwithstanding that hee was one of that wic­ked number which came to take him: his, which both saluted the traitour Iudas as a friend, and receiued him with a kisse: Finally his, which forgaue the wicked theefe, and promised him eternall felicitie: which prayed for them that crucified him, and which of his owne accord died for his enemies. It shall nothing profite thee to recompence iniuries with in­iuries, and taunts with taunts. Thou oughtest rather to com­mit the matter vnto God who will be a iust iudge, and by no means can be led away from iustice. Furthermore, thou must know that it is not lawful for thee to speake euil of any man, nor yet to curse any man. For if we may not do so to our e­nemie, much lesse ought we to do it to others. Chrisostome the more readily to perswade vs to patience, rehearseth the cō ­modidies which the reproches, & persecutions of aduersaries, do commonly bring to the godly. First (saith hee) they are a principall helpe for vs to the obtaining of the kingdome of heauen: for Christ saith: Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen. And he ad­deth, Blessed are ye when men reuile you, and persecute you, speaking all maner of euill and lying against you for my sake. Be glad and reioyce, for your reward is great in heauen. Beside this, they are an occa­sion or matter of most excellent vertues. For as Paul teacheth Tribulation worketh patience: patience, experience; and experience, Rom. 5. hope. But where is the patience of the Saints, where is there experience, where is their hope, if the wicked enterprises of our enemies against vs be taken away? Moreouer the glory of God can be by no other meanes highly aduanced, then if we valiantly and couragiously behaue our selues, in those things which are to be suffered for his names sake. For it is no hard matter to cleaue vnto God, so long as all things go prosperously and quietly with vs, and according to our harts desire. But when all maner of aduersities happen, and yet we [Page]constantly abide in his obedience, this doubtlesse commeth of a stout and inuincible faith. And for this cause, I take it, that Saint Iames said,Iames 1. that patience hath a perfite worke: ex­cept peraduenture a man will thus vnderstand it, that per­fection is not in any worke, vnlesse we perseuer in the same. For when we faint or giue ouer, we accōplish not the worke, and so without patience it is left vnperfite. Beside al this, our enemies, by this our constācie are so terrified, that they pro­ceed no further in persecuting vs. For when they see that we are not moued with their iniuries, they thinke that they loose their labour: and therefore take not so great pleasure of the reproches, where with they haue exercised vs. But if they shal perceiue vs to be vexed, and to take it in ill part, they will thinke that their iniuries haue taken good successe, and will be afterwarde more bolde in their wicked indeuour. This wisdome was in blessed Iob: who more grieuously wounded his enemies, then they coulde him, by his speeches of pati­ence, which he vttered to the prayse of God. For this cause Gregorie sayth, Qui à statu patientiae ante linguarum vulnera cor­ruit: ipse sibi testis est, quod contra manifestae gladies persecutionis non persisteret: That is, Who falleth from patience by the wounds of euill tongues, is a witnesse vnto himselfe, that he woulde not stande agaynst the swoordes of manifest persecution. Whereas contrariwise he that suffereth patiently in a righ­teous cause hath a promise from Christ, that he shall inherit the kingdome of heauen.

THe last leper is the Murmurer, such a one as was Simon the Leper,Matt. 26. of whom mention is made in the 26. chapter of Saint Matthew: who murmu­red both agaynst Christ the patient, and the woman the agent,Luke 7. which powred on his head the boxe of oyntment, whch was most precious. By which example [Page]we learne that there are two sorts of murmuring: one a­gainst God, the other agaynst man. Murmurers agaynst God, are moued thereunto, either through impaciencie, or else through pride, God is grieuously offended with this wickednesse. For he can in no wise abide to be iudged, and reprehended of ignorant men for the gouernement of his owne kingdome and common wealth. And no maruaile, seeing nothing can bee done more rightly and profitablie, then that which proceedeth from his most wise and best or­dered disposition and handling. A cunning and very skilfull workeman, holdeth great scorne that his workemanship which he hath handled and finished with arte and great di­ligence, should bee controlled & reprehended by him which hath no maner of skill in that facultie. And thereupon com­meth this prouerbe, Ne sutor vltra crepidam. Let no man medle with that which is beyond his skill. We are vtterly ignorant of the regiment and disposing of the course of the worlde which God hath appointed. We are ignorant of that good which concerneth our selues. But y^e Lord well vnderstandeth what is most meet for vs, & for his cōmon wealth. Let no mā therfore presume to vnderstand,Rom. 12. aboue that which is meet to vnderstand as we are admonished by the Apostle: & let no man take vpon him to scan and sift Gods workes, but rather let him say with the Prophet Dauid, I haue not delt with matters that are to high for me. Let ignorant man stay and content him selfe with this, that whatsoeuer is done by God, is done most excellently & iustly, though mortall men see not alwaies the reason of al things that are don. It becōmeth vs to obey gods will, without curious searching & murmuring: knowing that he is a bad souldier which followeth his captain grudgingly. But wicked mē take vnto thēselues through impaciencie di­uers occasions to murmur against God. Some do murmur if they haue not such tēperat seasons as they wish for: or if they wāt any thing of those means which god hath appointed for the sustentation of mans life. Of whom the prophet speaketh thus, The wicked, if they want meat, will grudge. Psal. 59. This grudging for [Page]such wants commeth of vnbeleefe, as may appeare by the examples of the Israelites, of whome the Lord complaineth thus:Num. 14. How long will it be before they beleeueme, for all the signes that I haue done? The which were so many, so great, and so won­derfull, that if they had not beene too much troubled and di­stracted with a heathenish care, they would neuer haue saide so many times as they did in the wildernes, What shal weeat, or what shal we drinke, Exod. 15. Exod. 16. Matt. 6. but would haue bene much better perswa­ded of Gods fatherly prouidence for them in their greatest need. Of this sort of murmurers, there are too many at this day among vs, who in the time of scarcitie, (though in deede the same be a plentie in comparison of that which our forefa­thers haue felt) do more like Pagans then Christians begin to murmur against God: bewraying thereby their great vnthankfulnesse. These murmurers by their grudging seeke to make a triall whether God be among them or no, temp­ting him, and calling for that, whereof they haue no great need. These are not content with Manna, but they fall to lu­sting for Quailes,Num. 11. and by and by murmur if their appetite be not serued. And because they will fulfill the measure of their wickednes, they grudge almightie God his true seruice, say­ing: We will burne Incense to the Queene of heauen, Iore. 44. as our fathers, Kings and princes were wont to do. For then had we plentie of vittailes, and were well: but since we left of so to do, we haue had scarcitie of all things, and haue beene consumed with the sworde and with pestilence. These for their wicked murmuring are termed by the holie Ghost,Num. 20. Rebels: and for their wicked rebellion against him his vengeance will fall vpon them, and he wil suddenly sweepe thē away in their desired fulnes, with meat in their mouths. And he wil vtterly destroy them, and their Idols of siluer and gold, which they themselues haue made, and will make them so ashamed of their grosse idolatry, that they themselues shal cast away their idols from them into the holes of rockes,Isai. 2. to hide them from the glory & maiestie of the Lord. Take heed therefore of this murmuring betimes, that ye grudge not a­gainst the Lord,1. Cor. 10. lest he shortly destroy you with y^e destroier. [Page]Other some there are which murmur against God, if they suf­fer any maner of affliction in this worlde, perswading them­selues that the crosse which they beare is heauier then they haue deserued, and thereby growe verie impacient, & some time dispaire of release: and therefore seeke all they can by vnlawful and bad meanes to helpe and release themselues. If these men were perswaded of the great good that commeth to the children of god by pacient suffering of the crosse, they would in no case murmur, but rather follow the counsel of S.Iames. 5. Iames, writing in this maner, Be pacient brethrē vntill the comming of the Lord: behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it vntill he receiue the former and the latter raine. Be ye also patient therefore, and fettle your hearts, for the comming of the Lord drawoth neere. Take, my brethren, the prophets for an example of suffering aduerfitie, and of long patience, which haue spoken in the name of the Lord. Behold we count them blessed which en­dure. Ye haue heard of the pacience of Iob, and haue knowne what ende the Lord wade. For the Lord is very pitifull and mercifull. And paci­ent Iob himselfe teacheth vs the very same, saying. Blessed is the man whom God correcteth: therefore refuse not thou the chastizement of the almightie. For he maketh the wound, and bindeth it vp: he smi­teth, and his hands make whole. He shall deliuer thee in sixe troubles, and in the seuenth the euill shall not touch thee. Iob. 5.

As some murmur agaynst God onely, so other some mur­mur both against god and man also. Such are they who mur­mur against magistrates. And these are of diuerse sorts: as the Anabaptists, and Libertines, who perswade themselues and others, that it is a disgrace for a Christian man to suffer a ma­gistrate to rule and reigne ouer him. The Papists in like sort, who although they acknowledge the power of magistrates and the obedience due vnto them, yet as concerning them­selues they murmur at all ciuill power, exempting thēselues from the same, and chalenge large immunities and priuiled­ges. But the blessed Apostles Peter and Paul exempt no per­sons or degrees of men from the obedience due to kings and princes, as plainly appeareth by their doctrine, namely, wher [Page]it is said: Let euerie soule be subiect to the authoritie of the bier powers, for there is no power but of God, and the powers that bee are ordained of God: whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receyue to themselues damnation. For Princes are not to bee feared for good woorkes, but for euill. Wilt thou then bee without feare of the power? Doe well: so shalt thou haue prayse of the same. For he is the minister of God for thy wealth. But if thou doe euill feare: for hee beareth not the sworde for nought, for hee is the minister of God to take vengeance vp­on him that dooth euill. Wherefore yee must bee subiect, not be­cause of wrath onelie, Rom. 13. but also for conscience sake. For, for this cause also pay you tribute: for they are Gods ministers serning for the same purpose. And the Apostle Peter (whose successour the Pope falsely vaunteth himselfe to bee) teacheth the verie same doctrine of obedience, saying: Submit your selfe to all man­ner ordinance of man for the Lordes sake: whether it bee vnto the King, as vnto the chiefe heade, eyther vnto Rulers, as vnto them that are sent of him, for the punishment of euill dooers, but for the cherishing of them that doe well. For so is the will of God, that with well dooing, yee may stoppe the mouthes of ignorant and foo­lish men: 1. Pet. 2. as free, and not hauing the libertie for a cloake of mali­ciousnesse, but euen as the seruants of God. Honour all men, loue brotherlie felowship, feare God, honour the King. By these places of holie Scriptures, it is most manifest, that Kings, Queenes and other princes, are ordained of God, are to bee obeyed and honoured of all persons without exception of anie: be­ing (as Peter termeth them) chiefe heades, that is subiect to no earthlie potentate within their dominions: and there­fore Paul in most generall tearmes requireth euerie soule to be subiect, of what sexe, calling, or degree soeuer he be, to the king, which in earth next vnder God is the chiefe heade. Thereby teaching vs, that as all manner of persons ought to bee subiect, so such subiects as are murmurers, disobe­dient, or rebellious agaynst their souereigne, doe disobey God, and bring vppon themselues damnation: also that the gouernment of Princes is a great blessing of God giuen [Page]for the common wealth, especially of the good and godlie: for the comfort and cherishing of whom, God giueth and setteth vp princes: and on the contrarie part, to the feare, and for the punishment of the euill and wicked. Yea al­though they should bee wicked and tyrannous, whom God hath placed ouer vs in authoritie, yet are they to bee obeyed without all murmuring. For the which cause God com­maunded the Iewes by the mouth of the Prophet,Iere. 27. 2.King. 24. to obey Nebuchadnezer: and was angrie with Zedechias the king be­cause he reuolted from him. Ieremie also by the commaun­dement of God, admonished and exhorted the people, to pray for the health of the king of Babylon. And Dauid would not stretch foorth his hande agaynst Saul the Lords anoyn­ted, when hee might haue done it without any difficultie, and to his great commoditie. The good and godlie sort of souldiers which serued Iulianus the Apostata, obeyed him in his militarie businesse, neyther did they at any time shew themselues mutinous, notwithstanding that they were con­tinually armed. Phocas (when hee had slaine Mauritius) possessed the Empyre by great violence, and iniustice, and wrote vnto Gregorie Bishop of Rome, who obeyed Phocas as his Prince, and gaue vnto him great reuerence, If wicked Emperours and Kings, which were tyrants and cruell oppressours of their people and subiects, are by the commaundement of God to be obeyed, and not onely o­beyed, but their prosperous estate also prayed for:1. Tim. 2. howe much more are wee bound in conscience, in reason, and in nature, to obey and wish well vnto a Christian Prince, our naturall souereigne, and most gracious gouernour and Queene, without all murmuring, the very roote of rebellion: according to the counsell of most wise Salomon, My sonne feare the lord, and the king, and meddle not with them that are seditious. Prou. 24. The first Murmurer and stirrer vp of sedition and rebel­lion, was Lucifer, by creation a bright and glorious Angell, but through his ambicious pride, by which hee was drawen into open rebellion against God, hee was cast [Page]downe into hell, and made the most foule fiend of eternall darknes. As the diuell (the father of murmurers agaynst the ordained powers of God) had this foule fall: so also no doubt all those which are possessed with the same spirite, are like to incurre the like vengeance of almightie God: as by reading al stories most plainly is to be seone. Some of the children of Israel being murmurers against their magistrates appointed ouer them by God,Num. 12. Num. 11. were stricken with foule leprosie: many were consumed with fire suddenly sent from the Lord: some time many thousands of them were destroied with the pesti­lence: somtime they were stung to death with a strange kind of fierie serpents: and which is most horrible, some pricipall men being captaines with their whole bande of murmurers, not dying by any vsuall or naturall death of men, but the carth opening,Num. 16. they with their wiues, children, and fami­lies, were swallowed quicke downe into hell. The which are notable examples of perpetuall memorie, teaching all sub­iects, how highly god is displeased with the murmuring and euill speaking of subiects against their princes: for that as the scripture recordeth, their murmuring is not against the prince onely,Num. 14. but against God himselfe, as appeareth in the booke of Numbers. How long (sayth the Lorde) shall I suffer this wicked multitude to murmur agaynst me? For as Saint Gregorie sayth, Qui contra supra positam sibi potestatem murmurat liquet quod illum redarguit, qui eandem homins potestatem dedid: Who so mur­mureth against the power which is set ouer him, it is plaine that he reproueth God, who hath giuen that power vnto man. Seeing therefore such murmuring is against God, let them be well assured, that although it be in neuer so secret a maner, yet he heareth it: for the eare of icalousie heareth all things,Wis. 1. and the noise of the grudgings shall not be hid. Be­ware then of murmuring which profiteth nothing, and refrain your tongue from euill speaking, for there is no worde so se­cret that shall go for naught. God will make the birds of the aire to bewray them,Eccle. 10. as testifieth Salomon, Curse not the king, no not in thy thought, for the foule of the heauen shall carie thy voyce, and [Page]that which hath wings shall declare the matter.

These murmurers, to preuaile the more easily in their di­uolish purpose, and to draw multitudes vnto them, haue euer pretended the common good of al men: bearing the people in hand, that they seeke only a reformation of disorders, and a redresse of common wealth matters, as may appeare vnto you by the examples of Iacke Straw, Wat Tiler, Iacke Shepheard, Tom Miller, Hob Cartar Iack Truman, Iack Cade, Robin of Ridsdale, William with the long beard, Iack Blewbeard, captain Ket, Iack Sharp of Wigmores land, with the whole rabble of such rakehel rebels, of whom mencion is made in our English Chronicles, with the examples also of some dukes, Marqueses, Earles & lords, whose treasons and rebellions, with their shamefull fall and ende, is there recorded, to the infamie and reproch of their names for euer. I say, what pretence and colour soeuer such haue made shew for reformation of Church-matters or com­mon wealths, their rebellions haue beene the greatestruine and destruction of all common-wealths that might be pos­sible. For what other thing can bee looked for to come from such mutinous reformers, their state, persons and conditions considered: who hath euermore beene found to be men of most wicked disposition and qualitie: that is to say, men in­considerate and rash in al their actions, the greatest vnthrifts which haue lewdly wasted their owne goods and lands, those that are farre plunged in debt, and such as for robberies, thefts and murthers, dare not in any wel gouerned common welth shew their faces, such as are of most lewd and wicked beha­uiour & life, and all such as cannot, or will not liue in peace, are alwayes most readie to murmur, to be factious, to control the state, to moue sedition, to pull downe and set vp, and to runne into open rebellion, or at least to conspire with such. And are not these to be esteemed meete men (thinke you) to reforme disorders, & to bring with them a common-wealth to other, who hath so spoyled and consumed their owne wealth and substance? Verie like men to amend other mens actions who haue so vile vices, and abhominable conditions [Page]themselues? Yet to creepe into the hearts of the most simple and ignorant (which euer desire libertie) they speake against the paiment of tributes, subsidies, and such like taxes, which appertaine to kings and princes, beating into their heades that it is oppression, and so drawe them to murmur and grudge against that which is godly and lawfull. For tributes taxes, subsidies, and such like customes, are to be payed for diuerse causes: especially to maintaine and vpholde that roial state which God hath giuen vnto kings and Queenes: secondly, that they may bee the better able to defende and maintain vs and the whole common wealth in godly peace and securitie: to preserue vs from all forraine inuasions, and from open rapine & violence, which otherwise would be so outragious, that our goods, our wiues, our daughters, & our liues, would be made common, & commaunded by others. Lastly, we pay tributs, therby to acknowledge our subiectiō to our souereigne, who for her good and royall preseruation, hath power to command vs, our goods, our lands, our liues, and whatsoeuer we haue. For these causes Vlpian calleth tri­butes and customes the sinews of the common-wealth, as without which it cannot either cōsist, or be gouerned. Christ himself when he liued here on earth, confirmed this, both by his owne example in paying tribute to the Emperour, and al­so in teaching the same to be done, saying to the Herodians, Giue vnto Caesar the things which belong vnto Caesar. Therefore such Murmurers as grudge at these royall customes, payed and allowed in all common-wealths, euen from the first be­ginning, do murmur against God himselfe, against his sonne Christ, and against the doctrine of his blessed Apostles, and are like in the ende, not onely to haue that same successe that Iudas and Theudas had, who when they vaunted, that they woulde set themselues agaynst the tyrannie of the Ro­manes, to whome the Iewes payed tribute, and had liued a while by spoyle and rapine,Act. 5. Ioseph. lib. 18. Amtiq. at the last turned their owne weapons vppon themselues, and so with their fol­lowers were vtterly ouerthrowen: but also shall vppon [Page]themselues procure the heauie wrath of God, and so eter­nall damnation for euer. So that they which refuse this law­full subiection, shall not onely make themselues more bonde, and in the ende subiect to great slauerie and thraule to forreyners and straungers (according as the Lorde hath threatned, Thou hast broken the yokes of woodde, Iere. 28. but in steade thereof thou shalt haue yokes of iron:) but also vndergoe this heauie cursle, Hee cast vppon them the fiercenesse of his anger, Psal. 78. indignation, and wrath, and vexation, by the sending out of euill Angels.

There are yet another sort of murmurers, which grudge at the prosperitie, wealth, and honour of their brethren, the which is occasioned by enuie. These enuious murmurers may fitlie bee resembled to the swelling Toade, who (as some report) can not abide the smell of the flourishing Vine. And wee finde this true by dayly experience, that those men which by vertue and good desert are aduaun­ced to honour in the common wealth, haue many enemies, and are so enuyed of some, that howe honourablie soe­uer they haue borne themselues, yet by euill and malici­ous tongues are misreported, and barked at by the woorst Dogges. And some which by true fortitude are for­warde for the good of their Countrey to deserue honour, are by one enuious person or other that cannot abide to heare little Dauids tenne thousand remembred,1. Sā. 18.7. holden backe and disgraced all that may bee. If Caleb, which hath vewed the enemies lande be willing to vndertake an ex­ploite, he shall bee sure to haue one enuious murmurer or other, to rayse vp an ill report to hinder his intent.Num. 13. These are like vnto those murmuring labourers, which grud­ged an equall rewarde to bee giuen to their fellowe la­bourers.Matt. 20. And they play that vnkinde brothers part, which grudged that his father shoulde giue his younger bro­ther,Luke. 15. a friendly welcome. They are Besib the diuell, who neuer reioyceth but at other mens harmes. These seeke to heale themselues with another mans wound: the which profiteth [Page]them as much, as to gather grapes vpon thornes, and figger, vpon thistles. To such the wise man sayth, Laques peri [...]ent, qui oblectantur casu iustorum: Eccle. 27. They that reioyce at the full of the righteous, shall be taken in the snare. All these murmurers whereof I haue spoken,Iude [...]. are aptly compared to the raging waues of the sea, because they continally labour to some out their owne shame. For shame and confusion is the end ther­of. Beware then of this, and hearken to the counsaile of the apostle. Peter, who willeth vs to be harborous without grud­ging, that is,2. Pet. 4. to do with heart and good wil, all the good that we are able to performe for our brethren by word and deed. According also to the exhortation of Saint Paul, saying, Do all things without murmurings and reasonings, Philip. 2. that ye may be blame­lesse and pure, and the sonnes of God without rebuke in the middest of a naughtie and croked nation. This if we doe, we shall not onelie escape the contagious infection of a most dangerous lepro­sie, but also a fearefull separation due to all lepers; as to bee cast out of our land, as it is befallen the leprous Iewes at this day: and which is worse, to bee cast out of the fauour of al­mightie God. These intollerable plagues, I say, we shall not onely escape, by forsaking our finne and wickednesse, and in offering vp to the Lord cleane handes, and pure hearts: but also thereby procure vnto our selues, and to our posteritie, the loue, mercie, and benediction of Almightie God for euer: the which he euermore grant vs for Iesus Christ his sake, to whome with the holie Ghost, be all honour and glorie for euer, Amen.