The Epistle to the Reader.

Euing thee to understand
(Christian Reader) the mani-
fest power of God in conside-
ring the inestimable mercy and
long sufferance of us most mi-
serable creatures, who from
tyme to tyme proueth whether
we will flye from our wicked,
nes and frowarde blage of lyfe
or no, and flyng no amendmet
ceaseth not, but forthwith pla-
geth vs: yea, and at the length
geueth us ouer unto our owne
wretched will, and beþng so denopd and frustrate from all hope
ioy and triumphant glory, we are assured as then of nothing but
euerlaffing death and endeleffe forrow. Therefore I wille all
faithfull christians to fozesee and so to prouide in tyme, that nei-
ther popilhe Antichrist, nor any rable of false flurped powers
shall once be able to spurne or kicke against the veritie and true
professours of the same. The holy apostle S. James speaketh be-
ry louingly unto all such as geueth their mindes to godly erer-
tise and study, saying these words. My brethren counte it exces-
ding ioy When ye fall into diuers temptations, forasmuch as you know
how that the trying of your faith bringeth pacience, and let patience
haue her perfect worke, that ye may be perfect and founde lacking no-
thing. Herein the apostle the weth unto all men, that by patience
we must moderate our selues, as if the enemp thew rigorousnes
ozi the ranny, winne him by patience, but be no superbitie or re-
uengemét, but yeld the cause unto god, y which iudgeth rightly,
and he will in tyme be a defence unto all such oppreſsed. Vir du-
plex animo inconstans est in omnibus vijs suis, a waueryng
imended mâ is unſtacke in all his wayes. But most happy is that
man that endureth in temptation, for when he is tried, he shall
receiue the crowne of life which the lord hath promised to those
which loue him, and erre not my dere bethen. Every god gift

A.ij.

and

The Epistle

and euery perfect gift is from above, and connieth downe from
the father of light, with whome is no variablenes, neither is he
chaunged into darkenes. Of his owne will begate he is wyth
the wozde of lyke, that we should be the firſt fruits of his crea-
tures, so that as long as we obey his pzeceptes and be zealous
furtherers of his gospell, and alwayes continuing, then shall all
ſuch doers be affured of moſt happy saluation. Herein is plainly
thewed unto all, the eſtate of euery degree by order of picture
and ſignification, to the intent, that thereby euery chriſtian Rea-
der may the better ſee the diſoſzed abuses which daily raueth a-
mongest us, and also the eſtate of obedience by euery picture in
like ſoſte ſignified, that thereby euery Chriſtian may the better
be ware the deceivable ſuggestions of Sathan, that neither par-
don no manning, maſſinges or any other popiſh ceremonies,
can any thing auaple as touchyng saluation : for if it were so,
then Chriſtes death was in bayne, and of none effect. Take hede
therfore & cleave betyme to Chriſt & his doctrine, & leave of fro
ſuch ſuperſtitioſ & ſaynings of men, & vse the counſail of the hoſp
apostle S. Jude, which ſayth: Similiter & hi carné quidé macu
lant dominatorem aut ſpernút maiestates aut blaſphemant.
Likewise these dzeamer's deſile the ſteth, deſpife rulers, & ſpeake
euill of them that are in autozitie. But these ſpeake euill of those
they know not, & what thynges they know naturally, as beaſts
which are without reaſon, in those thinges they cozrupt them-
ſelues. Woe be vnto them, for they haue followed the way of
Balaam to Lukers ſake, and perſiſe in the treaſon of Chozë.
These are murmurers, complainers, walking after their owne
lukkes, whose mouthes ſpeake proude thinges. They haue men
in great reuerence because of aduauntage. But ye beloved, re-
member the wozdes which were ſpoken before, of the apokſles
of our Lozde Jefus Chriſt, how that they tolde you that there
should be beguilers in the laſt tyme, which should walke in their
ungodly lukkes, these are makers of ſectes ſleſhly, hauing no pi-
rite, p[ra]p therfore dearely beloved, that God so rought out al ſuch
enemies which kiſſe againſt the truth of his gospell, & so arme
your

to the Reader.

your felues with the armour of God, considering that Sathan
is molke busieſt and full of rage in this oure tyme, as Saincte
John in hys revelation dothe manifeſtely erpzeſſe : That we
all being armed with godlines may bee able to reſiſt in the day
of our triall, and to be found vigilant watchemen aspectyng the
great and ſecond commyng of our Lozde Jefus Chriſt. In the
meane ſeason applying our mindes to the ſtudy of vertue, may
be rich and plentifull in righteouſnes and hope of saluation. And
foz that your mpndes among many and earnelt peneſtue and ſo-
roſwful ſtudies might be reuired also in vertue. I haue put forſt
unto your gentle considerations this my ſimple tranapls, which
in perſuing you chal well eſpy to be in effect as I haue named it.

This chriſtall glaſſe wherein we may learne godly reſoſmati-
on, whose brightnes chineth not to the beholders therof in this
world, a light to euery chriſtian man, but in the world to come a
moſt precious and eueralſing brightnes in endles felicitie.

As I ſayd, a maniſeſt theſw of all couloured abuſes that raigne
in euery ſtate, and ſet in the frame of moſt plentifull & Chzi-
tian cramples. The ſubſtance wherof is the perfect
glaſſe of godly reſoſmatiſation, beautiſed with ſy chzi-
ſall ſight of all celekiall vertues, right fruitfull
foz euery man to carp, and moſt nedefull foz
this our p[re]ſent tyme. Thus gentle rea-
der I bid thee moſt hartely farewell
in him that liueth foz euer.

(:::)

By me Stephen Bateman Minifter.

The description

Nigarde, is among the couetous, and is most to be abhozred. For neither enuy deceit nor pride in coueting is or may be compared to the churle. The Usurer with the churle may well be compared. The Usurer with out interest will lend to no man. The churle or nigard, is no longer quiet, then he may be looking or telling his money, yea he will starve himselfe rather than once diminish any part of his portion therof, either coueting and neuer satisfied: vsury wyth nigardship are alwayes together, and the one is neuer without the other. For they are both of one portion. Firste, it is besteed of mischiefe, nurse to all errours, and stepdame to wicked enuy, and alwayes bond slave to mamon, where he seeth it, he thinketh neither to haue enough of the light thereof, and when he doth lende it, he is then neuer quiet till he seeth it a-gayne, it is too innumerable to heare, the wickednes which followeth the infatable desire of money.

He that hath not geuen his money upon vsury, nor taken reward against the innocentes. The fathers haue eaten sower grapes, and their childrens teeth are set on edge.

Let these few ensamples convert the greedy appetite of man
fatiable desire to haue money, for goods and money were oیدayned
to serve man, and not to rule man,

Psal. 15.

Ezek. 12.

The discription.

Ike as coueteouſnes is e-
nemy to the body, by mea-
nes of cares, in desiring stil
aboundaunce, and thereby
neuer ſatified: So is it
moſt deadly to the soule,
hatefull before God. For in
what nation or countrey so
ener it be, eyther ſuffered
or mainſapned, nedes must
grow out of the ſame ſuch
encombrances, amongs the
common wealth, that without ſoſe light in time it ca-
not otherwise chuse but grow not only to the bodies
of those instruments veration of mind: but also to the
soul endles deſtruction. Flattery, Maſethiſte, & De-
ſire to haue, these as ſeruants, first, to partiality, and
then by obtaining that which by ſuch is required, vn
ſatiable deſire so much inflameth their harts, that no
respect of perſon is fauoured, but those whose purſe
bottomes are neuer vncouered. God graunt to those
whiche in these dayes remapne, that they maye ſee
the ſtate of ech degree so amended, that vnto whome
preferment appertaineth, to priefer, without any volup-
tuous deſire of vile auarice. And that those pastors
which are dayly labourers in Gods vineyarde may
be so p[ro]vided for, and loked vnto, that no greedy vi-
per by money or fee, may be ſuffered to diſplace the
true ſhephearde of his righte. The common p[ra]ctife
(among many) is, no ſoner any ſpiritual liuing to fal,

ſo

Of coueteouſnes.

(so diligently they watche) that eyther by hooke or
crooke, by giftes and large poffers, they neuer cease
sute or ſuing for, till it be by such obtayned, and that
being obtained: they are not aſhamed to ſay without
ſpirituall priefermente it were not possible for them
to keepe house. Saynte Paule in the fifth of the
Theſſalonians ſayth. I beſech ye brethren know them which
labour among you & hane the ouerſight of you, that ye haue them in
teuereence for their worke ſake and be at peace with them. Surelyp
thoſe which for lukers ſake wil rather prieſer the tem-
poſſall mă before the ſpirituall, hath no ſmall accompt
to render whē he ſhal come before the iudge of quicke
and dead, when for his wicked doping he ſhall reape
not onely death of body, but in body and ſoul (with-
out ſpeedy repentaunce) endles deſtruction. God for
his mercies ſake so open the harts of all magiſtrates
that ſuch greedy vipers may be ſubuerted. Deride
not that which is for thy health, least haply in thend
thou decrease thy welth. Where welth doth decrease
there ſorrowes doth grow, thereſoſe do in time the
truth learne to know.

I. Theſſ. 5

The p[ro]p[erty] of the
viper is,
the ſemale
biteth of
the male's
head and
the yong
gnaweth
the mſelues
out of their
damnes
belly.

C.ii.

Of VWrath.

Dthyrng may be more gre-
uous then wrathfull trea-
son: because the imagina-
tions therof be endlesse, it
may therefoze bee likened
unto the enim of y Ser-
pent Alpis whose popson
is vncureable. Yet not
withstanding as wrath is
deadly, so is it trayterous:
and vnto hym that vleth it
double death, not onely to the body but also to the
Loule. Example of Joab, who trayterously flue A-
mason, as it appeareth in the xx. chapt. of the second
booke of the Kinges, who shewing a countenance of
frendlines, sodainly strake him into y body y he died.

Faythfull are the Woundes of a louer: but the kiffes of an enemie are Cruell. He that prouideth for an others destruction, let hym bee sure that a lyke pestilence is prouided for hym. Therefore in time

beware and consider, and remember ech estate, that
Sathan the author of all euill do not entise thee: but
in all temptations call to God and he will helpe thee.

D.j.

Are

Of Lechery.

Echery in all estates is better enemie to vertue, and an offence to the body. It cauſeth all mischieſe and diſcord, not only betwixt man and wike, but also it ennobeth deadfull hate and lesse deſstructiſ, both to the body liuing, and also to the soule euerlaſting.

Valerius in his 4.boke, declareth of one Sophonisides, who in hys old age, ſayd to one which demaideed of hym, if he were any thyng lecherous: His anſwere was, willing hym to haue other matters to ſpeake or talke of: for (ſayth he) I hane had great victony, for that from my tyme to thys present, I haue banquished that, which otherwyſe would haue banquished me. Looke in the 34chapter of Genelis, and there is manifestly ſhewed the puniſhment for adulterers. When Dina the daughter of Lea, which the bare vnto Jacob, went out to ſee the daughters of the land: whom when Sichem the ſonne of Heine, the Heuite Lord of that countrey ſawe, he toke her, and lap with her, and forſced her. And when Jacob heard that hys daughter Dina was deſiled, hee with his ſonnes ceased not to auenge the crime committed: ſo that Simeon and Leui her brithen toke either of them hys ſword, and went into the citie, and flue all that was male, and also Hemoz, and Sichem hys ſonne. ac

Gen. 34.

D.iiij.

Looke

The description

Looke also in the second booke of the Kinges the
13chapter: of Ammon, who for defiling of hys sister
Thamar, was destroyed by hys brother Absolon.
Consider also the horrible plage that fell vnto those
which had committed horrible adultery with the Le-
uites wife: looke in the 20. chapter of the Judges.
Moreover, what was the cause of the Lords threat-
ning agaynst the Minuites? It was for the wicked
sinne of whoredome. Who caused Joseph to be im-
prisoned? Even the lecherous desire of his mistresse:
as it appeareth in the 39 chapter of Genetis. There-
fore lechery doth not onely cause offence by actuall
deede, but also in inward thought to such as doe de-
sire the same. Looke in Math. 5: who so looketh
on a woman and lusteth after her, hath committed
adultery already in his hart. Iflie from sinne as thou
wouldest flye from a Serpent: if not, bee thou sure,
what so ever thou bee, not to have fellowship with
the faythfull.

Worsa

The description

In the two chapters of Le-
chery and fornication, is descri-
bed the wretchedness of y hor-
rible sinne: so in adultery and
rape, shall be rehearsed y won-
derfull calamities and losses of
countreies, with the ouer-
throwing of kingdomes, to
the cleane seclu dyng or cut-
ting of, of all such as haue bene maintainers of the
same. Adulterie is the violation of the fayth pro-
mised in marriage, the which thing is forbidden

Exod. 20. vs: *Thou shalt not break wedlocke.* Adulterers are stoned

Deut. 5. to death. Susanna had leauer die then to com-

Luk. 18. mitte adultery with the two false Judges. Adultery

Dan. 13. is cause of procuring of other mens death, as it ap-
peareth in the xj. chapt. of the second boke of Kinges.
David the King committed adultery with Bethsabe
the wife of Urias the Hethite, and also caused Urias
to be put to death, being flaine in y forefrunt of Joabs
hoiste. The Prophet Nathan being sent of the Lord,
reproued the king because of his wickednes. Also S.
John the Baptist reproued Herode for lying with his
brother Phillips wife, saying: It is not lawfull for thee to

Math. 14.

Prouer. 6. haue her. An harlot will make a man to begge his bread, and a woman will hunt for the precious life. All bread is sweete to a whoremonger: hee will not leaue of till hee haue his purpose. So lyke

Eccle. 23. wyse the wylde craftes ofathan doth so stirre the
mindes of the disobedient sort, that they are careles,
minding neither to amend their folly, nor suffer o-
thers to auoyde the same, but headlong goeth forth
in the demoniacall lawes as brute beastes, and at no
tyme satisfied.

Prouerbes.

The description

Hat thing in a man is best! Reason: for by that he goeth before beastes, and followeth the Gods: wherefore a perfecte reason is that good which properly belongeth to man, all other thinges is to hym common with beastes: if he bee strong, so is the Lyon: if he be kape, so is the Decocke: if he be swift, so is the horse. I do not say it in every of these things the other furmounteth hym, for I seke not that thing which is most excellent in hym, but that which is his owne, and belongeth properly to hym: for as he hath substance, so hath the trees: and as he hath voluntary mowing, in lyke wyse hath not onely the beastes, but also the wozmes: if he have a voice, so hath dogs and much louder: the Egles more sharpe and thing: the Bull much greater: the Nightingale sweeter. The what thing properly is a man's owne? surety reason: for that being in the right course & perfect, maketh a man full of felicitie. A drunken workeman shall neuer bee rich: and he that letteth nought by a little, shall by a little and a little come vnto nothyng. Wine inordinately taken, troubleth man's reason, maketh dull understanding, and corrupteth the body, and engendieth noþome diseases, as the goute, empostum, plurisies, caterns, palis, & droplies, with such lyke: and also inkebleth remembraunce, sendeth in forgetfulnes, poureth in errours, & byngeth forth fluggilnes.

When

Tulius.

Ecclesia.

Boetius.

The description

Eccle. 31.

Ofa.

Luk. 21.

Eccle. 37.

Ephe. 5.

Prou. 31.

Prou. 23.

Eccle. 31.

O w sufficient unto a learned man
is a small quantitie of wine? so that
in sleepe he shall not bee sicke ther-
of, nor feele any paine. Lecherie,
Wine, and facietie, consumeth all
wysedome. Take heede to your
selues, leaft your hartes bee ouer-
come with surfetting and drunc-
kennes, and cares of this life, and
so the day come upon you vnwares.
Be not greedie in euery eating, and
bee not to hastie vppon all meates.
For exceſſe of meates bryngeth

sicknes, and gluttonie commeth at the last to an unmeasurable heate.

Take heede therefore that ye Walke circumspectly : not as vnwife, but as Wive men, redeeming the tyme, because the dayes are euill. Wherfore, bee ye not vnwife, but understand what the Will of the Lorde is, and bee not drunken with Wine, wherein is exceſſe. It is not (I say) for

kinges to drinke wine excesſually, nor princes ſtronge drinke (for there is no ſecrete Where drunkennes raigneth) least they being drunken, forto get the lawe, and peruerte the iudgement of all poore mens children.

Who hath woe ? Who hath forrowed? Who hath strife? Who hath brawling ? and who hath Woundes Without cause ? or who hath red eyes? euen they that bee euer at the Wine and seeke exceſſe. Bee not thou a wine bibber, for that hath destroyed many a man. The fire proueth the hard yron : euen so doth Wine prove the hartes of the proude.

All

The description

He omnipotent God, a plasma-toz of all creatures, neuer cea-seth, but still laboureth by his holy spirite, in þ hartes of the kaythful, to draw and procure the to al vertuous studies and exerci-ses, as most best seemeth him, among all estates, as well þ tê-pozal as spiritual: not þ he hath any neede of man, but þ he seing man so subiect to all deformed vices and vanities, oft stirreth him by his holy spirite to repentaunce: If as his Godhead is incomprehensible, so his mercies are also innumerable. Therfore flye sinne, and geue not thy selke to sloth and idlenes, least thou by long sleeping ouerpasse the houre, and so be shutte out. A man negligent, is as a land that is barren. Also Cato reazoneth fluggil-hes as a vice most deadly: Plus vigila semper nec somno deditus est: Nam diuturna quies vicijs alimenta ministrat. Delight not in sloth, but frô sleepe sone arise: for rest and idlenes is mother of all vice. Also, a man negligent and slothfull, is as a dead man, and alwayes apt to great mis-chiefes. There is also an inward sloth or fluggilhues, and that is when a man by desire of worldly goods and promotions, cleane forgetteth his creator, and remembeth more þ goods of this world, then þ life to come.

Percius
in hys
Satires.
Cato.

1.Tim. 4. S. Paul to Timothe saith: Take hede vnto thy self, & vnto learning, & continue therin: For if thou shalt so do, thou shall saue thy selfe, & them that heare thee. Miserable are the daies of the fluggilhe and sleepe bagabondes as will not worke, nor once geue them selues to labour, whose daves are dolefull, and endes most odious and hatefull.

The

The description

Ur Saujour Chrift rebuz-
ked his Disciples, when he
came and founde them a
fleepe, & sayd vnto Deter:

What? could ye not watch with me
one houre? Watch and pray, that ye
fall not into temptation: the spirit
is ready, but the flesh is weak.
Also, the kingdome of heauen is lyke vnto
a mā which sowed good seede in his
field. But while men flept, there
came hys enemye, and sowed tares
amōg the wheate, & went his way.

Which signifieth þ̃ negligence þ̃ me haue in þ̃ thinges
beløging to God, which is by þ̃ carefulnes of riches &
pleasures of thys world. Quintilian sayth, þ̃ naturall
sinne forzeeth sloth & idlenes. Ithoſeth was flaine
by Rechab & Baanah in his sleepe. Sampson by ſleeping
loſt þ̃ lockes of hys head, whereby his great ſtrength
was diminished, & so take of þ̃ Philistians. Ouid de-
clareth in his firſt boke, of one Argus, who had an hū-
deth eyes, & alwaies whē he flept, certain of his eyes
were open & ſaw, so þ̃ at no time he might be found
with all on ſlepe: But Mercury by his ſubtil muſicke,
brought Argus in so found a sleepe, þ̃ he ſtrake of hys
head, & so deliuered 10, þ̃ before was transſormed into
a Cow. There be many þ̃ haue an hūdred eies, for they
ſee very cleere, & haue alſo quicke wittes, and perfect
verständinges: but neuertheles Mercury, that is to
ſap, the world, oft bringeth them a sleepe: and then
the Cow, that is to ſap, the ſlesh, is loſt and perſheth.

An idle hand maketh poore, but a quicke labouring hand maketh rich.

Time is the most precious thing that is.

Math. 26

Math. 13

Quintilian.

2. King. 4.

Iudg. 16.

Ouidius
Metham.

Troph. 10.

Theo-
phrastes.

AII

The description

Prou. 19.

Prou. 20.

Smoke is unto þ eyes: even so is a sluggish the person to them that send hym forth. A slothfull person shutteth hys handes into hys bo- some as into a pot: and will not take paine to put it to his mouth. A slothfull body will not go to plough for colde in the win- ter: therfore shall he go a begging in the Sommer, and haue nothing. Delight not thou in sleepe, leaft thou come unto poner- tie: but open thine eyes that thou mayest haue bread. Thus gen- tle reader, mayest thou see the mischiefe and unhap- pines that enfueth sloth. When Eneas came from the siege of Troy, hee arived in Carthage, there for a tyme to solace hym selfe: and as he walked, þ Quene of Carthage, whose name was Dido, espying þ come- ly personage of Eneas, was therwith inflamed. And when they had talked togethers, andociated them a certaine space, the sayd Eneas departed into Italy, and there was long tyme absent from the presence of Dido, who waxed displeasant at his sloth and forget- fulnes, saying, that the cause of hys absence without spedie returne, would be cause of her death. Eneas not regarding the letter that Dido sent, but being loth to iourney, remapned still in Italy. In the meane tyme, Dido flue her self: and whê Eneas knew of her death, then he lamented þ he had not come before her death. Some writers say that Dido builded Carthage, and Eneas was dead iii. C. yeares before the buildyng of Carthage: therfore it was not that Eneas, but some other. S. Augustine writeth of þ same, Confessionum in fine.

Great

The description

Auie ought to be put out
fröh all men: for by enuie
many men conspire their
owne death, and come
to utter destruction. Ex-
ample of Caine that slue
hys brother Abell, and
therefore the Lordes sayd
to Caine: Now art thou
cursed from the earth. &c. By
enuie Joseph was solde

Gen. 4.

Gen. 38.

1. Reg. 18.

of hys brethren into Egypt. Thozone enuie Saule
would have slaine David with a Janelinne, but Daz-
uid escaped and fled from hym. Who made Daniell
to bee cruelly entreated, but onely enuie? For when
Darius had ordapned a C. & rr. Lordes which should
be in all his kingdome, amongst who was Daniell,
which exceeded all the reast of the Lordes, for the spi-
rite of God was with hym: So that þe pug was min-
ded to set hym ouer the whole realme. Wherfore the
princes & Lordes sought to picke out in Daniell some
quarrell, yet could they finde none occasion nof fault
upon hym. Then they seing that they could not pre-
uaile, they imagined a sure statute, namely: that who
soever desired any petition, either of any God or man
within xxx. daies, except it were to the king, the same
person to be cast in the Lions dene. So Darius made
the writing, and confuzmed it: whereby ensued, that
thoſe which sought the death of Daniell, whom God
had delivered from the denne of the Lions, the same
were of the Lions destroyed.

Dan. 6.

Where

To the Readers

I wayes deare christians remember, that God is a God of quicke and dead and such a God, as will not suffer no sinne unpunished, Thereforee put away deceit and curiostie of speaking, and false Imaginations, and false nginges and false therly communication together. Let loue be among you without any false word or dissimulation, grow in charitie: Maintayne the truth: Lone Justice, Seke soz wisedome, hope soz Gods mercy, through Jesus Christ our Saviour and redemer, be patient when you are rebuked, and suffer soz the teeling of Jesus Christ, and in so doing: peace will be your reward, Canes impudentis similitudes, faturitatem, but thamelesse dogs soz greedy wolues of the world, will not sease, but alwayes seke to molest the truth, whereby hoping to get unto themSELVES the worldly Hammon, and yet at no tyme therwith fatallied. Ad erubescentiam vestram dico, I speake this, to make such alhamed, as will neither by godly preaching no counsail, refrayne their obstinate mindes from frowardnes and malicious imaginations. Ideo incensus est furor domini in populum suum. Therefore is the indignation of God kindled against his people, so that they shew themSELVES so vnthankfull. Abiecerunt legem domini, They haue callt alway the LORDS law, euery one framing themSELVES unto the fashion of the world: Eloquiumsan & i Israel blasphemauerunt: They haue blasphemed the word of the holy one of Israel, by their abhominable living) Addidit furor Domini irasci contra Israel, commouitq; Dauid: The indignation of the LORD warded who against Israel, and be firred vp Dauid: What kindled the indignation of God but the sinnes of the people? Eloquium san & i Israel blasphemauerunt. They haue blasphemed the holy word of God, calling it new learnyng, and hereticall doctrine: Ideo irritatus est furor domini, and thereforee is the wath of the LORD kindled, against all such as by no meanes will be converted: Os enim Domini locutum est: The LORDS owne mouth hath spokt it. Thus I wish in the LORD that among al such as wil thankfully receive the truth to peruse this rule, in omnibus

I.iii.

operibus

The description

4. Kinges
17.

haue called thee by name, thou art myne owne, if
thou goest through þ water, I will be with thee, that
the stronge clouds, should not plucke thee away, and
if thou walke through the fier, it shall not burne thee,
and the flame shall not kindle vpon thee, for I am
thy Lord thy God, the holy one of Israel, thy Saui-
our. Also in the xij. yeare of Ahas, king of Juda, be-
ganne Hosea, the sonne of Egla, to raigne in Sama-
ria, vpon Israel, ix. yeares and did that which was
euill in the sight of the Lord, and the Lord called hys
people from their abhominable idolatrie, and wor-
shiping of dume Idoles, but they woulde not, where-
fore the Lord bened them and gaue them ouer into
the hands of theyr enemyes and spoyled them. We

Esay. 41.

still ye Flandes, and harken vnto me, be stronge ye
people, come hether and shew me your cause, we will
go to law together: Noho rapsed bp the iust man from
the riling vp of the sun æ called him to go forth: who
cast downe the people, and subdued the kinges before
him. Euen I the Lord, which am the first, æ with þ
last. Also þ lord so loued his people Israel, þ he gaue
into their hands þ Hethites, þ Sgergesites, þ Ammo-
rites, the Cannanites, the Pheresites, and the Jebu-
sites. So that they were of the children of Israel
utterly destroyed, such loue hath God had always
to his people, that at no time he will see them perish.

Esay. 41.

Also speaking bp his holy prophet Esay saying. Thou
hast laden me with sinnes, and wearied me wyth
thyne vngodlines, whereas I, yea, euen I onely that
for mine owne selfe sake do away thine offences, and
forget thy sinnes, so that I wil neuer thinke vp the,

Esay. 43.

put

The description

unto the pooie, so shal thy barnes be killed with plentie
teousnes, and thy prieſſe shall flowe ouer with SWEETE
WINE. My ſonne depife not the chaftening of the LORD,
neither kaint wher thou art rebuked of him, for whom
the LORD loueth, him he chafteneth, and yet deligh-
teth in him, euen as the father in his owne ſonne, if
ye endure chafteninge, God offereth himsſelſe vnto
you as vnto ſonnes, what ſonne is he whome the fa-
ther chafteneth not. Reioyce ye heauens, and ſinge
prayers thou eart, talke of ioye ye hilles, for God hath
comforted his people, and will haue mercye upon his
that be in trouble, but Sion ſaide: God hath forſa-
ken me, and my LORD hath forgiſten me. Will a mo-
ther forgiſſe the childe of her wombe, and not pitie
the ſonne whome she hath borne? And though she do
forget, yet will I not forgiſſe thee: ſayth the Loſde.
These are the wordes that the Loſde Sheweth vnto
JEREMY laying: Thus faith the Loſd God of Israel,
write vp diligently all the wordes that I haue spokē
unto thee in a booke, for love the time commeth ſayth y
Loſd, that I will bringe agayne the prisoners of my
people Israel and Juda (ſayth the Loſd) for I will
restore them vnto the lande, that I gaue to their fa-
thers, and they shall haue it in possession. By this may
it evidently appeare, that God is alwayes mynde-
full of hys people, and will not forgiſe them, although
for a time he suffer them, yet at the length he will vi-
site and helpe them. For when the Phariseyes had
heard that he had put the Saduces to silence, they
came together, and one of them which was a Doc-
tour of the law, asked him a question, and tempting
him

Of Loue:

aunke were him agayne one word, neither durst he any
from that day forth aske him any moe questions, not-
wythstanding, that Christ, in þe was man, was the
binne of David, that is defended of the stocke of Da-
uid, yet David seing in spirit that he was God, called
him Lord, but the Pharisees who were all fleshy,
could not perseue so much of þe spirit. Beholde a cer-
taine lawper Stoode vp & têpted him saying, maister
what shal I do to enherit eternall life: He sayde vnto
him, what is wittê in þe law, how readest thou. And
he answered & said: loue thy lord thy God with al thy
hart, and with all thy soule, and with all thy streghth,
and with all thy mynde, & thy neighbour as thy selfe:
And he sayde vnto him, thou haft aunswered right,
this do and thou shalt liue, he willing to justifie him-
selfe, saide vnto Jesus, who is then my neighbour: Je-
sus answered and sayde. A certayne man defended
from Jerusalem to Jerico, and fell into the hands of
theues, which robbed him by the way, and wounded
him, and left him halfe deade, and by chance there
came a certaine priest that same way, which saw him
and passed by, and likewise a Leut, which also loked
uppon him, and passed by. Then a certayne Sama-
ritan, as he iorned vp, came nigh vnto him, & whê he
saw him he had compassion on him, and went to and
bound vp his wounds, and set him on his own bealt
and brought him to a common June, and made pro-
cession for him, and on the morrow whê he departed,
he tooke out two pence, and gaue to the host, and said
vnto him, take cure of him, and whatsoeuer thou spe-
Deft moze, when I come agayne I will recompence

L.J. thee

Notes

Luke 1:18

Of Loue:

ry wozkes take. If ye loue me, keepe my commaun-
dementes, and I will praye the father, and he shall
gene you another comforter, that he may abide wyth
you euer, which is the spirit of truth, whom y wozlde
cannot receiue, because the world seeth him not, ney-
ther knoweth him, but ye know him, but he dwelleth
with you and shalbe in you. I will not leaue you co-
fortles, but will come vnto you. All transitory things
shall faile at the last, and the workers thereof shall go
withall. Every chosen wozke shalbe iustified, and he
that medleth withall, shall have honour therein: ble-
sed is the man that keepeth himselfe in wisdome, and
exerciseth himself in understanding, and with discre-
tion, shall he thinke upon the foze knowledge of God,
which considereth the wayes of wisdome in his hart,
hath understanding in his secretes, goeth after her,
as one that seeketh her out, & continueth in her wayes,
he looketh in at her windowes, and harkeneth at her
doozes, he taketh his rest besides her house, and faste-
neth her stake into her walles, he shall pitch his tente
nigh vnto her hand, and in his tent shall good things
rest for evermore, he shall set his children vnder her
couering, and shall dwell vnder her braunches, vnder
her couering, shall he be defended from the heat, and
in her glory shall he rest. For I suppose that the afflic-
tions of this life, are not worthy of the glory which
shall be shewd upon vs. Also the feruent desire of the
creatures abideth looking when the sonnes of God
shall appeare, because y creatures are subdued to va-
nitie against their will: but for his will which subdu-
ed them in hope, for the very creatures shall be deline:

L.ij. red

Eccle.14.1

Rوم.۸.

The description

ted from the bondage of corruption, into the glorious
liberty of the sonnes of God.

How We Ought to love our Neighbours.

Ecc. 3.

Every beast loueth his like, euè so let eu-
ty man loue his neighbour, all fleshe will
resort to their like. And euery man wyll
keepe company with such as he is himselfe.
But as the Molke agreeth with y lambe,
so doth the vngodly with y righteous. What fellow-
ship should an holy man haue with a dogge, how can
the rich and the pooze agree together. The wild asse,
is the Lions pray in the wildernes, euen so are pooze
men the meate of the rich. Like as the proud may not
away with lowlines, euen so doth the rich abhorre
the pooze. If a rich man fall, his frendes let him vp a-
gayne: But when the pooze falleth, his aquaintance
for sake him. If a rich man fall into error he hath ma-
ny helpers, he speaketh proude wordes, and yet men
justifie him: But if a pooze man goe wronge, he is pu-
nished, yea though he speake wilely, yet can it haue no
place. Ne the rich man speaketh, euery man holdeth
his tonge, and loke what he faith, they prayse it, vnto
the clouds. But if the pooze mă speake, they lay what
fellow is this, and he do amisse, they shal destrop him
foz what fellowship hath righteousnes with vnright-
teousnes, what company hath light with darckenes,
what concorde hath Christ with beliall, eyther what
part hath he that beleueth with an infidell, and how
agreeth the temple of God with Images. Beware of
unrighteous thinges, he gaue euery man also a com-
maunde

maunde

2. Cor. 6.

Eccles. 17.

Of Loe.

maundement concerning his neighbour, their wayes
are euer before him, and are not hid from his eyes. The
mercy that a man sheweth, is as it wer a purse wyth
him, and the grace that is geuen to a man, preferueth
him as the aple of an epe. But as touching brotherly
lone, ye neede not that I write vnto you, for ye are
taught of god to loue one an other, who so disconuereth
secretes leseeth his credence, and kindeth no frende af-
ter his mynde, lone thy frende, and bynde thy selke
in faithfulnes with him, but if thou be wraiest his se-
cretes thou shalt not get him againe, for like as the
man is that destropeth his enemp, so is he also that
Dealeth foolishly in the frend shippe of his neighbour.
Like as one that letteth a birde goe out of his hands,
cannot take her againe: also he that loueth his neigh-
bour hath kuffilled the law. I say walke in the spirit,
and fulfil not the lustes of the flesh, for the flesh lusteth
tontrary to the spirit, and y spirit contrary to the flesh
these are contrary one to the other, so that ye cannot
do that which you would, but and if ye be ledde of the
spirit, then are ye not vnder the lawe. The deedes of
the flesh are manifest, which are these, fornication, vn-
cleannes, wantonnes, idolatry, witchcraft, hatred,
barience, zeale, wath, strike, sedition, sectes, enuiing,
murther, diſkennes, glotony, and such like, of y which,
I tell you before as I haue tolde you in time past, y
they which such things commite, shall not inherit the
kingdome of God. But y fruit of y spirit is loue, iop,
peace, long suffring, get lenes, goodnes, faithfulnes,
mekenes, teperace, against such there is no law, they
that are Christes haue crucified the flesh with the ap-
petites

A. iii.

Theſ. 1. 44

Eccle. 27.

Rom. 13.

Gala. 5.

The description

petites and lustes. He that loueth his father and mother, sonne or daughter more then Christ, is not worthy of him. He that findeth his life shall lose it, and he that loseth his life for my sake, shall finde it. Men can better suffer to be denied, then to be deceived: where wög is committed by two manner of wapes, either by force, or by fraud, fraud belongeth to a fore, force to a Lion, both the one and the other is to the nature of man, wonderfull contrary, for that I thinke very necessary some hitszy to be spoken of concerning biotherly loue, the which ought to be, and also the misery the which eftsons happeneth to malicious myndes, and seekers of others harmes. I finde that in the Dapes of Darius the sonne of Ahasuerues king of Calydep, there rapned also one Phalaris a tyzaunt ouet Sicilia, the which vsed to punish euill offenders, very cruelly, and it fortuned that on a tyme there came vnto him one Palarius, a craftes man of bzasse, or as it may be more plainlier spokë a bzafter, such a workman as was very politike in his occupacion. The sayde Palarius desiring to please Phalaris not one ly to get vnto himselfe some great pzaise, but also hoping to have had some large reward, made a Bull of bzasse, being hollow wyth a doore to open in the one side, whereas all those men that were condemned shoulde go in to be tormented, and when they were within, the door to be closed, a fier to be made vnder the Bull, so that the crye, the which the offenders made, founded through the sayde Bull in such hidious fort, as if there had bene a great number of Bulles, because of certaine ingens that were within inclosed

The description

thy neighbour be an offender, and such a one as will not be reformed, then let the laws provided serve for his punishment, but be thou no imaginer of evil, also let not there be too much love the one with the other, least there happen as little as a colde, but love and love

Tregius.li.
pri.

by measure. I read of one Candalus king of Lidus, the which loved his wife so much because of her beauty and fairies, that on a time he shewed her unto one Ggy the which to fore had bene his companion and fellow all naked, to the end that he should thereby praise her beauty and fairies, reporting her to be one of the personablest women that then were living in so much that shortly after his fellow Ggy committed adultery with the wife of Candalus, and so the fayde Candalus thereby lost both his wife and king-dome. In this Candalus time, was living the prophet

Tobi.4.

Daniell. Let us love therefore effectually supporting one another, and looke that thou never do unto another man, the thing that thou wouldest not an other man should do unto thee, eate thy bread with the hungry and poore, and cover the naked with thy clothes, set thy bread and wine upon the buriall of the righteous, and do not thou eate and drinke thereof wyth the sinners, aske euer confiable of the wife, be always thankful unto God, and beseech him that he will order thy wayes, and that whatsoever thou deuisest or takest in hand, it may remaine in him. Have we not all

Malach.2.

Rom.13.

one father, hath not one God made us: why doth euer one of us then despite his owne brother, and so break the covenant of our fathers. Thou shall not

Exod.20.

beare false witnesses against thy neighbour. We which are

Of Loue:

are strong, ought to beare the frailenes of them which
are weake, and not to stand in our owne conceite, but
every man please his neighbour vnto his wealth, and
edifying, for Christ pleased not himselfe, but as it is
written, the rebukes of them which rebuke thee, fell
on me. Brethren if any man be fallen by chaunce into
any fault, ye which are spiritual helpe to amend him,
in the spirit of meekenes, considering thy selfe, leaft,
thou also be tempted. Weare ye one an others burthen
and so fulfill the law of Christ. If therefore which am
in bandes for the Lords sake, exhort ye, that ye
walke worthy of the vocacion wherewith ye are called,
in all humblenes of mynde, and meekenes, and
long suffering, for bearing one an other through loue,
and that ye be diligent to keepe the vnitie of the spirit
in the bonds of peace, being one body and one spirit,
euen as ye are called, in one hope of your calling, let
there be but one Lord, one faith, one Baptisme, one
God and father of all, which is abone all, through al,
and in you all. If there be among you any consolati-
on in Christ, if there be any comfortable loue, if there
be any fellowship in spirit, if there be any compassion
of mercy, fulfil my ioy that ye draw one way, having
one loue, being of one accord, and of one mynde, that
nothing be done through strike or bayne glory, but
that in meekenes of mynde, every man esteme other,
better then himselfe, and that no man consider his
owne, but what is meete for others. Aske and it shall
be given you, seeke it you shall finde, knocke at it shall
be opened vnto you, for who soever areth receiveth,
and he that seeketh findeth, and to him that knocketh,

Rom. 15.

Epl. 6.

Phil. 2.

Mat. 7.

M.J.

it

The description

Peter 4.

it shall be opened. Be ye therefore discrete and sober,
that ye may be apte to prayers, but above all thinges
haue fervent loue amonge you, for loue covereth the
multitude of sinnes, be ye harبوzis one towardes an
other, and that without grudging, as euery man hath
received the gift, minister the same one towardes an
other, as good ministers of the manifolde grace of
God, whosoever doth not righteousnes, is not of God

John.13.

neither he that loueth not his brother. A newe com-
maundement geue I vnto you, that ye loue together
as I haue loued you, that euè so ye loue one an other,
by this shall all men know, that ye are my descipters.

John.15.

This is my commandment, that ye loue together,
as I haue loued you, greater loue then this hath no
man, then that a man bestow his like for his frendes.

Leuit.19.

Thou shall not kauour the poze nor honour the migh-
ty, but in righteousnes shall thou judge thy neigh-
bour. Thou shall not go vp and downe as a primp ac-
cuser among the people, neither shall thou stand a-
gainst the bloude of thy neighbour. I am the Lorde,
thou shall not hate thy brother in thine hart, but shall
in any wise rebuke thy neighbour, that thou beare
notinne for his sake, thou shall not auenge thy selfe,
nor be mindefull of wrong, against the children of my
people, but shall loue thy neighbour as thy selfe. I am

Rom.13.

Amos. 5.

the Lord, ye shall keepe my commandementes. Let
loue be without dissimulation, hate that which is e-
uill, and cleaue vnto that which is good. We kinde
one to an other wyth brotherly loue. We should not

1. Peter.4.

loue one an other, as Cayne, which was of the wic-
ked and flew his brother, and wherefore flew he him,

because

Of Loue:

because his owne workes were euil, and his brothers good. He that loueth not his brother abideth in death, who so euer hateth his brother is a man slayer, and ye know that no man slayer, hath eternal life abiding in him.

John. 3.

Our loue towardes our enemies.

E ought to loue our enemies, ye haue heard how it is fayd, thou shalt loue thine neighbour and hate thine enemy. But fayme vnto you loue your enemies, blesse them which curse you, do good to them that hate you, pray for them which do you wrong and persecute you, that ye may be the children of your father that is in heauē, for he maketh his funne to arise on the euill, and on the good, lendeth his raine on the iust and vniust, for if ye loue them which loue you, what reward shall ye haue, do not the publicans like-wife, and if ye be friendly to your brethren only what singular things do ye, do not the publicans also, ye shall be therefore perfect, even as your father which is in heauen is perfect. Let not the wath and gelosye move thee to follow the wicked and vngodly, why? the wicked shall haue no posteritie, and the candle of the vngodly shall be put out. My sonne feare the Lord and the kyng, and keepe no company with them that slide backe from his feare, for their destruction shall come必然ly, and who knoweth the aduerlsty that may come of them both. Go not from the doctrine of the elders, for they have learned it of their fathers, for

Math. 5.

Prou. 24.

Eccle. 8.

M. 11.

of

Of Loue.

Telues more obedient vnto God, then men, such was
the enuy of the Jewes to their Professours of God as his
Word. And it came to palle as he sat at meat with
them, he tooke bread blessed it, brake and gaue to the,
and their eyes were opened, and they knew him, and
he vanished out of their sight. Our Saviour Christe
Luke. 24

Shewed himselfe after his passion, vnto two disciples
as they went toward Emas, and after that standing
in the middle of the eieueth, as they were together,
saying that he was the light of the world, and the Sa-
ciour of all those which belieued in him, such loue had
our Saviour towardes the enuious Jewes, and yet
they woulde not belieue. Also when the martyn S.
Steueu rebuked the Stifnetked Jewes, for their cru-
ell opprechion and putting to death of al the Prophets,
before the comming of that iust, whome ye haue now
betrayed and murthered, and ye also hane receaued a
law, by the ordinaunce of Angels, and haue not kept
it, and when they heard his wordes they gnashed
their teeth oppon him, and ranne all at once and Sto-
ned him. In like sorte hath the enemies of Gods Gol-
pell, sought to kill a to destroy the Professours of hys
truth, God graunt for his mercy, if it be his will, to
open their eyes, that they may perceiue the truth, and
for their for offences. Who so euer shall not receive
you, nor will heare your preaching, wher ye depart be
out of that house, or that citie, shake of the dust of your
feete. Truely I say vnto you, it chalbe easier for the
lande of Zodom and Gomorra in the day of iudge-
ment then for that Citie. There is nothing so close
that shall not be opened, and nothing so hide that shall

Actes. 7.

Math. 10:

Pron. 25.

M. iii.

not

Of Faith:

is God. Through faith Sara also received strength to conceive and be with child, and was delivered of a child, when she was past age, because she judged him faithfull which had promised: therefore she brought forth one, even of one, which was as good as dead so many in multitude as are the stars of the sky, and as the sand the which is by the sea shore, infinite. These all dyed according to faith, when they had not received the promises, but saw them afarre of, and believed them, and saluted them, and confessed that they were straungers to pilgrimes on the earth, for they that sawe such thinges, declare that they seeke a Countrey, and if they had bene mindefull of the countrey, from whence they came out, they had leasure to have returned agapne: but now they delier a better, that is to say an heauely, wherefore God himselfe is not alhamed, to be called their God, for he hath prepared for them a Citye. By kayth Abraham offered by Isaac, when he was proued, and he offered him being his only Sonne, in whom he had received the promises, and to him it was sayde, in Isaac shall thy seed be called, for he considered that God was able to raise vp agapne from death, therefore received he him also for an example of his resurrection. By faith did Isaac blesse Jacob and Esau, concerning thinges to come. By kayth Jacobe when he was a dying, blessed both the Sonnes of Joseph, and bowed himselfe towarde the toppe of his Scepter. By kayth Joseph when he dyed, remembered the departyng of the children of Israel, and gave commandement of his bones

Gen. 2:10

Gen. 1:15

Iob. 8.

Gen. 4:7

1. par. 2:9

Psal. 39:0

Exod. 13:0

Gen. 27:0

Gene. 4:9

Gen. 50:0

N.j.

By

The description

Exo.2.

Acf.7.

Exo.2.

Exo.12.

Exo.14.

Io/ua.6.

Io/ua.2.

Indi.7.

Indi.4.

Indi.14.

Indi.11.

1. Reg. 17.

2. Reg. 12.

3. Reg. 17.

Dan.6.

Dan.3.

Dan.2.

3. Reg. 19.

By faith Moples when he was born, was hidde
three months of his father and mother, because they
saw he was a properer child, neither feared they
the kings commandment. By faith Moples when
he was great, refused to be called the Sonne of Pha-
raoes daughter, and chose rather to suffer aduerfitie
with the people of God, then to enjoy the pleasures of
finne for a season, and estimated the reduke of Christ,
greater riches then the treasures of Egypt, for he had
respect vnto the reward. By faith he forsoke Egypt,
and feared not the fiercenes of the king, for he endu-
red, even as though he had bene him which is multi-
ble. Through faith he ordained the passover, and the
effusion of blood, least he that destroyeth first born,
should touch them. By faith they passed through the
red sea as by dry land: which wher the Egiptians had
assayed to do, they were drowned. By faith walles
of Jericho fell downe, after they were compassed a-
bout seven dayes. By faith the harlot Rahab perished
not with them that were disobedient, when she had
received the spies to lodging peaceably, and what
shall I more saye, for the time will to short for me to
tell of Gedeon, of Barach, and of Sampson, and of
Jephthaie, of David also, and Samuell and of the
Prophets, which through faith subdued kingdomes,
wrought righteousnes, obtained the promises, and
stopped the mouthes of Lions, quenched the violence
of fier, escaped the edge of the sword, out of weaknes
were made strong, waxed valiant in fight, turned to
fight the armes of the alliantes, the women received
their dead raysed to life againe. Other were racked
and

Of Fayth.

Would not be delivered, that they myght inherit a better resurrection. Againe other were tried with mock-kinges and st. oninges, moreouer with bondes and prisonment, and were stonied, were hewen a stinder, were tempted, were slaine with the swoode, walked by and downe in sheepeskinnes and goateskinnes, being destitute, troubled, and bered, which men the worlde was not wort hy of. They wandered in wildernes and in mountaynes, and in dennes and caues of the earth, and these all through fayth obtapned good report, and received not the promise because God had prompsted a better thynge for vs, that they without vs should not be made perfect.

3. Reg. 2s.
Esa. 33.

3. Reg. 17.

3. Reg. 14.

By faith we resist the Deuill, and ouercome him in the worlde. Finally my brethren, be stronge in the Lord, and in the power of his might, put on the armour of God, that ye may stand fast against the crafty affaultes of the Deuill, for we wwestle not against flesh and bloude, but against rule, against power, and against worldely rulers of the darckenes of this worlde, against spirituall wickednes, for heauely thinges, for this cause take unto you the armoure of God, that ye may be able to resist in the euill day, and stand perfect in all thinges. They that have received the faith and the holy Ghost, and also salted the gospel of God, if they do forsake it, and blaspheme it, willing to be faued by other sacrifice then that by Christ, do abide the iudgement of God wythout merit, we that belieue Christ let vs follow Christ living. The faith of a Christian is iohned with charitie, and without charitie is the faith of the Deuill. Like as

1. John. 2.

Ephe. 6.

Heb. 6.

Hieronis.
Augusto.

N. if. the

The description

Iacobus
Augnſt.

the bodpe is deade wherein is no spirite, so faith is
dead where there lacketh woizkes. Iapth not exerci-
sed, soone waxeth ſicke, and being vnoccupied is
assaulted with ſundzy displeasures. W ell may he be
counted right valiaunt in dede, which in ioy noz in so
row doth not exceede, the faithfull man posſeſeth his

Seneca.

treasure, whole modestie, moueth ſtill to minde mea-
fure. He that teacheth the lively faith in Christ, buil-
deth the building and doctrine of God. For faith in

1. Tim. 1.

tribulation cauſeth patience. Let euery man ſee the-
foze whether he continue in the fame. Faith also ma-
keth vs to obtayne that whiche we desire in prayer,

Iames. 1.

2. Cor. 13.

and by the which we are by the number of ſaintes, in
receauing remission of our ſinnes. Thus faith is our
victory, for all that is borne of God, ouercommeth the
world, and this is the victory that ouercommeth the
worlde, euen our faith. Who is it, that ouercom-
meth the worlde? euen he which beleueneth that

Math. 21.

Actes. 26.

1. Iohn. 5.

Jesus is the ſonne of God. Christ is risen
from the dead, and is become the first
frutes of them that flepe: for as by
man came death, euen so by
man also came life euerla-
ting, to all that kaph-
fully beleue.

2. Cor. 15.

(;)

Of

The description

Rom. 5.

Ecause therefore that we are justifiod
by kayth, we are at peace with God,
thorough our Lorp de Jefus Christ, by
whom we have a way in throughe faith
unto his grace, where in we stand and
reioyce in hope of the praisc that Shalbe
genen of God, neither do we see onely, but also reioice
in tribulation: for we know that tribulation bringeth
pacience, pacience bringeth experience, experience
bringeth hope, and hope maketh not ashamed, for the
loue of God is spred abode in our hartes by the holy
ghost which is genen vnto vs. All suche as be right
Christians, are not ashamed of this hope, for they are
well assured that by the death of Christ, God loueth
vs, and will bring the hope of all Christians to pafse.
Hope here is not alone, but is ioyned with kayth and
charitie, so that the one cannot be without the other,
neither the one to haue the lacke of the other: For as
Faith cannot be justifiod without workes, no more
can hope without charitie: for as faith without wor-
kes is deade, so is hope without charitie deade also.
Therfore it is necessar for all Christians to ioyne the-
selues to these foure, and although they be named in
foure ſeverall names, yet but two in effect, as may be
very plainly vnderstanded, Faith, workes, hope and
charitie, workes in the name of a plurall number, ſig-
nifieth all, as well the euill, as good. But I meane
thofe workes in the which all faithfull Christians
ought to arme themselves withall, and all thofe that
with willing mindes doo further any of these, vnto
uch the rewardde is, most happy and koztimate, with
faith.

Of Hope.

faithfull hope there is always constant charitie, the
which worketh so diligently that he neuer seafeth,
but is still labouring by all means to helpe and re-
lieue all such as of her hath neede. Example herein,
may be compared unto all diligent preachers & fur-
therers of Gods word, the which neither for perfe-
cution nor preferment of living, will once leave of fro
teaching the poor of whom they haue cure & charge,
(of such there is very fewe) which signifieth most eu-
dent and playne, that charitie is nere blynde and can
not very well see. Therefore I wisse or desire all e-
states so to bridle their affections, that with sufficien-
tie eche man may so live in this world, that in y world
to come he may haue euerlasting felicitie. Hope thou
in the Loode and kepe his way, and he shall promote
thee, that thouhalt possest the land. whē the vngod
ly perishe thouhalt see it. But my hope hath bene in
thee D LoRD. I haue sayd thou art my God. God is
our hope and strength, a very present helpe in tyme of
trouble. For thou LoRD art my hope, thouhalt set thine
house of defence very hye. Asy soule hath longed for
thy saluation, and I haue a good hope because of thy
word. Thou D God art the thyng that I long for, &
thou art my hope euē from my youth. I also cried vn-
to the LoRD, and sayd, thou art my hope and my porti-
on in the land of the living. Blessed be the Loode my
strength, which teacheth my hands to warre, & my
fingers to fight, my hope, and my foztresse, my castle
and deliuerer, my defender in whome I trust, which
subdueth my people that is vnder me: for I suppose
that the afflictions of this lyfe, are not wo zthy of the
A.iiiij.
glo-
psal.37.
pfal.37.
pfal.46.
pfal.91.
pfal.119.
pfal.71.
pfal.142.
Rom.8.

The description

glory, which shall be shewed vpon vs, also the fervent
desire of the creatures abideth, looking when þ sonnes
of God shall appeare, because the creatures are sub-
dued to vanitie against their wyll, but foþ hys will
which subdued them in hope, foþ the very creatures
shall be delivered from the bondage of corruption in-
to the glorious libertie of the sonnes of God : foþ we
know that every creature groneth with vs also, and
trauaileth in payne, euen vnto this time not they on-
ly, but euen we also which haue the first fruites of the
spiritie, mourne in our selues, and waite foþ the adop-
tion, and loke foþ the deliveraunce of our bodies, foþ
wee are faued by hope : but hope that is seene, is
no hope, foþ howe can a man hope foþ that which he
seeth, but and if we hope foþ þ which we see not, then
Doo we with patience abyde foþ it : foþ where fayth
is, there is hope, and where as there is no sure hope,
there is no Christian fayth, wherefore it may be right
well fapd, we are faued by hope. That is by the most
certayne and sure faith in Chrystes promise, whiche
cauleth vs to hope certainly that at the tyme appoin-
ted, we shall be delivered from this great burden of
the flesh. The desire of þ righteous is acceptable, but
the hope of the bugodly is indgement. The vngodly
is cast a way foþ his iniquitie, but the righteous hath
a good hope euen in death. The hope that is put in a
false man in tyme of neede, is like a rotten tooth, but
let not thy soule be moued to slay him. Also as there is
a good hope, vnto the godly which before is expressed
so is there a fapned hope among the wicked and very
felfdome can be redressed, whiche is when a man in
world-

world-

Rom. 12.

Pron. 11.

Pro. 14.

Pro. 25.

The description

The description of Charitie.

2. Is. 4.

Dd is charitie, & he that dwelleth in charitie dwelleth in God, and God in hym. Here in is also loue perfect in vs that we should haue trust in the day of judgement.

1 John. 3.

The charitie of God is declared vnto vs, for he hath sent his Sonne alredy into the world to redeem the world, from Sinne, death, and hell, and hath payde for our rauinsome, euen his most precious bloud vpon the crosse for vs miserable creatures, els had we bene vtterly destroyed for euer. No man ascended vp into heauen, but he that came downe from heauen. And as Moyles lifted vp the Serpent in the wildernes, euen so must the Sonne of man be lifted vp, that none that beleue in him perish, but haue eternall life. Little children ye are of God, and haue ouercome the world, for greater is he that is in you, then he that is in the worlde, he that which is prince of the worlde is the diuell. But the charitable louing and merciful sauiour, he is the king of heauen, and of all charitable people, but suche as say that wortkes onely justifieth from Sinne, do not onely and vtterly deny Chriſt to be come in the flesh, but also they deny and deprive them selues from the euerlaſting ioy and heauenly felicitie, and although wortkes are nedefull and necessary, yet beþng without faith, hope, or charitie, nothing at all auayleth. In beleuyng that all such wortkes as are done trucly, and not kainedly, with faith iwyned, are most wholesome and profitable. Hope, in tarying the good will and pleasure of God, neuer thinkyng the

tyme

The description

Rom. 5.

tyme long of this our abode and pilgrimage. Charit-
tie in all thinges nourishing, and ready to cherifh all
such as lacke and are in necessitie, and so continueng
till it shall please the Lord, to chaunge vs into a bet-
ter life, which is most glorious: for if when we were
enemies, we were reconciled to God by the death of
his Sonne, much moze, seyng we are reconciled, we
shalbe preferued by his life, not onely so, but we also
iop in God by the meanes of our Lord Jesus Christ,

Rein. 8.

by whome we have receyued the attonement. No-
thing ought to separate vs from the charitie of God :
for whatsoever he be y seeth what Christ hath done
for him, cannot but beleue that God loueth hym, and
with all his soule, mynde, and will, ought to loue god
agayne : for thorough his loue that loueth bs, we o-
uercome strongly the infirmity of our cozrupt and fil
thy flesh, yea I am sure that neither death, neither life
neither aungels, neither rule, neither power, neither
thinges present, neither thinges to come, neither hie,
neither low, neither any other creature, shall be able
to depart any faithfull beleuer from the loue of God
shewed in Christ Jesus our Lord. For the eternal wil-
dome of God was, and is such, that before the world
began, appointed certayne that should prckesse and let
forth the gospel of his Sonne, euen to the worlds ende,
that is, they are not onely called, but also elected and
cho sen. All the commandementes do lead vs to cha-
ritie, for the ende of the commandementes is loue,
the which commeth of a pure hart, and of a good co-
science, and of kaphy vnkapned, for the which thynges
some have erred, and have turned vnto bayne iange-
ling

Of Charitie.

lying, because they would be doctors in the Scrip-
tures, and yet understand not what they speake, nei-
ther wherof they affirme. If this part of Scripture
were well considered of all such krantike heades, the
which taketh upon them to interprete the Scriptures
according to their owne wilfull myndes, I doo not
doubt, but suche would be better advised, in conside-
ring their dueties, not onely to their princes and go-
uernours, but also to the omnipotent God who is a
ble in a moment clearely to seclude, and cutte of such
vnprofitable impes. For as Corach, Dathan, and A-
biram, were destroyed for their rebellious against Mo-
ses Gods seruaunt, in resisting the ordinances and
lawes before commaunded, they as men the whiche
would seme wiser in their doyng then Moses, which
had the firme and true law in dede, were by the Lord
so greuously plaged, that the earth opened, and they
all went downe into hell, suche is the rewarde of all
disobedient children. Matche ye, stande fast in kayth,
quit you like men and be strong, and let your busines
be done in loue. My little children these things write
I. John. 2.

I. John. 2.
I vnto you, that ye sinne not, if any man sinne, yet we
have an advocate with y father Jesus Christ which
is righteous, and he it is that obtayneth grace for our
synnes, not for our sinnes onely, but for the synnes
of the whole world. And hereby we are sure that
we knowe him, if we keepe his commandementes.
the commandementes.

He that faith I know him and keepe his commaum-
dements, is a lyer, and the veritie is not in him. D we
nothing to any man, but to loue one an other, with
charitable loue. I therefore which am in bondes for
the lorde's sake, exhort you, that we walke wortvy of

1. Cor. 16.

1. John. 2.

Rom. 1:3

Ephe. 4.

D.ii.

the

The description

the vocation wherwith you are called, in all humble
nes of minde, and meekenes, and long suffering, for-
bearing one an other, and forgenyng one an other
through lone, and that you be diligent to kepe the b-
nitie of the Spirit, in the bonde of peace, beþng one bo-
dy and one spirite, even as you are called in one hope
of your callyng. Let there be one Lord, one fayth, one
baptisme, one God and father of all, which is aboue
all, and in you all. Let vs be rooted in charitie, that is
let vs consider one an other, to prouoke vnto loue, &
to do good works: and let vs forſake the fellowship
that we haue among our ſelues, as the maner of some
is : but let vs exhorte one another, and that so much
the moze, because ye see that the day draweth nye, in
this part is the wed our duetie, if we will be pertakers
of the mercy before reheſed. But if we ſinne willing-
lingly after that we haue received the knowledge of
the truth, there remayneth no moze sacrifice for ſins,
but a feareful looking for judgement and violent fire,
which shall deuoure the aduerſaries. This place is
also ſpoken of in the 6. of thys epistle, and also in the
12. of the Evangelist S. Mathew, that in sinnyng
willingly, is blasphemy against the holy ghost, which
S. John calleth his ſinne vnto death, let all such ther-
fore, as spare not to blaspheme the Spirit of God in re-
fisting and rapling upon hys word, know that their
masse is no sacrifice for ſinne, but ÿ the terrible iudge-
ment of God remaineth for them and their wicked i-
dolatry. Charitie ouercometh all ſinne. If I had the
spirite of prophecy and knew all misteries, & all ma-
uer of cunning. Also if I had all fayth, in so much as

Heb. 10.

Heb. 6.

Matth. 12.

I

Of Charitie

I could translate and carry away mountaynes out of their places, yet were I nothyng if I lacked charity. Moreover, if I did distribute all my goods in feeding the pooze, and although I gaue my body that I buried, having no charitie, it nothyng auaileth me. Charitie is patient and gentle. Charitie hath enuy at no man, it doth nothyng amisse, it is not puft out wyth pzyde, it is not ambicious, the seeketh not her p[ro]fite, the is not moued, the thinketh no euil, the reiopceth in no mischiefe, the goeth with truth, all thinges the suffereth, all thinges the beleueth, according to godly charitie, all thinges the hopeth which is to saluation, all thinges the beareth, charitie neuer kayleth. Thus sayth the Lord: the people of Israel, which escaped in the wildernes, from the swoode, found grace to come into their rest. Even so shall the Lord now also appeare vnto me from farre, & say, I loue thee with an everlasting loue, therfore by my charitable mercy, I haue drawn thee to me. I will repaire thee agayne, D thou daughter of Israel, that thou mayest be fast and sure. Therfore whatsoever thou be that this shall read, judge not rashly, but use the Scriptures to the furtheraunce of thy health and solate, and although in many points they may dislike thee, yet know thou that it is the truth and thou the lyer : therefore I say agayne, whatsoever pointe or title thou happen to read, and do not well understand it, as if thy capacity be not able to comprehend y meaning therof, omit it to the divine wisdom of god, & p[ra]y that it may be opene & reveled vnto thee, & thus with charitie vse thy selfe, that thereby it be not only a profit to thee whilest thou

lere.130

D.iii.

art

Of Justice.
Of humayne iustice and iudgement.

O man may be iust, that feareth either
death, payne, exile, or pouertie, or that
preferreth their contraries, before very
equitie. The foundation of perpetuall
prayse and renoume is iustice, without
the which nothyng is commendable. King Algeilaus
being demaunded which was the better, either iustice
or fortitude. He aunswered, if all men were iust, we
neded no fortitude. The glory of a good man is to do
iustice. Justice exalteth the people, but sinne maketh
the people wretched and miserable. The Emperour
Alexander hearyng that a pooze olde woman was
ill intreated with one of his souldiours, he dischar-
ged him, and gaue him in bondage vnto the woman
to get her her lining with his crakte, forasmuch as he
was a carpenter. Aristides, being called the righte-
ous, being demaunded of one if he was righteous of
his owne nature. Nature said he, hath much holpen
me thereto, but yet by myne industrie, I haue holpen
her also. In the pathe of iustice is lyfe, the way that
turneth therefrom, leadeth vnto death. Justice exal-
teth the people in honour. Sinne maketh the people
wretched and miserable. Use not iustice for kauour of
friendshipe, or malice, but so deale with all men, that
they may report well of thee. As my sonne, desiring wif-
dome, kepe thou true iustice, and God almightie will
geneue it vnto thee. Caius fabricus, was consul of Rome
in his dayes there was dilention among the Sam-
nites, and for that they determined an ende, came be-

Tulli.

Aristides.

P. i.

fore

Of Justice

kore y laid Fabricus, a zyovering a great stüme of gold
desired his counsailie for that they had bene so long
tyme in controuersie. Fabricus seing their gold, laugh
ed, saping: let me first see whether it hath either taste
or smell, and so gane to them their golde againe, here
in he shewed himselfe to be such a iudge as regarded
more true iustice, then corrupt bribery or gayne. For
faith he, it is better to be maister ouer gold, then that
gold should have the government, the which eucrea-
seth most miserable torments, it may bee supposed
that in these our dapes there are very few such Jud-
ges and doers of Justice, for the corrupte desire of
golde hath blynded the eies of many, not altogether
among iudges, but also among all degrees, as well
spirituall as temporall, and for as much as all comme-
dable histories ought not to be forgotten in causes
nede full, therfore are they placed in such sort, as most
best may sollicitate the myndes of all louyng and di-
ligent readers, and also to that end and purpose that
when Gods iustice and iudgement shal be shewed a-
mong the wicked for the inordinat[e living] as a fore
warnyng, let this be taken hede of, for that the iustice
and iudgement by Gods wordes, that reacheth for gre-
uous offence greuous punishment.

Cambices beyng kyng ouer the Persians and
Medes abonte the yeare of the worlde foure thou-
sande and senentie, elected and chose one named Si-
fames to be iudge ouer his people, the which for his
parcialitie was complained upon vnto the king, that
he had agai nst law and right condened a man to death,
the matter being examined and founde true, forth-

D.ii. with

d in the o-
one eye in
t, not ex-
ialitie, ne-
ious per-
ter.

foze

Of Injustice

heare it. Judges and officers shall thou make thee in all thy cities, which the Lozde thy God geueth thee thorough out thy tribes, and they shall judge the people righteously. Wilt not thou the law, nor know any person, neither take any reward, for gifts blynde the wife, and pernerte the words of the righteous. That which is just and right shall thou follow, that thou mayst live, and enjoy the land which the Lozde thy God geueth thee. Rewardes and gifts blyndeth the eyes of the wife, and maketh him domme, that he cannot tell men their faults. It is not good to have respect of any person in judgement, neither to regard the outward appearance of men. He that saith to the vngodly, thou art righteous, him shall y people curse, yea, the comminaltie shall abhorre him, but they that rebuke the vngodly, in them doth God delight, and a riche blessing shall come vpon them. Condemne no man before you have tried out the matter, and when thou hast made inquisition, then refozme righteously, gene not sentence before thou hast heard y cause, but first let men tell out their tales. Strive not for a matter, that toucheth not thy selfe, and stand not in the judgement of sinners.

Sirach. 20
Pro. 24.

Sirach. 11.

If there be strike betwene men, they shall come vnto the law, and let the judges gene sentence betwene them, and justify the righteous, and condemne y vngodly. Cursed be he that taketh reward to flay the soule of innocent bloud, for in judgement a man should not agree to the boyce of many, for to come by the truth. Thou shall not accept a vaine tale, neither shall put thine hand with y wicked, to be an vnrighteous

Deu. 25.
Deu. 27.

Exo. 23.

P.iii.

wit=

The description

John. 7.

witness. The law doth forbid to judge of a man, except he be knowne to be such a one, as hath bene before either an extorcioner, or a perjured person, or such a one as hath bene before an utter enemy to all good lawes and orders, he that judgeth his brother, judgeth the law.

James. 4

What art thou that art judge of an other: Go to now, ye that say, to day and to morrow let us go into such a city and continue there a day, and buy and sell, and winne, and yet cannot ye tell, what shall happen on the morrow, for what thing is your lyfe, it is even a vapour that appeareth for a little time, and then vanisheth away: for that ye ought to say, if the Lord will, and if we lyue, let us do this or that, but now ye reioyce in your boystinges, all such reioyings is enill: therefore to hym that knoweth how to do good, and doth it not, to hym it is sinne, he that backbiteth or judgeth his brother, doth judge the lawe to be euil, for the law forbiddeth so to do. He that knoweth and yet doth not, is without excuse, for God hath promised no mercy, but to the that will do their good will. Herein is not onelp an excellent admonition vn-to worldly iudges, but also among all estates, so that whatsoever he be, that by any meanes goeth about to dissike or misuse, vnto that person is promised the iust iudgement of God, the which hath power to destroy both body & soule. Thou shalt not fauour þe poope, nor honour the mighty, but in righteouſnes thou halte iudgeth thy neighbour, thou shalt not go vp and downe, as a priuy accuser among þe people, neither shalt thou stand against the bloud of thy nepghbour that thou beare no sinne for his ſake.

Leui. 19.

Pro. 3.

MnP

Of Justice.

My sonne forget not thou my law, but see that thine hart kepe my commaundements, let mercy and faithfulness neuer go from thee, bynd them about thy necke, and write them in the tables of thine harte, so shall thou fynde favour and good vnderstanding in the sight of God and man. Deliver him that suffreth wrong from the hand of þ oppresſo, and be not faint harted when thou littlest in indgement. Be mercifull vnto the fatherles as a father, a be in ſtede of an husband vnto their mother, so shall thou be an obedient sonne of the highest, and he shall loue thee more then thy mother doth. At the mouth of two or the witnesses, shall he that is worthy of death dye, and at the mouth of one witnes let no man die. Beware of bryberg and giftes, for rewardes and giftes blynde the eyes of the wife and make him domme, that he cannot tell men their faultes. The Kite in the ayre knoweth her tyme, the turtle, the Stożke, and the Swalow do come at their seafons, my people knowe not theyr loydes iudgemët. A good man will not in his frendes cause do against a weale publike, against hys othe, nor against the trust which is put in hym, for he layeth alide the personage of a frend, when he taketh on hym a indges office. The emperour Alexander would neuer suffer to be solde the office of a judge, or great authority in þ execution of lawes saying, nedes must he fel that doth buy. And I wil not let that there shall be merchants of goernance, which if I do suffer, I may not condemne, for I am ahamed to puniſh a man that buyeth and selleth. Themistocles being the chief judge in Athence, when there came to hym a great

Eccle.4.

Deu, 17.

Eccle.20.

Tulli.

Alexander
Augustus.

P.iiii.

multi-

Of Veritie.

The description of Veritie.

Christ is the truth, and he is also called
the Spirite of truth, not onely because he
is true, but bicause he maketh thy name
into whome he entreth true, where as
all they do, without the Spirite is none
other thing but lies. Also S. Peter

faith, that all diligence ought to be shewed among
chri stians. And hereunto geue all diligence in your
kayth, ministr yng vertue in vertue, knowledge in
knowledge, temperaunce in temperance, pacience in
pacience, godlines in godlines, brotherly kindnes in
brotherly kindnes, lone, for if these thinges be among
you, are plenteons, they will make you that ye nep-
ther shall be idle no fruitfull in the knowledge of
our Lord Jesus Christ. But he lacketh these things
is blinde and gropeth for the way with his hand, and
hath forgotten that he was purged from hys olde
sinne, as many as lacketh these and such like wozkes
are blynde and vnderstandeth not, what the faith of
Christ meaneth, and also without the mercy of Jesus
Christ, are utterly secluded from all heauenly felicity,
which felicitie cannot be gotten (of such) with out
harty prayers, in the tyme of this transitory abode v-
pon earth, and as many as haue in them the motions
of these godly and fruitfull vertues, may be most al-
sured, to be the very elect, and that they haue the true
faith, so long as they continue therin, no state, no time,
no flozsing power, no monarchie, nothyng within
the circuite of the whole earth, may once be compa-

N.j. red,

John. 14.

2. Peter. t.

The description

red to the prosperous estate and endeles felicitie of
those and such as haue and do obey the living God.

Josua for that he obeyed God enherited certayne
possession in the lande of Canaan, and like wyse the
lord strengthened Caleb y sonne of Jephune, which
said,behold the Lord hath kept me alive as he sayd.
This 45. yeares euen since the Lord spake this word
unto Moples while the children of Jstraell wandred
in the wildernes,and nowe, loe, I am this day 85.
yeares olde,and yet am as strong at this tyme, as I
was when Moples sent me,loke how strong I was
then, so strong am I now, whether I go to warre or
to come agapne. Herein is plainly shewed what hap-
py rewarde happeneth vnto those that vse truth, for
that both Josua & Caleb obeyed the lorde's behestes,
truely they therefore received the rewarde of truth
which is eternall felicitie. All the wayes of the Lord
are mercy and truth, let thy tonge be ignozaunt of ly-
ing, and swearing, and loue so well truth, that what
soeuer thou speakest, thinke that thou swerest. Truth
most commonly with many wordes is scattred to no
thing. The eternall God is so mercifull vnto his peo-
ple that he geueth them space to amende of theyr for-
mer offences, and calleth them by his p[ro]phetes and
preachers, to the ende that they at all tymes should be
redy in all truth and godly exercises, to sollicitate the
selues withall, as for example. The Lord commaun-
ded Moples, saying: Thou shalt seeke out among all
the people, men of actinitie, and suche as feare God,
true men hatpyng couetousnes, and make them heads
over the people. If thou shall heare say in one of the
cities

1ofna.14.

Ieronomi.

Laffanti.

Exo.18.

Deu. 13.

Of Veritie.

cities, which thy Lord thy God hath geuen thee to
dwell in, that certayne men being the children of Bel-
liall, are gone out from among you, and haue moued
the Inhabiters of theyr citie, saying, Let us go and
serve strange Gods which ye haue not known, then
thou must seeke and make searche, and inquire dili-
gently, and beholde, if it be true and the thyng of a
surety, that suche abhomination is wrought among
you, then thou shalt smite the dwellers of that citie,
in the edge of the swoode, and destroy it vtterly, and
all that is therein, and even the very cattell thereof,
with the edge of the swoode, and gather all the spoile
of it, into the midst of the streete therof, and burne it
with fire, both the citie, and all the spoyle therof eu-
erp whit, for the Loode thy God. For alway much therefoze
as the almighties charge was so great vnto Moses
& Baron, wyth the rest Ministers in those days con-
cernyng Idolatry and superstitious ordinances,
and that they were commaunded by the mouthe of
the mighty and eternall God, fully to seclude them-
selues, not onely from the personages of companies,
but also from all suche goodes as all those chyldren
of Beliall had in their gouernement, and in no wile
to entermeddle wyth one iote of it, and that bothe
theyr fayned Gods and goodes should be burned,
not primarily, but openly, to the intente, that those Le-
uites and people whiche beleued in the true God
should not at no time therewith bee infected, and
also because Sathan should not haue any quarrell,
at no time, amongst the peculier people of God, si-
thens therefoze that the commaundementes of God,

M.ij. were

Of Veritie

were so earnestly looked vnto in those dapes, and
so justly and truely observed, how much more ought
it, in these our dapes, to be both looked and sene vn-
to, for those people belieued in the promises to come,
hoping in Deede, that that god the which had promi-
sed, was able to performe that which was promised,
and through there beliefe were receaue d vp in glory,
now that which was promised, and of them looked
and hoped for, is come to passe, which is Christ, the
sauiaur of the whole world, and vnto vs as mighty a
sauiaur, which belieue, as vnto them the which before
his comming through the promise belieued. Then if
we will be the true children of God, as they were,
we must do as they did, which is to follow, &c. which
God commanded, not only them, but all vs also,
which is to cleane to all truth, to deny all superflitci-
ous enormites and imaginations of man, and to vse
the word of God rightfully and truely, taking no-
thing from it, neither adding or putting any thing to
it, but sincerely and truely to reverence and obey it,
& to shew our selues willing members of the churche
of God; and then God will guide vs, and so enflame
our harts with the ardent desire of his promises, that
at no time the bonyerous windes of error shall not
once have power to ouerthrow vs, neither the tira-
nus threatening of princes and magistrates once able
to euert or turne vs from the divine preceptes of our
only Lord and Saviour Jesus. When thou art come
Deu. 18.
into the land which the Lord thy God geueth thee, se
that thou learne not to do after the abhominations
of those nations, let there not be founde among you

M.iii. any

Christ, and the
nast the wycked,
liming, the one
shall be highe
s Lucifer, which
death, standing
bious liners;

were

The description

any one, that maketh his sonne or daughter to go
through the fier, or that beeth witchcraft, or a choser
out of dayes, or that regardeth the flying of foule or a
sozcerer, or a charmer or that counselleth with spirits,
or a southslayer or that asketh the truth of them that
be dead, for all that do such thinges, are abhominable
unto the lord, and because of these abhominations,
the lozde thy God doth cast them out before thee, wher
thou art come vnto any lande whether it be in parte
of thy native country or others, learne not the mische-
nous imaginations of men, but be thy selfe with the
swete counsailles of Gods word, let not the subtile
craftines of sathan, enflame thine hart with sorcery
or witchcraft, or any vaine worshipping of superstici-
ous and diabolicall lawes, for lukers sake, but chiefe-
ly in all stozmes of temptations pray to the mighty
God to ayde thee, and arme thy selfe with gods truth,
neuer seacing of thy laboure, till the loyd thy God
Doth call thee, and whatsoeuer he be that in this soz
doeth cast thee, and whatsoeuer he be that in this soz
doeth rewardde. Example.

Hezekiah the sonne of Ahaz kyng of Juda did
raigne, fine and twenty yeares olde was he when
he beganne to raigne and raigned nine & twenty
yeares in Jerusalem, and he dyd that whiche was
right in the syghe of the Lozde, and therefore the
Lozde prospered hym. Teache me, and I will holde
my tounge, and when I doo erre, shewe me where
in. Howe stedfast are thy woozdes of truthe, and
whiche of you can rebuke or reproue them. Be thou
my Judge D Lozde &c. For thy louyng kindnes is
euer

4. Reg. 13

Jeh. 6.

Psal. 26.

The description

hieſt, to tell of thy louing kindnes early in the moſting, and of thy truth in the night ſeason, the workes of his handes are veritie and iudgement, all his commandementes are true, they stand falſt for euer and euer, and are done in truth and equitie. O pr ayſe the Lord all ye heathen, pr ayſe him all ye nations, for his mercifull kindnes is euer more and more toward vs,

Psal. 1. 19. and the truth of the Lord endureth for euer. O take not the word of truth vtherly out of my mouth, for my hope is in thy iudgementes all thy commandementes are true. Thy truth also remayneth from one generation to an other, thy righteouſnes is an eueralſing righteouſnes, and thy lawe is the truth. Be thou nigh at hand O Lord, for all thy commandementes are true. Thy word is true, and is from eueralſing, all thy iudgementes of thy righteouſnes endureth for euer. Doth not wurdome cry, doth not derſtanding put forth her voyce and ſay, my throat shall be talking of thy truth, and my lippes abhorre vngodlines. A Juit man will tell the truth, and show the thing that is right, but a falſe witnesſe deſeueth.

Pro. 8. A true mouth is euer coſtant, but a diſsembling tong is euer chaungeable, the lord abhorreth lying lippes, but they that labour for truth please him. A falſe witnesſe shall perill, but he that is a true man, boldely ſpeaketh that he hath hard. Haue I not warned thee very oft, with counſaile and learnyng, that I myght shew thee the truth, and that thou with the veritie mighteſt auoſwer them that ſend vnto thee. No be vnto them that make vngrighteons lawes, and deuise things which be to hard for to keepe, where through my

Pro. 6.
Pro. 21.
Pro. 12.

but they that labour for truth please him. A false wit-
nessle shall perish, but he that is a true man, boldly
speaketh that he hath hard. Haue I not warned thee
very oft, with counſaile and learnyng, that I myght
shew thee the truth, and that thou with the veritie
mighteſt auoſwer them that ſend vnto thee. No be
vnto them that make vngrighteons lawes, and deuise
things which be to hard for to keepe, where through
my

Pro. 12.

Esfay. 0. vnto them that make vngrighteons lawes, and deuise things which be to hard for to keepe, where through my

my

Of Veritie

my people are oppressed, and the Innocentes of my
people robbed of judgement, that wurdome may be
theyr pray, a that they may rob the fatherlesse. What
will you do in time of visitation, and when destructi-
on shall come from karre? To whom will ye runne for
helpe, and to whom will you gene your honoure, that
he may kepe it, that when I with drawe my hande,
ye come not among the prisoners, or lye among the
dead. 'ac' But kaythfulnesse and truth shall they trust
unto, yea vnto the lord the holy one of Israel. And in
mercy shall thy seate be prepared, and he shall sit vpon
it in the truth in the tabernacle of David, iudging
and seking iudgement, and making haft vnto righ-
teousnes. In that day shall this song be soong, In the
land of Juda, we haue a strong citie, saluation shall
God appoynt in steade of walles, and bulwarkes, o-
pen ye the gates that the righteous people which ke-
peth the truth may enter in, there minde is let vpon
thee, because thou preferuest them in peace, yea in
peace, because they put theyr trust in thee, put ye your
trust alwayes in the Lord, for in the Lord God there
is strength for evermore, let all christians ioye in this
heauenly comforct, the which the holy prophet of God
speaketh, for although it be long agone since he spake
it, yet is it as fruitfull to al kaythful christians now in
these our dayes as ever it was before. God graunt
that the harts of al kaythful christians may be thank-
full, for these his inestimable benefites and mercies
theyed vnto vs in these our dayes, and therefoze let
vs reioyce with the Israelites, and say God is oure
righteousnes and truth, and God hath deliuered vs

R.j.

from

Efay. 16.

Efay. 26.

Of Veritie.

our goodes, our like, our childre, or SERUANTS, to do thes
SERVICE, as in RESISTING the FORRAYNE ENEMY, & SHewing
OUR SELVES Obedient SUBIECTS VNTO OUR PRINCE & GOVER-
NERS, not after a SODOMICALL ORDER, but after THOSE OR-
DERS Y are as wel to be Alowed of God, AS of Y PRINCE
or MAGISTRATS. EUERY one Y euill DOTh, HATeth Y light,
neither COMeth TO Y light, LEAST his DEDES should be re-
PRoued, but he Y DOTh TRUTH, COMMETH to the LIGHT, THAT
his DEDES may be knowne, HOW Y they are WROUGHT
IN God. He that COMMETH from HEauen is Aboue all,
and WHAT he HATH SEENE and HEARD, THAT he TESTIFIETH,
AND NO man RECEAUETH his TESTIMONY, he THAT HATH
RECEAUED his TESTIMONY, HATH set to his SEALE that God
IS true. WHICH SEALE SIGNIFIETH our CHRISTIAN beliefe,
the WHICH when we HAUe HEARD, DO FOTh WyTH fol-
LOWE, to the VttermoST on our parts, AND DO FSTEDFAST-
LY STande to the SAME, REFUSING NO PLAUGES that MAY
BE layde ON the bODY, FOTh THAT SWEETE FRUITE of HAPPY
IOYE, but EUEN to the Ende, THEREIN SO to continue, AND
THEN HAUe WE BELEUED, AND AlSO SEALED. BUT he THAT
lohn.7.
lohn.8.
Rom.3.
2.Chr.6.
SEEKETH HYS PRAYSE that SENT HYM, the SAME IS TRUE,
AND NO UNRIGHTOUSNES IS IN HIM, YEA, AND he THAT
SENT ME IS TRUE. LET God BE TRUE, AND every man A
LYER, AS IT IS WRITTEN, THAT THOU MIGHTEST BE IUSTIFIED
IN THY SAYINGES, AND OUREOOME WHEN THOU ART INDG-
ed. LET VS GEUE none OccASION of EUILL, THAT IN OUR
OFFICE, BE FOUNDE NO FAULT, BUT IN ALL THINGES LET VS BE-
HAUE OUR SELVES AS the MINISTERS of God, IN MUCH PA-
CIENCE, IN AFFLICTIONS, IN NECESSITYES, IN ANGUISHES,
IN STRIPES, IN IMPRISONMENTES, IN STRIVES, IN LA-
BOURES, IN WATCHYNGES, IN FASTYNGES, IN PUERNES, IN

R.1f.

know-

lohn.3c

lohn.7.

lohn.8.

Rom.3.

2.Chr.6.

The description

knowledge, in long suffering, in kindlenes, in the ho-
lye ghost, in loue vnkapned, in the wordes of truthe,
in the power of God, by the armour of rightouſ-
nes, of the right hande and on the lefte, by honour
and dishonoure, by euill reporte and good reporte,
as deceyuers and yet true. And I saw heauen open,
and behold a white horse, and he that sate vpon him,
was called faithfull and true, and in rightouſnes, he
doth indge and make battaille. And I sawe an angell
stande in the sunne, and he cried with a loude voyce,
saying, to all the foules that flye by the midst of hea-
uen, come and gather your selues to the supper of the
great God, that all flesh may be denoured. The mul-
titude that cried, are the vniversall church or congre-
gation of the faithfull, which is also to be vnderstan-
ded the wyfe of the lambe. The lambes supper, is the
lyfe everlaſting for all true beleuers to rest in perpe-
tual ioy, and endeles felicitie. The foules that are cal-
led to the slaughte, are the true preachers of chyſtes
doCTRINE, who are commaunded to kill and deuoure
all flesh with the harpenes of their preaching, in re-
buking the fleshly liuing in all degrees. D Jfraell if
thou wilt turne thee, (D England if thou wilt turne
thee) and leaue thine abhominations, then turne vn-
to me ſapth the Lord: for euem as the Prophet ſpake
unto Jfraell, euem the very fame ſpeaketh he vnto
thee D England. And if thou wilt put away thyne
offences out of my ſight, thou shalt not be moued, and
shalt sweare, the Lord liueth in truth, in equitie and
rightouſnes, and all people shall be forſtunate ſi op-
full in hym. Deare the wordes of the Lord, D ye chil-
dren

Reuel. 19.

Izrae. 4.

Oseas. 4.

Of Veritie.

Dren of Israell, fo: the Lo:rd mu:st puni:he them that
Dwell in the lande. And why, there is notruth, there
is no mercye, there is no knowledge of God in the
lande, but swearing, ly:ing, man:slaughter, thefte, and
adultry haue gotten the upper hande, therefor: e:hall
the lande be in a miserable case, and all thofe wy:cked
offendours that are therin, shall be rooted out. The
Lo:rd kepeth not his wyath fo: euer, and why, his de:
light is to haue compassion, thou: ha:lt kepe thy truth
with Jacob, a thy mercy fo: Ab:zaham, like as thou:
ha:lt sworne vnto our fathers long ago. And it ha:ll
come to palle, that like as ye were a curse among the
heathen, D ye hou:se of J uda, and ye hou:se of Is:rael,
euen so wil I deliuer you that you: ha:ll be a bleſſyng.
Feare not but let your hands be strong, fo: thus faith
the Lo:rd of ho:ſtes. Like as I deuised to puni:he you,
what time as your fathers p:ouoked me vnto wyath
ſaith the Lo:rd of ho:ſte:s, and ſpared not, euen so am
I determined now in these dayes fo: to do well vnto
the hou:se of J uda and Jeru:ſalem. Therfore feare ye
not. Nowe the thinges that you: ha:ll doo are these,
ſpeake euery man the truth vnto his neighbour, exe:
cute iudgement truely, and patiently within your
po:tes. None of you imagine euill in his harte a:
gap:nte hys neyghbour, and loue no false othes, fo:
all these are þ thynges that I hate ſapth the Lo:rd.
The law of truth was in his mouthe, and there was
no wickednes found in his ly:ps, he walked with me
in peace and equitie, and did turne many one away
from their sinnes.
Mich. 7.
Mal. 2

Ly:ng Darius made a great fea:ſte vnto hys ſer:
:; Efl. 3

R.iii.

uauntes

The description

uauates vnto all hys Courte, and to all the officers
of Media, and Percia, yea to all the Deputies, and
rulers that were vnder hym, from Judea, vnto E-
thiopia a 127. countries, so when they had eaten
and dronken, beþng satiſſed, and were gone home
agapne, Darius the king went into his Chaumber,
and there layde him downe to sleepe, and after a
while a waked.

In the meane season the three young men that
kept the kinges person, and watched hys bodye,
communed among themſelues, and spake one to an
other, let euery one of vs ſay ſomething, and looke
whose ſentence is wiserſt and moſte excellent aboue
the other, vnto him ſhall Kyng Darius gene greate
gyſtes, and clothe him with Purple, and ſet hym
nere the Kinges presence, and ſo euerye one wroſte
hys meaning, ſealed it, and layde it vnder the kinges
Pillowe and ſayde, when the kyng ariseth we will
gene him our wriſinges, and looke whose worde the
king and his chieſe Loſdes iudge to be moſt wiserſy
ſpoken, the ſame ſhall haue the victory, one wroſte,
Mine is a ſtrong thing, the ſecond wroſte, the King is
ſtronger, the third wroſte, Moemen haue yet moſe
ſtrength, but aboue all thinges the truth beareth a-
way the victory, and this last ſprobleme was written
by Zorababel, and was by the king and his counſaile
estemed moſt beſt in that he preferred truth aboue al
thinges. True krenſhip, and krindes, ye ſurely ſhall
kinde, where many pewer hartes, are made in one
minde.

Pitagoras.
Tobit. 1.

Tobias, of the tribe and Citie of Nepthalem
which

Of Veritie

whiche lyeth in the hye countrepes of Galile aboute
Naasón the way towarde the West, hauyng the Ci-
tie Sephet vppon the lefte hyde, thoughe he was ta-
ken prisoner in the dayes of Salmanazer kyng of the
Affirians, neuerthelesse being in captiuitie, he koz-
sooke not the way of truth. They that doo seeme in
vnrighteousnes, are the ennemies of theyz owne
soules, wherefore I tell you the truthe, and wyll
hyde nothyng from you, serue the Lord in the truth),
seeke after hys wyll, and doo the thyng that plea-
seth him. For God is gracious and mercifull, he koz-
geueth sinnes in the tyme of trouble, and is a de-
fendour koz all them that seeke hym in the truthe.
And we sawe the glorie of it, as the glorie of the
onelye begotten Sonne, full of grace and truthe.
If ye beleve not that I am he, ye shall dye in your
sinnes. Then sayde they vnto him, what art thou,
and Jesus sayth vnto them, euen the very same thing
that I spake vnto you, I haue many thinges to saye
and to indge of you, yea, and he that sent me is true,
then sayde hee to those Jewes whiche beleued on
hym, if ye continue in my wozde, then are ye my be-
rye disciples, and ye shall knowe the truth, and the
truth shall make you free, but now ye goe about to
kill me, a man that hath tolde you the truth, which
I haue hearde of God, why doo ye not knowe my
speache, euen because ye can not abyde the hearyng
of my wozde, ye are of your Father the Dwell,
and the lustes of your father will ye serue, he was
a murtherer from the beginnyng, and abode not in
the truth, therefor ye beleve me not, whiche of you

R.iiiij.

rebuketh

Tobi. 12.

Tobi. 14.

Eccle. 2.

Iohn 1

Iohn 8

The description

rebuketh me of sinne, if I say the truth why do ye not
believe me. For this cause was I borne, and for this
cause came I into the world, that I should beare
witness of the truth, and al that are of the truth heare
my voice. I say the truth in Christ, and I lye not, if
the truth of Christ be in me, this reioping shall not
be taken away from me, in the region of Alchaia. Wher-
fore because I love you not God knoweth, neverthe-
less what I do, that will I do, to cut away occasion
that they might be found like unto vs, in that wher-
in they reiopce, we can do nothing against the truth,
but for the truth. But let us follow the truth, in love,
and in all things growe in him whiche is the head,
euen Christ. Let no man deceive you with vain words,
for because of such things cometh the wrath of God,
upon the children of disobedience, be not ye therefore
companions of them. We were sometime darkenes,
but now are ye light in the Lord, walke as children of
light, for the fruite of the spirite cont中共eth in all good
nes, righteousnes, and truth. Study to show thy selfe
laudable unto God, a workkeman that neadeth not to
be ashamed distributing the word of God, truely and
instly, as for vngodly vanities of vices, passeth thou o-
uer them, for they will encrease vnto greater vngod-
lineſe, and theyr words shall freate euen as doth
the disease of a canker, of whose number is Himene-
us, and Pliletus, which as concerning the truth have
erred, ſaying that the refurrection is passed al ready,
and do destroy the kayth of some, but the sure ground
of God standeth still ſtill, that this seale, the Lord know-
eth them that are his, and let every man that calleth

on

The description

The description of wurdome.

Exo. 31.

Deu. 4.

1.King. 18

3.King. 2.

Tulli.

And the Lord spake unto Mopses saying,
beholde I haue called by name, Belalael,
the Sonne of Ury, the Sonne of Hurre, of the
tribe of Iuda, and I haue killed him with
the spirit of God, in wurdome and vnder-
standing, in knowledge, and in all maner of worke,
to finde out subtill feates, and to worke in golde, fil-
uer, and bzaſſe. And now harken O Iſraell vnto the
ordinaunces and lawes, which I teach you ſc. Kepe
it therefore and do them, for that is your wurdome.
The valiant and kingly Prophet David, in that he
feared the Lord, the Lord p[ro]spered hym, and he be-
haued him ſelſe w[is]ely in all his wayes, and the Lord
was with hym, wherefore, when Saule ſawe that
he was so exceeding w[is]e, he was aſtayde of David.
The dapes of David d[re]we nye that he shoulde dye,
and he charged Salomon his Sonne saying: I go the
way of all the world, be thou strong therefore, and
ſhow thy ſelſe a man. Kepe thou the watch of y[or]d
thy God, that thou walke in his wayes, and keepe
his ſtatutes, and his precepts, his iudgementes, and
his testimonies, euen as it is w[ritten] in the lawe of
Mopses, that thou mayſt p[ro]sper in all y[er] thou doſſte,
and in euery thing that thou medleſt with all, (con-
cerning Joab) the Sonne of Zaruia, in that he ſlewe
the two capitaines, Abner, and Amaſa. Deale with
hym, therefore according vnto wurdome, and bring
not his h[oe]e heade down to the graue in peace. P[ri]
dence costſeth in knowledge of things good a euill.

Df

Dk

The description

Socrates.

Seperate them that do craftely flatter thee, fro thole
that do faithfully loue thee, least the ill men haue
most profite by thee. By these examples, it is manifest
that God hath alwayes, and at all tymes preferred,
not onely those rulers and maiestates, the which
haue vsed and kept hys preceptes, wyth prudent
wisdome and just dealing, but also as well the poore
and simple, that not onely bene vnto those realmes
a most prosperous fau labour in sending a boundaunce
of all fertility, but in the ende an euerlast ing rede-
mer vnto enlesse iopes, and most happy felicity. Con-

Ex mife-
ricordia.

3. Kin.g3.

sider the excellent wisdome of Salomon, in dopng
justice betwene the two women that strove for the
quicke childe, when as the one of them through her
necligence smothered her childe, and by craft ment to
lay her fact on the other, to auoyde the blame was re-
proued, and the true mother of the liuing childe was

3.King.4

knowen. Also God gaue Salomō wisdome and vn-
derstanding exceeding much, and a large hart, euen as
the sand that is on the sea shore, and Salomons wil-
dome exceeded the wisedome of all the children of the
East countrey, and all the wisedome of Egipt, for he
was wiser then all men, yea the Ethan the Ezrahite,
and Hemam, Chalcol, and Darda, the sonnes of Ma-
hole, and hys name was spoken of throughout all na-
tions on euery side, and Salomon spake 3000. pro-
blemes, and his lōges were a thousand and five. And
the Queene of Saba, hearing the fame of Salomō,
concerning the name of the Lord, came to proue him
wyth harde questions, and he came to Jerusalem,
with a very great trayne, but whē the Sawe y goodly

3.King.10

building,

Of wisdome.

building, and cost ly apparell, of þ ministers, and hys
drinke, and burnt sacrifices, the sayd vnto þ king, it was
a true word that I heard in mine owne land of thy
sayings, and of thy wisdome, howbeit I beleued it not
till I came and saw it wyth mine eyes: And beholde
the one halfe was not tolde me, for thy wisdome and
prosperitie exceedeth the fame which I heard of thee,
happy are thy men, and happy are these thy seruants
which stande euer before thee, and heare thy wisedome.
And thou Esdias, after thy wisedome of thy
God, that is in thyne hand, let Judges and arbiters,
by my authority, to indge all the people that
is beyond the water, euen all such as know the lawe
of thy God, and them that knowe it not, those see
that ye teach. And whosoever will not fulfill the
lawe of thy God, and the kinges lawe, let hym
haue hys indgement wythout delaye, whether it be
unto death, or to be rooted out, or to be condemned
in goodes, or to be put in prison. Thys notable
example seemeth good, yea, and to be well
considered of, amonge the true professours of Christian
religion, firste to consider what a horrible thing
it is, to goe about to peruert the Scriptures, and sacr
cred word of God, with manes lawes and inuentions.
Secondarily, what a haynous offence it is before
God, in that the subiect shall epther wilfully, or
cotemptiously go about to make ordinaüces and lawes
contrary to the precept and commandement of that
the which the Prince hath determined by generall
counsaile, and consent of þ whole realme, so long as it
is to the aduancement of Gods glory, a true religion.

S.iii.

Now

The description

Hefther 13 Now when I asked my counselers how these things
might be brought to a good ende, there was one by
us excellent in wisedome, whose good will, truth, and
faithfulnes, hath oft bene shewed and proued, which
was also the principall, and next vnto the king: A-
man by name, which certified vs, howe that in all
lands there was scattered abroade a rebellious folke,
that made statutes and lawes agaynst all other peo-
ple, and haue always dispised the proclaymed com-
maundementes of kinges, & how ? for this cause, it
were not to be suffred that such rulers should cotinue
by you, not to be put down, seing now we perceaue
the same, that this people alone are contrary to eue-
ry man, vsing strange and other maner of lawes and
withstand our statutes and doinges, and go about to
to establish shewd matters, that our kingdome should
neuer come to good estate, and stedfastnes. Therfore
haue we commaunded by such as is next vnder vs,
appoynting Alman, which is or dayned to roote out
with the swoode, all such aduersaries, and that there
shall be no mercy shewed, and none suche spared. By
these meanes kinges raigned in honour, and God so
blessed them, that all that euer they went about pro-
pered so long as they rebelled not agapnte his testi-
monies and lawes the which he commaunded them
to kepe. And also the subiectes for that they obeyed
there prince with godly zeale and attendance, so long
God did also as well defende them from oppreſsion,
as he did the prince or King from cruell enemies and
subuersion. Shall a man be more just then God, or
shall a man be puerer then his maker? Beholde he
founde

1ob.4

The description

Pro. 2. Wisedome. A good understanding have all those that do thereafter. Hypsione, if thou wilt receane my words, and kepe my commandementes by thee, that thou wilt encline thine hart onto wisedome, apply thine harte to understanding. For if thou criest after wisedome, and callest for knowledge: if thou seest after her, as after money, and diggest for her as for treasure, then shall thou understand the feare of the Lord, as thou knowest the knowledge of God. For it is the Lord that knoweth wisedome, out of his mouth cometh knowledge and understanding, and he hideth his health for the righteous. Well is him that findeth wisedome, and obtayneth understanding. If wisedome is more worth than precious stones, and all things that thou canst desire are not to be compared vnto her, heare ye children the fatherly exhortation, and take good heede that ye may learne wisedome, for I have geuen you a good doctrine: for sake not my law.

Pro. 3.

Pro. 4. Wisedome, and obtayneth understanding. If wisedome is more worth then precious stones, and all things that thou canst desire are not to be compared vnto her, heare ye children the fatherly exhortation, and take good heede that ye may learne wisedome, for I have geuen you a good doctrine: for sake not my law.

Pro. 14. Wisedome resteth in the hart of him that hath understanding, and it shall be knowne among them that are vnlearned. Whoso loueth wisedome maketh his father a glad man. Moreover thus sayth the Lord of hosts, Beware of the vengeance that hangeth ouer you, and call for mourning wives and send for wife women, that they come shortly and singe a mourning song of you, that the teares may fall out of your eyes. Thus sayth the Lord also, let not the wise man reioyce in his wisedome, nor the strong man in his strength, neither the rich man in his riches, but who so will reioyce, let him reioyce in this, that he understandeth and knoweth me, for I am the Lord which

pro. 29

Jeremy 9. Doth standeth and knoweth me, for I am the Lord which

Of Peace.

Doth mercy righteousnesse and equitie on the earth.
Also thus sayth the Lord God, beholde I will bring
enemies vpon thee, euen the tyzantes of the heathen,
these shall drawe out thy swordes vpon thy bewty
and wisedome and shall defoyle thy glory. Wisedome
shall not enter into a froward soule, noz dwell in thy
body that is subdued vnto sinne. Who so despiseth
wisedome and nourture is vnhappy, and as for the
hope of such, it is but vayne, theyr laboures vn-
frutefull, and theyr workes vnprofitable. For as
much as all men be conceaued and bozne in sin, and
that with out the free mercy of God, there were no
hope of saluation, let vs therfore arme our selues with
constant prayers vnto almighty God, to strengthen
vs with the wisedome of his holy spirite, that in all
our affayzes, we may therby be able to withstand our
aduerispy the Diuell. Who like a roaring Lion seeth not,
but goeth continually about, seing whome
he may deuoure, yet for as much as our Saviour Christ
hath promised, that to al that with harty repentance
and true fayth turne vnto him, that on those he will
haue mercy, let vs therefor e yelde vnto God all ho-
nour, and count our selues moste ignoraunt, and
pray the Lord so to enflame our hartes with spiritu-
all wisedome, that we may thereby come to the
knowledge of hys grace, and heauenly benediction.
Steuen full of faythe and power, did great
wonders and miracles, amonge the people, then
there arose certayne of the sinagoge, which is cal-
led the sinagog of the Libertines and Sirenites, and
of Alexandria and of Cilicia, and of Asia, disputing

T.i.

with

Ezeki. 28

Sapi. 1.

Sapi. 2.

1. Pet. 5.

Acf. 6.

# Of Peace.

## The description of Peace.

Face being used, according to your commandmentes of our Saviour Christ, among all faythfull Christians, is not onely profitable to the body, but also to the soule, for peace signifieth the iop of conscience, and surenes against the deuill our aduersarye. And generally the aboun- Daunce of all spirituali goodnes, because our sinnes are forzgenen vs by Christ. Abraham for that he so peaceably and quietly obayed the commandemètes of the eternall and most mighty God, receaued the reward of everlasting iopes, and also in that he bele- ued the promises of God, without any maner doubt or keare, offering vp his onely Sonne Islaak, and bele- uing it fastly that God which had created hym of earth and dust, was able to restore hym his Sonne a- gayne, peaceably went to fulfill the Lords com- maundemèt. Therefore your lord blessed his whole poste- ritie saying: thouhalt goe with thy fathers in peace, and Chalt be buried in a good age. Also wher the great dearth and lacke of corn fell in the land of Canaan, Jacob sent his Sonnes into Egipt to buye corn, and there they were knowen, of their brother Joseph, and as they returned homeward, they found their money in the lackes mouthes, at their returne backe agayne into Egipt, they came vnto the man that was the ru- ler ouer Josephes householdes, and sayde vnto hym: Oh sir, we came downe hether at the first tyme to buye fooode, and as we came to an Inne it happened that we opened our lacke, and beholde euery man

T.ii. money

Gen. 42.

Gene. 43.

Gene. 45.

Dome,
t fayth
Dome,
lasting
world
Dome,
ed God
that be-
stedes
ucified,
into the
called,
Christ,
If any
that
all

The

The description

money was in his sacke, with full waight, and we
haue brought it againe in our handes, and other mo-
ney haue we brought also in our hādes to buy foode,
but we cannot tel who put our money in our sackes.
And he sayd peace be vnto you and keare not, your
God and the God of our fathers hath genen you that
treasure in your sackes, I had your money. Herein
is shewed that there was in them a quiet and peace-
able conscience, not desiring more then that which
was dew vnto them, and fearing also that the mo-
ney being found in their sackes might be an occasion
unto them of a continuall feruitude and bondage,
with sozowfull myndes brought it agayne vnto the
man, the which they had thought had formally recea-
ued it. Herein they also shewed themselves not one-
ly peaceable and quiet men, but also constant, and
true dealers, desiring no more, then that which of
tight appertayned vnto the, this example may seeme
very necessary and profitable among all the profes-
sors of Christianitie, whereby they may the better
know how to use their crafte and occupyping wyth
truth and equitie. In which beyng kept, bringeth all
such to the peaceable hauen of quiet immortalitie.

And if thou thus abide in my lawes and obserue
my comnaundementes, I wyll sende peace in the
lande, and ye shall sleepe wythout any man to make
you akrayde, and I wyll rydde euyll beaſtes out
of your lande, and there shall no sworde goe through
out your lande, and ye shall chace your enemyes
and they shall fall before you vppon the sworde, and
five of you shall chace a hundred, and a hundred of

you

Leui. 26.

["Of Peace.", "You shall put a thousand and a thousand and a thousand and

The description

Jраell plucked them out of the handes of the Philistines and there was peace betwene Jtraeell and the Amorites. Also consider the great kindnesse of Abigaell, the wife of Aaball that churle, when David sent x.of his young men vnto him, for that he had serued his shepehardes and thepe in the wildernes, saying, greete him in my name, and thus shall ye say: peace be to thee, and peace be to thine house, & peace be vnto all that thou hast: Beholde, I haue heard say thou hast shearers, now thy sheepe were with vs in the wildernesse and we did them no spite, neither was there ought of thy flocke minished, vnto them, all the while they were in Carmell, aske thy laddes, and they will shew thee : wherefore let these young men finde fauour in thine eyes(for we come in a good season) and gene vpray thee whatsoeuer commeth to thine hand vnto vs,and vnto thy Sonne David, Aaball hearing these wordes,sayde, what is David,and what is y Sonne of Jsay, there is plenty of seruantes now adayes, that bzeake away euery man from his master, shall I then take my bzead,my water and my flesh that I haue killed for my shearers and gene it vnto men, whom I wot not wherce they be, when the younge men perceaued the churlishnes of Aaball, and that for the good done vnto him, to haue no recompence, returned and tolde David, then David commaunded euery man to girde his word to his side, and prepare themselues to destrop Aaball, but Abigaell, Aabals wife seing the misery that was like to ensue on her huf bande, for his churlishnes,CAUTIONED certapne loaes,and partched corne,and wine

In Reg. 25.

and

Of Peace.

and a 100. frayles of reasons, and 200. topnets of
figges to pacifie the wrath of David and rode to mete
him in the way, unknowing vnto her huf band, and
as she came in the way, David met her, (and sayd vn-
to her ) in vaine haue I kept al that this fellowe
hath in the wildernesse, and he hath quit me euill for
good. So and so do God to the enemies of David, if
I leaue any thing, that partaineth vnto him, Abigael
seing the fearcenesse of David agaynst her huf band,
sel down at his feete, and desired him to leaue of his en-
terprize and not to shed bloud, and so David with-
drew his hand, and receaued of Abigaell, that which
she brought vnto him, sayd vnto her, go vp in peace
to thyne house, beholde I haue heard thy voyce, and
haue accepted thy parson. He that hath not peace of
the hart, the mouth, and the acte, ought not to be cal-
led a Christian man, wo be vnto them that had rather
haue the sighte of abundaunce, then to haue peace-
able quietnesse, for where the hart is fixed with the in
ordinate desire of the world, there can neuer grow a-
ny prosperitie in the common wealth, for if the subiect
be in penury, and hane the lacke of suffisance, then is
it not onely a misery to the commons, but most of all
to the prince or magistrates, the kinges power ought
alwayes to rest in his subiectes. For if they be weake
and keable then cannot that prince or gouernour be
strong, although he had neuer so much aboundance
of golde or treasure, for such treasure being hid and
vnoccupied, briedeth most miserable repioch, and end-
lesse torments. These things haue I spoken vnto
you, being yet present with you, but the comforter

U.j.

which

Augusti.

John. 14.

The description

Phil. 4.

Apos. 1.

which is the holy ghost, whome my father will sende
in my name, he shall teach you all thinges, and bring
all thinges to your remembraunce, what so ever I
haue sayde vnto you, peace I leane with you, my
peace I geue vnto you, let not your hartes be greued,
neither keare, ye haue heard how I sayd vnto you, I
goe and come agayne vnto you. The Lord is euen at
hand, be not carefull, but in all thinges shew your
peticion vnto God in prayer and supplication, with
giving of thankes. And the peace of God which
passeth all understanding, kepe your hartes and
mindes in Christ Jesu. Grace be with you
and peace from him which is, and which
was, and is to come, and from the 7. spi-
tites which are presente before hys
throne, a fro Jesus Christ which
is a faithfull witenesse, and first
begotten of the dead, and
washed vs from sinne, in
his owne bloud, and
made vs kinges
and princes
vnto
God his father be glory, and dominion for
euer more, Amen.

The

Of Purgatory.

The fetching of soules out of purgatory.

Draımuch as the Antichrists have
a place among themselues imagined,
a place the which they call purgatory,
and so affirming it, and that through
their power they are able to bringe
soules departed out of hell into thez
purgatory, and also to sende soules thether at theyz
pleasure and will, I haue thought good to search the
scriptures, to the intent to see if there had bene any
such word or place, as by their writings is alleaged, and
there is neither word nor place in such sort to be found.
But sith they affirme such a place to be, I thinke in
dede, as many as goe thether, whē they are deade, do
leauë their winding hetes behinde, for a tokē, which
femeth þe such Drelates may put þe more cloth in their
Ephod & Tunicle, and Rochet, els it is to be thought
thosë relickes should not be made so holy. And for the
auopding of such superstitious imaginations, I haue
thought good to nominate so many places of þe scripturés
as do alow this third place, which they cal purgatory,
but nought there is to be founde as hereafter
folowing in this sapde chapiter more at large thalbe
shewed. In þe first of þe holy Evangelist S. Mathew
is written these wordes, the shall bring forth a sonne,
and thouhalt call his name Jesus: for he shall tane
his people from their sinnes, all this was done to fulfill
that which was spoken of the Lord by the prophet
Elap in his biij. chapiter, saying: Beholde a mayde
thalbe with childe and shall bring forth a sonne, and

U.ij. they

The description

they shall call his name Emanuell, which is by interpretation God with vs, which name was geuen vnto Christ, because he being God was as Paul wittnesseth found like vnto vs in all thinges, Sinne onely excepted. Also in the 2. chapiter of S. Marke the Evangelist is written these wordes, when Jesus saw their faith, he sayde to the sicke of the paulſey, Sonne thy Sinnes are forgeuen thee, and there were certaine of y Scribes sitting there a reasoned in their hartes saying, how doth this fellow blaspheme, who can forgeue Sinnes, but God onely. Herein they shewed themſelues altogether ignoraunt, not crediting him, for all the miracles that he had done and shewed among them, in like doth the Dope and his fraternity, beholde the ſcriptures but nothing at all vse them as they ought to do, but altogether to their owne imaginations, in as much as they haue done and do mapntayne a purgatoryp, a place to puniſhe Soules in, after they be departed this life at their pleaſures, which is nothing but mere falſhod and deceit, ye and also are not alhamed to say that by vertue of trentall Maſſes, pardós, and dirgies, they are able to redeem those that are paſſed this life from all paynes and torments. D wretched congregation, o generation of vipers, that are not alhamed so Superbiously to brage and so arrogantly ſeeke to deface the truth of the living God, for as there is but one true and living God, no more is there any other ſauiour and redeemer then: God in Christ Jesus, which ſuſred for all men vniversally, and he it is that worketh our saluation; and none but he. Si quis peccauerit, advocatum habemus

The description

Math. 11.

teous, and he it is that obtaineth grace for our sinnes,
for he was wounded for our offèces, & smitten for our
wickednes. Venite ad me omnes, qui laboratis, & onerati
estis, & ego reficiam vos. Come vnto me all ye that la-
bour and are laden, and I will refresh you. He faith
not go to John, Peter, or Paule, much les to epther
Dope or Cardinal, that any mă should pray vnto, but
only and soly vnto him which died on the Cross for
our sinnes, and rose agayne for our iustification, now
must it plainly appeare (as it is most evident) that the
Dope is an hipocrite, a lyer, & deceauer, going about
to robbe God of his honour, in ſe he taketh vpon hym
to forgeue sinnes, being a miserable & wretched offen-
der himselfe, which none can do but God only. Christus
ſemel pro peccatis paſſus fuit, iustus pro iniustis, vt nos ad-
duceret deo. Christ hath ſuſſed for sinnes, the iust for
the vniust, for to bring vs to God, and was killed as
pertaining to the ſlesh, but was quickned in the ſpirit.

L. Pet. 30.

Sanguis Iesu Christi emundat nos ab omni iniquitate. The
blonde of our Lozde Jesus Christ hath purged vs
from all our sinnes. Non mortui laudabunt te domi-
ne, neq; omnes qui discendunt in infernum. The deade
prapſe not thee D Lord neither all they ſe go downe
into silence. How then can Dope or Pielate rapſe
them vp, & forſeue sinnes, when the Lord hath ſapd,
that none prapſe him that are gone downe into the
ſilèce. D blinde guides, here the blinde leade ſe blind,
and so both falleth into the ditch. Quomodo facti ſunt
indefolationem ſubito defecerunt, perierunt propter iniqui-
tatem ſuanı. D how sodenly do they consume, perſiſe
and come to a fearefull ende, that ſeeke to maintaine

Psal. 115.

their

Psal. 72.

Of Purgatory.

their hipocriticall devilles, before y true words & do-
cuments of our Saujour Christ Jesus, as shall be the-
wed by y like of holy S.Dunston, a Saint of y Dopes
downe making. Anno.958. John y xii.helde y Papa-
tie at Rome y space of 4. yeares 10. monethes, some
authors write y he reigned 9. yeares 3. monethes, &
5.dayes, and was strikè of a devill, as he was lyng
on bed with a más wife, and so dyed within 8. dayes
following. This is he of whom the vie word rose. Be
as merv as Dope John: Unto this holy vicar of Sa-
than a succellour of Simon magus went Dunstone
down of England to be confirmed Archbishop of Can-
terbury: As soone as he was returned againe to Eng-
land, by authority of this most execrable monster and
wicked Antichrist, he gaue a strait commaundement,
that Priests out of hand should put away their law-
full wines, whome that brute conslied hipocrite
talled the beffayles of fornication, as more playnely
appeareth in the actes of the English botaries. Now
to returne to the former place of purgatory. King
Edwine, bypon the day of his Coronation, lap with
Alfiga or Alfgina hys Concubyne, hauing then no
wife. Dunstone being at that tyme but a munke
and Abot at Glassenbury, and beyng very nere the
place, came and placked them both violently from
the bedde, and brought them before the Archbishop
Odo, threatning y woman suspension, for the which
the king after that exiled the sapde Dunstone into
flaunders, and wrought the munkes many o-
ther displeasures. When King Edwine was dead
the Archbishoppe of Florence, for the good wyll

W.iiiij.

that

Polichro-
nicon.

Bale.

M. Bales.

The description

that he bare vnto Dunstone, wrote this lie of him
as followeth. whê king Edwine was departed this
life, y devils came caried his soule to hel, Dunstone
knowing therof caused his soule to be takè from y de-
vils a to be put into their fained purgatory, with lie a
al. Polichnonicō saith y whê Dunston cōmaunded y
devils to leane y soule of Edwine, that one devil spake
and said, had not Dunston ben, they stil mought have
tormèted him. But y strength of their requiem Mal-
ses were of such abhominable operation y they could
kepe him no longer. Thus these shameles rebels, the
okspzinges of Sathan, are not alhamed to confirme a
say this to be true, which is most pernicious a filthy,
God for his mercies sake opè the epes of all obstinate
papistes & hinderers of his word that while the light
of his glorious gospel Shineth among vs both they
and we all may imbrace the light, and not to runne
hedlong into the vale of darkenes where is weping
wayling and gnashing of teath and endles woes for-
ever continuing, remember the wordes of our saui-
our Chziste which he spake ouer Jerusalemlaying,
Ierusalem Ierusalem, qua occidis prophetas & lapidas eos
qui mittuntur ad te, quoties volui congregare filios tuos,
quemadmodum auis nidum suum sub pennas et noluisti.
D Jerusalel Jerusalelm, which killest y prophets and
stoneft them that are sent vnto thee, how oft would
I have gathered thy children together, as the Hen
gathereth her nest vnder her winges, but ye would
not let these few enſamples be sufficient. Consider wel
of them and prayſe them as they are worthy, flye fa-
bles and cleaue to the veritie and then no doubt God
will extend to vs his mercy Amen.

Luke.13:

Problemes.

Athan flourishing, Wertue decreseth,
Wertue flourishing,athan consumeth:
If will haue desire to froward intent,
Both froward and will in the end will be spent.

As Fides,and Fallax,be not of one minde,
So vice with vertue can neuer agrè:
 vice will to vice,as euill by kinde,
When vertue thines bight,strange lighres you shall see.

A seruaunt I had,both trusly and true,
Ful of obedience,and very diligent:
Pret euill in maners full well did enſue,
In darkenes condemned no time to repent.

When earth by his vapour shall fume so the head,
That nothing may cause such apacent to see:
Beware in the end it turne not to Lead,
And so of thy head neuer cured to be.

When Phaeton whipped, his hoſſes gan runne,
The wozld to compasse,as he then thought:

But Soll, ſone disſplaſed so wilfull a ſonne,
And all his intent consumed to nought.

Where mault long lieth not loked unto,
The Dopes they deuoure,and wait ſone the cozne:

Pet all not consumed fo; all they can do,
When fier a p[ro]och,then better vnbozne.

When Trocadill w[ae]peth,and lieth full lowe,
Then danger ners crepeth,if bede none take:
And the aſſe fo; paltour doth neigh with how,
Then Fallax from falſhowde ſee thou fo;ſake.

The Wiper his kinde, doth vſe and kepe,
By reſemblance of loue,with an outwarde how:

So ire once kindled,cauſeth ſome to wepe,
And like will to like as all men well know.

X,i.

Light and
darkenes.

Hathan,
the woſſo.

Wo[ld]ly,
tares.

The ouers
thow of
the ene[m].

Some cauſe
Dopes
at wles.

Beware of
flatter[ry].

Truſt not
an ene[m].

The

The description

While he
is but wi-
ned so kepe
him.

Such as
can or may
see, see, seel
when ye
would ye
shall not.

Do not
wistfully
lose thy
time.

Feare not
of perſecu-
tion.

The grea-
ter mischief
vlageth the
lesser.

Kepe light
While ye
have it, the
night is at
hand.

This may
come to
passe.

God
graunt vs
his mercy.

The Dke that is grene, and fresh in his kinde,
The Juy once spred, and on the tope take holde:
By little and little, his force is vntwinde,
And the Dke once fallen, then nedes must vnſolde.

As sping of Sommer, the gotes doo delight,
And Aquaries would be in Leos place:
The force of Philomilos may ſone lose his light,
And causeleſſe to ſoſget, eche knowen face.

The Snyle once vopde, his house cannot gett,
Where ſubſtance of body is utterly spent:
No ſide to ſee light that once might haue fet,
And house in the ende by tempelt is rent.

When Leo by force his p[ra]y doth kepe,
By Tenus affent and thinkelt not to miſe:
Philogines with heate may cause him to graete,
So greate is his power, deuopde of all blisse.

When Vulcan with force hath done what he can,
With hammers and flogges to hollow the ground:
Yet Philamertia the enmpe of man.
Surpalleth his force, and gcueth the wound.

Where the hogge is filled with vnwonted ſwill,
And the Ape is vſed to thinges not meete:
There deadly dzincke full soone doth kill,
To late to mozne, leſſe cause to weepe.

When golde into copper are changed in one,
And Adreons dogges are ſuffised with p[ra]y:
Then euery poſe paltor shall dwell alone,
And of theyz whole liuing shall haue no nap.

When. Bon.in.to.ner.væ.be.to.some,
His banner disſplaited in place where he would:
Then L, as Jopyleſe, may ſay vndone,
Sith Pietas delaieth once that he could.

While

Of Doome.

While Soll with his beames, so fresh geneth lighk,
And Ely witheth Zabeth long to raigne:

Then pray to Iehouah we lose not that light,
In whome consilith our prouite and gayne.

All such as are wile vse iudgement by measure,
Be not to rath, a solution to gene:

And so it may chaunce some to perseuer,
Much better to vnderstand, the matter to atchine.

FINIS.

Of the day of doome, And comming of the

Lord, wherein is contayned the rewarde of the faithful,
the reprobate go into euerlasting fier.

Eholde, heauen and the heauen of hea-
uens is the Lords, and the earth with
all that is therein, notwithstanding,
the Lord had a lust vnto thy fathersto
loue them, and chose theyr seede after
them, euen you, above all nations, as
thou seest this day. Circumcise therefoze the foreskin
of your hart, and be no more stiffnecked: for the Lord
your God, is God of Gods, and Lord of Lorzdes, a
great God, a mightie, and a terrible God, which re-
gardeth no man's person, nor taketh giftes: he doth
right vnto the fatherlesse and widdow, and loueth
the stranger, to geue him fooode and rayment, loue ye
therfoze the stranger also, for ye were strangers your
selues in y land of Egypt. Thou shalt feare y lord thy
god, with him onely thy serue, to him shall thou cleane
and sweare by his name, he is thy praise with thy God,
that hath done for thee these great a terrible things,

Ex. 13.

which

Pray to
God have
help.

Deut. 10.

while

Of Doome.

tify God on his behalfe, for the time is come we must begin at the house of God, if it first begin at vs, what shall the end be of the which believe not the gospel of God, and if the righteous shall be saved: where shall the vngodlyinner appear, wherefore let them that suffer according to the will of God, commit their soules to him with well doing, as unto a faithful creator. Riches helpeth not in day of vêgeaunce, but righteousnes delivereth from death, the rightousnes of the just shall deliver them, but the wicked shall be taken in their owne vnchodlines. If we had truely judged our selues, we should not have bene iudged, but when we are iudged of the Lord, we are chastened, because we should not be damned with the world. Tserely, verely, I say unto you, the tyme shall come, and now is, when the dead shall heare your voice of the Sonne of God, and they that heare shall live, for as the father hath life himselfe, so likewise hath heuen to the Sonne to have life in himselfe, and hath geuen him power also to judge, in that he is the Sonne of man. Maruaile not at this, the houre shall come, in the which, all that are in the graues, shall heare his voice, and shall come forth, they that have done good into the resurrection of life, and they that have done good into the resurreccion of damnation. For God so loved your world as he hath given his only Son, that none should live in him should perish, but should have everlasting life, for God set not his Son into your world to condemne the world, but that the world through him may be saved, he that believeth on him shall not be condemned, but he that believeth not is condemned already, because

John. 5.

Iohn. 3.

X.iii.

he