That Rome is Babylon, and the Pope and his Cleargie Antichrist.

NOw that Rome, or rather the Empire, Monarch or dominions thereof, is that daughter of Babylon, Daniel. 7 the sea of Anti­christ, so liuely described of Daniel by 4. monstrous beastes, conteining both the crueltie of the leopard, the beare, and the Lion, Apoc. 13 and so liuely painted out in the Apocalips by another beast, muth after the same shape, colour, and condition, ha­uing seuen heads and ten horns. Apoc. 17 And also by that great pur­ple coloured whoore, sitting vpon many waters, it appeareth plaine and manifest, in that the Angell himselfe expoundeth that purple whoore to be that great Citie Babylon, Apoc. 5. 9 the mo­ther of all abhomination, which beareth rule ouer the kings of the earth. And the seauen heads of the beast, to bee seauen mountaines or hils, whervpon the woman sitteth, which all writers, historiographers and poets affirme to be a plain de­scription of the Citie of Rome: which because of her abho­minable filthynes, Apoc. 11. 8 is spiritually called Sodoma: for kéeping Gods people in bondage & slauery, Egypt: and for her like­nes in conditions, Babylon.

That good smelling dog Tertullian, who liued about 200 yeres after Christ, Tertullian. discoursing of figures and things figured, sayth, that Babylon in the Apocalips beareth the figure of the Citie of Rome.

That swéete mouthed hound Chrisostome, féeling a hot sent of his game, calleth on to his fellowes in this manner: Like as the Persians came in the psace of the Caldeans, Chrisostome in his Com­mentaries vp­pon the second Epistle to the Thessaloniās the Grecians in the place of the Persians, and the Romanes in place of the Grecians: so shall Antichrist vsurp the Empire of the Romanes.

That famous finder S. Augustine affirmeth, that at the [Page 7] same time when the first Babylon, being alwaies enemy to the Citie of God, De ciuitate Dei. was destroied in Caldea, least the Citie of God should want an enemy: the second Babylon, which is the Citie of Rome, was erected in Italy.

The good shepheards dog Saint Gregorie, Eregorie in his 4. booke & Epistle. 38 hauing found out that monstrous Hydra, giueth warning to his flock, say­ing, He that shall claime to himselfe the title of vniuersall Bishop, and shall haue a gard of Priests to attend vpon him: that same is Antichrist.

That well flewed hound Saint Barnard, hauing found of his footing, Barnard in his Epistle 125. doth spend his mouth in this manner. That beast of the Apocalips, to whom is giuen a mouth to speake blasphemie, and make warre against the poore Saints, pos­sesseth Peters chayre, as a lyon prepared to his pray.

That trustie and diligent searcher Ireneus hauing ran­ged the forrest of y ^e Apocalips, where it is said, that the nū ­ber of the beasts name is 666. Ireneus vpō the 13. chap. of the Apocalips saith, that this Gréeke word Lateinos, the Latine man, was thought to bee the name of Antichrist, which being numbered by the Greeke letters, af­ter their order and manner of accounting, maketh iust 666. And in the Latine tongue, Dux Cleri, the Captaine of the Clergie, doth the same, as followeth.

The generation of Antichrist.

FIrst the deuil begat darknesse, darknes begat ignorance, ignorance begat error, error begat merits, merits begat the Masse, the Masse be­gat superstition, superstition begat hypocri­sie, hypocrisie begat lucre, lucre begat purga­torie, Purgatorie begat abundance, abun­dance begat pompe, pompe begat ambition, ambition begat the Pope & Cardinals, and the Pope & Cardinals brought forth tyrannie, murther of Saints, & licence to sinne, the end whereof is death and vtter destruction.

To conclude, forasmuch as Christ himselfe was accused of high treasen, against the Romane empire, persecuted, con­demned, and crucified, within the circuite of the Romish do­minions, by the Romish officers, & according to the Romish lawes: it must néeds follow, that the same Empire which hath so persecuted the head, should bring forth that monster which should persecute the members.

Anselmus affirmeth, Anselmus. that Antichrist shall come vnder a cloke of holinesse, 2. Thes. 2. 4 and shall promise the kingdome of hea­uen.

The Apostle sayth that hée shall sit in the Temple of God, and be worshipped as God. But séeing there is none that exalteth himselfe so high in the Church of God: nor so lyke in all qualities, propertyes, and conditions vnto Anti­christ, as the proud Pope of Rome, who taketh vpon him to forgiue sinnes, which is proper to the office of God onely, to shut and open heauen gates at his pleasure, and to bee wor­shipped aboue all Kings and Princes: he shall surely at this time, by my content, stand for the head: his greasie shaue­lings, as Cardinals, Bishops & Priests for the bodie: and his rascall rable of Monkes and Friers, for the venimous tayle of that monstrous dragon. And if any other Antichrist chance hereafter to be more manifestly reuealed, I will then recant and confesse mine errour. But if the Lions skin were once pluckt off from those wilful blind asses, they would soone ap­peare in theyr lykenes, as hypocrites, wolues and foxes.

The sweete and pleasant crie of Gods chosen Houndes in pursuing of Antichrist.

IT were too long to recite but euen the most principall of those godly instruments indued with learning, knowledge and iudgement, to discerne light from darke­nesse, truth from falshoode, and religion from superstition: Gal. 2, [...]. [...] whome it hath pleased the Lord of his fatherly kindnesse to moue and stirre vp both by preaching and writing, to rouse that seuen headed monster out of his denne, and pursue him in chase. Who haue not onely ript vp and layde open to the view of the world, the filthie corruption of that proude Ro­mish sea: but also by notable parables and similies prophe­cied the fall, ruine, and vtter confusion thereof.

In the yeare of grace 1160. Anno. 116 [...] One Peter Waldus Ci­tizen of Lyons, a man both rich and verie well learned, walking amongst others in their accustomed place of mée­ting: it chanced one of the companie to fall suddenly downe and yéeld vp the Ghost: which heauie example so terrified the sayd Waldus, as thereupon he was striken with a déepe and earnest repentance of his former life, & séeking with a seruent desire to reforme the same: began first to giue large almes to the poore and néedy. Secondly, to instruct himselfe and his householde, in the doctrine of the Gospel. Thirdly, to exhort all men that came vnto him, to repentance and amendment of life. And the more his fame spred abrode, the more did the people frequent about him, some to heare his doctrine, and some to receiue his almes. Which geare com­ming at last to the eares of the Romish Prelates, they neuer ceased vexing, and persecuting both him and his fauorers, till at length by violence they were all driuen out of the Ci­tie: who dispersing themselues into diuerse countries, were compelled to liue poorely: some in Bohemia, some in Germa­nie, and some in the valleyes of Angron, Lucern and Pe­rousse in the countrie of Piedmont, vnder the Duke of Sa­uoy. From those that dwelt in Piedmont, came the [Page 10] people of Merindoll and Cabriers to inhabit in certaine de­sart places in the Countrie of Prouence in France: Anno. 1380. some a­bout Lions, and some at the foote of the Alpes: being men of such honest behauiour, vpright conscience, and vertuous conuersation,: so iust and constant in their dealing, pitifull and charitable one to another, diligent and painefull to get their liuing with truth and honestie (offering that it all the Uniuersities in Christendome, were able by the worde of God to reprooue their doctrine, to yéeld and confesse their er­rours) that their very enemies who continually sought their déstruction, could not iustly accuse them of any crime: saue onely for speaking against the corruption of the Romish Clergie: and forsaking the Bishop of Rome his authoritie, cleauing onely to the worde of God. For which cause they were so odiously detested and abhorred: that a law was made vtterly to destroy them all, both man, woman and childe, as a people vnworthie to liue vpon the earth. Till it pleased the Lord after many horrible murthers, cruell con­flicts and grieuous persecutions for the Gospell, to fight for them to the confusion of their enemies, and preseruation of his truth. Some called them Lowlards: some the poore people of Lyons: but for that they were the followers of Waldus, they were all called Waldenses till the time of Luther, when they began to be called Lutherians and Pro­testants.

Amongst many others, I can not passe ouer that vali­ant Bohemian hunter Zisca, who after he had beene victor in defence of the Gospel, agaynst that monstrous dragon in eleuen bloudie battels, whose very name in the field was a terrour sufficient to quaile the enemie: at last falling sicke and readie to yéelde his debt due vnto nature, did valiantly comfort and cheare vp his sorrowfull countrimen in this maner. When I am dead (quoth hee) take my skinne, and make thereof a drum to vse in your warres: for as my name was a terror to those Romish woolues in time of my life, so will the very ratling of my skinne, enforce them for feare to runne away when I am dead.

The authour of the Plowmans complaint, was (no [Page 11] doubt) a most cunning and diligent hunter, who in great vehemencie of spirite painted Antichrist in his colours, Anno. 1170. and layde open to the world the intollerable corruption of his Ro­mish rabble.

That trustie trailer Saint Barnard in his booke of Considerations, Barnard in his booke of considerations calleth the Popes Court a denne of théeues, wherein (sayth he) is left no shewe of Peters suc­cession.

Petrarca Archdeacon of Parma, a good smelling dogge, saide in his time, Petrarca in Epist. 20. that the sea of Rome was become the mo­ther of idolatrie, the Schoole of errour, and the Temple of heresie:

Robert Grosted Bishop of Lincolne, Anno. 1254. a well flewed hound, calleth on agaynst that seuen headed Serpent in this maner.

Eius auaritiae, totus non sufficit orbis, Eius luxuriae meretrix non sufficit omnis.

Iohn Wicklif an eger bloudhound, tied vp in the Uni­uersitie of Oxeford: Anno. 1370 so hunted and shaked that venemous Dragon in his time, as the woundes he gaue him, coulde ne­uer yet be cured: for the which by a decrée in the Councell of Constance, he was taken vp fortie and one yeares after his death, and burned to ashes.

When the Popes owne darling Thomas Becket had béene at Rome, Tho. Becket. and perceyuing the filthie corruption of that proud Sea: vttered his conscience in a letter to his friend the Bishop of Mentz, in this manner: Mater Roma (quoth he) facta est meretrix.

Pope Adrian himselfe, Pope Adrian. séeming greatly to mislike the crueltie of his predecessours, brast suddenly out in these woordes. Succedimus non Petro in pascendo, sed Ro­mulo in Parricidio.

Saint Briget, whome the Church of Rome hath not onely canonized for a Saint, Briget. 1349. but also a Prophe­tesse, in her Booke of Reuelations calleth the Pope a murtherer of Soules, a spiller of Christes flocke, more cruell then Iudas, more proude then Lucifer, more vniust then Pilate, and more abhominable then [Page 12] the Iewes: whose sea shall be cast downe (quoth she) like a milstone into the sea. Apoc. 18. 12.

In the yeare of grace 1354. rose vp two learned Fryers, preaching openly to the Popes face: that they were by a Reuelation from God commanded, Anno. 1354. to declare the Church of Rome to be the whore of Babylon, and the Pope and his Cardinals, Antichrist, for which they with diuers o­thers for the like offence were committed to the fire, and burnt to ashes.

The ruine of that proude Sea, was long ago prophecied by a parable of a certaine bird, who being deckt and adorned with the fethers of all other birds in the fielde, became so hautie, proude and disdainefull, that shée fell to pounce and beate the rest of her fellowes: whereupon assembling to­gether, they agreed with one consent, that euerie one shoulde take againe his owne feathers and so leaue her naked.

Theodorius Bishop of Croatia, Theodorius. Anno. 1380. in the yeare of our Lord 1380. did prophecie, that the Sea of Rome which was so horriblie polluted with Simonie and auarice, should bee vtterly subuerted and ouerthrowne for euer: and that the true Church should flourish. Hereunto agréeth an olde prophesie in these wordes:

Papa citò moritur, Caesar regnabit vbique, Et subitò vani cessabunt gaudia cleri.

Pope Leo the tenth, creating in one day thirtie and one Cardinalles: Anno. 1516. at which time fell such grieuous tempest, thunder and lightning, as in the same Church where they were created, the image of Iesus was violently remooued out of his mothers lappe, and the keyes out of Saint Peters hand: which many did interpret to foreshew the subuersion of that proud sea.

The Hebrew doctors or Rabbins affirme, that in the same night that Israel came out of Egypt, all the Idola­trous temples of that countrie, by earthquakes and light­nings were destroyed. When Lot was departed out of Sodome, by fire and brimstone, it was vtterly consu­med: And so shall Antichristes Idoles of errour. Go out [Page 13] of Babylon, oh my people, sayth the voyce of the Lord, that you be not partakers of her plagues: Apoc. 18. 4. 5. for her sinnes are gone vp to heauen, and god hath remembred her wickednesse.

All that will liue godly (sayeth Mantuan) bee packing from Rome, Mantuan▪ for there all things are lawfull, but to be good it is not lawfull.

About the time of Saint Briget, one Iohn Hilton an English man did prophesie, that in the yere 1516, one should come and vtterly subuert all Monkerie.

In like maner, Anno. 1145. Iohn Hus, and Ierome of Prage, bee­ing condemned to the fire by the councell of Constance, Anno. 1416. for inueying against the abuses in the Church of Rome: at the place of their execution, did prophecie that after an hundred yeares were come and gone, their enemies should yéeld ac­count to God & them. Which thrée prophesies were verefied by Luther, who began to write in the yeare of Saluation, 1516. Anno. 1516. iust an hundred yeares after.

These with many other faithfull witnesses, haue bold­ly both preached and written against that sinke of sinne, the sea of Antichrist, painting out those Romish wolues in their colours: yet could they neuer preuaile till the comming of Luther, who as the rest had touched only their filthie liuing, he goeth on further and reprooueth their supersticious doc­trine, not séeking the man, but shaking the seate.

It chanced that Leo the tenth, They se [...] hea­uen so fast vnto others, that except spedy repen­tance there will be no place left for themselues. vnder the pretence of warre agaynst the Turke, had sent out his pardons into all Realmes christened, perswading the people that whosoeuer would giue ten shillings, should at his pleasure deliuer one soule out of purgatorie: but one dodkin lesse thē ten shillings, would profite nothing. Wherevpon this famous and swéete mouthed hound, taking then his fit occasion, so hunted his Bull, as vtterly spoyled his sale, so tossed his seate, as it could neuer stand steddie after, Anno. 1516. and set his triple crowne so farre awrie, as it will neuer be set straight againe.

Shortly after began to rowse our noble and valiant Li­on of England, Henry. 8. Ridley, Cran­mer, Latimer, and Hooper, with others. Henrie the eight of famous memorie: who taking his borespeare in hand, vncoopling his trustie kenell of English houndes, our godly and learned prelates well [Page 14] taught to choose and hunt their game, so coursed that vene­mous Dragon, pearsed his bodie, razed his holdes, and defa­ced his dennes: as inforced him with vncurable wounds to retire to the sinke from whence hee came. Who yéelding at length his debt due vnto nature, left off his line, that god­ly and valiant Champion Prince Edwarde, Edward, 6. who as eager and couragious as his father, pursued with might and maine, that gréeuous enemie to Christ and his Gospell, till vntimely death (to Englands wo) beréeued vs of that woorthie and precious iewell. After whose decease (for our sinnes no doubt) that bloudie monster according to his woonted manner, began afresh to rouse and rage agaynst the poore members of Christ: persecuting his truth, and putting out againe the light of our soules. Till at the last, it pleased the Lorde in his mercy to send vnto vs that chosen vessell, Elizabeth: the seuenth, or rest of God, and fulnesse of his othe. that famous woonder of the worlde, that noble Lionesse, of the right royall race of the English Princes, Eliza­beth, his faythfull annoynted handmayde our gratious so­uereigne Quéene and Mistresse. Whose very name: (the seuenth of God: the rest of God: and fulnesse of the othe of God) doeth signifie vnto vs, that as the blessings of God were accomplished in Henoch the seuenth from Adam, and Dauid the seuenth sonne of Isay: so in our Elizabeth borne in the seuenth moneth of the yeare, and seuenth day of the wéeke, our Christian Sabboth, the Lorde will performe the fulnesse of his othe and promise which he sware vnto our fathers, in heaping the treasure of his mercies vpon those that feare and loue him: and execute the terrour of his iu­stice, on those that hate and loath him. Being the seuenth vertuous Prince since William the Conquerour: in whom as in a mirrour of vertue, doe rest the fortitude of Iosua, with noble Henry the second. The magnanimity of Gedeon, with valiant Edward the third. The triumphant victories of Machabeus, with inuincible Henrie the fift. The prudēt wis­dome of Salomon, with her good grandfather Henrie the se­uenth. The zealous affection of Ezechias, with her noble fa­ther Henrie the eight. And the godly deuotion of Dauid, with her religious brother Edward the sixt. Who for the loue of [Page 15] that noble Lion of the tribe of Iuda, that so wonderfully hath preserued her, from so many horrible and treacherous conspi­racies, both forreine & domesticall: hath most valiantly with honourable Iudith, Iudith. 13. Iudicum, 4, cut off the heade of proud Holifernes. With faithful Debora, deliuered Israel from the tyrannie of Sisera. With vertuous Hester, endangered her owne life to saue her people and defende the truth. With godly Iosia, cleansed the land from Idolatrie, 2. Chron. 94. and restored Religion to the children of God. And by vncoupling her matchlesse crie of swéete mouthed houndes: the graue godly and learned Prelates and Pastors of our Church: hath so hunted, tossed and chased that Romish Antichrist, with all his superstitious trash and traditions, out of the forrest of England: as (except by stealth in priuie corners) he dare not once he séene to shew his head. The Lord in his mercie still preserue, defende and kéepe her Maiesties person in health, wealth, honor and pro­speritie, that to the ioy and comfort of all her loyall, true and faithfull subiects: she may long continue, liue and reigne an olde mother in Israel: and he that from the bottome of his heart will not say, Amen: I wish a halter about his necke to ease his griefe.

Of seditious Schismatikes, sprung vp in our time.

NOwe Satan the moulder of malice & mis­chiefe, séeking still with tooth and nail what possible he can, to hinder the word of God, and saluation of man: perceyuing how his Romish instruments, so manifestly reuea­led to the whole world: wil no longer serue his purpose: hath lately found out a newe kind of péeuish impes, who vnder an outward shewe of vehe­ment rowsers against Antichrist, doe rather in diuers points ioyne with him. For if they be narrowly noted, and with in­different eie looked into: while they would séeme most sincere and simple, will be found in truth most craftie and subtil. And vnder a colour of pursuing the chase with open mouth: to run with the hounds, and hold with the hare.

And here wée haue to note, that though in some places [Page 16] of the holy Scripture, the name of dogge be taken in the bet­ter part: as those gentle gaming hounds, whose nature and propertie is to hunt and chase the wilde and rauenous beasts onely: yet most commonly it is taken rather for the currish kind, whose qualities are to bite and pinch, not the noysome woolfe, but harmelesse sheepe, and in stead of false théeues to barke and snatch at true men. According to Saint Augustin, August in epist. 120. Phil. 3. 3. Erasmus A­pothege. Caneseos appellans, qui plerunque contra innocentes la­trant. And therefore (sayth the Apostle) beware of dogges, beware of concision. Diogenes being asked why euery body called him dogge (quoth he) because that of those, which giue me any thing, I am alwayes fawning: and at the rest which giue me nothing, I am alwayes barking. But a number of vnmanerly puppies in our time, are alwayes barking, and snatching, not onely at straungers which denie their desire, but also their very fellowes and friends, that wish them bet­ter then desert. Miche. 7. 6. They hunt-conter much like Raguels maide, that slaunderously abused Sara his daughter, Tob. 3. and that spite­full Semei that railed against Dauid: 2. King. 16. of which sort of dogs are diuerse and sundrie kinds.

Some are like the dogge called Agaseus, the gass-hound, whose propertie is to hunt onely by the eye: so these, in spy­ing out other mens infirmities, are as quicke and sharpe sigh­ted as Linx, The Lord knoweth who are his. but in decerning their owne faults, blind as be­tels, taking themselues onely for true Israelites, and the rest for Egyptians. 2. Tim. 2. 19.

Some are like the dogge called Lunarius, the Mooner, whose nature is continually to barke at the Moone-shine in the water: so these are neuer quiet, but alwayes barking, that neither prince, prelate, nor people, can either rest for them, or know when danger is by them: & therefore better no dogs then such balling curs. Ezech. 13. 3. Wo be to such foolish prophets as solow their owne spirits, and speake where they sée nothing.

Some are like the blind dog, who though he can sée no­thing himselfe, yet in hearing others barke, must néedes of custome brawle for companie. Or like those péeuish waspes, which if one begin to sting, a number wil sting for fellowship. Against these the prophet Dauid complaineth. Many dogges [Page 17] haue compassed me, they came about me like Bées, and were extinct euen as the fire amongst the thornes: Psal. 22. 11 [...]. but in the name of the Lord will I destroy them.

Some are like the dog called a snatcher, whose propertie is in learing of one side with a disdainefull eye, to bite or pinch priuily. Luk. 11. 53. 54 Such were those Pharasaicall hypocrites, that layde waite to trippe Christ in his wordes: and those three craftie knaues, Mar. 14. 58. that gaue euidence against him.

Some are like those grenning dogs, which the Prophet Dauid speaketh of, Psal. 59. that runne here and there for meate, and grudge if they be not satisfied. Or those sorowful marchants in the Apocalips, Apoc. 18. 19. that mourne with heauie countenance for the fall of Babylon, Math. 20. 12. or those disdainfull labourers that mur­mured agaynst the good man of the house, because hee was more liberall to others then to themselues.

Some are like the little fisting hound, called folly, the whelpe of fansie: whose studies are chiefly applied in séeking for nouelties, to féede the tickling eares of fine minsing Mi­stresses, and wanton coy-dames: who according to the Apo­stles doctrine, 2. Tim. 4. [...]. doe get them a heape of teachers after their owne lusts, to Catechise them, not in open place, but priuie closets, as best shall like their daintie appetites.

Some are like those flattering curres, Iere. 9. 6. 7. that fawne when they intende to bite: Psal. 20. which speake friendly to their neigh­bours, but imagine mischiefe in their hearts: as Ioab came to Abner, 2. King. 3. and Amasa with a friendly countenance, and smote them vnder the small ribbes that they died. 2. King. 20. Against these the Prophet himselfe complaineth, Psal. 55. It is not an open enemy that hath done me this dishonour, but euen thou my companion and familiar friend.

Some are like the dog called Canis furax, 2. King. 15. the théeuish cur, such were those whispering conspirators, Like Acteons dogs that would not know their master though he cried vnto them, Acteon ego sum, dominū cognoscite vestrum. that sought with Absalon, to steale away the peoples hearts from Dauid. And such are these murmuring cōplainers of our time, who pri­uily in corners (and where they dare in open place) séeke what possible they can, to seduce her Maiesties subiects, to cō ­ceyue a lothsomenesse and misliking of her godly gouerne­ment, and order in religion established.

[Page 18] These are neither dumbe, nor idle dogs, but diligent searchers, bitter barkers, and painfull labourers. But what seeke they? Under an hypocriticall shewe of holinesse, to stirre vp priuie inutinies, secret grudgings, and ciuill dis­cordes euen in the very bosome and bowels of our mother, Like the viper. distracting her members, and like cursed Cham vncouering her shame to the world.

To what purpose is their barking? to abuse with odi­ous railing standers, the most graue, godly and learned fa­thers of our Church, by whom the Gospell of Christ, for the space of thirtie yeres together, hath bene so plentifully plan­ted and taught, and taken such déepe rooting in the hearts and consciences of many thousands in England (to Gods honour be it spoken) as neither Antichrist, nor his cursed members, can once seduce or remooue them. They labour painfully, but to what ende? To confound that calling which in all ages hath stood next to the scepter: First the Prince, then the Priest: Moses and Aaron in the common wealth of Israel: And the King and the Prophet in the kingdome of Iuda. And to controll a state, which for prudent pollicie, christian order, and quiet gouernement, by our most gracious soue­reigne, and her graue, wise and learned Councell, in whom it is dayly fauoured and blessed of God, all the kingdomes of Europe cānot match: only thēselues the blot & blemish of our church: who because they are not made equall to our Bishops are male-content, & therfore gape for the spoile, crying with the péeuish woman, 1. Sam. 3. nec mihi, nec tibi, fed diuidatur. They would be gouernours and teachers of order, that refuse to be gouerned by order. They would be iudges of the lawe, that disdaine to yéelde obedience to the lawe. And would take vp­on them to be reformers of Churches and states, that will neither be reformed themselues, for Prince nor Prelate. I am verily perswaded, and so are mo then I, that Harding, Dorman and Shacklocke, with all the rest of that Romish rabble, which haue written agaynst the Gospell and Mi­nisterie in Englande, since her Maiesties most happie reigne, haue not doone more harme by all their pesti­lent Bookes, then these and their factions by their pée­uish [Page 19] prating and pernicious rayling.

When all Egypt was plagued for Pharaos offence, Moses and Aaron went not muttering to the people, Exod. 4. but told their message plainly to the king himselfe. When for Achabs offēce the whole coūtrie was like to starue for want of raine, 3. King. 18. Elias went not murmuring to the people, but boldly to y ^e king him selfe, saying, It is thou & thy fathers house that hath brought this plague vpon Israel. When Dauid had committed most grieuous offence agaynst God: 3. King. 1 [...] Nathan went not to disco­uer it vnto his subiects for feare of rebellion: but to himselfe, saying, Thou art the man, it is thou that hast done this déed. When Herode had committed incest with his brothers wife, Iohn Baptist went not to open his fault amongest the Commons: but came to himselfe, saying, It is not law­full for thee to haue her. Mat. 14. 4. Nowe if it bee the propertie of true Prophetes for feare of mutinyes, tumultes, and di­uisions, to hide from the multitude most horrible crimes of the Magistrate: no doubt such waywarde impes as dare obstinately resist and repugne a godly and Christian gouern­ment: must néedes be most deuilish and false prophets: their maners bewray their mindes, Ex fructibus cognoscetis eos, & ex vnguibus Leonem, & Asinam ex vmbra.

The fruites of whose doctrine, we finde by experience, to bée these: presumption, and disobedience. Euery ham­mering tinker dare nowe take vpon him, to controll Stra­tonichus musicke. Euery simple Cobler: dare nowe presume to correct Apelles picture. Euery hairebraind foole, that haue scarce tasted of the schoole of humanitie: dare nowe com­pare in iudgement with the best Doctours of Diuinitie. And euerie inferiour Subiect, dare nowe take vpon him to controll the whole state, and prescribe lawes both to Prince and Prelate. Surely this kinde of learning is too déepe for my vnderstanding. If it stretch beyonde the boundes of Christian duetie and obedience to gouernours and teachers, it passeth my capacitie, I cannot comprehende it. But this I haue read, that Nearchus for iangling the strings of Orpheus Harpe, was torne in sunder of dogges: Marsias, for proudly comparing his skill with [Page 20] Apellos cunning had his skinne plucked ouer his eares. Oza for presuming to meddle with the Leuites office, was stricken to death. And those rebellious Leuites, who with Corah and his fellowes, resisted agaynst Aaron the high Priest, were swallowed vp in the bowels of the earth. And sure in my iudgement, such fatte pampered Weathers or Rammes of the flocke as will not bée ruled, but resist and push agaynst their shéepeheard, breake the hedge of their boundes, and runne where they list, woulde either bée tied shorter, or committed to the butcher, for spoyling their fellowes.

That presumptuous Asse, which dares turne his héeles and kicke agaynst the noble Lion: is worthie of punishment. And that disobedient subiect that dare obstinately resist her Maiestyes lawes established (agaynst her crowne and digni­tie) what followeth?

Those shéepe that will not come into the folde by whist­ling, the shéepeheard must baite in with his dogge, Luk. 14. 23. or pull in with his hooke. The guests that refused to come vnto the Kings feast by gentle intreatie, Christ him­selfe confuted the Phari­stes, yet could he not put thē to silence. were compelled by extre­mitie. And séeing that neither by learned confutation, nor gentle perswasion, the Prelate can not preuaile with worde: the rest which remayneth belongeth to the Princes swoorde.

By the lawes of Locris, a Citie in Gréece, if any pri­uate person shall take vpon him to resist, gaine-say or stand agaynst anye part or percell of that, which eyther in the Church or common Wealth is by order established: the partie in the presence of the Magistrates and gouernours, must stand foorth with a Haltar about his necke, and there eyther prooue and defend his assertion against the best lear­ned in the Citie, or else for his sawcinesse be hanged vppe before he passe. And if we had that lawe in England, I doubt not, but that our newe fantasticall reformers woulde soone be put to silence.

But me thinks I doe heare, some inferiour Magistrates and officers, put in trust to sée the Princes lawes obserued, discipline duely executed, & conteptuous persons punished, [Page 21] to whisper in mine eare and say: they are so backt and borne withall of some: and their cause so greatly fauoured, a we dare not meddle with them. Truely sirs in mine opinion you are farre deceyued. Though perhaps by reason of their hypocrisie and smooth glosing tongues, rowling in the eighth liberall science: some euen of the best natures and most god­ly and zealous gospellers, may bee greatly abused by such: but to backe and maintaine them against law and order, I thinke in my conscience they will not. But haue you taken so great a charge vpon you, and dare nowe deceyue both Prince and people that put you in trust? Doe you preferre your owne securitie before the peace of the Church, or safe­tie of the common wealth? 2. Tim. 5. 17. Then sure in stead of double ho­nour, you are woorthie of double punishment: no doubt the Lord himselfe in iustice will reuenge It. Doe you not sée howe greatly through your intollerable negligence their number is increased? and no maruell, for the vulgar sort are alwayes vnconstant, wauering, desirous of nouelties, wishing alteration, and much delighted in hearing their su­periours reprehended, and themselues vntouched, and easi­ly drawen to follow tumultuous persons. Corah, Dathan and Abiram had no sooner stood vp agaynst Moyses and Aa­ron, but they had their bandes of men readie to take their part. Iohn Leadon in Munster had no sooner set abroch his pestilent doctrine, but he had a multitude of followers, to the great disturbance of the Church: and so haue these (no doubt) whole swarmes of Disciples to ioyne with them: some hauing riotously spent their patrimonie, are tickled in the eares by hearing of the spoyle of Ecclesiasticall liuings: some pettiefoggers wanting worke at Westminster hall in hope to haue their Clyents well increased, may gape for the ouerthrowe of ecclesiasticall iurisdiction, with some Atheists, some Neuters, some Anabaptists, and some Brownings, with the Familie of loue, and such like: who if they might once haue their purpose: woulde soone giue vs the gentle thumpe: not onely strippe the reuerend Prelate into his dublet, and the dutifull pastor into his shirt, but also robbe the Prince of her title and dignitie, and bring [Page 22] the Church of England to vtter ruine and miserie: being in many places of this land alreadie growne to this ripenesse: as it is more offensiue to speake in defence of her maiesties supremacie in causes ecclesiasticall, and her booke of com­mon prayer, then disobediently to inueigh against them.

This ought not to be my good bretheren and countri­men of England: and therefore now at the last for our bet­ter agréement, let vs rather giue eareto the Apostle: who in most louing and charitable manner exhorteth vs to cease all bitter contention, 1. Thes. 4. 11. and studie to be quiet: it becommeth not the seruants of God to be contentious, 2. Tim. 2. 24. neither to séeme wise in their owne conceites: but peaceable vnto all men. If you bite and deuoure one another (saith he) take héede lest you be consumed one of an other. Rom. 12. 16. Gal. 5. 15. Let euery soule there­fore in the feare of God, humbly submit him selfe vnto the authoritie of the higher powers: Rom. 13. 1. 2. 5 not onely for feare of ven­geance, but also because of conscience: Heb. 13. 17. knowing that whosoeuer resisteth power, 1. Pet. 2. 13. 14 resisteth the ordinance of God.

The authoritie of Princes, and duetie of Christian sub­iectes.

THe ciuil magistrate is a minister ar­med with lawes and sworde: Augustine to Boniface E­pist. 50. Esay. 49. appoin­ted of God, as a nurse to the Church, and a father to the common wealth: to defend the guiltlesse, punish the guiltie, execute iustice, and kéepe out­ward discipline: as well in causes ec­clesiasticall as temporall. Moyses a temporall Magistrate, receiued the whole order of religi­on at Gods hand, Exod. 20. and deliuered it vnto the people, and sharpely chastised Aaron the Priest for making the golden calfe. 1. Chro. 13. Dauid brought home the Arke, and restored religion, which Saule had destroyed. 1. King. [...]. Salomon remoued Abiather the Bishop, and appointed Zadock in his stead. Ezekias [Page 23] brake the brasen serpent when he saw the people fall downe to worship it. 2. King. 11.

It is therefore the duetie of euery good Christian sub­iect, obediently to submit him selfe vnto all publike gouern­ment and ordinance of man for the Lords sake, whether it be to the king, 1. Pet. 2. 13. 14 or those that be set in authoritie vnder him, not onely touching ciuill policie in the common wealth: but also external discipline, decencie, ceremonies, orders, rites & fashions in the Church: which are not particularly expres­sed in the holy scriptures, but left generally (as thinges in­different) to the disposition of the same: whereof the prince next vnder God is supreame head: at whose commandemēt they are to be vsed and refused as time & place both require: according to the Apostle: 1. Cor. 14. 40 Let al things be done after a decent order. Hereunto agréeth the saying of S. Augustine: In his rebus de quibus nihil certi statuit scriptura diuina, Augustine. mos populi, dei, vel instituta maiorum pro lege tenenda sunt.

And in another place: quod neque contra fidem, neque contra mores iniungitur, Ad Ianuarium indifferenter est habendum, & pro eorum inter quos viuitur societate seruandum. Epist. 118.

Notwithstanding, if the magistrate shall command any thing against the substance of religion, concerning matters of faith, doctrine, remission of sinnes and eternall faluation: we ought then with Peter and Iohn, Act. 5. 38. 25. rather to obey God then man. The Prince is but Gods inferiour officer: and if God command one thing, and the prince another, Daniel. 6. the higher is alwaies to be obayed before the lower: so Daniel prayed, and Peter preached contrarie to the magistrates precept: Act. 5. 18. 19. and as the Lacedemonians being conquered of their eni­mies, were commanded certain things against their religi­on: no (quoth they) we had rather dye then be commanded things harder then death. Mat. 22. 21. So our bodies, lands, and goodes are at the commandement of our Cas [...]r: but our soules and consciences partaine to God only. But for asmuch as our gracious Soueraigne, is a most vertuous, godly & christian Princesse: a most faithful professor and louing imbracer of the Gospel of Christ, without halting in any one point of re­ligiō, being so prouident to preserue it, so careful to defend it [Page 24] and so desirous to haue all her louing subiects learne and vse it: as to resist her Maiesties procéedings, is to resist a­gainst God himselfe.

Of the office, titles aud dignities of Bishops and Arch­bishops

TOuching the honourable titles and digni­ties of our Bishops: I wonder why they should séeme offensiue to any: séeing I partly knowe by that which I haue read, and great Clearkes haue taught, that the best and most principall pillers of the Church, since the time of Christ vntill this day: 1. Tim. 3. haue taken the same vpon them. Titus. 1. The Apostle himselfe setteth downe the office of a Bishop: 1. Tim. 5. 19. and I doe finde in Ecclesiasticall Hi­stories, that Iames was Bishop of Ierusalem, Peter of Antioch, and Marke of Alexandria.

We must weigh and consider the order of the Lordes procéedings in his Church from time to time: and make a difference betwéene the infancie and strength of the same. As first vnto the children of Israel, Moyses was sent onely with a rodde in his hand, Exod. 4. and had Aaron giuen him for his mouth. When the people were deliuered from the bondage of Egypt and came into the wildernesse, Exod. 18. Moyses by the counsell of Iethro his father in lawe: appoynted Captaines ouer hundrethes, Exod. 20. fifties and tennes. When the lawe was giuen, the Arke and ornaments thereunto be­longing, with ceremonies, sacrifices, the Priestes office and garments was ordained. And after the people were setled in the land of promise, were kings and prophets appointed. So when Christ himselfe was sent downe from his father, hee made choyce of his Apostles, who after his ascention accor­ding to their commission: Mat. 28. 19. went foorth and preached through the whole worlde: Act. 6. 5. ordained Elders and Deacons in euerie congregation. And after when the Church grewe to more ripenesse, were Bishops appointed to haue the charge and ouersight of the rest, And as it appeareth by the Apostle [Page 25] himselfe, there was great difference betwéene a Bishop and an Elder: the Bishop was taught, not sharply to repre­hend an Elder, but gently to admonish him, and to receiue no accusation against him vnder two or thrée witnesses: 1. Tim. 5. 1. 19 but we reade not that the Elders were permitted to reprehend or receiue accusation against a Bishop.

And as for Archbishop, Patriarke or Metropolitan, being titles of equall degrée, they are verie auncient, euen since the time of the Primatiue Church, as before is men­tioned.

But say some, they were not called Lorde Bishops: sure I thinke so, because the people of those countries could speake no English: but rather in the Lattin tongue, Domi­ni, which signifieth Sir or Lord. The Elders that rule well (saith the Apostle) are worthie of double honour: 1. Tim. [...]. 17. espe­cially they which labour in the worde and teaching. And why should we be more curious, in yéelding vnto our godly and reuerend Bishops those titles of honour: then Hanna a figure of the Church was, in giuing the same vnto Ely. the high Priest, who perceiuing her lippes to moue and her voice not hard, 1. King. [...] thought she had beene drunke: Not so my Lord (quoth she) I haue drunke neither wine nor strong drinke: I am a woman of a sorrowfull heart, and haue pou­red out my soule before the Lord. Againe when that good man Obadia ruler of Ahabs house, did méete with the Pro­phet Helia, 3. King. 18. he fell downe before him, and said: art not thou my Lord Helia: who did not reproue him for giuing him that title of honour, but answered: I am he.

But the chiefe thing which these doe shoote at, is their large Reuenues. They keepe (say they) too great a state. Here we are to consider, in godly policie, which is the hand­maid of religion, that the nature of vs Englishmen, is not to estéeme either of ciuil or ecclesiasticall gouernours, accor­ding to their vertue and graces as they deserue, but rather in respect of their outward countenance, pompe, & wealth. Which as it séemeth by Ecclesiasticus, was a great fault in his time: for saith he, though a poore man speake wisely, yet can it take no place: but when a rich man speaketh, e­uery [Page 26] man holdeth his tongue: Eccle. 13. And looke what he saith, they prayse it vnto the cloudes: and if a poore man speake, they say, Wealth is ta­ken for wise­dom. what fellow is this? which is the very fashion of the world at this day. Exod. 39. When Aaron the high Priest stoode be­fore the people to worship, he was commanded to bee deckt with rich and sumptuous ornaments of gold, silke, and pre­tious stones: not that God himselfe was delighted with such externall glory, but in respect of mans infirmitie: the more to moue the people to honour and reuerence him, as the mi­nister of God: in which deuine regard (as I take it) doe Christian Princes honour their prelates, whom God hath honoured, Prou 22. 4. with gifts méete for so high a calling: who as he hath not bestowed them in equall measure vnto all, but gi­uen to some fiue talents, Mat. 25. 15. some two, and some one: and called some to be Euangelists, 1. Cor. 12. 28. some gouernours, some pastors, and some helpers in his Church: Ephe. 4. 11. so are they not all to be had in like honour and estimation: but euery one according to his wisedom, learning, grauitie and discretion: without which learning is but as a sword in a mad mans hand.

Finally, suppose that such a pettie-Doctor as our new Reformers would allow of: were now in his Consistory with his company of Elders about him: of which (you must imagin) there is good choice to be had in euery parish in En­land: and being without that state and countenance, which our common wealth affordeth our Bishops, should there procéede with his discipline against some mightie man in authoritie within the compasse of his iurisdiction: hee should well sée and féele his Consistory and discipline to be litle re­garded. It would soone be said vnto him: What, Doctor hedgecréepe: dare you take vpon you to controll me? and much worse I warrant you: so as he might with the Be­dels of London, command beggers to the stockes: but hee must not bind Beares, nor once touch the high Cedars of Libanus.

And by the way: my masters of the Cleargie, which are so vehemently set on fire to séeke alteration: whatsoeuer you thinke of mee, I wish you wise, without experience of your own folly. It is an olde prouerbe, A man warned, is halfe armed.

[Page 27] The storie of Aereus, who vnder a pretence to frame a pure vnspotted Church, did seperate himselfe (as you nowe do) drawing a sort of vnstable people after him, from Chur­ches to Chambers, and from townes to woods (till in the end by the iudgement of Epiphanius, they were brought to be as holy a Congregation as that procession where the deuill bea­reth the Crosse) perswadeth mee, Epiphanius that the people by your wished reformation, would mend as fast in all vertue and godlinesse, as sowre Ale in summer. And not onely the Ab­bey-lands, so well pretended to be imploied to the inriching of the king, maintaining of schooles, & relieuing the poore, but also the example of your fellow reformers in Scotland (who by altering the ancient state and propertie of ecclesiasticall li­uings, haue brought their Cleargie so bare & beggerly, as for want of maintenāce, a nūber are glad to pike their croms vnder other mens tables) may bee a warning sufficient to teach you: not to be ouerhastie in excommunicating your Church-liuings, least your selues bee the first that repent and soonest smart for it. Yea, if those which nowe séeme in fa­uouring your follies, to smile full smoothly, might once ob­taine & get that they gape for, their countenance no doubte would soone be altered: so as your selues, your wiues and children might lie in the stréetes and sterue for all them: and you in the ende haue greater cause to lament your owne re­serued miserie, then nowe to exclaime so vehemently a­gainst a state, which for good gouernment all the realmes in Christendome can neither mend nor match.

These things considered (my brethren) and forasmuch as we are all members of one body, redéemed with one blood, and partakers of one common faith, Rom. 12. 5 remission of sinnes, and eternall saluation, Apoc. 5. 9. [...] ▪ depending wholy vpon Gods frée and ge­nerall pardon in Christ, Acts 10. 43. Rom. 6. 23. Luk. 17. 10. without our deserts, and shal all ap­peare before his iudgement seate, Rom. 14. 10 where euery one shal beare his owne burthen, Ezech. 18. and receiue reward according to his owne labor. Rom. 2. 6. The Apostle erhorteth vs in the feare of God, to iudge charitablie one of another, Rom. 14. 4. to be of like affection one towards another: Mat. 7. 1. Iames 5. 6. to comfort and pray one for another: in giuing ho­nour to go one before another, Ro. 12. 10. 16▪ and euery one to estéeme ano­ther [Page 28] better then himselfe: Phil. 2. 2. 3. that nothing be done through strife or vaineglorie, but in all humilitie and méekenesse of minde: that there be no dissension amongst vs, but that we be knit together in one minde, and one iudgement, and to speake all one thing. 1. Cor. 1. 10. Séeing we doe agrée about the kirnell, let vs no longer contend for the shell: séeing we vary not about mat­ter and substance, let vs not striue for Asses shadowes, and Goates wooll: séeing we hold the doctrine of one God, one religion, and one hope of saluation, as faithfull Christians: let vs in all humilitie touching externall things, shewe our dutie and allegeance to our gratious soueraigne, as obe­dient subiects. Math. 5. 16. That with one heart, one mind, and one voice, 2. Thes. 1. 10. 1. Pet. 2. 17. we may togither glorifie our heauenly father, 1. Cor. 4. 1. 3. honor his Prince, and reuerence his Prelates.