he was not dicomforted but blessed the name of GOD which gaue him grace to suffer for him Let vs leaue off then al such excuses when it is a question to obey the commaundement of the LORD for when the will is readie the powre is lacking Forasmuch as wée doe staye all in the strength of him which hath loued vs bicause that he which is in vs is greater then he that is in the worlde Let vs haue for example that liitle Dauyd who going to fight with that great Goliah measured not his strengthes but the power of him in whose name hée did fight Let vs remember that the Apostles hauing expresse cōmaundement of the Lord to go into a towne that lieth ouer against thē to the ende to vnlose an Asse and hir colte did not consider the difficultnes of the cōmaundement but staying themselues vpon the authoritie of him which commaunded them did execute incontinently their charge When Iesus Christ did send his Apostles thorow out the whole worlde for to preach declare his gospell they regarded not the daungers that might haue happened vnto them by the way the force and puissaunce of the enemies of the crosse of Christe Furthermore they excused not themselues of their ignoraunce but fortefying themselus in this word I wil giue vnto thée a mouth and wisedome to the which your enemies cannot resist did execute incontinently the commaundement of the Lorde Let vs then take example of those whom Iesus Christ hath sometime called for to followe him whereof the one excused himselfe saying suffer me first to burye my father the other sayde suffer me firste to bidde them farewell which are at home at my house Vnto whome the LORD aunswered no man that putteth his hande to the ploughe and loketh backe is apte to the kingdome of god Wherefore when the LORDE doth commaunde vs any thinge or when he doth call vs let vs doe as that good Samuel did who as often times as hée was called of the Lord as often times aunswered I am here for thou diddest call me Or as sainct Paule who sodeinly at the voice of the LORD aunswered What wilt thou haue me doe To conclude let vs kepe simplie that which is commaunded vs for to doe without putting too or taking from the word Dooing not that which seemeth good in our eies but that which God hath ordeined For the Lord doth protest by his Angell vnto euery man that heareth the wordes of the prophesie of this booke that if any man shall adde vnto these thinges GOD shall adde vnto him the plagues that are written in this booke And if any man shall minish of the words of the booke of this prophesie God shall take awaie his part out of the booke of life and out of the holy Citie and from those thinges which are written in this booke Deuteronomium 30. c. The commaundement which I commaund thee this day is not separated from thee neither farre off It is not in heauen that thou needest to say who shall go vp for vs to heauen and fet it vs that we may heare it and doe it Romaines 10. b. The word is nigh thee euen in thy mouth and in thine heart This is that worde of faith which we preach A Prayer O Lorde which hast made fast for euer and euer all thy commaundements in all truth and equitie and which puttest in man both the will and the desire to fulfill them Teach vs the way of thy statutes and shed and poure into our hearts thy loue through thy holy spirite by the which thou doest helpe our infirmities that we distrusting in our strengthes and despising the assaultes of the flesh the world and the diuel we may stay altogether vpon the loue of him which was once offered vp for vs for to accomplish thy will. And hast made vs more then vanquishers through the victorie which doth surmount the worlde that is to say our faith thy welbeloued sonne our LORD Iesus Christ vnto whom bée glorie for euer Amen ¶ A BRIEFE DEMONSTRATION vnto those which doe make profession of the true christian Religion and neuerthelesse doe refuse the ecclesiastical discipline wherein is described somewhat the vse fruite thereoff Cap. 15. Psalme 32. d. ¶ I will knowledge my sinne vnto thee and mine vnrighteousnesse haue I not hid And I saide I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne 2. Timothe 4. a. ¶ Preach the worde be feruent in season and out of season improue rebuke exhort with all long suffering and doctrine 2. Corinth d. ¶ So write I nowe beeing absent to them which in times past haue sinned and to all others that if 〈◊〉 come againe I will not spare THe Prophet Ioel did complaine of his people calling them to repentaunce saying Tourne you vnto the Lord with al your hearts with fasting wéeping and mourning rent your heartes and not your clothes and tourne vnto the LORD your God for he is gracious and mercifull long suffering and of greate compassion and readie to pardon wickednesse Then no doubt he also shall tourne and forgiue and after his chastening he shall let your encrease remaine for meate and drincke offerings vnto the Lorde your God blowe out with the trumpet in Sion proclaime a fasting call the congregation and gather the people together warne the congregation gather the elders bring the children sucklings together Let the bridegrome goe foorth of his chamber and the bride out of hir closet Let the priestes serue the Lord betwixt the porch and the aulter wéeping and saying bée fauorable O Lord be fauorable vnto thy people let not thine heritage be brought to such confusion least the heathen be Lords thereof Wherefore should they say amonge the heathen Where is now their God Nowe goe to sayth the Lorde we will talke together It is not so though your sinnes be as redde as scarlet shall they not be whiter then snowe And though they were like purple shal they not be like white woll The Lorde standeth waiting that he may haue mercy vppon you and lifteth himselfe vp that he may receiue you to grace Be conuerted and tourne you cleane from all your wickednesse so shall there no sinne doe you harme Cast away from you al your vngodlinesse that ye haue done make you newe heartes and a newe spirite Wherefore will yee die O ye house of Israel séeing I haue no pleasure in the death of him that dyeth saith the Lorde God. Tourne you then and ye shall liue Forasmuch then as the voice of the Lorde is commune to all as that of his sonne Iesus Christ hath bene commune who hath sayd Come vnto me all yée that are wearie and laden and I will ease you Take my yoke on you and learne of me that I am méeke and lowly in heart and that God is not parciall But in all people he that feareth him
Apostles I doe meane Policarpus Ireneus and Denis Nereus For whosoeuer will haue regarde in that matter to the number of persons he must preferre the opinion of the Scribes and Pharisies vnto that of Marie Anna Simeon Elizabeth and Zacharie Bicause that the Scribes Pharisies were more in number then those which did holde of the part of Iesus Christ And our enimies do abuse themselues greatly to thinke to stay or kéepe backe the course or passage of the gospell or to winne vs to their Romish Church hindering the exercise of our religion For if our exile losse of our goods and so much shedding of bloud thorowe out all the Realme could not force or compell euen there the true Christians to make them cleaue or sticke to the Romish religion so much lesse shal it serue to depriue vs from the exercise of the religion which hath bene permitted vs with good deliberation aduise of counsell And when we shal be driuen or chased into straunge countries yet truely fréely we shal sing the songs of Syon and the Lords songs For euen as the course of a floud being stopped stayed doth shew it selfe to be more vehemēt and of greater force so the true faithfull people being letted constrained in the doing of the religion doe giue themselus more willingly and with a better will to the true seruice of God and to the meditation and studie of the holy scriptures And to the end not to dissemble and cloke that déede what is he that will binde that that the Lorde woulde shewe foorth euen to the vttermost endes of the earth Who shall stay or let that which hee hath shed abrode as a water floude and as a mightie flowing streame for the helth and saluation of his Who shall let that which he hath set vp and established for euer Or who shall binde that which he hath ordeined for euer The Lorde hath not bounde or tied his word shall man shut it fast in a certeine place Iesus Christ hath shewed and declared it openly shall man hide it in darkenesse He which hath receiued the talent of the Lord for to gaine or winne thereby shall he hide it in the earth he I say whiche is debter both to the Greekes and to them which are no Greekes vnto the learned and also vnto the vnlearned shall not hée preach the gospel I doo speake vnto those who following the Acts more then barbarous or Scithian of one Antiochus Epiphanus not being cōtēt to haue shed hether to the bloud of the faithfull without leaue aucthoritie of the magistrate haue procéeded to so great wickednesse that they haue burned holy bookes of the Lorde I doe meane those which doe make mention of the eternall alliance of his sonne our Lord Iesus Christ thinking by that meanes more easely to establish kéep in their temples and Churches their idolles and God Marsin And yet neuerthelesse they coulde not do so much by their trauailes iourneis that the Lord hath not raised for vs of the Machabeans euen as he did vnto the Iewes from sixe yeares to seuen after the persecution of Antiochus for to giue some libertie vnto his people to repaire the ruinous places of his Temple to assure more and more the true faithfull people in their religion Vnto you O Christian Princes these matters are directed to the end that to day if you do heare the voice of the Lorde you harden not your heartes For if the father bée compted cruell whiche hauing manie children doth giue of his goods yea of those whiche GOD hath giuen him to some and not to other some which I say doth administer the corporall foode and other necessaries to some and denieth it to other some Truely the Christian prince cannot excuse him selfe of ingratitude to giue some Christian libertie and exercise of the Religion vnto some of his subiects and to denie it vnto other some Forasmuch as the materiall breade is not the proper meate of the bodie as the worde of God is the nourishing of the soule also that the princes as saith Socrates in his booke of Xenophon be towards their subiects as the shepherds are towards their flocke the fathers towardes their children that is the cause why Homere did call a prince gratious and louing shéepherd of the people And Agasicles king of the Lacedemonians being asked howe a king can commaunde without a bodie of defence and companie of people aunswered that he would commaunde his subiects as the father his children Nowe I woulde demaunde willingly what dishonour that shoulde be vnto a Christian Prince vnto whom doth apperteine to establish and to kéepe the doing of the religion to shewe him selfe so negligent and vnthankefull towards his that the little ones or young children should demaunde or aske of him the heauenly breade and there was no man that giueth it them I do meane that the young children should suffer not the hunger of breade nor the thrist of water as saith the Prophet Amos but an hunger to heare the worde of god Let vs consider in this matter what reproch Iesus Christ did make vnto the Scribes and Pharises when he said Woe be vnto you Scribes and Pharises hypocrites for ye shut vp the kingdome of heauen before men ye your selues goe not in neither suffer ye them that come to enter in the which words are applied not to the Scribes and Pharises onely but vnto all ministers ordeined of the Lord for to declare and mainteine his worde Shall I speake of those who hauing taken or snatched away that heauenly bread from the hand of the children of God deuowring also the children themselues not being content to suppresse by force and violence the exercise of the religion but doe condempne to a most slaunderous and cruell death the professours of the same they are those of whom the Lord speaketh off by his prophet Dauid which eate vp my people as it were breade I cannot here forget that which Plato doth write off that is to say that it shoulde be a thing verie gréeuous and vile to nourish doggs for for to kéepe the flocke and in the meane time thorow glouttonie impatience of hunger or any other custome the dogs do lifte themselues vp for to deuoure the flocke or for to hurt it in what sorte soeuer it be in such maner and sorte that the doggs were made like vnto the Wolues We must also as the same Author doth write take héede that they do not the like against the Citizens which are gouernours of the townes and in stéede to liue with them in amitie as familier and domesticall they do not rule ouer them in duritie and rigorousnesse I will not here blame the honour of some Magistrates or gouernours For it is written thou shalt not curse the ruler of the people Their conscience may bere them witnesse in that
his lawe and preceptes vnto the people commaunded them to write theÌ„ vpon the postes of their houses and vppon their gates And to haue them as papers of remembraunce betwéene their eies and that which followeth To the ende that by that meanes the young people should be induced perswaded to obserue them In like maner it is written in Exodus how he exhorted theÌ„ to kepe the ordinaunces of the Lords passeouer for euer and of the vnleauened bread in remembraunce of the deliueraunce out of the land Aegypt To the ende saith Moses that when your children aske you what manner of seruice is this ye doe ye shall say it is the sacrifice of the Lordes passeouer which passed ouer the houses of the children of Israel in Aegypt as he smote the Aegyptians and saued our houses Besides these things he ordeined that they should take the bloude of the sayd Lambe strike it on the two side postes on the vpper dore post of the houses wherein they eate him In like manner the Lord commaunded Iosua saying as soone as the people shall goe ouer Iordan to take them twelue men out of the people of euery tribe a man and to take with them twelue stones and to erect and set vp a trope and a perpetuall monument for a signe betweene them and their posteritie that the waters of Iordin deuided at the presence of the Arke of the appointment of the LORD In so doing the children taking counsell by the examples of others shoulde acknowledge the grace of God towardes those which obey his lawe and his rigor iustice towards the transgressors of the same Now the chiefest marke and ende that the father ought to trauaile in is to make his sonnes honest men euen as the good labourer ought first to be carefull to till and dresse the young plantes and afterwardes to prouide vnto others All the whole consisteth specially in two thinges I meane to feare the Lord and to tourne them as much as we shall possible from all euill The which Iob verie well declareth when he demaunded howe that a man commeth by wisdome and where is the place that men finde vnderstanding verely no man can tell howe worthy a thing she is that good man aunswered neither is she found in the lande of the liuing The déepe saith she is not in mée She cannot be gotten for the most fine golde neither may the price of hir be bought with any money No wedges of gold of Ophir no precious Onix stones no Saphirs may be compared vnto hir In the ende he concludeth Beholde to feare the Lorde is wisdome and to forsake euill is vnderstanding Euen so the Lord sayd vnto the Iewes as it is written in the prophet Esay saying washe you â—ake you cleane put awaye your euill â—houghtes out of my sight cease froÌ„ dooing â—uill and violence learne to do right And â—â—rasmuch then as the whole scripture giâ—en by inspiration of God is profitable â—o teach to improue to amende and to inâ—truct in righteousnesse That the man of GOD may bée perfect and instructed â—nto all good woorkes also whatsoeuer things are written afore time are written for our learning that wee through patience and comfort of the Scriptures might haue hope yet truely the true office of a father is to cause his children to reade the holy Scriptures To the ende as sayth the Apostle they bée not carried about with diuers and straunge learning yea that they bée no more children wauering and carried about with euery kinde of doctrine as commonly chaunseth vnto men and with craftinesse whereby they lay in waite to deceiue For as Plato hath verie well declared in his booke of vowes that the possession of all sciences is but of little profite If that man doth not acquire and get the science and knowledge of all good things againe it is noysible and hurtfull vnto him which doth possesse it That is the cause wherfore Homer speaketh of one named Margites that he did know a great many of thinges but he doth very euill knowe all thinges For the same cause the Lacedemonians as saith Valerius caused the books of Archilaus to bee caried out of their Citie bicause that they esteemed the reading of them not to bee honest and therfore would not that the minds of their children should bée learned or taught of them Fearing also on the other side that it woulde bee more hurtefull vnto their manners then profitable to their wittes Wherefore Plato in his booke that he hath intituled Protogoras speaking to a young man aduertised him to take heed to put in daunger the thinges which are vnto him verie deare and precious acknowledging that there is a great deale more daunger to disciplines then to the buying of victail or drinke bicause that hée that buyeth victaile or drinke may beefore hée vse and occupie them put and chaunge them into other vessels and carrie them into his house and enquire diligentlye of those whiche haue the knowledge of the thinges what hee ought to eate or drinke Insomuche that hee maye reiect the meates and drinkes whiche are hurtefull vnto him To bee shorte to learne of others what quantitie hee oughte to take and in what time As touching the disciplines and learninges it is not lawfull for vs to transport them into an other vessell But it must bee that hee that buyeth them must take them in his minde and leauing the price of them to beare and carrie them within him And that by them hee is eyther made better or worse That is the cause wherefore the same Author requireth that the Nurses should not content and please their children with vaine vnprofitable and vnhonest fables fearing to defile their mindes with so manye folyes and euill manners Euen as Sainct Paull exhorted the Christians to despise and caste awaye prophane and olde wiues fables and to exercise themselues vnto godlinesse In suche sorte that the same Philosopher doeth declare that the Poets ought to sing in their Poeticall verses that man is a good man forasmuche as hée is gouerned and iuste and thereby blessed or â—â—ppa bee hee great or stronge bee hee little or féeble bee hee riche or poore and that the wicked and vniust man althoughe that hee bée more rycher then Cymras or Midas is miserable and pâ—sseth awaye his life in extreme miserie I speake this to the ende that those whiche disdaine to learne true pietie and religion of the true Christians at the leaste wise maye acknowledge their faultes and transgressions by the same saying of the panâ—ms and gentiles And therein truely consisteth the great duety of a father towards his children But the like is no lesse necessary that is to say in the conuersation Insomuch that euen as the father ought not to spill and marre his children through wicked and vaine doctrines euen so hee ought not to bee vnto them as an example to do euill
7. h Plato in the apology for Socrates Apo. 13. c. 8. Act. 4. b Heb. 1. c Iohn 17. a Iohn 1. b. c Heb. 1. a Iohn 14. â— Rom. 1. c Mat. 11. c Rom. 6. â— Rom. 12. a Titus 1. d 1. Iohn 3. d Esa. 29. d Iam. 2. b 1. Cor. 10. g Rom. 14. b Iohn 21. e Luc. 22. e Mat. 26. g Mat. â—7 a Mat. 16. 1. Iohn 4. d Act. 20. e Marc. 16. a 2. Pet. 2. d Mat. 19. e S. August in his boke of the Christian doctrine Esa. 64. b Psae 14. â— Iob. 25. b â—sal 144. c Eccles 5. â— Iohn 6. c prouerb 1â— e Iohn 4. d Iohn 3. b. Rom. 8. f S. Ambrose vpon sainte Luke Rom. 11. d S. Ambrose in the same booke Basil in his rulers ampli disputed 2. question Cant. 2. c Rom. 8. g Psa 120. â— Psal 44 a phil 1. c Ciciero in his offices after plato Iam. 1. c 2. Cor. 15. d psal 16. b psal 36. b Psa 104. d Psa 34. b Oseas 2. d Exo. 20. a. Exo. 34. b Act 10. e Act. 14. â— Apo. 19. b Act. 12. d Plutarche 1. Reg. 28. b Psa 50. â— Leuit. 19. â— Deut. 18 â— Esa. 8 d Iere. 27. b 1. Cor. 6. c Math. 6. d Iere 3. a Oseas 2. c Heb. 2. â— Esa. 59. â— 1. Cor. 6. d Rom. 6. c Iohn 8. d 2. pet 2. d Rom. 9. b 1. Iohn 2. c Iam. 2. â— Cal. 1. b Deut. 17. a Malach. 1. d Deut. 27. d Act. 5. a â–ª 1. Iohn 8 1. Thessa. 4. b Iam. 4. b Psal 103. â—â— Lameâ— 2. f Cant. 8. b 1. Iohn 4. c 1. Iohn 3. d Rom. 8. g 1. Iohn 13. b. Iohn 13. a 1. Cor. 13. â— Mat. 6. â— Mat. 25. â— 1. Pet. 4. c 2. Cor. 9. d â— Cor. 4. a 1. Cor. 12 a Cicero in his oration for Roscius Amerinus Iam. 1. c. Iohn 1. c Luc. 12. f Iere. 9. g Collo 2. a Luc. 24. g Apo. 5. b Apo. 4. â— Apo. 19. d Daniel 7. c Luc. 16. b Tob. 4. b Psa 41. a Iam. 5. d Basil in his short rules disputacion questioÌ„ 175. Exo. 32. g Rom. 9. a Phil. 3. d 2. Cor. 11. a Psa 119. g. 2. Cor. 7. c Iam. 2. e Gal. 6. a Rom. 15. a Ezech. â—4 a Luc. 10. f Saint Augustine in his boke of the christian doctrine Heb. 13. a. 2. Reg. a 4. Reg. 4. â— Deut. 24.19 Saint Ambrose lib. 3. of his offices cap. 17. plato in his â— dialogue of his laws Basil in a sermoÌ„ made of Aluies Eusebius li 9. hystorye ecclesiastical lib. 9 historie trip li. 9. cap. 26. Gal. 6. c Saint Augustin li. of his christiaÌ„ doctrine Luc. 14. d The error of plautus Lactantius li. 6. cap. â— The error of Ciciero The error of the same Author plato in his booke of Phedrus Saint Ambroâ—e li. 2. of his offices ca 37. Historie triÌ„ lib. 5. cap. 37 Mat 6. c Mat. 15. a Siâ—aâ—c 14. b Basil in his treatise of almes 1. Thessa. 4. c Pro. 3. b Siraac 34. â— Deut. 23. c Ephes 4. â— Cicero lib. 1. of his offices Cicero li. 2 of the nature of Gods. Cicero in his booke of amitie Ephe. 4. â— 1. Cor. 10. d 1. Cor. 14 f 2. Reg. 16. â— Iob. 2. b Amos. 3. b Rom. 12. d Pro. 17. c Mat. 25. d Iob. 11. a Act. 28. a Mat. 27. d Mat. 12. b Marc. 3. a Mat. 1â— c Aâ—â— â—6 â— Tob. 2. b 1. Reg. 31. d Luc. 1.2 d Psa 79. a S. Augustin of the worde of the Lorde Cicero in his boke of amitie Saluste Luc. 11. c Iohn 13. d Cant. 8. b Miche 7. a Gal. 5. c Iohn 13. d Iohn 15. b Collo 3. c 1. Iohn 4. d Iohn 3. b Gal. 6. a Rom. 12. c Mat. 6. c 2. Cor. 8. b Ephe. â— a Col. c. 3. b Siraac 3. a Rom. 1â— g 2. Timo 5. a 1. Timo. 5. â— Mat. 15. a Hierome 〈◊〉 his epistle to Gernâ—â—â—â— Siraac 3. b Saint Ambrose vpon the 8 chap. of S. Luke Xenophon in his secoÌ„d boke of the sayings doinges of Socrates plato in his 2. dialogue of his laws Plato Siraac 7. b Aulus Gellius li. 2. ca. 7. 2. Cro. â—â— â— Rom. 15. e S. Hierome in his epist to Furia Psa 45. e S. Hierome in his firste epistle to Heliodorus Mat. 10. d plato li. 4. of his lawes plutarch inâ—treateh of the loue of fathers Valerius li. 5. cap 5. Deut. 37. c Pro. 19. â— Pro. 30. c The lavve vnder the title of the paricides Plato in his 9. dialogue of his laws Cicero in his boke of his paradoxes Iustine in his histories Cicero in his oration for Roscius Amerinus Plutarch Mat. 5. c Esa. 45. b L. cogitacioons regis iuris Mat. 5. d Cicero in his oration for Rosciâ—s Amerinus Genes 42.43 Iere. 35. â— Genes 9. d S. Augustin in his boke of the city of God. â— Reg. 18. f Gal. 4. c Heb. 12. c Siraacâ— 38 â— Sapien. 16. Esa. 52. b Dan. 12. a 1. Tim. 5. c. 1. Thessa. 5. e Heb. 13. b Galat. 6. b â— Cor. 9. b Sirâ—ac 7. d. 3. Reg. 22. c 2. Cro. 16. c 4. Reg. 2. d Ciciero in his oration for Caius Rabitius Herodotus Iustine after Trogus pompeius Valerius in his first bok of vnthankfulnsse Cicero li. 5. of his Tuscan questioÌ„s Sueto n in the life of Nero. Basil in his 10. Epistle 3. Reg. 13. g 2. Mach. 4. c Ephe. 6. a Heb. 13. c Genes 8. d Heb. 12. â— Luc. 2. â— Pro. 3. a Pro. 2â— c. pro. 29. c Siraac 30. a Pro. 23 l. Siraac 7. c Siraac 26. b 42. b Deut. 2â— a Leuit. 26. a Baruc. 3. b Deut. 6. b Exo. 12. b â–ª g Iosua 4. â— Plato litheaget plato li. writen to Euphr on Iob. 28. c Timot. 3. d Rom. 15. â— Heb. 13. b Ephes 4. c Plato in his booke of vowes Homere Plato in his booke protogoras plato Plutarch iâ— his boke 〈◊〉 Nursing bringinge vp of châ—ldren Plato dialogue 2. of a legistes Ephes 4. f Ephes 5. a Gregory NaziaÌ„zenus in his oration that he made a-against Iulian the Apostate HieroÌ„ in his Epistle to Leta plato in his 5. dâ—alogue of his lavvs Plato in the same booke 1. Cor. 15. â— Siraac 13.2 Psal 26. h prouerb 1. c Gen. 34. a Numer 25. a Iudg. 21. d Iere. 50. d Apo. 17. a Hierome in his epistle to Leta Plutarch in his boke of the nurture of children Eccle. 2. e Plato in his 7. dialogue of his laâ—es Lib. 3. vvritten Theâ—gates plato li. 7. of his lawes Terencius in Adelphis Plutarch in his apotheg 1. Reg. 1.2.3 L. title patria potestate cap. de paâ—i qâ—i fit â—ist 2. Timo 2. d 1. Cor. 5. b 2. Cor. 7. e Gens 49. a Deut. 33. a 3 Re. g 2. â— Tobiaâ— 14. 2. Macha 7. Iohn 13. a. Zenephon li. pedi Cicero of his olde age Pro. 17. d. Pro. 5. â— Luc. 2. f Ephe. 6. a pro. 30. â— 1. Cor. 3. b. 6. Iob. 1. d. 20. A TABLE CONCERNING the matters contained in this booke A Briefe aduertisement wherin is shewed that we ought not to abuse the holy scripture but to applie it to his proper vse Cap. 1. fol. 1. That the Lord in the middest of afflictions doth alwaies reserue certaine places of refuge for his and certaine true Prophetes to his church yea certaine valiant men for to withstand the tyrannie of the wicked Cap. 2. fol. 10 That the christian religion can not be tied and bound to any limits or bounds Cap. 3. fol. 20. An aduertisement vnto those which doe crye dayly that we must not suffer two religions Cap. 4. fol. 30. A briefe aduertisement vnto those which doe blame the true christian religion for the poorenesse and littlenesse of the same or doe slaunder it for the euil conuersation and abuse of those which doe professe it Cap. 5. fol. 35. That none can hinder or stoppe the course of the religion by fire and sword threatenings and bonds Cap. 6. fol. 45. â— briefe aduertisement wherein is declared that the true christians ought to auoide parcialities and contencions and to kepe the vnitie of the spirit through the band of peace Cap. 7. fol. 56. That it is the dutie of a christiaÌ„ prince to watch take good heed that the estate of the religion doe abide and continue vndefiled and impoluted as wel in the true seruing of God as in the dispensation of his word Cap. 8. fol. 60. That it is the renowne of a christian prince to be beloued of his subiectes Cap. 9. fol. 96 That it is the honor renown of a prince and his subiectes to cause the lawes and politike ordinaunces of his countrie to be kept inuiolated Cap. 10. fol. 75. A briefe demonstration vnto those which doe make it no conscience to shed the innocent bloud vnder pretence I know not of what foolish zeale wherein is shewed by examples of the Scripture how odious before God such cruelties are Cap. 11. fol. 84. A briefe demonstration vnto those which of a set purpose doe tourne themselues from the knowne veritie without any force or compulsion Cap. 12. fol. 92. A briefe demonstration vnto those which haue sustained euen hitherto the doing of the reformed religioÌ„ for to confirme them more and more in their first wil. Cap. 13. fol. 98. A briefe aduertisement for to shewe that we must simplie obey the voice of the Lord without further enquiring of the commaundement and to beleeue that euen as he is iust in all his workes hee is as puissaunt for to fulfill in vs his will. Cap. 14. fâ—l 113. A briefe demonstration vnto those which do make profession of the true christian religion neuerthelesse do refuse the ecclesiasticall discipline wherin is described somwhat the vse fruit ther off Ca. 51. fol. 120. A briefe aduertisement vpon the coÌ„maundement to loue god Cap. 16. fol. 127. A christian aduertisment vpon the commaundement to loue a mans neighbour Cap. 17. fol. 144 A christian aduertismeÌ„t vpoÌ„ the comauÌ„demeÌ„t to honor our father mother Ca. 18 fol. 161. A briefe aduertisment vpon the duetie of the fathers towardes their children Ca. 19. fol. 174 FINIS