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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03851	A view of the Romish hydra and monster, traison, against the Lords annointed: condemned by Dauid, I. Sam. 26. and nowe confuted in seuen sermons to perswade obedience to princes, concord among our selues, and a generall reformation and repentaunce in all states: by L.H.; View of the Romish hydra and monster, traison, against the Lords annointed: condemned by David, I. Sam. 26. and nowe confuted in seven sermons.	Humphrey, Laurence, 1525 or 6-1589.	1588 (1588)	STC 13966; ESTC S118809	105,796	218

enemies and of his countrymen declaring to the worlde the auncient iustice of the Romanes not to win by fraude but by vertue and manhoode virtute opere Decad. 1. l. ● armis vincere as Liuie alleadgeth his words The same Liuie telleth how Papirius Cursor handled certaine traitours or reuoulters Lib. 9. first beating them with rods then beheading them with an axe These be some examples of Romanes In the wars betwixt Alexander and Darius the like seuerity against like offenders is to be found Ariobarzanes promised to kill his father Darius but Darius vnderstanding of it strook off his head Barsanetes a Prince perceiuing Darius to be ouercome by Alexander killed him but he for his pains or rather perfidiousnesse by Alexander was requited by death so writeth Brusonius Paulus Orosius saith Orosius l. 3. that Alexander found Darius bound with golden fetters and afterward in his iourney left all alone stricken with many wounds and ready to yeeld vp the ghost and Alexander pitieng him when hee was dead honourably buried him Carion writeth of another traitour Bessus captaine of Darius who seeing his master fly wounded him and Alexander comming and finding him halfe dead promised him that that notorious treachery of Bessus against his owne Lord should not be vnpunished and so tooke him and commaunded him to be hound between two trees and pluckt in peeces Lib. 2. and rent O worthy execution of a trayterous subiect and that by an enimy for an enemy I passe ouer many others that attempting the death of tyrauntes escaped not the iudgement of God Zeno Eleates was diuers waies tormented by Nearchus Mysius Dion by Dionysius Raph. Volat in philol lib. 30. Apollonius Tyaneus a great learned Philosopher was imprisoned by Domitiā What then deserue such as commit this heynous act against their milde and mercifull Prince Surely no mercy being mercilesse themselues yea more cruel than Tygres I will adde in the number of these heathen one Turk There was in Constantinople a great rich citizen who taking snuffe against his Emperour came priuily to Mahomet then intending to besiege the city made this bargaine with him that if hee would let him haue one of his Daughters to bee his wife with a large dowry one of the gates of the city should be at his commaundement The Turkish tyrant agreeth the gate is opened and after the cruell massacre hee demaundeth his reward Meruisti quoth the tyrant you haue wel deserued it and commaundeth a great masse of gould to be brought to giue him but because thou doost aske my Daughter with a dowry being thy selfe a Christian thou must first put off this skin and leaue this life and forthwith commaundeth the officer to flea him from top to toe and casteth on hote ashes with salt Cuspinia in Constant 8. and laieth him and couereth him in a bed that a new skin might grow vpon him that he might be the more apt to receiue the new spouse of a new sect Here we may see as in a glasse the working of nature in brute beasts in naturall men and others before the Law of Moses and in very Pagans and Turkes howe they reuerenced their masters and superiours how they hated and plagued this horrible sinne of treachery against them I should proceede in the rest but I must differre it God grant that we Christians may not be found more vngrateful more vnthankful and more brutish than the beastes and beastly men God open our eies to see that old saieng to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traison is euil euil to the Prince euil to the country euil to the woorkers themselues GOD preserue her Maiesty the whole Realme vs all from these practises in these daungerous and doubtfull daies To him be praise c. 1. SAM 26. And Dauid said to Abishai Destroy him not c. THE THIRD SERMON against trayterous practises ATHENAEVS alledgeth out of Berosus an auncient author L. Deipnos● 14 ●th 17. that about the sixteenth of the Calends of September there was a feast called Sacea solemnised in Babylon for the space of fiue daies in the which this custome was that seruants should haue rule ouer their masters that one of thē shuld be brought out of the house in Robes like a King whom they termed Zoganes If dearely beloued such a feast should endure not for the space of fiue daies but for mo daies mo years would you not think this to be a right Babylon A disorder and a confusion in a common weal There is in our time already in the sight of al men of any iudgement a new Babylon Rome where a Seruant nay a Seruant of Seruauntes by name is indeede a Master of Masters a Lord of Lords Zoganes of Rome a Zoganes not in sport but in earnest not for a fewe daies or yeares but such an one as without good warrant claimeth a Perpetuity not only ruling himselfe but setting vp other seruauntes against and aboue their Lordes Princes and Monarches vsurping authority ouer the anuointed of god O double pride that celebrateth such a double feast all the daies of his life not onely chalenging a dominion for himself but also placing seruants and subiects displacing the right inheritours and possessors of the Crown with the vtter desolation of common weales This Babylonicall Priest reuiueth raiseth out of the earth again The Pope a Babylonical priest those old Giants Terrae filios priuate men to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to striue and fight against the gods of the earth and against God himselfe He hath bred a new brood of vipers that cannot be content to come into the world A serpentine off-spring bred spred frō Rome in England and liue but by the death of the mother He is and hath beene the cause of a Serpentine generation not grateful but graceles requiting euil for good gaping for the destruction of those who haue by al means ' endeuoured to preserue relieue and promote thē Now you knowe the fable of AEsope of the snake found in the snow cold by the hus bādman brought to the fire and warmed and refreshed but afterward recouering heat and health hissed against his benefactour and poysoned the house Ore serit virus coluber sic toxicat aedem And afterwards Amplectensque virum sibila dira mouet O beastly broode and viperous children when as Epiphanius describeth them Epipl● To 2. Her 2. latus matris sauciant sic gignuntur vt pater mater ipsorumpereant They goare wound the side of the Morther they are so begotten and so borne that by them Father and Mother perish The moral and meaning is this Reddere gaudet homo nequam pro melle venenū Pro fructu paenam pro pietate dolum To apply this to our purpose these oulde Giants vipers and Serpents are newly born againe in these daies vnthankfull men set vp by this romish Zoganes vnnaturally vngodly mōstrously attempting

this pye for he was his owne hangman Cap. 17. But mark in this history another proofe When Ioab asked the messenger that brought woord to him of Absalomes hanging vpon the oake why he did not smite him to the ground that hee might haue had a recompence for it Cap. 18. he auswered as becommeth a faithful priuate man Though I shoulde receiue a thousand Sicles of siluer in my hand yet would I not lay mine hand vpon the Kings Son He wold not touch the Kings son and yet the son did rise against the father how then dare subiects hazard enterprise the like against the lords anointed Dauid wēt further in this point of iustice that hee did not suffer any murther to escape vnpunished against priuate men neither did God suffer those to goe scot-free 1. Reg. c. 2. Abner killed Asael brother to this Abishai and Ioab killed him againe and Dauid cursed Ioab for it and by the fathers appointment Salomon the Sonne put him to death no refuge no sanctuary no Altar could saue him She bah raiseth a power against Dauid 2. Sam. 20. but by the procurement and wisedome of a woman his head was cut off and cast downe to Ioab This history of Dauid alone diligently considered is enough to enstruct vs in our duty towards the Prince and sufficient to proue our proposition that blood requireth blood As these examples among the Iewes doe warne Other laws of God against murder Cap. 21. so the lawes among them warrant the same It is written in Exodus Hee that smiteth à man he dy he shal dy the death which is repeated in Leuiticus and againe in Exodus If a man come presumptuously vpon his neighbor to slay him with guile thou shalt take him from mine Altar Cap. 24. that he may dy A plaine precept we haue against sedition and rebellion in Salomon My sonne fear the Lorde Prou. 24. and the King and meddle not with them that are seditious for their destructio● shal rise sodainly and who knoweth the r●●ine of them both And in another place Giu● not thy waies to destroy Kings Cap. 31. The penalty of this offense felt ambitious Adomas by Salomon executed and the trayterous Priest Abiathar deposed and railing Shimei at length put to death whereof came a good ende Et confirmatum est Regnum in manu Salomonis 1. Reg 2. By this iustice the Kingdome of Salomon was established The Lord graunt of the like cause the like effect among vs. Another Law of God is in the new Testament Lawes and example in the newe Testament Iohn 8 which plainely auoucheth that this murdering commeth from the Diuel and teacheth vs a cleane contrary doctrine to the Romish rebellious religion namely to obey to pray for Princes and to pay duties to them to giue to Cesar that which is Caesars Matth. 22. Cap. 13. Paul to the ould Romanes gaue this lesson to render honour to whom honour is due and fear to whom fear belongeth Cap. 3. and in the Epistle to Tite Admonish those to be subiect to Princes and powers So dooth Peter 1. Pet. 2. Honour the King And in his second Epistle he saith that God doth preserue the vniust vnto the day of iudgement to be punished Cap. 2. chiefly those that walk after the flesh in the lust of vncleannes and despise the gouernment which are presumpteous and stand in their owne conceite and fear not to speak euill of them that are in dignity The like is read in Iudas Iuda Paul acknowledgeth this out of the ould law in the Acts of the Apostles Thou shalt not curse the Prince of the people Cap. 23. Wherupon Chrysostom inferreth this exposition I take it that he did not know at al that he was the Prince of the Priestes otherwise he would haue honoured him Shal I trouble you with the recitall of a fewe examples Theudas made a conspiracy but he was slaint so did Iudas of Galile Act. 5. but he also perished they that obeyed him were scattered abroad I conclude this with the terrible example and ruful end of Iudas the traytour of Iesus Christ his Master forsaken of God and of man of God for that hauing no grace he hanged himselfe of man for when Iudas bewailed his case to the Priestes Of Iudas the traytour two notes and confessed to them that hee had sinned betraying the innocent bloode What is that to vs quoth they see thou to it Mat. 26.27 C. 11. q. 3. Two notes we may gather out of Beda and R. Holcot both our countrymen the first th● cause the second the time the cause was mony● in Iudas that moued him to betray his master● which fault of Iudas Mat. 27. saith Beda many thi● day abhor as cruel wicked but they tak● not heede of it the other is the time wh●● he betraied him euen when hee had taken h●● Supper he went out and betraied him B●ware al traytours of Iudas ende beware a● auoide the cause that is hope of siluer and of a better change his chaunge was no Royall Exchāge but insteed of his Apostleship a rope Let vs dearly beloued seek no alteration of the state nor of the Prince let vs consider our blessed time better thā this vnkind Iudas did For we at this time are no lesse thē Iudas was both corporally fed with the plentiful prouision at Gods hande and also spiritually refreshed at the table of the lord and with the right vse of the sacraments From the lawe of Christ wee come to the opinion of Christian Fathers The iudgement of Christian Fathers Ignatius the Martyr alloweth no such rebellion but auoucheth the Scripture of God that God taketh this quarell of Princes vpon himselfe as hee said vnto Samuel he alleageth the Scripture of Moses saying This murmuring of yours is not against vs but against the Lorde God and setteth downe this seuere sentence No mā that lifteth vp himself against his better Epist 3. ad Magnesios wēt at any time vnpunished cōcluding thus Wherefore wee must reuerence our superiours for that it is no great matter to be cal●ed à Christian but to bee one as though hee would imploy Ad Scapul that those that are disloyall and ●ebels are not good Christiās The same rea●on Tertullian rendreth We are defamed as ●raytours against the Maiesty of the Emperour and yet Christians were neuer found to be Albimans nor Nigrians nor Cassians but he there discharging the Christiās chargeth the heathen who cōdemned the christians Christianus nullius est hostis nedum Imperatoris A Christian is foe to no man much lesse to the Emperour The office of Christians and priuat men is by Augustine thus described Cap. 23. q. 8. Quicunque Whosoeuer striketh euil men in that they are euil and hath a cause to kil them is the minister of God But hee that killeth or slaieth or maimeth

of the people continued stil at his deuotion making his confession vnto God by the thrust of a sworde and by shedding his innocent blood was made pium morris sacrificium a sacrifice and a Martyr to God But Blacco the Captaine that first rushed into the Church made the people in that holy place to shed blood euen in the first entraunce of the Church was first of al murdered as a sacrilegious man towards God and a Parricide towards his King the people afterward repented them of their rashnes tooke this Canutus to be a Saint What should I speak of others rather wolues and vipers dogs then men who thus brutishly deuise say and do against the Lords annointed Is not this woluish foxy generation yet aliue Haue they not doe they not stil practise against our Soueraign notwithstanding the examples of Gods seuerity in al times and countries neither looking backward toward the punishmēt passed in Iury in Italy in Greece in Flanders in France in Hungary in Denmarke and here in England neither looking for-ward on the iudgements to come And what is the cause Onely this in Tertullian Bonus vir Caius Seius Ju Apo●● sed malus ●antùm quia Christianus Item alius Ego Luciune sapientem virum repentè Christia●um factum defero Caius Seius is a good man but he is an il man only because hee is a Christian man And another saith and confesseth Lucius to bee a wise man but sodenly made a Christian man the one they cannot but praise the other they tel as newes of dispraise I say with Tertullian They praise chose things that they know they dispraise those thinges that they knowe not and that thing which they doe knowe because they know not they doe corrupt and man Our Religion is forsooth a cause of their rebellion therefore our Countrymen at home are our enemies Is this newes to you You knowe my Brethren that it is an ould grudge an auncient offense and scandal You know many shal be Offended with Christ Matth. 10.1 Pet. 2. Matth. 21. Luc. 2. You knowe the Scriptures Christ shal bee the stone of offense and the rocke of scandal The stone cast away of the builders and Priests set to be the ruine resurrection of many Christ and Christes annointed haue this portion the inheritaunce of the Crosse euen for Christes Crosse sake The Kinges of the earth bande themselues Psal 2. and the Princes are assembled together against the Lorde and against his Christ Psal 3. And againe How many rise against mee The Prince and the Prophet haue this lot King Cyrus had displeasure of the Babylonians for defending Daniel his religion They say the King is become a Iewe he hath abolished Bel killed the dragon slain Priests and they flocke together to the King saying Giue vs Daniel or woe will kil thee with all thy house In Histor Bel. Daniel likewise is laide waite for by the Princes and nobles he is complained of to Darius because they found him making praiers and suppl●cation to his God As Daniel so the rest of the Apostles and Prophets and why Serpens hostis est contrarius veritati Daniel 6. In Eze●● Hom● Actor●● as Origen replieth The Serpent is an enemy contrary to the truth Which of the Prophetes haue not your fathers persecuted smd● blessed Stephen and therefore was stoned The Propher Icremy was mocked continually stricken of the Priest Pashur Cap. ●0 Dorothe●●● in synopsi Origen in Matth cap. 13. and in the end murdered and in AEgypt stoned by the people Esay for the truth was cut in peeces by his countrymen Zachary for the truth was slaine betweene the Temple and the Altar The Thessalonians for the truth suffered euen of their owne countrymen 1. Thessal cap. 2. And Origen maketh this coniecture that Paul preaching euery where yet hee prenched not at Tharsis in his coutry Sciens Propheram expertē esse honoris inpropria patria because Paul did knowe that a Prophet was not honoured in his owne country●●● 〈◊〉 for this cause the Apostle forsooke Israel and said Act. c●●●● Because you cast vs out iudge your selues vn worthy of euenlasting life behold we turn to the Gentils The Gospell could haue no place miracles could take no effect in Christs countrie whereof he complaineth in his Euangelisles Mat. 13 Math. 6. Luc. 4. Matthe we Marke and Luke I speake not this of you dearelie beloued whose zeale in Religion is knowne and I hope will continue and increase more and more but I speak it with griefe of minde by this common practise and experience oftimes fearing our countrimen that euen now begin to reuolt in hart and a great number in bodie who withdraw themselues from our Church from our Sermons and Seruice and Sacramentes and from their obedience t● God their Prince and from all pierie towar●s their P●●ia●● and Country Christ banished daily conspiring and all for Christ and his Gospel whom they would banish and like Herodians extinguish among vs 〈◊〉 but if he be banished it is no sh●●le for vs to be banished with him It is he to whō we must clean● by life or by death It is his cause her is able and willing to defend it He is our friend and Protector against at traitours and enemsies whereof now by order I must speake as followeth in the Text. As Dauld hither to hath made a prohibitiō to Abishai The third part of D. politick Resolution and also hath protested for himself saying The Lord keepe me for laying mine hands vpon the Lordes annointed So now he goeth forward with his politick and prouident resolution beginning here I pray thee take now the speare that is at his head and the pot of water and let vs go hence and so foorth as you may see in the eleuenth twelfth verses this is the third part of Dauids aunswere and of my diuision In which part as many good notes may be made and many pointes of doctrine may bee gathered as Dauids humble request to Abishai and his poliey in taking away the spear and the pot for considerations and the drowsines of the enemies so I rest only vpon this common place the Prouidence of God that threefold taken out of the circumstāces First out of the person of Saul Secondly out of the person of Dauid and Abishai A triple prouidence of God Thirdly out of the circumstaunce of the place where they were and of the state they were in at this time Sauls person ministreth occasion to intreat of the protection of Princes of the singular prouidence of God which is a reason forcible to penswade all euill and ob●●inate men Gods singular prouidence and care of Princes that they intermeddle not against them of whome the Lord hath fueh an extraordinary special care s●nd it is a woonder to see and to heare bowe man not regarding this carefull and watchfuley of the

because Dauid here feared God reuerenced the person of Saul because Abishai beeing better aduised was content to bee ruled with a woorde of Dauid you see how the Lord did prouide for them Be hee Frenchman or Spaniard Iew or Turk he cannot hurt or harme vs in this case Bonfin deca 3. lib. 5. Mimmo digito Turcas omnes si voluerit illico conteret Deus noster Our God can out of hand if hee wil burst and breake with his little finger al Turkes al our enemies But now my Brethren as on Gods part al is certaine and sure Esa e. 59. The stop of Gods prouidence our sinne For neither his hande is shortned that he cānot saue neither his eare heauy that it cannot hear so on our side al the dāger is to be feared Your sins haue separated becween you and your god saith the same Prophet Sin maketh this diuision Gen. 3. Adam sin ning lost Paradise for himselfe for vs. The world sinning was drowned Gen. 6. Ios 7. One Achā sinning was the plague of al Israel One Ionas sinning indangered the whole ship Sin brought fier and brimstone from heauen vpon Sodome Gen. 19. Act. c. 27. whō ten good men might haue saued as one Paul saued himselfe and al his company in the ship It is a true saying of Achior the Ammonite to Holofernes If there be any fault in this people so that they haue sinned against their God this shal be their ruine Iudith 5. Let vs goe vp and we shal ouercome but if there be none iniquity in this people let my Lord passe by least their Lord defend them and wee become a reproch Al euil men sinners al sinful Kingdoms and nations though planted by him yet shal be plucked vp by him and they shall be all out of Gods protection as it is written Ieremy 18. I wil speak sodenly concerning a nation and concerning a Kingdom to build it to plant it but if it do euill in my sight and hear not my voice I wil repēt of the good that I ment to thē Ies 7. Therefore if any commotion or wars be raised it is because the Lord hath hissed for the Fly the Bee out of the vttermost part of the world hath mustered those enemies against vs for our sinnes if any euil come it is because we are euil Chrysostom vpon the words of Esay I saw the lord Cap. 6. Hom. 1. maketh this questiō What is the cause that matters of the commō weal do not go forward wel that they are not in a better case The people answer by the ouersight carelesnes of Magistrats that bear office but Chrysostome replieth It is not the carelesnes of Princes but ourvnrighteousnes punishment is exacted for our sins those sins do turn tūble al things vpside-down They haue brought in all calamities whatsoeuer they haue armed enimies And a little after he demandeth thus Why so If the Prince bee a trāsgressor of Lawes our rashnes rudenes our offenses haue procured this plague And againe Although the Prince be iust yea as iust and as vertuous as Moses yet could not the righteousnes of that one man couer the manifold sinnes of so many rebelles Exod. 32. neither coulde the praier of Moses chaunge the iust sentēce of God O that we were pure in Gods sight as our religion is pure out of his word Such were the old Christians our cuntrymen in the time of Constantine of whom he giueth this report Sozom. lib. 2. cap. 15. Nihil in moribus religionis huius est quod reprehendi debeat There is nothing in the maners conuersation of this religion which ought to be blamed for these christiās are contented only with the vnbloody vows or praiers to pacifie God who is delighted not with shedding of blood but reioiceth only in a mind pure cleane in the contemplation of vertue godlines Of these Christians reporteth Plinie thē Lieuetenant vnto Traian the Emperour that hee found nothing in thē that was wicked but that they would not worship Images Ensebius l. 3. cap. 3● Teriul in Apol. and that they rise betime in the morning to praise christ as god and that they kept their discipsine as Eusebius alleadgeth out of Tertullian Now if this doctrine bee true Alaior that Realmes and Kingdoms stand or fall by their religion or by the coutempt thereof and if it bee as true Minor that we al are sinners and contemners and not answerable to the former purenes of our forefathers Conclusion then what must be the conclusion vppon vs but misery plagues and scourges of God for our iniquities I come not hither to be Momus or to wish a window into euery mans hart and conscience to see euery mans secret faults I would there were not too many too open in the sight of the worlde to the great displeasure of Almighty God of which giue me leaue to speake a little that we may not loose the sweetnes of this doctrine and the fauour of our God and the protection of this Realme But we must needs loose it if we doe not hereafter repent vs and euery man in his calling walk accordingly Though man wincke Yet God seeth wil visit the sins of this land which draw on with cartropes our speedy destruction In the beginning of the world at the first fal of Adā God steppeth out to iudgement and iudicially proceedeth against him and his wife and the serpent will he not now in the end of the world serue the same processe against vs Wil he not say to euery one of vs Adam where art thou Gen. 3. wil he not cite Prince Peers and people Yes verily that shortly without speedy harty repentance A particular citation of God against sinners of this Land To Magistrates and Iudges He will cite rulers Iudges Nobles Magistrates of this land of whō he requireth iustice that the innocent may be defended cherished that the wicked be not iustified and maintained but condēned and punished You Honorable Worshipful shal find or if you wil not he wil find two kinds of these wicked men specially in this land godlesse Atheists irreligious others too religious or superstiously religious fauourers rather of the Popish myter thē of the Princely crown Let iustice be done against both Currat Lex vinat Rex Let not your Lawes bee cobwebs to catch the little flies and to let the great ones break out Anacharsis If you Iudges of the earth wil haue God prouidently to care for you you must zealously care for him You know what vnderminers pioners haue crept in what pirats haue ioyned themselues with the gouernors true mariners of this english ship seminary mē like vnto one Iohn Abbot a professour of Phisicke more presūptuous then cunning Hee promised vnto Waldemarus King of Denmark present help he cōmandeth all to depart out of the chāber