the minde of him whome it possesseth suffering him not to eate or drinke in rest or to doe any good thing and is alway tempting him to slay the partie whome it hateth and alway enuieth at his prosperitie It maketh a mans soule to growe sauage breedeth wrath and warre in his thoughts setteth his bloud on fire driueth him out of his wittes and suffereth not reason to beare anie sway It disfigureth the face making men to looke gastlie Yea whatsoeuer an other man dooth that dooth the hatefull mislike and abhorre If a man keepe the lawe of the Lorde he prayseth it not if one feare the Lord and deale righteouslie him he loueth not but disprayseth the truth enuieth him that ordereth his wayes aright imbraceth backebiting and loueth scornefulnesse And because hatred hath blinded his minde he dooth to his neighbour all the mischiefe he can deuise If a brother offende by and by he blazeth him abrode and is hastie to haue him condemned and punished for his offence For as loue couereth the multitude of sinnes so hatred openeth and discouereth the most secrete things For the spirite of hatred through cankred malice and frowardnesse of heart dooth worke ioyntly with Sathan in all things euen to the death and destruction of men Hatred is a false reporter speaking continuallie agaynst the truth making a great adoe of small matters ouershadowing the light with darknesse calling sweete sower maintaining warre wrong and abundance of all mischiefe and finally filling the heart with diuelish poyson This is the cause why the Lord forbidding hatefull and malicious thoughts in his lawe would giue it no other name then murther teaching vs that howsoeuer wee doe nourish such thoughts and make small account of them yet his iudgement is plaine that they bee no better then murther the heart is setled in them The hatred of our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth be it worde or thought and maketh it so heauy that the Lord can no longer beare it And therefore Christ saith Whosoeuer shall say foole to his brother shal be worthy to be punished in hel so much doth he detest words also proceeding from hatred And because words bewray that which lurketh in the heart and do bring that to light that otherwise would not so easily be espied we must keepe some good watch ouer them that from thence we may be led to the priuy chamber of the hart to see how all things go there For of the abundāce of the hart the mouth speaketh So that there is no outward thing that can bring vs sooner to the sight and speach of the hart then can the tongue it selfe which if it be infected with hatred or disdaine sure it is that all things are not wel at home in the heart And therefore euery man must obserue the inclination of the heart by the vsage of the tongue that when it cōmeth abrode casting forth hatred wrath and debate we may with speed returne to the fountain that is the hart to purge and to clense the same because we are sure that the tongue receiueth all poyson If we shall preuaile much in suppressing hatred both in our heart tongue and hand yet is not that all which is here cōmanded For the Lord in forbidding murther ment not to stay there but in remouing hatred his purpose was to make way passage for mercifull dealing towards the life of others dooing the works of mercy loue and wishing wel euen to those that are our mortall enemies Prou. 24. And this is wise Salomons counsell Reioice not thou at the fal of thine enemie and let not thy heart be glad when he stumbleth least the Lord see it and it displease him We are all bound to this common rule Matt. 5. Blesse and curse not Pray for them which persecute you For so far forth as our enemie is a man humanitie it selfe requireth that we bewaile his calamitie And if this seeme a hard matter for vs to do let vs call to minde that we are the childrē of him who maketh his sunne to shine vpon the good and vpon the euill and that we are his disciples who answered his apostles when they required fire from heauen to burne the Samaritans Ye know not of whose spirit ye be namely his who came not to destroy but to saue his who healed them that railed vppon him his who restored vnto Marcus his eare notwithstanding that hee was one of that wicked number which came to take him his which both saluted the traitour Iudas as a friend and receiued him with a kisse Finally his which forgaue the wicked theefe and promised him eternall felicitie which prayed for them that crucified him and which of his owne accord died for his enemies It shall nothing profite thee to recompence iniuries with iniuries and taunts with taunts Thou oughtest rather to commit the matter vnto God who will be a iust iudge and by no means can be led away from iustice Furthermore thou must know that it is not lawful for thee to speake euil of any man nor yet to curse any man For if we may not do so to our enemie much lesse ought we to do it to others Chrisostome the more readily to perswade vs to patience rehearseth the cōmodidies which the reproches persecutions of aduersaries do commonly bring to the godly First saith hee they are a principall helpe for vs to the obtaining of the kingdome of heauen for Christ saith Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen And he addeth Blessed are ye when men reuile you and persecute you speaking all maner of euill and lying against you for my sake Be glad and reioyce for your reward is great in heauen Beside this they are an occasion or matter of most excellent vertues For as Paul teacheth Tribulation worketh patience patience experience and experience Rom. 5. hope But where is the patience of the Saints where is there experience where is their hope if the wicked enterprises of our enemies against vs be taken away Moreouer the glory of God can be by no other meanes highly aduanced then if we valiantly and couragiously behaue our selues in those things which are to be suffered for his names sake For it is no hard matter to cleaue vnto God so long as all things go prosperously and quietly with vs and according to our harts desire But when all maner of aduersities happen and yet we constantly abide in his obedience this doubtlesse commeth of a stout and inuincible faith And for this cause I take it that Saint Iames said Iames 1. that patience hath a perfite worke except peraduenture a man will thus vnderstand it that perfection is not in any worke vnlesse we perseuer in the same For when we faint or giue ouer we accōplish not the worke and so without patience it is left vnperfite Beside al this our enemies by
must be led and gouerned by lenitie and faire meanes not drawne by violence If saith Iacob I ouerdriue the cattell they will all die Nimri was a sore driuer so was Rehoboam but he lost tenne parts of his flocke therefore As the people are like sheepe in simplicitie so are they like the Chamelion in inconstancie They grudge that Aaron should be high Priest Exod. 17. Num. 20. though the Lorde make his rod to bud for a manifest token that he is rightly called to that dignitie And within a while after he being dead they mourne thirtie dayes for him One while they say to Moses and Aaron that whatsoeuer they commaunde they will do but within a while after they are readie to stone them One while they repent of their wickednes in prouoking the Lord another while they choose new captaines to carrie them backe againe into Aegypt Whereby we see that great care policie and discretion is necessarily required to be both in the Ciuill and Ecclesiasticall magistrate for the ruling and gouerning of the multitude As in the old Testament so also in the newe our Sauiour Christ himselfe and by the wisedome of his spirite in his Apostles and their successors after his ascension into heauen made a difference of persons and established an order for Ciuill and also for Ecclesiasticall gouernment Concerning ciuill magistracie more shall be saide hereafter vpon other occasion As touching Order which Christ hath appointed among his Ministers and Priests we know that first he chose twelue which afterward were called Apostles After these he called seuentie mo disciples which were not so famous as the first twelue Beside these he ordained some to be Euangelists and some Doctors c. Afterward the Apostles elected certaine worthie men for the gouernment of the Church as Timothie to be Bishop of Ephesus and Titus to be Archbishop of that noble Iland Creta In regard of which difference Saint Paul saith that some are worthie of double honor therefore there were some which had but single honor Againe the same Apostle sayth God hath not sent me to baptise but to preach whereby it appeareth that some were to baptize the which the Apostle accounteth not so great an honour as preaching This spirituall order and regement in all degrees as in Apostles Euangelists Bishops Doctors and Ministers was instituted as is alreadie shewed by Christ and shall be protected and propagated by the holy Ghost vnto the ende of the worlde To these the Apostle speaketh thus Take heede to your selues Act 20. and to the whole flocke wherein the holy Ghost hath placed you to rule the Church of God which he hath purchased with his owne bloud Also of these Bishops and Ecclesiasticall gouernours the authour of the Epistle to the Hebrues speaketh thus Obey your Prelats Heb. 13. be subiect to them for they watch as being to giue an account of your soules And that ancient father Irenaeus sayth Opertet ordinationem sequi traditionis quam tradiderunt patris ijs quibus committebant ecclesias c. Irenae lib 3. Chap. 4. We must follow the order of traditions which the fathers did leaue vnto them vnto whom they did leaue the cure of Christes people vnto the which ordinances the verie heathen comming vnto Christs flocke did obey Notwithstanding these things some rashe heades being Conchae before they be Canales that is to say Spoutes before they haue filled their Cesterne and pretending a reformation in Religion haue sought to ouerthrow all good order of Church-gouernment bearing ignorant men in hand that they haue sufficient warrantize out of Gods worde But as in the primatiue time of the Church no heresie was so bad but that it would relie vpon one Scripture or other as Arrius who abused the 28. verse of the 14. Chapter of Saint Iohns Gospel for defence of his heresie Montanus the 16. verse of the same Chapter for his heresie Manicheus the seuenth verse of the second Chapter to the Philippians for his heresie The late Bishop of Rome the 18. verse of the 16. Chapter of Saint Matthew for their error The Familists the 21 verse of the 17. Chapter of Saint Luke Euen so the sedicious and Schismatiques of this our age haue chosen for their purpose the 25. verse of the 22. Chapter of Saint Luke Matt. 4. the which they vse as the Deuill vsed Scripture who spake Gods worde but not out of Gods mouth And as the olde prophet in like case at Bethel spake Gods worde but not out of Gods mouth therefore it helpeth them nothing at all 3. King 13. And yet for all that so great is their enuie at other mens prosperitie that so as they may bring downe the temple with this twine thread they care not though it fall vppon their owne heades as it did vpon Samson Whose enuie groweth hereof because by no means they can abide to be commanded to obserue order As they do herein greatly offend seeking through malice to ouerthrow and confound all good order Vnitie so also by their bitter contention hereabout they breake the Vnitie which ought to bee among brethren then the which vnitie nothing ought to bee more deare to the Church and common wealth Wherevpon Saint Luke in the Acts of the Apostles commending the societie of Christians sayth They were all of one mind and of one heart Also the Apostle Saint Paul perswadeth vs in many places to obserue order and vnitie especially in his Epistle to the Corinthians saying I beseech you brethren by the name of our Lorde Iesus Christ 1. Cor. 1. that ye all speake one-thing and that there be no Schismes or dissentions among you but be ye knit together in one minde and in one iudgement Whereby hee requireth among the faithfull a consent in thought worde and deed so neere as might be As touching the consent in action and deede he speaketh more plainely in the Epistle to the Philippians Phil. 2. where he sayeth Be ye like minded hauing the same loue being of one accorde and of one iudgement that nothing be done through contention or of vaineglorie By which exhortation of the Apostle wee may plainelie gather that there are foure causes of sedition at this day in the Church and common wealth The first a readinesse to contende for euerie trifle the second vaine-glorie the thirde a desire of preferment the fourth the diuersitie of faith Whosoeuer shall contende mooued by anie of these hee will shewe himselfe quickely a Schismatique a false prophet and a badde Pastor But it is no woonder to heare of false prophets seeing there bee false Gods no maruaile if there bee false Apostles seeing there hath start vp false Christes A man may boldlie say the Diuell gaue orders when those men came into the number of Prophets These men came not in deede but as Ieremie saith currebant they ranne before they were sent And albeit they runne yet when they come to the sheepe-folde they play as
A good sheepheard is to be loued a hireling is to be tollerated but a theefe of all other is to bee shunned The fourth Leper is the Hypocrite THis mans Lerposie is a bad colour in the outskinne of the which the Lord speaketh thus to Moses and Aaron Leuit. 13. The man that shall haue in the skin of his flesh a swelling or a scabbe or a white spot so that in the skinne of his flesh it bee like the plague of leprosie then hee shall bee brought to Aaronthe Priest c. Hypocrites haue a diuersitie of colour in the skinne because through a proude singularitie they endeuour to differ from other men both in maners and in conuersation Neuerthelesse they haue another colour vnder the skinne in the flesh pretending one thing outwardly and being otherwise within hauing one thing in the mouth and another thing in the heart outwardly a false shew of godlines and within full of all iniquitie Such as were they of whome Saint Luke speaketh thus The Priests and Scribes watched him and sent forth spies which shoulde feigne themselues iust men Luke 20. to take him in his talke c. Of this Hypocrisie Saint Augustine writing vpon the Psalme 63 saieth thus Simulata sanctitas non est iniquitas sed duplex iniquitas quia iniquitas est simulatio Feigned holinesse is not simplie iniquitie but double iniquitie because it is both iniquitie and dissimulation For this cause our Sauiour Christ saith Except your righteousnesse exceede the righteousnesse of the Scribes and Phariseis Math. 5. ye cannot enter into the kingdome of heauen The righteousnesse of the Scribes and Phariseis was vaine and full of ostentation by which they sought to be praysed of men They fasted they prayed they gaue almes c. that they might be seene of men Their righteousnesse was in worde but not in deede as Christ himselfe testifieth of them They say sayeth hee and doe not For they binde heauie burthens and grieuous to be borne and lay them on mens shoulders but they themselues will not mooue them with one of their fingers To teach and not to doe condemneth the teacher And therefore of Christ the true Doctor it is sayde That hee began to doe and to teach Of such Doctours which teach and doe not Acts. 1. Saint Gregorie writeth thus Vult hypocrita scire diuina eloquia nec tamen facere vult docte loqui nec tamen viuere The hypocrite desireth to knowe the woorde of God but not to practize it to speake learnedly but not to liue thereafter And if it fortune that these doe anie thing that seemeth good yet the intention of the same is not good but rather they doe it to an hypocriticall ende And therefore Saint Chrisostome of this pharisaicall righteousnesse speaketh thus Phariseorum iustitia erat in ostentatione non in rectitudine intentionis in locutione non in opere in corporis afflictione non in mandatorum obseruatione c. The righteousnesse of the Phariseis was in the ostentation of the worke not in the vprightnesse and sinceritie of the intention in speaking not in doing in the affliction of the bodie not in the keeping of the commandements and in the lesser obseruations leauing the more weighty things of the law These hypocrites which seeme to be religious worshippers of God and are not are politike Machiuilians which make a shew to loue the gospel but it is either to gaine credite therby or to get gaine promotion or else to cōpasse their subtil deuises But detestable and diuelish is their hypocrisie who to attain to any dignitie either ecclesiasticall or ciuill or else to make their false doctrine the more easily receyued and imbraced doe feigne to haue that holinesse which they haue not nor yet regard Such hypocrites may fitly be compared vnto falling starres which men call Assub which in the night time seeme to be in the Firmament and to bee true starres in deede and yet are not so but certaine fatte exhalations onely lifted vp from the earth which being eleuated through the vpper region of the ayre are kindled by the heate and force of the vppermost Element which is fire and so being kindled doe fall againe euenso these hypocrites vnto men that looke not into them seeme to be sperituall light inflamed of God and are thought in minde to be conuersant in heauen when as in trueth they are nothing lesse Iob. 20. As therefore the light of such supposed starres is momentany and vanishing euen so is the ioy of hypocrites For what is the ioy hope of al hypocrites in their workes and actions surely nothing but the reuerence of honor the glory of praise to be feared of better men then them selues of all men to be called holy This is theyr ioie and therefore theyr only portion and rewarde They are like vnto image-caruers who haue a care only to polish paint and beautifie the outwarde forme to please the beholders not caring for the backe partes or for that which is in ward and when they haue done all that they can yet can giue no life vnto it So the hypocrite seemeth to be holy in the sight of men and therfore behaueth him selfe accordingly painting his actions with a shew of righteousnes whereas neuertheles within both his inwarde partes which are alwaies in the sight of God and also his backe partes that is to saie the end of his life and the iudgement of God are neglected Therefore an hypocrite is but as a picture or shadow of a righteous man and without truth and life There is as great defference betwene the working of hypocrisie the working of grace as betwene the working of arte and the operation of nature Art worketh only outwardly as may appeare by the arte of grauing caruing and painting such like But nature worketh first inwardely as is manifestly to be seene in the generation of liuing creatures in whom the heart and other vitall members are first formed For grace worketh first inwardly reformeth the mind through the loue of God the loue of our neighbour Afterward it reformeth mens tongues their manners and their whole life of the which the Apostle wryteth thus Ephes 4. Be ye renued in the spirite of your mind and put on the newe man which after God is created in righteousnesse and true holinesse But agaynst hypocrisie and dissimulation which is in the outwarde man Christ pronounceth this curse Wo vnto you Scribes and Phariseis yee are like vnto painted sepulchres which appeare beautifull outwarde but within are full of dead mens bones and all filthinesse Matt. 23. Wo vnto you Scribes and Phariseis hypocrites for ye make cleane the vtter side of the cuppe and of the platter but within ye are full of briberie and excesse The righteousnesse of the Scribes and Phariseis was seuere and cruell for they vrged the lawe of Retaliation and required an eye for an eye and a tooth for a tooth This
Num. 14. but against God himselfe as appeareth in the booke of Numbers How long sayth the Lorde shall I suffer this wicked multitude to murmur agaynst me For as Saint Gregorie sayth Qui contra supra positam sibi potestatem murmurat liquet quod illum redarguit qui eandem homins potestatem dedid Who so murmureth against the power which is set ouer him it is plaine that he reproueth God who hath giuen that power vnto man Seeing therefore such murmuring is against God let them be well assured that although it be in neuer so secret a maner yet he heareth it for the eare of icalousie heareth all things Wis 1. and the noise of the grudgings shall not be hid Beware then of murmuring which profiteth nothing and refrain your tongue from euill speaking for there is no worde so secret that shall go for naught God will make the birds of the aire to bewray them Eccle. 10. as testifieth Salomon Curse not the king no not in thy thought for the foule of the heauen shall carie thy voyce and that which hath wings shall declare the matter These murmurers to preuaile the more easily in their diuolish purpose and to draw multitudes vnto them haue euer pretended the common good of al men bearing the people in hand that they seeke only a reformation of disorders and a redresse of common wealth matters as may appeare vnto you by the examples of Iacke Straw Wat Tiler Iacke Shepheard Tom Miller Hob Cartar Iack Truman Iack Cade Robin of Ridsdale William with the long beard Iack Blewbeard captain Ket Iack Sharp of Wigmores land with the whole rabble of such rakehel rebels of whom mencion is made in our English Chronicles with the examples also of some dukes Marqueses Earles lords whose treasons and rebellions with their shamefull fall and ende is there recorded to the infamie and reproch of their names for euer I say what pretence and colour soeuer such haue made shew for reformation of Church-matters or common wealths their rebellions haue beene the greatestruine and destruction of all common-wealths that might be possible For what other thing can bee looked for to come from such mutinous reformers their state persons and conditions considered who hath euermore beene found to be men of most wicked disposition and qualitie that is to say men inconsiderate and rash in al their actions the greatest vnthrifts which haue lewdly wasted their owne goods and lands those that are farre plunged in debt and such as for robberies thefts and murthers dare not in any wel gouerned common welth shew their faces such as are of most lewd and wicked behauiour life and all such as cannot or will not liue in peace are alwayes most readie to murmur to be factious to control the state to moue sedition to pull downe and set vp and to runne into open rebellion or at least to conspire with such And are not these to be esteemed meete men thinke you to reforme disorders to bring with them a common-wealth to other who hath so spoyled and consumed their owne wealth and substance Verie like men to amend other mens actions who haue so vile vices and abhominable conditions themselues Yet to creepe into the hearts of the most simple and ignorant which euer desire libertie they speake against the paiment of tributes subsidies and such like taxes which appertaine to kings and princes beating into their heades that it is oppression and so drawe them to murmur and grudge against that which is godly and lawfull For tributes taxes subsidies and such like customes are to be payed for diuerse causes especially to maintaine and vpholde that roial state which God hath giuen vnto kings and Queenes secondly that they may bee the better able to defende and maintain vs and the whole common wealth in godly peace and securitie to preserue vs from all forraine inuasions and from open rapine violence which otherwise would be so outragious that our goods our wiues our daughters our liues would be made common commaunded by others Lastly we pay tributs therby to acknowledge our subiectioÌ„ to our souereigne who for her good and royall preseruation hath power to command vs our goods our lands our liues and whatsoeuer we haue For these causes Vlpian calleth tributes and customes the sinews of the common-wealth as without which it cannot either coÌ„sist or be gouerned Christ himself when he liued here on earth confirmed this both by his owne example in paying tribute to the Emperour and also in teaching the same to be done saying to the Herodians Giue vnto Caesar the things which belong vnto Caesar Therefore such Murmurers as grudge at these royall customes payed and allowed in all common-wealths euen from the first beginning do murmur against God himselfe against his sonne Christ and against the doctrine of his blessed Apostles and are like in the ende not onely to haue that same successe that Iudas and Theudas had who when they vaunted that they woulde set themselues agaynst the tyrannie of the Romanes to whome the Iewes payed tribute and had liued a while by spoyle and rapine Act. 5. Ioseph lib. 18. Amtiq at the last turned their owne weapons vppon themselues and so with their followers were vtterly ouerthrowen but also shall vppon themselues procure the heauie wrath of God and so eternall damnation for euer So that they which refuse this lawfull subiection shall not onely make themselues more bonde and in the ende subiect to great slauerie and thraule to forreyners and straungers according as the Lorde hath threatned Thou hast broken the yokes of woodde Iere. 28. but in steade thereof thou shalt haue yokes of iron but also vndergoe this heauie cursle Hee cast vppon them the fiercenesse of his anger Psal 78. indignation and wrath and vexation by the sending out of euill Angels There are yet another sort of murmurers which grudge at the prosperitie wealth and honour of their brethren the which is occasioned by enuie These enuious murmurers may fitlie bee resembled to the swelling Toade who as some report can not abide the smell of the flourishing Vine And wee finde this true by dayly experience that those men which by vertue and good desert are aduaunced to honour in the common wealth haue many enemies and are so enuyed of some that howe honourablie soeuer they haue borne themselues yet by euill and malicious tongues are misreported and barked at by the woorst Dogges And some which by true fortitude are forwarde for the good of their Countrey to deserue honour are by one enuious person or other that cannot abide to heare little Dauids tenne thousand remembred 1. SaÌ„ 18.7 holden backe and disgraced all that may bee If Caleb which hath vewed the enemies lande be willing to vndertake an exploite he shall bee sure to haue one enuious murmurer or other to rayse vp an ill report to hinder his intent Num. 13. These are like vnto those murmuring labourers which grudged an equall rewarde to bee giuen to their fellowe labourers Matt. 20. And they play that vnkinde brothers part which grudged that his father shoulde giue his younger brother Luke 15. a friendly welcome They are Besib the diuell who neuer reioyceth but at other mens harmes These seeke to heale themselues with another mans wound the which profiteth them as much as to gather grapes vpon thornes and figger vpon thistles To such the wise man sayth Laques periâ—â—ent qui oblectantur casu iustorum Eccle. 27. They that reioyce at the full of the righteous shall be taken in the snare All these murmurers whereof I haue spoken Iude 〈◊〉 are aptly compared to the raging waues of the sea because they continally labour to some out their owne shame For shame and confusion is the end therof Beware then of this and hearken to the counsaile of the apostle Peter who willeth vs to be harborous without grudging that is 2. Pet. 4. to do with heart and good wil all the good that we are able to performe for our brethren by word and deed According also to the exhortation of Saint Paul saying Do all things without murmurings and reasonings Philip. 2. that ye may be blamelesse and pure and the sonnes of God without rebuke in the middest of a naughtie and croked nation This if we doe we shall not onelie escape the contagious infection of a most dangerous leprosie but also a fearefull separation due to all lepers as to bee cast out of our land as it is befallen the leprous Iewes at this day and which is worse to bee cast out of the fauour of almightie God These intollerable plagues I say we shall not onely escape by forsaking our finne and wickednesse and in offering vp to the Lord cleane handes and pure hearts but also thereby procure vnto our selues and to our posteritie the loue mercie and benediction of Almightie God for euer the which he euermore grant vs for Iesus Christ his sake to whome with the holie Ghost be all honour and glorie for euer Amen FINIS
this our constācie are so terrified that they proceed no further in persecuting vs. For when they see that we are not moued with their iniuries they thinke that they loose their labour and therefore take not so great pleasure of the reproches where with they haue exercised vs. But if they shal perceiue vs to be vexed and to take it in ill part they will thinke that their iniuries haue taken good successe and will be afterwarde more bolde in their wicked indeuour This wisdome was in blessed Iob who more grieuously wounded his enemies then they coulde him by his speeches of patience which he vttered to the prayse of God For this cause Gregorie sayth Qui à statu patientiae ante linguarum vulnera corruit ipse sibi testis est quod contra manifestae gladies persecutionis non persisteret That is Who falleth from patience by the wounds of euill tongues is a witnesse vnto himselfe that he woulde not stande agaynst the swoordes of manifest persecution Whereas contrariwise he that suffereth patiently in a righteous cause hath a promise from Christ that he shall inherit the kingdome of heauen The tenth Leper is the Murmurer THe last leper is the Murmurer such a one as was Simon the Leper Matt. 26. of whom mention is made in the 26. chapter of Saint Matthew who murmured both agaynst Christ the patient and the woman the agent Luke 7. which powred on his head the boxe of oyntment whch was most precious By which example we learne that there are two sorts of murmuring one against God the other agaynst man Murmurers agaynst God are moued thereunto either through impaciencie or else through pride God is grieuously offended with this wickednesse For he can in no wise abide to be iudged and reprehended of ignorant men for the gouernement of his owne kingdome and common wealth And no maruaile seeing nothing can bee done more rightly and profitablie then that which proceedeth from his most wise and best ordered disposition and handling A cunning and very skilfull workeman holdeth great scorne that his workemanship which he hath handled and finished with arte and great diligence should bee controlled reprehended by him which hath no maner of skill in that facultie And thereupon commeth this prouerbe Ne sutor vltra crepidam Let no man medle with that which is beyond his skill We are vtterly ignorant of the regiment and disposing of the course of the worlde which God hath appointed We are ignorant of that good which concerneth our selues But the Lord well vnderstandeth what is most meet for vs for his cōmon wealth Let no mā therfore presume to vnderstand Rom. 12. aboue that which is meet to vnderstand as we are admonished by the Apostle let no man take vpon him to scan and sift Gods workes but rather let him say with the Prophet Dauid I haue not delt with matters that are to high for me Let ignorant man stay and content him selfe with this that whatsoeuer is done by God is done most excellently iustly though mortall men see not alwaies the reason of al things that are don It becōmeth vs to obey gods will without curious searching murmuring knowing that he is a bad souldier which followeth his captain grudgingly But wicked mē take vnto thēselues through impaciencie diuers occasions to murmur against God Some do murmur if they haue not such tēperat seasons as they wish for or if they wāt any thing of those means which god hath appointed for the sustentation of mans life Of whom the prophet speaketh thus The wicked if they want meat will grudge Psal 59. This grudging for such wants commeth of vnbeleefe as may appeare by the examples of the Israelites of whome the Lord complaineth thus Num. 14. How long will it be before they beleeueme for all the signes that I haue done The which were so many so great and so wonderfull that if they had not beene too much troubled and distracted with a heathenish care they would neuer haue saide so many times as they did in the wildernes What shal weeat or what shal we drinke Exod. 15. Exod. 16. Matt. 6. but would haue bene much better perswaded of Gods fatherly prouidence for them in their greatest need Of this sort of murmurers there are too many at this day among vs who in the time of scarcitie though in deede the same be a plentie in comparison of that which our forefathers haue felt do more like Pagans then Christians begin to murmur against God bewraying thereby their great vnthankfulnesse These murmurers by their grudging seeke to make a triall whether God be among them or no tempting him and calling for that whereof they haue no great need These are not content with Manna but they fall to lusting for Quailes Num. 11. and by and by murmur if their appetite be not serued And because they will fulfill the measure of their wickednes they grudge almightie God his true seruice saying We will burne Incense to the Queene of heauen Iore 44. as our fathers Kings and princes were wont to do For then had we plentie of vittailes and were well but since we left of so to do we haue had scarcitie of all things and haue beene consumed with the sworde and with pestilence These for their wicked murmuring are termed by the holie Ghost Num. 20. Rebels and for their wicked rebellion against him his vengeance will fall vpon them and he wil suddenly sweepe thē away in their desired fulnes with meat in their mouths And he wil vtterly destroy them and their Idols of siluer and gold which they themselues haue made and will make them so ashamed of their grosse idolatry that they themselues shal cast away their idols from them into the holes of rockes Isai 2. to hide them from the glory maiestie of the Lord. Take heed therefore of this murmuring betimes that ye grudge not against the Lord 1. Cor. 10. lest he shortly destroy you with the destroier Other some there are which murmur against God if they suffer any maner of affliction in this worlde perswading themselues that the crosse which they beare is heauier then they haue deserued and thereby growe verie impacient some time dispaire of release and therefore seeke all they can by vnlawful and bad meanes to helpe and release themselues If these men were perswaded of the great good that commeth to the children of god by pacient suffering of the crosse they would in no case murmur but rather follow the counsel of S. Iames. 5. Iames writing in this maner Be pacient brethrē vntill the comming of the Lord behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine Be ye also patient therefore and fettle your hearts for the comming of the Lord drawoth neere Take my brethren the prophets for an example of suffering
aduerfitie and of long patience which haue spoken in the name of the Lord. Behold we count them blessed which endure Ye haue heard of the pacience of Iob and haue knowne what ende the Lord wade For the Lord is very pitifull and mercifull And pacient Iob himselfe teacheth vs the very same saying Blessed is the man whom God correcteth therefore refuse not thou the chastizement of the almightie For he maketh the wound and bindeth it vp he smiteth and his hands make whole He shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee Iob. 5. As some murmur agaynst God onely so other some murmur both against god and man also Such are they who murmur against magistrates And these are of diuerse sorts as the Anabaptists and Libertines who perswade themselues and others that it is a disgrace for a Christian man to suffer a magistrate to rule and reigne ouer him The Papists in like sort who although they acknowledge the power of magistrates and the obedience due vnto them yet as concerning themselues they murmur at all ciuill power exempting thēselues from the same and chalenge large immunities and priuiledges But the blessed Apostles Peter and Paul exempt no persons or degrees of men from the obedience due to kings and princes as plainly appeareth by their doctrine namely wher it is said Let euerie soule be subiect to the authoritie of the bier powers for there is no power but of God and the powers that bee are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receyue to themselues damnation For Princes are not to bee feared for good woorkes but for euill Wilt thou then bee without feare of the power Doe well so shalt thou haue prayse of the same For he is the minister of God for thy wealth But if thou doe euill feare for hee beareth not the sworde for nought for hee is the minister of God to take vengeance vpon him that dooth euill Wherefore yee must bee subiect not because of wrath onelie Rom. 13. but also for conscience sake For for this cause also pay you tribute for they are Gods ministers serning for the same purpose And the Apostle Peter whose successour the Pope falsely vaunteth himselfe to bee teacheth the verie same doctrine of obedience saying Submit your selfe to all manner ordinance of man for the Lordes sake whether it bee vnto the King as vnto the chiefe heade eyther vnto Rulers as vnto them that are sent of him for the punishment of euill dooers but for the cherishing of them that doe well For so is the will of God that with well dooing yee may stoppe the mouthes of ignorant and foolish men 1. Pet. 2. as free and not hauing the libertie for a cloake of maliciousnesse but euen as the seruants of God Honour all men loue brotherlie felowship feare God honour the King By these places of holie Scriptures it is most manifest that Kings Queenes and other princes are ordained of God are to bee obeyed and honoured of all persons without exception of anie being as Peter termeth them chiefe heades that is subiect to no earthlie potentate within their dominions and therefore Paul in most generall tearmes requireth euerie soule to be subiect of what sexe calling or degree soeuer he be to the king which in earth next vnder God is the chiefe heade Thereby teaching vs that as all manner of persons ought to bee subiect so such subiects as are murmurers disobedient or rebellious agaynst their souereigne doe disobey God and bring vppon themselues damnation also that the gouernment of Princes is a great blessing of God giuen for the common wealth especially of the good and godlie for the comfort and cherishing of whom God giueth and setteth vp princes and on the contrarie part to the feare and for the punishment of the euill and wicked Yea although they should bee wicked and tyrannous whom God hath placed ouer vs in authoritie yet are they to bee obeyed without all murmuring For the which cause God commaunded the Iewes by the mouth of the Prophet Iere. 27. 2. King 24. to obey Nebuchadnezer and was angrie with Zedechias the king because he reuolted from him Ieremie also by the commaundement of God admonished and exhorted the people to pray for the health of the king of Babylon And Dauid would not stretch foorth his hande agaynst Saul the Lords anoynted when hee might haue done it without any difficultie and to his great commoditie The good and godlie sort of souldiers which serued Iulianus the Apostata obeyed him in his militarie businesse neyther did they at any time shew themselues mutinous notwithstanding that they were continually armed Phocas when hee had slaine Mauritius possessed the Empyre by great violence and iniustice and wrote vnto Gregorie Bishop of Rome who obeyed Phocas as his Prince and gaue vnto him great reuerence If wicked Emperours and Kings which were tyrants and cruell oppressours of their people and subiects are by the commaundement of God to be obeyed and not onely obeyed but their prosperous estate also prayed for 1. Tim. 2. howe much more are wee bound in conscience in reason and in nature to obey and wish well vnto a Christian Prince our naturall souereigne and most gracious gouernour and Queene without all murmuring the very roote of rebellion according to the counsell of most wise Salomon My sonne feare the lord and the king and meddle not with them that are seditious Prou. 24. The first Murmurer and stirrer vp of sedition and rebellion was Lucifer by creation a bright and glorious Angell but through his ambicious pride by which hee was drawen into open rebellion against God hee was cast downe into hell and made the most foule fiend of eternall darknes As the diuell the father of murmurers agaynst the ordained powers of God had this foule fall so also no doubt all those which are possessed with the same spirite are like to incurre the like vengeance of almightie God as by reading al stories most plainly is to be seone Some of the children of Israel being murmurers against their magistrates appointed ouer them by God Num. 12. Num. 11. were stricken with foule leprosie many were consumed with fire suddenly sent from the Lord some time many thousands of them were destroied with the pestilence somtime they were stung to death with a strange kind of fierie serpents and which is most horrible some pricipall men being captaines with their whole bande of murmurers not dying by any vsuall or naturall death of men but the carth opening Num. 16. they with their wiues children and families were swallowed quicke downe into hell The which are notable examples of perpetuall memorie teaching all subiects how highly god is displeased with the murmuring and euill speaking of subiects against their princes for that as the scripture recordeth their murmuring is not against the prince onely