are altered religion mournes because her best seruants want their wages For they neuer gaue so fast as now they take away Sublatis studiorum praemijs ipsa studiae pereunt saith Cornelius Tacitus and substraction is become a great part of patrons study The conclusiō like to follow such polling premisses is the decay of learning piety religiō the bringing in of al Atheisme error Barbarisme For they which would study diuinitie aboue all when they see that the Church hath scarce the fauour of an ordinarie ward yea when they behold the contempt the beggerlines vexatiō and miserable want of the ministery are glad to fall to phisicke or law or some other trade Gen. 48 7 What shall I say of you You are worse thē Pharao for he had a care of his priests howsoeuer the world went with the rest You are not so kind to ministers of the gospel as Iesabel that painted harlot 1. King 18.19 These shall rise in iudgement against you Iud. 17. was to the prophets of the groues for she fed foure hundred at her table you are not half so religious as Micha was superstitious for he maintained his priests You shew that you haue lesse loue to religion then they papists haue to superstition The kite is your cognisance who being greedy and rauenous yet mounteth aloft as though he would touch the gliding clouds but yet when he flieth a matchlesse pitch he hath his eies fixed below on the earth spying and prying for a carrion carcasse euen so you soare aloft in your contemplation and in a certain counterfeit sanctimony seeme to be raised and carried aboue the clouds yet so long as you can find in your harts to play the part-stake patrons to spoile the Church to seeke to enrich your selues by such robberies they are no better it is an infallible signe that you are worldlings and earthly minded seeking your owne gaine and priuate profit For Gods loue let this be reformed that we may know you by another cognisance The last and best sort of patrons are such as account them worthie of double honour which rule well The best sort of patrones 1. Tim. 5.17 that hold the labourer worthie of his hire that no man goeth to warfare on his owne charges 1. Cor 1 from the 5 verse to the 15 that husbandmen should eate of the fruit of such vineyardes as they themselues planted that sheppeheards should eat of the milke of their owne flockes that sowers of spirituall things which are the greater are well worthy to reape carnal things which are the lesser that they which serue at the altar are worthie to liue by the altar These for their cognisance may fitly giue some rare bird I had almost said the blacke Swan but it shall be the Eagle for she mounteth on hie and falleth not on the ground but to seeke her necessarie food and being satisfied straightway soareth aloft euē so the minds of these are occupied in heauen all superfluous cares being cast apart they indeed wish the prosperity of Ierusalem the happy florishing state of the Church O Lord almightie encrease the number of these and in thy mercy conuert or in iustice confound such Church-robbers as sauor nothing but their own gain as daily indeuour to take away the reward of knowledge are the death of thousand thousands of souls stir vp O Lord thy faithful seruant our dread soueraigne that with Nehemiah she may thrust out all such Eliashibs as abuse the Church in this manner Nehem. 13.14 and euerie Tobiah linked in affinity with them that thy seruants may haue their own portions and that thou maist not be mocked so we thy workmanship and sheep of thy pasture for so great a mercy shal praise thee fer euer Amen CHAPTER 12. The dutie of Christian Magistrates as well Soueraigne as others in hunting and taking the two-legged Foxes THere be two sorts of men which say that the charge of Religion belongeth not to the office of the magistrate First they which vnder pretence of their annointed cleargie and priuiledged priesthood cannot abide to haue their abuses reformed Secondly they which eyther are infected with some heresie or else are willing to dally with heretikes The first sort doe onely require of the magistrate to maintaine and defend their degrees The second sort holdeth that the magistrate ought onely to meddle with the maintenance of publike peace and not to regard what others beleeue or not beleeue But the true Church teacheth that the charge of publike religion doth not in part Charge of religion belongeth to the Magistrate but principally and most of all belong vnto the magistrate which thing the holy scripture approueth Moses the first generall magistrate of the Israelites God gaue the order of religion to Moses not to Aaron who did not represent the person of a priest which was put vnto Aaron but of the superiour power like vnto the authoritie of a king did giue the order of al religion vnto the people appointed vnto Aaron the order of the priests what they should do what they should not do Wherby it appeareth that the care of the order of religiō doth rather belong vnto the superior magistrat then vnto the degree of priesthood I know they will say that Moses did dispose all these things at Gods commaundement It is true but I will be answered againe why God gaue not the commaundement for order of religion vnto Aaron whom he had consecrated to be a priest rather then vnto Moses So then this rather sheweth that the charge of the institution and gouernance belonges vnto the magistrate but the institution charge and ministration belongs vnto the priests Againe after the death of Moses the charge of religion belonged not to Eleasar the Priest but to Iehosua the magistrate who was of the tribe of Ephraim Iosua 5 and not of Leui by whose commaundement the children of Israell were the second time circumcised the Ark of God carried by the priests the altars builded the people sanctified and the rest of the lawes fulfilled which Moses prescribed Againe Iehosua charged them to feare the Lord Iosua 8 and to serue him with an vpright and faithfull heart Iehosua charged them to rid out of the way all straunge gods Iehosua renewed the couenant betweene God and his people and compiled the words of the couenant into the booke of Gods law True it is that the office of magistracie and priesthood both were ioyned together in the person of Samuel 1. Sam. 1. but yet he being at that time the chiefe man in Israell iudged and determined as a magistrate taught and sacrificed as a priest Dauid a patterne for good magistrats The ordering of religion by Dauid and vnto whom Christian rulers ought to haue an eie for godlinesse 2. Sam. 6 had the authority of disposing setting forth true religion 1. Chro. 16 1. Cho. 22.23.24.25 he
of God were vnauaileable Indeed mans reason perceiued that some meanes was needful to make attonement but what it was reason was too shallow to finde out The Platonists haue busied themselues about many clensings but to small purpose others say it must bee done by abstinence good behauiour Iupiters mysteries c. Hierocles said that religion is the studie of wisdome which consisteth in perfecting and cleansing our selues that men may be at one with God which perfection also standeth in confession of sinnes as he saith but alas whereas in religion we looke for life vpon confession followeth death Then to finde a planke to saue vs from shipwrack religion sheweth three persons in vnitie of one essence coeternal and coequall in all respects the Father as the ground and wellspring the Sonne as the euerlasting word and wisdome of the Father and the holy Ghost as the bond of loue whereby the Father and the Sonne are linked together The one of these must make attonement for God himselfe must be faine to step in betwixt his Iustice and his mercie and as he created vs at the first so to create vs new againe and as he created vs in fauour so now to acquite vs from wrath and as he vttered his power and wisdome in making vs so now to vtter his wisdome and goodnes in repairing vs. But yet beholde a mysterie this infinite godhead is not to discharge our disobedience These speeches are vnderstoode by a communicating of properties as the like Acts 20.28 otherwise then with obedience nor our vndesert otherwise then with desert nor our pride otherwise then with lowlines neither is he to purchase grace but by punishment nor a crowne but by suffering neither life but by death Therfore would hee abase himselfe that hee might obey serue that he might deserue stoope downe beneath himselfe that hee might become lowly become weake that he might suffer become mortall that he might die Therefore was it behoouefull that our mediatour should be God and man man to be borne vnder the law God to performe the law man to serue God to set free man to humble himselfe to the vttermost God to exalt himselfe aboue all things man to suffer God to ouercome man to die and God to triumph ouer death And sythence it pleased him of his infinit goodnes to be humbled for vs himselfe no way bound needs must his obedience become a discharge for the disobedience his desert a discharge of the vndesert his sufferings a satisfaction for the stubburnnes of them that beleeue in him Now then if religion should but send vs to the true God what were that more then the sending of an offender to the Iudge or a laying of stubble to the fire considering that God is infinitly good and man infinitly euill Secondly and if in religion we should but reade the will of the creator what haue we yet found since mankinde is corrupt from his roote and rotten at the core but our owne enditements arraignements and condemnations Therefore this third note of religion by making satisfaction for sins by the death of Christ is the verie substance and in shape of it without the which it should be altogether vnprofitable Now all this serueth first to shew you the tyrannie of Sathan ouer mankinde and the horrible darkenes whereinto it is plunged being destitute of the aide of Gods word and his holy spirit Secondly how greatly we are bound to receiue our gracious calling and to promote Gods holy religion by which we are brought to that soueraigne good for the which wee were made and created and without the which hauing all things else yet are most miserable for proofe whereof hast thou the authoritie and soueraigntie of a Prince Let Princes say whether one rebellion of their subiects doe not more vexe them No welfare to be found in this world than all their honorable triumphs can reioyce them Art thou exalted to honour let honourable persons say whether they bee not spitefull or spited doing mischiefe or receiuing mischiefe ouermating or ouermated Honour is but vertues shadow a winde that makes many swell but cannot satisfie Art thou rich and wealthie Let Merchants say what wealth is worth since sea can drowne it fire consume it pyrates and robbers bereaue vs of it To loue riches is to doe as children doe which take their greatest delite in pins and checkstones or as fooles which should deeme the goodnes of an horse to consist in his strappings Art thou beautifull Let the daughters of vanitie say whether the sunne doth not tanne it or a starre doth not blemish it or sickenes doth not waste it or olde age doth not weare it Beautie is but a vaine thing and gladdeth more the beholders then the hauers Art thou strong and healthie Let al the world say whether mans bodie be not subiect to a thousand diseases fraught with frailties within wrapped in miseries without vncertaine of life sure of death Now what are all these and the rest but resemblances of the apples that grow about Sodome pleasant to the eye and prouoking to the appetite but vanishing into smoke being touched with the teeth Therefore it is onely true religion that leadeth Prince and people noble and vnnoble rich and poore to true felicitie and reuniteth them vnto God Happie be that day and blessed from aboue in the which God gaue vs this token of his fauour let that moneth be respected of God and let it be the head of the yeare let all such as loue their saluations blesse that day wherein they were redeemed from the darkenes of Sodom and of Aegypt and the day starre of righteousnesse appeared vpon them yea let it be made the beginning of the supputation of yeares as we reade that the Iewes reckened their yeares from the yeares of Iubilee and from the finding of the law in Iosiahs time for then commeth the true yeare of Iubilee the yeare of freedome and deliuerance from bondage when the Gospell which is the glad tidings of saluation commeth vnto vs. Furthermore Temporall blessings haue accompanied religion that nothing might bee wanting to make vs with ioye to receiue Gods holy religion beholde since the Church hath begun to flourish and to spread her boughes throughout the whole land the common wealth hath neuer been endowed with more ornaments of â—eace neuer lesse vexed with incombeâ—ances of warre neuer like adorned with â—ountifull blessings Why when our â—eighbour nations haue been infested â—ith martiall horror clattering of arâ—our thundering of shot when infants haue been drawne out of their mothers wombes By looking a broad better behold your blessings at home and dragged from their nurses breasts when their wiues and daughters haue been rauished their countries wasted their cities sacked their houses fired their temples defaced with many more such spectacles of dread and horrour yet England hath remained still victorious without contention and thou famous London her Queene citie confident without trouble so that
now it may be boldlie auerred that mercy and trueth are met together righteousnes and peace haue kissed each other Now then ye noble Lords graue sages valorous captaines resolute souldiers braue gentlemen worthie citizens laborious comminaltie shew your honours your valours your worthines your trustines and painefulnes in promoting that which is and ought to be your glory rather hazard the last drop of your dearest blood then see her dishonoured without whom all your honours are but vanities Nay Peace and plentie the children of Religion if you receiue her not as you should for her owne sake yet respect her for her children and thinke it not too much to bestowe your wealth to maintaine her your honours to countenance her your authoritie to assist her your wisdomes to pleade for her against the prophane pollicie of that miscreant Machiuel who is become a counseller amongst the greatest Statesmen of Euâ—ope against hellish Atheisme which â—oeth about to perswade the world that â—here is no religion at all and especiallie â—gainst that common strumpet Romish â—uperstition who is not ashamed to borâ—ow religions name So shall you shew a â—tudious zeale and affectionate loue toâ—ards your Prince also whose prosperiâ—ie is the pillar of your peace Lastlie I haue in this treatise detecâ—ed treacherous dealings of Roman Caâ—holikes and manifested their dangeâ—ous proceedings to the view of euery good subiect the which I haue published vnder the patronage of all you that loue the Gospell whom the Almightie protect with his power and guide with his grace Yours in the Lord I. B. THE SVMME OF THE CHAPTERS Chapter 1 AFfliction hath been is and shall be the common condition of Gods Church and the lot of his inheritance The lamb standing on mount Sion is more mightie to saue then the enemie to destroy Chapter 2 The enemies of the Church are either cruell Tigres or craftie Foxes Househould enemies most hurtfull to the health of the Church Chapter 3 The true semblance betwixt a two-legged and a foure-legged Foxe Chapter 4 An oration from olde Rainard to his Iesuiticall cubbes and extrauagaunt Fox-priests wherein his experienced wilines directeth them from curious contemplation to treacherous practise Chapter 5 The semblaunce betwixt the Fox and the Lion Antichrist and Mahomet in broaching their damnable doctrines and leuieng many nations to their lawes Chapter 6 Of sundrie sorts of Foxes that are most of all troublesome to this our Church Chapter 7 Of the vnkennelling of the Foxe and the duties of the Terriers vsed for this purpose Chapter 8 Two principall reasons why Foxes are suffered in the Church Chapter 9 Eight reasons prouing all perfit papists rotten-hearted subiects to true Christian Princes Chapter 10 Twelue reasons prouing by diuinitie and true Christian pollicie that Foxes ought to be tied shorter Chapter 11 Two principall gardiens of the vineyard Magistrates and ministers where first of the duties of ministers in hunting of the Foxes Also see an enditement found against many Patrons of benefices Chapter 12 The dutie of Christian Magistrates as well Soueraigne as others in purging of the Church from these noysome vermine Chapter 13 Two Toiles wherewith Foxes must bee taken there see the miserable end of Traitors A TOILE FOR TWO-LEGGED FOXES CHAPTER I. Affliction hath been is and shall be the common condition of Gods Church and the lot of his inheritance The Lambe standing on mount Sion is more mightie to saue then the enemie to destroy THey do greatly abuse themselues which are perswaded to see the Church in so quiet and calme estate as to be without afflictions either within or without or both together within and without the contrarie experience whereof the histories of all ages doe sufficiently declare For if we looke into her continuall course heretofore It is Bellarmines dotage to make outward prosperitie a marke of the Church or consider what the spirit of God hath prophecied concerning the future state of the Church wee shall finde that it hath beene from the creation of the world vntill this day and shall be vnto the consummation therof tossed to and fro with many cruell stormes subiect to many afflictions and persecutions for proofe and experience whereof consider the estate of the Church vnder Adam Churches persecutions Was not righteous Abel a principall member thereof vnnaturally murdered by the bloudie hand of his elder Brother Genesis Thus first arose the tempest against the boate and little barke of Iesus Christ the same continued vnder Abraham Isaac and Iacob vnder Moises the Israelites tyranized by Pharao Exodus distressed in the wildernes and diuersly tempted before they could take possession of the land of promise If euer the Church enioyed a pleasant and a faire time of weather Iosua it was vnder Iosua and those which then ruled the people being most triumphantly planted in Canaan together with the seruice of God Iudges afterwards vnder the Iudges vntill Samuel for one day of faire weather â—n whole yeare of stormie and foule then behould the arke of couenant taken captiue 1. Sam. 4.11 Silo ruinated and all brought into an vtter confusion howbeit God pittying his Church raised vp Samuel by whose ministerie this storme ceassed 1. Sam. 7. and the schooles of the Prophets were reformed But this Sunne was scarce vp when horrible darknes was brought in by wicked Saule the priests themselues being massacred the sorcerers restored 1. Sam. 28.8 the people exposed to ignominy being no better then a bodie without an head 2. Sam. 2. vntill that Dauid houlding the scepter the welfare of the Church began to grow as also vnder Salomon 1. King 6.7 8. c. who furnished the Lords house â—oth within and without with a most triumphant magnificencey yet this happie state is ouerturned ten tribes â—gainst two 1. King 12. the sinagoges ruined to â—odge Iereboams calues in the Leuits expulsed the poore prophets constrained â—o be hidden in holes 1. King 18.13 and there to be sustained with bread and water 1. King 17.4 Helias himselfe being brought to that extremitie that he was faine to be fed with a Rauen. Now as for the kingdome of Iuda there the faithfull seruants of God had no worse enemies than the Kings and the Priests namely vnder Achaz and Manasses 2. King 16. 2. King 21. What grieuous affliction did the Church sustaine when in the daies of Ieremie the Chaldeans wasted Ierusalem 2. King 25. spoiled the Temple slew the Nobles before the princes face put out his eyes dishonorably led him away captiue to Babilon leauing that populous countrie admired for prosperitie a barbarous wildernes and dreadfull example of miserie To come vnto the shipmaster himselfe Luke 2.17 what colde entertainment receiued he in this world borne in a stable from thence forced to flie into the deserts of Egypt Math. 2.14 Mark 6.3 Iohn 1.4 brought vp and nourished in a poore carpenters house in a citie of so