mercy of our heauenly Captaine toward his faythful seraunts and souldiours Philosophie is mute and dumme in these matters and if at an aduenture it happen to vtter some golden sentence of Gods mercy loue toward mākind yet it kéepe not holde handfast constantlie but in the ende declineth to a dubitation or an vtter deniall of the same Antilochus wylled menne to ascribe al thing to Gods prouidence VVho oftentimes aduaunceth poore to their deserued degree of dignitie honor and throweth down the high and mightie These such lyke sentēces of Gods prouidēce are scattered in the writings of Ethnicks which for a tyme delight mens mindes but they are not built vpon any sure foundation For they neuer knew God as he hath reueled him selfe in his sonne by his worde they doubte in their prayers whether God heareth them as Euripides in the person of Hecuba cryeth out and sayth O you Gods I call vppon impotent and slouthfull helpers But the worde of God conteyned in the olde and newe testament doth effectuallie and truly describe vnto vs the liuing God reueled in his onely sonne Iesus Christe who commaundeth vs to call vppon the heauenly Father in his name with boldnesse and trust without any trembling or doubting for that through him his heauenly Father is wel pleased with vs we may then speak thus vnto him Thou O God art the Creator and conseruor of heauen and earth thou art also the Father of our Lorde Iesus Christe who was borne suffered dyed and rose againe for the iustification of mankinde Thou sendest thy holy ghost into our harts who kindleth in vs by the sounde of thy holye worde true fayth and spirituall motions agreeable to thy holy wyll thou art my hope and strength thou doest couer mee vnder thy winges thou doest keepe mee with thy holy Angelles thou dost heare mee and deliuer mee thou art with mee in this my tribulation out of the which in thy mercie thou wylt delyuer mee yea and glorifie mee thou wylt aduaunce mee from aduersitie to prosperitie thou wylt satisfie mee with long lyfe If the same maye tender to the setting foorth of thy honour and glorie and to the profite and furtheraunce of thy holy Church This confidence and liberty of spéech wee maye vse with our Captaine but not in respect of our owne worthinesse for this cheerefulnesse and courage of minde wee maye conceaue through our raunsome once satisfied and through the continuall intercession of the Sonne of God who dyed and rose againe for all penitent sinners We our selues bring nothing for fayth is also the gyfte of God kyndeled in our hartes by the holie ghoste through the preaching of the gospell Let vs then place and oppose this promise of GOD togeather with the death and intercession of his sonne Christe through fayth and true repentaunce against all doubting and vnworthinesse of our selues and let vs flee awaye and appeale from God being angrie with vs for our many and greeuous offences vnto God most louing and mercifull turned and reconcyled vnto vs through the passion resurrection and intercession of his deare and onely sonne Iesus Hereof commeth that stoute and valyaunt harte of Christians that they feare not although the earth gape and open her mouth the Element doo fall vppon them and the waues of the Sea woulde seeme to ouerflowe them according as Dauid wytnesseth The sound of many waters and of the waues of the Sea are strong and mighty but the Lord aboue is stronger and mightier Iulian the Reneger was for a time of great power and strength but hee being vanquished at a fielde foughten in Persia was enforced to yéelde the honour of the victorie to this Captayne and with a lowde voyce sayde Thou hast gotten the victorie of mee O thou Galilaean Apries King of Egipt who put the Prophete Ieremie to death said That no power neyther of God nor man was able to take his kingdom from him hee had so firmelie established his Scepter and Crowne But our myghtie Captaine who hath power ouer all kingdomes of the worlde spoyled him of his kingdome and strangled him by the handes of Amasis his Courtyer Neoptelemus the player of Tragedies being demaunded what sentence hee had obserued as most notable in Aeschilus Sophocles and Euripides aunswered that he founde in them nothing woorthye so great admiration But hee rather accoumpted it a thinge memorable that hee sawe with his owne eyes King Phillippe of Macedon at the mariage of his daughter Cleopatra in the most noble assemble of the world honoured as a great God and the next day after ryding in the Tylte or Theatre miserably murdred and contempned And Herodus Agrippa who stopped not the flattring mouthes of such as named him a God but fedde and delighted him selfe with the same perished immediatly with corrosion of his Intralles and lowsie sicknes Surely all humaine power is no better then glasse whiche whē it is most bright and cleare is then the soonest brokē for rashnesse procureth speedy spoyle God alwaies resisteth the prowde Let vs not then feare mans power which when it is at the highest and in his pride then is God able yea and often indeede ouer turneth the same with the leaste blast of winde ⧠The sixt Chapter describeth the Armie and warlyke power of our heauenlie Captaine in this conflicte and battayle The. 6. Chap. THIS our Heauenly Captaine hath many glorious names in the holye Scripture but amongst other he is named the Lorde of Hostes Which tytle albeit it be common to the thrée personnes in Trinitie yet because the Sonne of God was sent to vanquishe and breake the power of the deuyll and to redeeme mankinde this honourable name is properlie and for the most part geuen vnto him as in that Psalme VVho is this King of glorie the Lorde God of Hostes is the king of glorie In the which place without all doubte Christe the King of glorie was signified whereof the Arke of Couenaunt was a testimonie and witnesse And the Prophete Esay sayth That the Lorde God of hostes dwelleth in Syon which sentence is to bee vnderstoode of our sauiour Christ This most noble tytle is geuen vnto him because hee is the cheefe Emperour and Captaine in the Cittie of God againste the Cittie of the Deuil For he is the onely head of all celestiall and terrestriall powers the moste strong and mighty defendor and is therefore named in the Psalme A God that is strong and mighty in battale He is not ydle then but fighteth valyantlie hee is neuer ouercome but but alwayes ouercommeth he neuer flyeth but euer tryumpheth and that not so muche for his owne cause as for the Cittie and Church of God and therfore the Prophet ascribeth vnto him the chéefe souerainty saying Blessed be the name of his glorie for euer and let the whole earth be filled with his maiesty Nowe although this our Captaine
for this condition of man vvherein â—he is borne and liueth And in another place That was the meaning of the Apostle vvhen he sayde that he vvas by Nature the childe of wrath as other men meaning as it is corrupt with sinne not as it was right in the beginning And againe That vvhiche vvas a punishment to the first man is turned into our nature As the Apostle sayth VVe vvere by nature the children of vvrath Séeing then we sée the worde Nature vsed not onely of the best expositors of the holye Scriptures but in the worde of God it selfe for the corrupt and sinful estate of mortall man why shoulde any man reprehende Theophraste iustly lamenting our wofull and mysarable condicion Saluste going about to confute Theophraste ioyneth not yssue in any peynt but digresseth into the commandation of Mannes nature and exhorteth vs to the due consideration thereof which is verie plausible to the children of Adam who more willingly record such things as sound to their prayse and glory then that reueale their myserable beggerie and ignominie Surely Saint Augustin accoumpteth this high commendation and excelling of nature to bee ioyned with great perryl daunger and affyrmeth such men to haue a zeale but not according to knowledge VVho being ignoraunt of the iustice of God and desirous to place their owue are not subiect to the iustice of God. And a lytle after he wryteth most excellentlie after this manner The first nature of man was created without any sinne But this nature vvherein vve descende from Adam hath nowe ne de of a Phisition For albeit vve are nowe in Christ a new creature yet vve vvere the childrâ—â— of vvrath euen as others But God vvho is ritch in mercy for that great loue vvherewith he hath loued vs vvhen vve vvere dead in our sinnes he hath quickned vs in Christ by vvhose grace vve are saued The Ethnickes doth most commonly propose to man his ende that he might thereby vnderstande hir excellent dignitie But to what ende serue those Pompeus words That vve shoulde delyberate and enterprise thinges laudable and honest and that vve shoulde contend after vertues Séeing that by corruption of Nature we haue neither perfite vnderstanding nor Power to followe vertue so that such spéeches of the excellencie of Mannes nature as it is nowe do puffe him vp with a vaine conceyte of him selfe and as it were in a maze caryeth him headlong into destruction We ought not I confesse to forget that first Nobilitie which God gaue vnto our father Adam and the remembraunce of the same must néedes bréede in vs an ardent desire of Immortalitie but we can not once thinke of that Dignitie but there wyl on the other syde appeare a heauie spectacle of our shame and miserable ruine whereof we our selues by Propagation and Imitation are guiltye Wherby we shall haue better cause to lyke of Theophrastes complaint then vainly to extoll this our most ruinous and corrupt Nature Seneca whome Lactantius accoumpteth the most wittie and subtyle Philosopher of all the Stoikes cyting Theophrastes sentence doth not find any fault with it but rather taketh iust occasion thereby to exhorte men to spende that lyttle tyme which is geuen them in lyuing well and honestly Whose words because they are full of excellent and diuine lessons and ther withall appertain to my purpose I thought good to put downe as I finde them in the Aucthour him selfe which are after this mannes Most part of mortall men friende Paulyne do complaine of the crueltie of nature because she hath geuen vs so short a race and course Truely our time is not so short of it self but we make it shortâ—r Our lyfe is long inough if we spende it west But vvhen vvee passe it ouer in ryotte and neclygence it is bestowed in no good thing so that in the ende of our lyfe that tyme vvhich vve thought not to go is euen runne away Insomuch that vve haue not receyued a short lyfe but vve cutte it shorter neither is that so vvating vnto vs as vve are prodigal of it Euen as ample princely ryches vvhen they come to a prodigal master are vvasted in a moment But if a meane stocke be committed to a thriftye and frugall man by vvise vsing it increaseth VVhy continew vvee then our plaint against nature seeing for her parte she hath shewed her selfe benigne and lyberall vnto vs our lyfe is long enough if we coulde vse it For example sake One is possessed with greedie couetousnes another geueth him selfe to vaine conclusions This man delighteth in wine that man passeth tyme in sleepie slouthfulnes Heere is an ambicious man that gapeth after popular fame there is one that runneth ouer all Seas and Landes after Marchaundize and finally a man shall see such as exercise them selues in no trade but rubbe out the tyme so that we may well saye with the Poet. That parte wherein we lyue is verie lytle All our race is not a lyfe but tyme onelie VVe bestowe and employ our lyfe exceeding coumbersomely and diuerslye but vvhen vve come to the losse of time vve are too prodigall and therein is sparing couetousnes onely commendable VVherby it vvould come to passe that albeit our lyfe shoulde come to a thousand yeares yet vve our selues abbridge it and consuming tyme doth eate it cut and a lytle after inclining as it were to Theophrastes opinion hée writeth thus If vve consider the estate and condition of all mortall men 〈◊〉 vve maye see great and manifolde occasions of mourning and lamentation yea vve shall rather want teares then matter of mourning As for all these vvorldly goodes vvhich delyght vs vvich deceytfull pleasures as money dignitie power maÌ„ny other such vvherwithall the blind desire of man is more taken and amazed they are possessed with labor sene with enuy and oppresse now and then rather then profit their masters and owners they are vncertain and slippery and a great part of quietnes is lost in carefull keeping of them Verely if you wyll credit me and weigh more deeply with me the mater as it is all mans life is meere vexation affliction VVe being cast out then into this deepe and vnquiet Sea flowing and ebbing somtime hoyst vp somtime pluÌ„ged downe neuer continue in stabilitie For vve are tossed too and froo vve depend in the vvaues vvind and vveather sometime runne and bruse one another and sometyme make shypwracke of all So that in this tempestuous and stormie Sea there is no sure harborovve nor quiet part but death alone Hytherto Seneca complayning also of mannes myserable and rufull case But I let Theophraste his opinion passe at this tyme and returning to my matter wyl consider what the spirite of God hath vttered and pronounced of Mans estate and condition The worde of God therefore being the Lanterne and perfite Lodesman leading vs to euerlasting lyfe is most plentifull in the
discription of Mannes myserable and corrupt nature For to omytte many places wherein he is expressed in his nature and kinde As all flesh had corrupted his way vpon earth and I am but duste and ashes I come to that Dialouge and communication betwéene the vertuous Patriarche Iacob and good Phorao King of Egipt that fastorer and fauorer of Gods people Iacob demaunded by the Prince of his yeares and age aunswereth thus The whole tyme of my Pylgrimage is an hundred and thirty yeares fewe and euyl haue the dayes of my life bene and I haue not attained vnto the yeares of the lyfe of my Fathers in the dayes of their Pylgrimages Out of this aunswer issue thuse two notable lamentatioÌ„s of mans fragility vttred by the two chiefe Prophets Moises and Dauid Most worthie to bee considered and learned without booke of all Christians But to returne to Jacobs aunswere First I thinke it worthy the consideration that hee calleth Mannes lyfe a Pylgrimage Most true it is that we haue not any certain or continewall habitation here vppon earth for we were created of God in the beginning and againe restored by Christe to immortalitie and eternall blessednesse in heauen We are then Pylgrimes here vppon earth neyther haue we any abyding Cittie but looke for another and our conuersation or common wealth is in Heauen and our desyre is to be straungers from the bodye and to be present with the Lorde Let vs then earnestly recorde with our selues alwayes that our lyfe on earth is a perpetuall exyle and Pylgrimage to the true and heauenly Countrey and the laste Harborowe or Inne in this viage is Death from whence we shall passe immediatly into eternall lyfe Nowe as Trauellers Pylgrimes doo not delyte to tary long at any bayte or lodging nor staye not at euery Orcharde or Gardin all theyr minde being set vppon their Natiue Countrey and proper family euen so we running the race of this lyfe ought not to haue our mindes fixed vpon rytches pleasure and honour but dayly to haue our eyes fyred vpon the Gole or marke of eternall lyfe whether wee ought to runne and contend with all our might Moreouer as those that trauell by Sea or by Lande who eyther by the goodnesse of their Horses or commodiousnesse of the winde coming home to their countrey doo thinke their fortune better theÌ„ those that wanted lyke oportunitie Euen so ought we to reioyce of the departure of our friends in their florishing tyme arriuing happily into the hauen of rest The other Epitheton is that mans dayes are euyll for the yéeres of our Infancie are spent in déepe ignoraunce Youthfull dayes vanishe awaye moore quickly then the Maie flower old age seapeth on our backes vnwares which we are admonished to feare For that she neuer commeth alone Whervnto the Wise man consenteth saying All mans daies are sorowes and his trauailes griefe his hart also taketh not rest in the night vvhich also is vanitie Experience verily teacheth vs that no kind of life is without great care pensiuenesse and studie The Craftesman is busie vnquiet and alwayes toyling in the exercise of his Arte The Wise man is commonly seuere and sadde and a straunger to all pleasure The bookes of Ethnickes are full of complaintes concerning the cares and labours which the gouernours of the common wealths sustaine in their Regiment and there is some controuersie amongst them whether the wisedome of Themistocles Demostenes Cicero Cato and such lyke haue more hurte or holpen their Natiue couÌ„trey But certaine it is that in many of them it hath bene an occasion of ruine to themselues for Solon that wyse Lawier dyed in banishment so dyd those famous Captaines Themistocles amongste the Athenians and Scipio amongste the Romaines Achitophell who in the tyme of Dauid was accoumpted a verie Wyse man when he perceyued his counsell to bée contempned hee tooke it so déepelye to harte that he hanged himselfe Some pleasaunt companion wyll happelye choppe in and say Let vs then contemne vvisdome and follow folly Not so let vs rather highly estéeme vvisdome as a singular good gifte of God But let vs not repose any trust and confidence in it for whatsoeuer appertayneth to perfite quietnesse and true felycitie is to bee had at Gods hande onelye as the Prophete teacheth Let not the vvise man sayeth he glorie in his vvisedome c. Therefore if any man wyll vse Wisedome well he must ioyne it vnto God and then it shal be wholsome and take good successe But to returne to myserable man againe The holye scripture stayeth not with such discriptions as not hauing there withall fully comprysed his calamytie but vnto his fraylenesse addeth his daylye daungers by meanes of his dreadfull aduersaries aswell bodily as ghostlie Be sober and vvatche sayeth Saint Peter For your aduersarye the deuyll as a roaring Lion vvalketh about seeking whome he may deuoure whome resist stedfast in the faith And that tryed and approued olde souldior Iob. Is not mannes lyfe a vvarrefare vppon the earth or as the Septuaginta translate it a schoole of temptations Saint Paule also trayning vp his young souldiours the Ephesians in this warrefare paynteth out most liuely the assaulting enemie and the surest waye of defence after this manner Brethren be strong through the Lorde and in the power of his mighte Put on the vvhole armour of God that ye maye be able to stande against the assaultes of the deuill For vve vvrestle not against flesh and against blood but against principallities against powers and against the vvorldly gouernours the prince of the darknes of thir vvorlde against spirituall vvickednes vvhich are in the high places For this cause take vnto you the vvhole armour of God that ye may be able to resist on the euyl daye and hauing finished all things stande fast c. These holy men in such symilytudes endued to expresse Mannes miserie heere vpon earth The feare and terror of a battaile is set out by the Prophete Nahum in this sorte O blooddie Cittie the noyse of a whippe and the noyse of the mouing of the wheeles and the beating of the Horses and the leaping of the Charrettes The horsemen lyfteth vp both the brighte sworde and the glyttering Speare and a multytude is slaine and the deadde boddies are many there is no ende of theâ—r Corpses c. As in warrefare al things are sorrowfull and terrible so is Mannes life subiect to a thousand peryls by meanes of his mighty malitious enemy Satan who being Generall chiefe Captaine hath a huge hoast and many Pety captaines of such puissaunce that euen one of them is able to vanquishe and put to flight all mortall menne But there is yet some difference betwéene the Spyrituall and that corporall warrefare For in those worldly conflictes and battaylles albeit there be many fearefull aduentures and present death be verie often before mennes eyes yet the souldior is
into the fieldes with our friendes but godlie â— hell was that waye also circumuented slains of his 〈◊〉 and onelie brother Câ—ine Some 〈◊〉 men are inuited to a delicate feath and by that color Absolon 〈◊〉 and killed his brother Ammon What should I speake of the sayde Ammâ—â—â— who fained him selfe sicke and euen inforced his naturall syster Thaâ—â—â— when shee taine to visite him If a man settle himself to marie he may happelie finde such a Father in law as Iacob did of Laban or as Dauid of Saul and such a Wife as Potiphar of Egipt or as blessed Ioh had Againe if single lyfe lyke a man better he maye he assaulted as was Ioseph and 〈◊〉 or with his nyce admiration of single lyfe wallâ—â—â—â— in wandring luste and at last breake out into detesteble actes with the heretique Martyonns who presinding chastitie abused a Dyacon Imbrâ—â—se house he laye 〈…〉 pâ—â—s and â—aÌ„ue awaye with hiâ— hostesse Nowe â—â—a man bee without chyldren what comfort hath he 〈◊〉 must haue his goodes to straungeres if hee haue thyldrâ—â—â— heanayeâ—fe are the veration vnquiet lyfe of Noah Iacob Holy Dauid And to be shoote whether a man be â—itche or poore publique or priuate owe or young master or man and 〈◊〉 affaires with other men he shall finde that prouen he verie true One man 〈…〉 to another But happelie some man wyll sequester him selfe from all mennes company and lyue an Heâ—mite or Monkish lyfe what then euen such a one wanteth not infinite perylles For if he inclosse him selfe within his house one pinne loseth and the maine postes flypping out of their ioynt the whole buylding falleth vpon his head Moreouer a spyder falling out of his webbe into the pottage wherein his meate boyleth or a lyttle vimolsome water or finallie one leafe of an hearbe eyther poysonous of it selfe or some venemous woorme dod oftentimes bring destruction If againe it lyketh him to walke abroade euerie lyttle stone euerie TrÌ„ee threaten him death in dauÌ„ger euerie where of falling of Snakes of Hornets yea of lyttle â—ees which do molest him and lastlie alwayes sucking the winde and ayre which if they be corrupte doâ— by and by kyll him But let him beeÌ„ without daunger of all these what shall wee saye of that lumpe of fleshe whereof his body consisteth which hauing many partes hath so many singular disseases accoumpted of the Phisitions to be three hundred The eye is but a lyttle portion and yet the Phisitions name tweÌ„tie and fowre sorts of Malladies which vexe and encomber the same Consider then the disseases which greater partes of the bodie are subiecte vnto We may not forgette in the meane tyme the internall vexations of the minde howe often and commonly without cause we are vnquieted with feare pensiuenesse and such lyke peruerse affections which doo euen weare awaye and consume vs Howe often ddeth our owne conscience accuse and vnquiet vs as I haue largelie declared in the Treatye thereof tormenting vs daye and nyght And finallie the subtyle and sinnefull suggestions of the deuyll and wicked men who lyke raging furies molest vs not suffering vs to pauseor take any rest ⧠Of the subtyle pollicies and practises of Sathan a gainst man Chap. 3. THe holie ghost in many places of the scripture painteth out in collors the breeder author of these manifolde myseries and calamities with many Metaphores and similytudes out of which plentiful storie I wyll selecte three or fowre onlie at this tyme which if we consider dillygentlie as they deserue the reste wyll offer them selues plainlie pleasauntlie vnto vs And first I accoumpt it worthy to be obserued that this Author of all euyll who is Sathan the deuyll the accuser and murderer of mankinde from the beginning is named by our sauiour Iesus Christe A strong armed Souldiour who neuer vnarmeth himselfe neither day nor night patient of labour aduenturous cunning in feates of warre most couragious in charges assaults Yea he somtime disguiseth transformeth himselfe into the shape of a friende and gestwise ioyneth himself vnto mens feasts and banquets and especially of noble men preachers amongste whome for tryfling matters often times he casteth a bone and as the prouerbe is An apple of contencions and styreth vp mortal warres and discention in Churches CoÌ„mon wealthes and Familyes he soweth debate betwéene those that shoulde liue in peace vnitie This practise he vsed to breake the knotte of Christian charitie betweene Paule and Barnabas and his mallice tooke effecte in Tertullian and Aquila for the one through the vncurtesie of the Priestes at Rome fell into the he resie of Montane the other being earnestlie and often requyred by the Primatiue Churche to geue ouer supersticious obseruations of Astrologie and casting of figures and for his contempt excommunicated reueged the Christian fayth and became a Iewish Proselyte And suche enimitie was sowen betweene king Saule and Dauid after the ouerthrowe of the Gyaunte Golyathe when the people at their returne home gaue out songs of prayses gratulation saying Saule hath slaioâ— his thousand and Dauid his tenne thousande and he sayd They haue aseribed to Dauid tenne thousand and time but a thousand and what can he more haue saue the kingdome wherfore Saule had an eye to Dauid from that day for warâ— The lyke discention arose betweene King Richarde the fyrst and Leopolld Archduke of Austria in their expidition to warde the holie lande For wheâ—â— one of the Dukes Knights had aduanced his maisters Banner first in the scaling and taking and that strong and famous Citie Acon in Phaemicia some time named Ptolomais King Richarde caused it to be throwne downs and in the same place set vp his owne Auncient Afterwarde when the king in his returne was driuen by tempestuous weather vppon the coastes of Austria he was there taken prysoner by the Duke and was solde to the Emperour for thrée score thousande Markes And whollysse maye in the examples of our owne age sée the ruine almost of a whole state by meanes of smaller occasions For I haue hearde some of honour wisedome and great godlynesse affirme that arrogaunt and proude women contending onely for the vpperhande bredde such enuie betwéene their noble Husbandes that the same coulde not bee appeased without the price of their owne bloods and afterwarde ensewed the death of a vertuous Prince being a Phaenix of the worlde and the vtter exyle of sincere and true Religion This fearce and cruell souldiar besiegeth the strongest fortes and castels For hee dyd not shrinke to assault that fortresse in the which our first Parents were placed in the beginning and tooke the same not so much by sorte as fraud which thing being done he depryued them not onely of that blessed place but of all their goods and ledde them captiue out of that most pleasant Garden into the wide world repleate with Gods curse and malediction what should we say of that boulde
prisoner hee sent her home vntouched vnto her owne hushande But in trate of tyme he became eruell and prowde and wher the Gretians wonne Bizantius he viol ently tooke an honaurable Cattizens Daughter and being awaked soddainlye with some feare out of his vnquiet dreame he murdred the séely woman souÌ„dly sléeping by t is side And also after warde moued with Ambicion hee attempted a secréete league with the Persians wherein it was concluded the he shoulde take Xeixes daughter to wyfe that being â—yded by the Persians hee myght obtayne the kingdome of Greece and vnite the same to the Monarchie of the Persians Wherof when the Senate at Tâ—ebes had intellygence they called him home from Bizantium and when as in the first examination he sawe all the matter dysclosed he brake from them and fledde into the Temple as a sanctuarie Wher he also confessed his faulte and was adiudged to be shutte vp there to perishe with famine and hunger And his Mother Alâ—ithea brought the first stone to wall vp the gates of the Temple And in lyke manner this Hunter caught Alexander the great endewed with many excellent vertues especially valiaunt in the fielde and mercyfull in victorie For he being inuincible in so many battayles was at the last himself vanquished with women and veine euen as the Prophete Daniell foretolde that the Macedonian King shoulde bee lyke a Leoparde whithe is not commonly taken with the snares and arrowes of hunters for by meanes of his greate swiftnesse he escapeth them all but only with wyne and venery The miserable ende of such worthy wyghtes is so much more pittâ—full because it sheweth the unbeeillitie of mannes nature and that not onely good Fortune as they call it is vnstable but also vertue it selfe not to be dnrable in heroicall natures but oftentymes soddainly and in the myddle of their course forsaketh them Let all men therefore that be in office and aucthoritie beséeche God continually to direct and gouerne their enterprises and let them alwaies thinke that soddaine conuersions and mutations maye followe according to that saying Great estates sall in a moment and God punisheth mischiefe and wickednesse Thirdlie this Author of so many euylles and mischiefes euen sathan the deuyll is named by a metaphor in the holy scripture a Fowler For when he séeth his sleightes in hunting not to preuayle he applyeth him selfe so to fowling Which although it be a laborious and an ydle practise oftentymes yet this fellowe contempneth all diffycultie and approueth the matter Hée prepareth him a fayre floure and oftentimes casteth corne there that the birds may accustome themselues to the place Hee forceth not much for the losse of some labour and charges For according to the saying He that wyll gayne haue may not seeke al cost to saue The byrds happely flye away now and then with the corne but if they once be taken in the snare they acquyte the Fowlers charges He vseth diuerse meanes and wayes to take the simple byrdes For he eyther casteth corne vppon his floore or layeth nettes or setteth lymetwygges or else geeth a byrdebattyng Besides these he somtime setteth same birdes in cages who with their sweete singing allure the birdes in the bushes to approche nighe vnto them whereby they are easily deceyued and taken And sometyme the Fowler him selfe vseth an instrument and whyslleth swéetely expressing the noyse chirping of birds wherewith they are beguyled and intangled in the lyme twigges In all these feates the deuyll is verie skylfull but his chiefe pollycie in fowling is to take birds with those that be tame and sing pleasauntly With the swéete singing of such a birde mamed Berseba this fowler tooke that bewtyfull birde Dauid endewed with wisedome fortitude and many other excellent vertues whose winges were so fastened in his lymetwigges that he defyled another mannes wyfe and procured her husbande to bee murdered By that birde Pharaos daughter and other straunge women he tooke Salomon the wyse euen in his olde age who was so entangled and wrapped in the lymetwigges that vnto filthy pleasures he added the worshipping of Idolles And by the birde Dalila he caught an Eagle that sometyme dyd flye verie hyghe and had often broken the fowlers netie Sampson I meane that strong and couragious wight If any man lust to see the lyke dealings of the deuyll with Kinges and Princes of our owne Countrey let him peruse the Mirrour of Magistrates which wyll yeelde plentie of examples in that behalfe Since the Conquest the deuyll hath preuailed mightily against the mighty that waye and amongst the rest call to minde that bewtisull birde King Edwarde the fowrth taken with three Concubines who were lyuely and in their collours set out by the King him selfe to wyt one of them for her myrth the other for her crafte the thirde for the holyest harlotte within his Realm as one whome no man coulde gette out of the Churche to any place sauing to his bedde Was it not lamentable that the King was so cleare eyed to sée them and so blinde to discerne him selfe for if they were his whores what coulde he be but a whoremonger but this carnall iest was turned into weeping vppon his seelye Children who tasted of the whyp sor their Fathers wickednesse Howe much more laudablie dyd King Henrie the fifte behaue him selfe of whome it is written that as soone as he came to his kingdome he called his Counsaylers togeather and commaunded the Clergie sincerelie and truely to preache the worde of God and to liue accordingly The laye men he wylled to serue God and obey their Prince and aboue all thinges to auoyde the breache of Matrimonie the vaine vse of swearing and wylful periurie for the which his vertuous inclination God gaue him a happie and vyctorious raigne whose blessings ought to moue al English men in dignitie and aucthoritie to followe his vertues as the plagues and curses which fell vpon king Edwards dyscent ought to diswade them from expressing his vices Fowrthlie this enemie of mankinde Sathan the deuyil is called in the holie scripture a Gleade or Kyte who hath long clawes tallauntes wherewithall seasoning vpon his praye he so presseth and peerceth it that it dyeth in a moment And with his long beake and crooked byll all to renteth the flesh and â—hopping the same vp doeth by meanes of his hote stomacke digest by and by euen the rawest morsell Aristotle wryteth that there is a naturall enimitie betweene the Kite and Rauen and that the Kyte is both stronger and swyfter and therefore commonlie spoyleth the Rauen of his praye Euen so this infernall kyte fyghteth oftentimes with blacke Rauens euen cruell Tiraunts taketh from them all that they haue So he spoyled Pharao Caligula Nero Sinnacherib king Richarde the thirde of all their force and power wherein they hauinge affiauhoe dyd commytte many things most vngodly And as the Kyte houereth too and frâ—â— in the ayre
watching gréedely young chickens and when he espyeth any peaking farre from their dame he straight way falleth downe ceasoneth vpon the praye and caryeth it awaye euen so the Infernall Gleade flyeth byther and thyther in the ayre where he is a Prince as the Apostle sayeth and is lyke an Arrow flying in the noone day as the Psalmist noteth and with his bryght eyes beholdeth men walking vpon the earth and if he espye any of them wander and erre from the foundament of fayth and from the society of Christs Churche hée falleth sodenly vppon them and all to renteth them The dyuills practises are terrible and fearful when he openly assaulteth mankinde sheweth himself plainely in his coolers euen as he is that is to saye a cruell Théefe and murderer but his practyses are more daungerous when hée dealeth couertly and as the Apostle writeth transformeth himselfe into an Angell of light And example of this his practise is extant in the historie of the Origen of the world When hée tooke vppon him the shape of the Serpente being the wysest of all the beastes of the earth and comming to Eue tooke occasion to talke of God and faigned himselfe to lament his vncurtuous harde dealing with Adam and Eue in enuying them perfite felicitie And therewithall promised them equalitie with God if they woulde obeye and followe his counsayle And so he deceiued them being ouer credulous and drewe them violently with all their posteritie into those miseries out of the which they coulde be deliuered by no meanes but onelie with the price of Christes moste precious blood So he deceyued Achab when he became a lying spyrite in the mouth of his Prophetes and in the name of the Lord promised him victorie against the Syrians And after the same manner he seduced all the Paynims vnder the color of wisedome and trueth whereby they faygned infinit Gods serued Idolles poluted them selues with al filthy lust Moreouer in tempting of Christe he pretended him self carefull for his glorie and health and couered the malice with sentences of scripture And perswading Gregorie the first to offer prayers and sacrifices for the deadde he shewed him selfe in reuelations and apparitions in the forme of those that were sometime his familiar friendes Wée our selues attending warely shall finde his lyke practises with vs he kéepeth styll his olde woonte For if at any time he solicite vs to forsake God to renege our faith to geue our selues to superstitions and curious artes to folow filthy vnlawful pleasures to coÌ„mpt all kinde of mischiefe he doeth not shew himselfe openly and in his very colors for then his hornes and nayles as they saye woulde make vs lathe and deteste him But he counterfeyteth the forme of a friende faigneth him selfe carefull for our wealth shadoweth false doctrine with a color of trueth excuseth our denyall of God through necessity and fynally extenuateth yea and sometime commendeth abhomynation and witkednesse with the cloke of profitte and common example of worldinges We haue good cause therfore to record these thinges oftentimes to watch and pray that we fall not into temptation Antigonus the king was wont to praye that God woulde defend him from fayned friendes for he thought himselfe able with moane pollicy to with stande his open enemyes howe muche more ought Chrystians to praye agaynst the temptations of the deuyll who often commeth with subtyll suggestions vnto man hauing according to the prouerbe hony in his mouth but â—aull and poyson in his harte which he desireth to conuey and powre into vs. Fiftlie and finallie this enemie of mankinde is resembled to a roaring Lyon which image and picture is most terrible For the strength of Lyens and gréedinesse in pursuing their praye is well knowne Euen so the deuyll inflamed with mallice against the sonne of God and his scruaunts grinteth his teeth against vs egerlie coueting to swallowe vppe and destroye both our bodies and soules Peraduenture he desisteth from open assaultes for a tyme and season but this pollicie he vseth that the Castell may be kept more nerlygentlic The lyke practise is vsed of prudent Captaines in their temporall warres who when they see their aduersarie vnprouided they then set vpon him and easily spoyle him as we our selues knowe by Callys which taken by y English hardly after the besiedge of thirteene monethes being vnfurnished of â—â—en was easily woÌ„ne by the French almost within thirtene howres such an especiall commeditie it is to vse occauÌ„on and opportunity Euen so fareth our ghostly enemie with vs in suirituall temptations and assaultes for then doeth hee with his doubble 〈◊〉 and great engyns of warre batter our Forte and Castell when it is weake vnprouided At the howre of death carnall man is weake in body and faint in minde for besides the paines of the disease and the face of death which of all terrible thinges is most terrible the weeping and wayling of wife and chyldren the care of our wyll and Testament and the setting of our goodes in order doeth exceedingly withdraw our mindes front the contemplation of heauenly heauenly thinges at what tyme the deuyll goeueth most terrible and sharpe assaultes For he then especially setteth before our eyes calleth to our remembraunce our works our wordes our thoughtes euen from our tender yeares And whereas before tyme he couered sinne perswaded vs to accounâ—â— it but a tryfle he nowe appéereth and vnfoldeth the same yea and amplyfieth the heynousnesse of the offence and vseth all meanes to weaken and cutte of our fayth and hope of forgeuenesse And to the â—nde he might carrie vs into the gulfe of dispayre hee putteth vs in minde of the iudgemente seate of God of the endlesse tormentes in hell of Gods seueritie of examples of his wrath and indignation Whereof aryseth to seelye man in that afflycted case an astonied minde an vnquiet conscience an vncertaine hope and finally without Gods especiall grace and protection a shipwracke of faith and a sinking into the bottomlesse pyt of hell There are many other pictures and Images of the deuyll in the holy scripture As Math. 12. Luk. 22. Iob. 11. et 3. Ephe 6. All which tende to this ende that we laying asyde all other cogitations shoulde wholly bende our selues to resyste so mightie and malyeious an enimie And for that we being both carefull and vigelaunt are weake inough of our selues to encounter him much more vnable shal we be if we entrappe our mindes in vnnecessary most vaine cogitations of the world Hereunto we may ought to adde that this our aduersary seeketh not our goodes bodies only but he greedely gapeth as it were in one morsell to swallowe vp both body and soule The strife therefore betweene him and vs is about a matter of great importauÌ„ce euen for life death saluation dampnation wherefore as the Apostle sayth it standeth us vppon to take vnto vs the whole armour of
poyson preuayle much against at those that 〈◊〉 no I that precious and perfith 〈◊〉 al me which is the worde of Got conâ—prehonded in the writinges of the Prophetes and Apostles The deuyll hath also verie faithfull trustie spyes whome he sendeth alwaies before his armie to divure commoditie of the place and the multitude strengthe of his aduersueâ—…â—â—â— These especials are of as cleare light as any Eagle or Dragon and 〈◊〉 cast their eyes vppon all coastes and corners and examine euery phrase and fyllable of the Protestants and if they â—â—n by wresting things into a wrong sence take any small aduauntage they lyâ—â—â— Sycophants gnawe and byte the good meaninges of godlie men and with great vâ—â—yueration sclauâ—â—der and backbite the sauie All these sortes of Souldiours with many others are bounde vnto the deuyll with an othe faithfullye to serue and obiy him and doo in deede bende all their power and strength to vanquithe and suâ—due the Church of Christ and to settls and establish the kingdoms of Antichrist ⧠The fift Chapter declaring-Mannes onelie succour and re fuge in their great temptations and assaultes of Sathan The. 5. Chap. MOst part of men in their miseries and calamities doo flee vnto humaine helpes and fence them selues with the power fauor of earthly friends of whome if they be forsaken they commonly become desperate crye out with the Tyraunt O wretche that I am I being forsaken of my frinds do perish Others ruÌ„me to the deuill and aske counsaile of him by Southsayers Coniurers who to confirme me men in Idolatrie helpeth some in such euylles whereof him selfe is the author but wheÌ„ God restraineth this power of his that hee can not nowe helpe any more then miserable men doo frette and murmur against God and with Saul Iudas and Nero laying violent handes vppon them selues hasten their owne ende and destruction There haue haue bene some that in their miseries haue sought consolations out of Philosophie and monumentes of Heathen writers But there they coulde finde no reliefe as many lamentable examples make manifest vnto vs Marcus Cato in that bitter sorrow of his which hee conceyued by meanes of Pompeis ruine and ouerthrow read ouer againe and againe that notable booke of Plato of the immortalitie of the soule to mitigate his sorrowe and griefe But he coulde finde no rest in that vexation of minde for ouercome with dolour cast hee awaye the booke and murdred him selfe Philosophers both sawe and lamented all kinde of calamities but they could finde no salues for their sores nor medicines for their sicknesses For their coÌ„solations are nothing else but a vaine sounde without any matter and bare wordes wanting efficacie in the mindes of miserable and afflicted persons The worde of God onelie teacheth the reliefe and remedie in such cases and deliudreth vnto man munitions and defences whereby he maye eyther stoutlie contempne or patientlie continue in verations and troubles Trueth is the best buckler and shielde Whiche is the worde of God contained in the writinges of the Prophetes and Apostles proceeding out of the mouth of the true God whereby the holie ghost is effectuall in pensiue and afflicted mindes who are preserued and comforted beyonde all mans iudgement and expectation that they faint not in tribulation neyther murdre theÌ„ selues nor yet ruÌ„ne into eternall ruine destruction This word truth of God is our Target for so it is â—med in many places of the holy scripture The worde of the Lorde saith Salomon is pure and a buckler to them that beleeue Pro. 30. And the worde of the Lorde is liueliy and more effectuall or peercing then any sworde Heb. 5. And the woorde of the Lorde is named a candle 〈◊〉 to men ne lyfe and â—pyrite Pro. 21. Those that are couered and defenced with this sheelde neede not to feare the fyrie dartes of the worlde and deuyll for they are compassed with such straÌ„ge munitions that no cruell enimie is able to peirce the same This worde of God doeth shew vnto vs a sure and certaine refuge and counselleth vs to flye into the campe of the almightie Lorde who wyll hyde vs vnder his wings and defende vs with his holy Angellos who hath promised to bee our captaine and defender who neuer forsaketh the field but is alwayes in the forefront of the battayle and is neuer taken of the enimie So â—riteth Chrisostome Our Captaine is alwayes readie to helpe the enimie can neuer take him prisoner he hath armour of proofe for all his souldiours This Captaine doth not onlie preserue his souldiours in the fyelde safe sound but he also gaueth them victorie aduanceth them to great honours satisfyeth them with a long lyfe and letteth them see and feele his ayde and helpe There are many examples which 〈◊〉 approue and confirme the same to the great 〈◊〉 and comfort of the godlie Hee was in the fierie furnace with the three yong men with Laurence vpon the Gridiron with Daniell amongst the Lyons with Ieremie in Babilon with Ioseph in prison with the Israelites in Egipte and in the Wyldernesse with Elisaeus the Prophete when Samaria was besieged where the famine was so great that an Asses head was solde for fowrescore siluer pence and the fowrth parte of a Cabbe of Dooues dunge for fiue peeces of siluer He was with Dauid in the Pestilence when as in a shorte tracte of tyme there dyed thrée score and tenne thousande He was with Ezechias lying sicke in his bedde of the pestilence By the which examples many other of that sort we maye most firmely conclude that this heauenly Captaine is alwayes present at hande with his seruauntes is there sheelde and buckler according to his manifolde promyses by most earnest assuerations and othes in his holy worde assured and confirmed vnto vs. So that Christians are neuer desolate and alone in their fight and battell but haue allwaies their Captaine presently assisting them according to that saying The Lorde is with you whyles you bee with him And againe feare not because I haue redeemed thee and called thee by thy name thou art mine owne If thou passe through water I wyll be with thee and the flooddes shall not couer thee If thou walke in the fire thou shalt not bee burned and the flame shal not hurt thee for I am the Lorde thy God thy holye one O Israell Consider good Reader dillygentlie the weyght and circumstaunce of this texte fyrst marke who doeth promise euen God the holy one of Israell Then what hee doth promise verelye protection and defence in all daungers Afterwarde to whome this promise is made euen to all faythfull beleeuers whome hee calleth by theyr proper name which is a signe of kindnesse and entyre loue towarde them Thus you see howe this trueth of Gods woorde which is our buckler doeth set out and describe in the writinges of the Prophets and Apostles the infinite power goodnesse
be Schaddai that is to say omnisufficiente and strong ynough of himselfe and needeth not the helpe of any creature with whome as the Angell saith nothing is impossible Yet for the greater comfort of his Church hee vseth the industrie of his souldiors in this expidition against the deuyll and leuieth a great mightie armie partlie consisting of pure chaste Angelles who are named in the holie scripture flaming spirites horses and charets of fire who pitch their campe round about the godlie and are appointed to bee ministring spirites sent forth to minister for their sakes vvho shal be hcyres of saluation Of whome the number is almost infynite that mans infyrme nature is not able to comprehend the same Here vnto he adioyneth a great company of vertuous and faithfull men and women picked and chosen out of all callings vocations Which supplie hee vseth not to strengthen him selfe as though he were eyther weake or vnwarlyke but such is his gratious wyll tender kindnesse toward his seruants that he vouchsafeth in some sort to communicate and impart his glorie with his faythfull seruytors and souldiors And fyrst concerning Angelles they are all seruing spirites For their sakes who shal be heyres of saluation For so long as this worlde shall endure Angelles serue and attende in the Church mylitaunt which notwithstanding is not the ende of theyr nature but an office or function temporall for after the generall Iudgement when the Church of God shall obtaine perfit victorie they shall triumphe with the electe euerlastinglie Touching theyr number the Prophete Daniell speaketh after this manner Thousande thousandes ministred vnto him and ten thousande thousandes stoode before him Of the battayle of the Lord of Hostes and his Angelles and of their victorie wee maye reade more in the Reuelation Michael and his Angels fought against the Dragon and the Dragon fought and his Angelles but they preuailed not neither was their place founde any more in heauen And the great Dragon that olde serpent called the deuyll and sathan was caste out which deceyueth the whole worlde hee was euen cast into the earth and his angelles were caste out with him Then I heard a lowde voice saying Now is saluation in heauen and strength and the power of our God the kingdom of his Christ for the the accuser of our brethren is cast downe vvhich accused them before our God day and night But they ouercame him by the blood of the LaÌ„be and the worde of their testimonie This Michaell whome the holie ghost in this place maketh the Captaine of the battayle is the sonne of God euen our Lorde Iesus Christe as we maye both by the Prophete Daniell and by the etymologie of the worde easily gather For Michaell is asmuche to saye as vvho is lyke God The Angelles therefore folowing the ensigne and Auncient of Michaell that is to saye of the Lorde of Hostes are celestiall powers and spyrites The manner and order of their seruice is noted in manie places of Gods word But in my iudgement are most effectually collected and set downe in one place by the Prophet Dauid First he sayth That they garde and keepe all the faythfull That is that they kéepe watche and warde in housholdes commonwealths and Churche who as they neuer sleepe themselues so doo they awake those that sléepe when daungers are immynent and at hande for so they raysed vppe Peter and brought him out of prison These kéepers and watchmen neuer departe out of that roume wherin God hath placed them vnlesse is be by his especiall commaundement Some of them therefore are alwaies in all present with vs when we pray when we sing Psalmes when we either héere sermons publickly or priuatly réede the holy scriptures when we eate drinke and fleepe they then fight for vs and defende vs from all firie dartes which the worlde and deuill with greate malice caste and throwe against vs Beholde the great loue of our Emprour Captaine Emanuell towarde his Church in that he vouchsafeth to appoynt some of his heauenlie souldiers to wayte vppon it vnto whome he geueth a singular and an especiall charge that they kéepe vs warely in all our wayes We shall the better perceyue this benefite if we open it with asimilitude There is no worldlie man but hee would accoumpt it a greate signe of loue and an argument of safetie if a worldlye Prince should appoint him a sufficient number of his Garde to wayte attende vpon him daye and night that no misfortune might betide him But there is no comparison betweene this heauenlie Prince and earthly Princes nor betweene their garde consisting of weake men and this of strong Angels appointed to vs by our Captaine in Baptisme to watch and wayte vppon vs both night daye in water and fyre by sea and lande in all our lyfe and at the howre of death Secondlie the Angels beare and cary godly men about in their armes Beholde herein the rage and furie of the deuyll who in euery place layeth shares and stumbling blocks for mennes féete wherby many fall and hurt themselues euen vppon plaine grounde breaking theyr armes and thighes yea and some tymes their neckes The lyuing Lorde and mercifull God therefore minding to preuent these mischiefes commaundeth his holie Angelles to beare vs in their armes and to carrie vs from place to place that we maye doo the workes of our voration Beholde I saye euen as the Mother with an especiall delyght and pleasure taketh her young chylde wrapped in swathlyng clothes and lying in the Cradle and beareth it in her armes with many kysses vntyll the Chylde be wearie and then shee layeth it downe againe in the Cradle Euen so the Angelles euerie morning doo lyft vs out of our beddes and beare vs about all daye long in their armes that wee maye exercise our selues in the worke of our vocation and in the euening when we are wearie they bring vs to our beddes and refresh vs with many long dayes and yeares and in the ende carrie our soules in their armes with incredible ioye into Abrahams bosome where wee shall beholde the cheerefull countenaunce of God eternally The thyrd kinde of seruice of Angels expressed in that Psalme of Dauid Is that they shall put and submytte euyll beastes and venemous serpentes vnder godly mens feete without any harme as Lyons Leopardes Lyons whelpes Cokatrices and Dragons that is to saye all sortes of Tyrauntes and herytiques vppon whome good Fathers in ther families Schoolemaisters in their Schholes Ministers in their Churches and Princes in theyr Realmes do tread subdue So Iohn the Euangelist with his prayer and preaching trode vpon Cerinthus that Leoparde So was Arius that Cockatrice stamped downe with the seete of Alexander Bishoppe of Constantinople So Polycarpus Iohn the Euangelists scholler Bishoppe of Smyrneus trode vpon that Dragon Marcion And finallye so Constantine surâ—â—â—â—â—â— the great trode vpon and with warlike sworde
suppressed those sauadge cruell Beastes Maximiamis Maxencius and Liciuius his Cosyn when they begonne with fyre and sworde to persecute and afflict the Christians There serue also vnder our heauenly Captaine in this armie godly and â—ertuous men of euery vocation calling And amongst this number Ministers Preachers stande in the forefront of the battayle and fight against the Dragon that is to say against the deuyll and his adherentes who defende blasphemie Idolatrie and all abhomination 〈◊〉 were Moises Elins 〈◊〉 togeather with all the Prophets Apostles 〈◊〉 Pastors in the Church of God theology of all tymes and ages whose armor are not earnall but spirituall as the Apostle sayeth For the vvâ—apons of our vvarfare are not carnall but mightie through God to cast dovvne holdes Casting downe the imaginations and euerye high thing that is exalted against the knowledge of God and bringteth into captiuitie euerie thought to the obedience of Christ That is to saye the armor of godly Teachers and Ministers in the Churche of God are the worde of God the holy ghost working effectually in the worde and earnest prayer and inuocations There folowe in this armie godly hearers of the word who for the glorie of God and their owne saluation fighte againste the fleshe sinne world and deuil whose fight and armour are at large described by the Apostle My brethren be strong in the Lorde and in the power of his might Put on the whole armor of God that ye may bee able to stande against the assaultes of the deuill For we vvrastle not aganste fleshe and against blood but againste principaliâ—ies against povvers and against the worldly gouernours the princes of the darkenes of this vvorlde againste spirituall vvicloednes vvhich are in highe places For this cause take vnto you the vvhole armor of God that you may be able to resist in the euill day and hauing finished all things stand faste Or if thou liste to haue a shorter lesson thus he sayeth in another place Fight thou a good hauing faith and a good conscience whiche some haue put avvay as concerning faith haue made shipvvracke Women and feely children who séeme and are indeede moste vnfitte for temporall warres fight not moste faintly in this spirituall battell but with their chaste and deuoute prayers and faithfulnesse in their vocation giue the deuil and his complices a fowle foyle and ouerthrow There are many examples that confirme this matter and amongst others that which happened of late in Germanie both pleasauntlie and comfortable serueth to this purpose When the Emperour Charles the fifte and the Pope of Rome by Campegius his Legate threatned the Protestauntes with fyre and sword and terrifieâ— them with the multitude of Princes and peoples that were ready to subdue them The learned men of Saxonie were commanded by theyr Prince to assemble at Torga to conferre what they thought conuenient to yeelde vnto the Papistes for the iniquitie of the tyme By meanes wherof there mette many learned men and amongste the rest thyther came Martin Luther and Phillippe Melancthon These men came togeather euery day in the Superintendents or Preachers house of the sayde Cittie and in this conference peace was offered by the papistes but with such harde condicions that a noble man sayde the same were paysed in goldsmythes weyghts so vniust and cruell they were for it was apparent and that they sought wayes and meanes to cyrcumuent destroy frawdulently in tyme of peace those meane whome they could hardly touch intyme of warre This lyttle flocke therefore continued theyr conference with prayers and supplications reposing theyr whole confidence in the lyuing God who in the myddle of dystresse prepareth out a way for man better then him selfe can deuise or thinke On a certaine daye after long delyberation Phillippe Melancthon euen tyred with labor and heauy with cares rose vp verye sorrowfull sadde went out to speake with a straunger who at the gate had knocked and made inquysition for him Nowe after he had geuen the straunger answere and sent him awaye hee hasteth to this assemble againe and in his returne through a gallory he heareth lyttle Chyldren pronounsing theyr Cathechisme which moued him to put open the Parlor doore euen in his waye to talke with those lyttle Babes whose mouthes he hearde so sweetely vtter the prayfe of God For amongst his recreations and pastimes this was the chiefe with pleasaunt and wyttie questions to laugh with lyttle Chyldren and towarde them he woulde shewe howelles of compassion and the entrye affection of a naturall Parent When he came into the Parlor he fouÌ„d there three Women with theyr lyttle Chyldren about them These were the Preacher and the two Dyacons wiues of that place who were dressing and féeding their yong Babes But there was one thing wherewith all hee was then especially delyghted he sawe one of the Dyacons wiues geuing her young Infaunt sucke and therewithall paring parsneppes for her Husbandes dynner and thyrdly hearing another of her children recyting the Lordes Prayer the ten commaundementes and the articles of the Christian fayth Phillippe stoode styll and with great admyration and pleasure lystened vnto as he was woont the heauenly sounde of those swéete Chyldren mindefull of that saying Out of the mouthes of Babes and sucklings hast thou ordained thy praise that thou mightest styll the enimie and the auenger and therewithall exclamed O three vvorkes so holie and acceptable vnto almightie God. So hee lefte them and returned vnto his company exceeding merrye and cheerefull Luther espying his gladsome countenaunce sayd thus vnto him Phillippe howe commeth it to passe that you returne so ioyfull that went out but euen nowe so sorrowfull he answered Let vs bee of good comfort for I haue séene those that wyll fight for vs and defende vs Luther asked what where those stoute and valyant Captaines and souldiers Phillippe answered the chaste wiues and vertuous Chyldren of godly men whose earnest prayers I hearde right now which God wyll accept with vigilaunt and carefull eares For the lyuing and mercifull father of our Lord Iesus Christ hath not hytherto dispised them neither wyll he henceforth as we trust stoppe his eares vnto them The holie scripture in many places maketh mencion of suche denoute women and vertuous Children as of Myriam the Prophetesse syster of Aaron and all the women of Israell who song prayses for theyr delyueraunce out of the lande of Egipte And in lyke maner we reade of certaine good women that serued at the doore of the Tabernacle who gaue theyr glasses to make a Lauer of brasse for the Lorde Such women were Debora and Iaell by whome the Tyraunt Sicera was ouerthrowne And of lytle Children our sauiour saith See that ye despise not these lytle ones for I saye vnto you that in heauen there Angelles alwayes behold the face of my Father who is in heauen And of other Children aduaunsing and
and bryddled those two bloodie men Saule and Sennacherib were drawne from pursuing and besieging good Dauid and Ezechias With the sounde of Trumpettes and lyghtes of Lampes God scattered the great armie of the Madeanites So that the saying of Sophocles is verie true VVhen God punisheth the cowarde vanquisheth the hardie souldiour And all these sortes of armor wherwithal the wicked men are put to flight are named by the Prophet Dauid with one worde The hande of the Lorde For the Lorde destroyeth his enimies eyther immediatlie by him selfe or immediatly by Angelles men So the Angell of the Lorde slewe in the Assirian Campe one hundred fowâ—e score and fiue thousande He ouerthrew Nero by goastes and fearefull sightes By the handes of the Kinges of Persia hee tooke Valerianus the Emperour a cruell persecutour of his Churche and caused his skinne whyles he was a lyue to be stripped of But Dauid being a man but of a meane proporcion he kylled Goliath of a huge and monstrous stature All those therefore that wyll gette the victorie in battayle must fight with prayer and sworde For to vse the sworde without prayer what other thing is it but a poynt of arogant follie Such a man was Aiax who at his going into warfare was admonished godlie by his Father that hee shoulde fyght the Gods assysting him who answered O father the Gods helpe cowards and dastardes but I vvyll vanquish my enimies vvith my owne hande vvithout the aide of the Gods But there fell vengeance vpon him for this hautines of stomack for hee was strycken with a frenesie wherein he murdred him selfe The example therefore of Dauid is rather to be folowed who encountring Goliath sayde I come vnto thee in the name of the lyuing God. And in another place Blessed be the Lord my God vvho teacheth my handes to battaile and my fingers to fight Wherein he giueth vs to vnderstande that valiauntnesse and corage in warre and pollicie therein is in the godlie and heauenlie gyfte Wee learne not onelie in holie scripture but in prophane wryters that good euent and victorie in battayle dependeth vpon the pleasure of almightie God and not in the multytude and strength of souldiours For Demostenes repeateth verie often this sentence That the euent of vvarres are gouerned from aboue And Cyrus was wont to say vnto his souldiours You know that victory in warre is gotten neither vvith multitude nor with strength of men but such as are assisted by the Gods are not by any meanes to be resisted of the aduersarie Againe to fight with prayer without the sworde is the poynt of cowardes and rashbraynes who sitte ydle at home moumbling praiers onely and reicet ordenarie means appointed and comaunded by god Many there be also that being verie foole hardie obiect themselues without defence into perrills againste whome that saying of Saint Augustine is to be remembred All thinges ought to be done which may godly by wisdome be practised to auoide perilles yea euen when God is most assuredly on our sides And againe If thou doo not decline daungers as much as lyeth in thy power thou doest rather tempte then trust in god Let these things I saye admonish vs to auoyde snares and perylles with good counsayle consonaunt to Gods holy wyll and let vs take good héede that we aduenture not our selues vnaduisedlye to thraldome and miserie In tyme of warre therefore let vs vnytte and lyuke togeather prayer and swoorde In tyme of Pestilence let vs call on God and vse preseruatiues and curatiues let vs not without vrgent occasion go into infected places He that loueth daunger shall perish therein For although Gedeon had a commaundemeÌ„t of God to pull downe the Alter of Baall and to cutte downe the Groue nigh vnto the same Yet to auoyde daunger which might aryse in the daye tyme vnto him being but one hée tooke vnto him tenne of his seruauntes and executed that commaundement in the night season And Daniell dyd not breake the kinges commaundement mallapartlie in the myddle of the stréete but went into his Chamber and prayed Tobias buryed the dead bodyes not in the daye but in the night season And so Ezechias albeit he receyued a coÌ„fortable answere of his recouerie yet notwithstanding the Prophete Esai commaundeth him to laye a Figge leafe vnto his soore Our Lorde and sauiour being able without any externall meane to cure all disseases and defectes Yet hee sighing and grooning cast by his eyes towardes heauen and touched the tongue of the domme And in that great storme wherin Saint Paul and his company in their voyage to Rome when an Angell had assured him of his life and all those that were with him yet when the Marryners were about to flée out of the shippe and in a lyttle boate to rowe vnto the shoare Saint Paul cryeth out and sayth Vnlesse these men abyde in the shippe you can not be safe These examples ought to be set before our eyes whereby we may be moued in case of necessitie to conioyne prayer with lawfull meanes that wee maye auoyde and withstande perylles and daungers Let vs then gyrde our weapons about vs but let vs praye to almightie God to dyrecte our handes and fingers let vs also flye vnto those for succour that can with theyr worde and déede vnder God reléeue vs as many pressed with persecution vnder Licinius fledde to Constantine for helpe Let vs in the tyme of plague and pestilence call vpon the sonne of God the true and perfyte Phisition and therewithall séeke the counsayle of the learned godlie and honest Phisition and yet notwithstanding all our trust and confidence ought to be onely setled and reposed in the lyuing God. ⧠The eyght Chapter declareth that those onely who serue in this warrefaire vnder Christs banner are victors and conquerors The eyght Chapter THe holy ghoste in the forenamed Psalme affyrmeth that those men only may fréely and safely without feare or shame haue accesse vnto this heauenly Capitayne VVho dwell in the secret of the moste high and abide in the shadowe of the almightye That is to saye that haue a roome or place in the house of the Lord and Church of Christe Out of which station and place no man may without perril of his own life depart or haue any conference with the enemy But he must harken to the worde and commaundement of his Capitayne onely hee muste knowe his name he must perfytly knowe the badges and tokens giuen out by his Captaine to discrie the enimie He ought to haue recourse to this his master in all distresse and in the name of his sonne Christe to craue remission and forgeuenesse of sinnes to haue constant faith and fyrme hope in him alone which suffereth not a man to be ashamed neither to come to confusion To suche a man and to no other sayth the holy ghost that this victory and
conquest apperteyneth because hee is shaddowed vnder Gods winges so that no euill can come nighe him neither touch his house his famely his cattell nor his ground as Moyses to mans great comforte writeth after this maner And the haile smote throughout the Land of Egipt al that was in the feeld both man and beasts also the haile smote all the herbes of feelde and brake to peeces al the trees of the feelde Onely in the Lande of Goshen where the children of Israell were was no hayle Where vnto consenteth Dauid saying The Lorde saueth both man and beast Surely the Children of Israell and al that is theirs that is to say the true and liuely members of Christ with all their goods are vnder the wings of the Lord in the custody and Tutele of his Angels in whose hands they are borne whiles they walke in Gods wayes and doo the workes of their vocation Which addition is especially to bee remembred For there are manie in the shadowe of the Churche that pollute themselues against their conscience with many gréeuous offences and busie themselues in other mens matters and presumptuously obiect themselues againste great daungers tempting almightie god But these men kéepe not the heauenly discipline of this warrefare albeit outwardly they make a shewe that they be souldiers vnder this Capitayne King Osias contrary to his vocatiō went into the Church to offer sacrifice he was not couered vnder Gods wings but striken with an incurable Leprosie The sonnes of Aaron were not kept by the Angels but in the sight of the Lord were killed for laying straunge fyre vpon the Aulter so Chore Dathan and Abiron were swalowed vp quicke into the earth Absolon walking in his owne wayes was myserablie hanged by the hayre This victorie therefore properlie appertayneth vnto those who abide vnder Gods winges walke in his wayes doo the workes of their vocation in true repentaunce and fayth are content with their estate which they labour to adorne and bewtifie and auoyde sinnes of presumption against the conscience Such men are not only partakers of this glorious victorie but also sée oftentymes the fall of those Tyrauntes that with sworde and fyre persecuted them for the profession of the gospell So Noha sawe the wycked men in the firste age drowned with the floode who had long mocked and laughed him to scorne Loth sawe the fearfull destruction of Sodome The children of Israel with their owne eyes behelde the army of Pharao drowned in the red sea Dauid saw the distruction of Saul and of many other his enimies so Mardocheus behelde Hamon Iohn the Euangliste Cernithus the hereticke Many godly Christians sawe the destruction of that bloodye Tyraunte Maxentius Didimus Bishoppe of Alexādria sawe in his dreame the death of Iulian the Reneger Alexander Bisshop of Cōstantinople with many other faithfull men saw howe Arius the dampned heretique perished terribly but worthily And examples in all tymes and ages plainly verify that saying of Dauid Doubltes with thy eies thou shalt behold and see the reward of the wicked This is verilye no small comfort that the holie ghost doeth succour and releeue all such as are oppressed for the profession of the gospell And that we who are oppressed of tyrauntes shall see in this life theyr ruine and fall or if that come not alwayes to passe in this worlde yet without all doubte wee shall see their eternall obiection and condempnation which farre passeth all worldlye paine and punishment For there can bee no conuenient proportion or comparison betweene thinges finite and infinite temporall and eternall But heere aryseth a question and a great scruple in mennes mindes howe this promise of the holy ghoste can bee true That no euyll shall come nigh the godly nor his familie but that they shal be shadowed vnder Gods winges and kept by his holy Angels For both many examples in the holye scripture and dayly experience teacheth that the most excellent lyghtes and members of Christes church are first and most commonlie taken away with sworde fyre pestilence and other plagues and mischiefes Abell dwelling vnder the shadowe of the highest beleeuing in Christ and walking in his wayes was murdred of his wicked and vnnaturall brother Caine. Ioseph from his chyldhoode fearing the Lorde and doing the worke of his vocation is solde by his brethren into Egipte was there without cause imprisoned Esaias the Prophet in whome was many excellent gyftes wherewithall he gouerned the Church was cutte in two peeces by the tyraunt Manasses Apries king of Egipt caused Ieremy to be stoned to death Herode cutte of Iohn Baptist heade then whom there was no greater amongst the sonnes of women Nero caused Saint Paule to be crucified And the cruell tyrannie of Diocletian Maximanus and Maximinus murdred in one moneth seuenteene thousād Christians bicause they would not offer sacrifice to the Idolles of the Panims Nowe when carnall reason considereth these such lyke examples it begynneth to doubte of Gods prouidence of his promises touching mans protection and defence wherof I speake somewhat in my Booke intytuled The armour of proofe But because it is verie pertinent to this tractation I wyll handle the matter more perticularlie largelie in this place If say they God doth protect and defend his seruauntes vnder his winges and keepeth them by his holy Angelles why then are there many thousandes of those that serue God sincerely and call vpon him earnestly either murdred cruelly or spoiled miserablie or drawne into heauie bondage vvhere they serue barbarous godles people painefully And heare I haue good occasion to speak generally of the causes of persecutions againste the Church of God but I will kéepe my self within compas deduce my Reader to the consideratiō of those things which are most needful for these troublesom times I wyl first speake of the sartenty of Gods promises whiche are in the obiection infyrmed and weakened I say therefore that these promises of God made to his Churche are not therefore frustrate because throughout all times some members thereof perrishe For the body of the Church is preserued and shall continewe vntyll the ende of the worlde allthough some bowghes and Braunches be cut of and albeit some of the souldiers of this armye fall with sworde as oftentimes it cōmeth to passe that both the godly and vngodly perish together yet other souldiers by and by succéede in their places who fight manfully for the lawe and for the congregations This heauenly capitaine the sonne of God shall alwayes haue a strong army allthough the number be somtime more sumtime lesse No infernall power shal preuaile against this whole armie wherin if peraduenture there bee some as fearfull as hayres or hartes yet the capitaine hath the hart of a Lion and is therefore called the Lion of the tribe of Iuda And if he doo not saue his armie by those meanes which humaine reason deuiseth