The theatre of Gods judgements wherein is represented the admirable justice of God against all notorious sinners ... / collected out of sacred, ecclesiasticall, and pagan histories by two most reverend doctors in divinity, Thomas Beard ... and Tho. Taylor ...

The first Booke, OF THE WORTHY AND MEMORABLE HISTORIES of the great and marvellous Iudgements of God sent upon the World for their mis∣deeds against the Commandements of the first and second Table. (Book 1)

CHAP. 1. Touching the Corruption and Perversity of this World, how great it is.

EVen as one that taketh pleasure to be∣hold a pleasant and delightsome place, a piece of ground covered and painted with all manner of fine flowers, a garden decked, and as it were cloathed with exquisite plants and fruitfull trees, is much grieved so soone as he perceiveth all this beauty and pleasure suddenly to be withered and scorched by the vio∣lence of some outragious tempest: or if he be constrained to cast his eyes from them, upon some other place by, all cragged and parched, full of briers and brambles. In like sort, a man cannot chuse but be sore grieved and discontent, when hee beholdeth on the one side the wholsome light of the Sunne, whereby the heavens doe many wayes distill their favours upon this World, gloriously to advance it selfe: on the other side he per∣ceiveth such an army of thicke clouds and palpable darknesse, from whence such a number of disorders and hurliburlies do arise, that most strangely disfigure the face of the whole World: when that he which ought to be gentle and peaceable, is become mischievous and quarrellous: in stead of being true and single hearted, disloyall and deceirfull: in stead of being modest, well governed, and courteous, is proud, cruell, and dissolute: in stead of serving God, serveth his owne humors and affections: Which kinde

of behaviour is too common and usuall; for there is not any kind of wic∣kednesse which is not found in this ranke. Vngodlinesse vomiteth up his fury together with injustice, in those men of whom it is said, There is none * 1.1 that understandeth or secketh after God: their throat is an open sepulchre, they use deceit in their tongues, the poyson of Aspes is under their lips, they have no∣thing in their mouths but cursing and bitternesse, their feet are swift to shed bloud: destruction and misery is in their waies, and they have not knowne the way of peace: In summe, the feare of God is not before their eyes. From whence it commeth, that being not restrained by any bridle, like untamed colts broke loose, they give the full swinge to their bold and violent affections, running fiercely to all filthinesse and mischiese: and being thus enraged, some of them with horrible blasphemies (most villanously) speake and doe in de∣spight of God, and deny him that created them, and sent them into the World: Others are not ashamed to be open forswearers of themselves, violating and breaking every promise, without regard of faith or honesty: Others, as they are of cruell and bloudy natures, so they doe not cease to exercise these their natures by outragious practises: to some of them whoredomes and adulteries are no more esteemed, than as sports and pastimes, whereof they boast themselves: to another sort, cousenings, extor∣tions, and robberies, are ordinary exercises, whereof they make their best occupations. All which evils are so common and so usuall at this time amongst men, that the World seemeth truly to be nothing else but an ocean full of hideous monsters, or a thicke forrest full of theeves and rob∣bers, or some horrible wildernesse wherein the inhabitants of the earth, being savage and unnaturall, void of sence and reason, are transformed into bruit beasts, some like Tygres or Lyons, others like Wolves or Foxes, others like Dogges and Swine: Oh sinfull nation (would the man of God say if hee lived at this houre) a people laden with iniquity, a seed of the wicked, corrupt children, they have forsaken the Lord, they have provoked the Holy One of * 1.2 Israel to anger. The noble and high minded are proud to disdaine the lower, and ready alwaies to smite them, making their countenance pale with vices and oathes: the Magistrate partiall and full of brides, overthroweth equity: the Merchant covetous and desirous of gaine remembreth not his integrity: nor the labourer his simplicity. And so vertue in most men lyeth buried, piety banished, justice oppressed, and honesty troden under foot: in such sort, that all things being as it were overthrowne and turned upside downe, men speake evill of good, and good of evill, accounting darknesse light, and light darknesse, sowre sweet, and sweet sowre. And by such dis∣order it commeth to passe, that the most vertuous are despised, whilest naughty-packs and vitious fellowes are esteemed and made much of.

CHAP. II. What is the cause of the great overflow of Vice in this age.

IF wee would consider from whence it is that this great disorder and corruption of manners doth arise, we should finde especially that it is because the world every day groweth worse and worse, according to the saying of our Saviour and Redeemer (Christ Iesus the Sonne of God) That in the latter dayes (which are these wherein we live) Iniquity shall be increased. And herein wee shall perceive even the just ven∣geance of God to light upon the malice and unthankfulnesse of men, to whom when hee would draw neere, to doe good unto by offering them the cleere light of his favour, the more they strive to alienate and keep themselves aloofe from him, and are so farre from being bettered thereby, that they shew themselves a great deale more malitious and obstinate than ever they did before: not unlike to those who by nature being bleare eyed, and tender sighted, are rather dazled and dimmed by the Sunne beames, than any wayes enlightened: so men in stead of grow∣ing better, grow worse, and every adde some increase to their wicked∣nesse: to whom also many great men give elbow-roome and permission to sinne, whilest justice slumbreth, and the not punishing of misdeeds giveth them liberty and boldnesse to commit their wickednesse: so that some of these mighty ones shew themselves but little better than the other. A mischiefe to be lamented above the rest, drawing after it an horrible overflow of all evils, and like a violent streame spoyling every where as it goeth: when as they that ought to governe the sterne of the Commonwealth, let all goe at randome, suffering themselves to be roc∣ked asleep with the false and deceitfull lullaby of effeminate pleasures and delights of the flesh; or at least letting themselves be carried head∣long by the tempest of their owne strong and furious passions, into im∣minent danger and shipwrackes: when as their carefull watch fulnesse and modesty, accompanied with the traine of other good and commendable vertues, ought to serve them for saliscables, ankers, masts, and skuttles, whereby to governe and direct the Vessell whose steersman they are ap∣pointed, and those that are their charge, to whom they ought to give a good example of life, and to bee unto them as it were a glasse of ver∣tue: for they are set aloft, as it were upon a stage, to bee gazed at of eve∣ry commer. Their faults and vices are like foule spots and scars in the face, which cannot by any means bee hid. And therefore they ought to be carefull to lead an honest and vertuous life, that thereby they might perswade and move the meaner sort of people to doe the like: For it is a true saying of the Philosopher, Like Prince, like People; insomuch that every one desireth to frame himselfe according to the humour of his superiour, whose will and manners serve simply for a law to do evill: to the which men use by taking any occasion too hastily to give them∣selves over with too much liberty: whereupon followeth an unrecoverable

ruine, no lesse than the fall of a great house, which for want of pillars and supporters that should uphold it, suddenly falleth to the ground; so this ship being deprived of her governour, is set loose and layd open to the mercy of the waves, violence of windes, and rage of tempests, without any direction and government: and so the body of man, not having any more the light of his owne eyes, abideth in darknesse all blinded, not able to do any thing that is right and good, but ready every minute to fall into some pit. And this is the perversity and corruption of this world.

CHAP. III. That Great men which will not abide to be admonished of their faults, cannot escape punishment by the hand of God.

IN this poore and miserable estate every man rocketh him∣selfe asleep, and flattereth his owne humour, every man pursueth his accustomed course of life, with an obstinate minde to doe evill: yea many of those that have power and authority over others, according as they are indued and perswaded with a foolish conceit of them∣selves, make themselves beleeve, that for them every thing is lawfull, and that they may doe whatsoever they please; never imagining, that they shall give up an account of their actions, to receive any cha∣stisement or correction for them; even as though there were no God at all that did behold them. And being thus abused by this vaine and fickle security, they swimme in their sinnes, and plunge them∣selves over head and eares in all kinde of security; giving hearty wel∣come and entertainment to all that approve and applaud their man∣ners, and that study to feed and please their humour. As contrariwise none lesse welcome unto them, than they that tell them of their faults, and contradict them never so little: for they cannot abide in any case to bee reprooved, whatsoever they doe. And now adayes every base companion will forsooth storme and fume as soone, if hee be reproved of a fault, as if hee had received the greatest wrong in the world: so much is every man pleased with himselfe, and puffed up with his owne vice and foolish vanities. And what should a man doe in this case? It is as hard to redresse those great mischiefes, as if wee should goe about to stop and hinder the course of a mighty streame there where the banke or causey is broken downe: if it bee not by applying extreame and desperate medicines, as to de∣sperate diseases, which are as it were given over by the Physitian, and to the which a light purgation will doe no good. For as for admonitions and warnings, they are not a whit regarded: but they that give them, are derided or laughed to scorne, or reviled for their labours. What must wee therefore doe? it is necessary that

wee assay by all means to bring these men (if it be possible) to some mo∣desty and feare of God; which if it cannot bee done by willing and gentle means, force and violence must be used to plucke them out of the fire of Gods wrath, to the end they be not consumed: if not all, yet at least those that are not grown to that height of stubbornnesse, and of whom there is yet left some hope of amendment. For even as when a Captaine hath not prevailed by summoning a city to yeeld up it selfe, he by and by placeth his cannon against their walls, to put them in seare; in like sort must we bring forth against the proud and high minded men of this world, an army of Gods terrible judgements throwne downe by mighty and puissant hand on the wicked, more terrible and searefull than all the roaring or double canons in the World, whereby the most proud are destroyed and consumed even in this life, all their pride and power, how great soever it be, being not able to turne backe the vengeance of God from lighting upon their heads, to their utter destruction and confusion. And it is ma∣nifest by infinite examples. Now because that the nature of man is fleshly, and given to be touched with things that are presented before their faces, or hath been done before time; it is a more forcible motive to stirre them up, than that which as yet cannot be made manifest, but is to come. There∣fore I purpose here to set down the great and fearfull judgments, wherwith God hath already plagued many in this world, especially them of high degree, whose example will serve for a glasse both for these that live now, or shall live hereafter. And to the end that the justice of God may more cleerely appeare and shew it selfe in such strange events; before we go any further, we will run over certaine necessary points concerning this matter.

CHAP. IIII. How the Iustice of God is more evidently declared upon the mighty ones of this world, than upon any other, and the cause why.

SEeing then that these men are more guilty and culpa∣ble of sinne than any other, they deserve so much a more grievous punishment, by how much their mis∣deeds are more grievous: for doubtlesse, There is a God that judgeth the earth (as the Psalmist saith) who as hee is benigne and mercifull towards those that feare and obey him, so he will not suffer iniquity to goe unpuni∣shed: This is hee (saith the Prophet) that executeth justice, mercy, and judgement upon the earth: for if it be the duty of an earthly Prince, to exercise not only clemency & gentlenesse, but also sharpnes and severity, therby punishing & chastising malefactors, to suppresse all disorders in the common wealth; then it is very necessary, that the justice of our great God, to whom all soveraign rule & authority belongs, and who is the Iudge over al the world, should either manifest it self in this world, or in the world to come: & chiefly towards them which are in the highest places of acount,

who being more hardened and bold to sin, do as boldly exempt themselves from all corrections and punishments due unto them, being altogether un∣willing to be subject to any order of justice or law whatsoever: and there∣fore by how much the more they cannot be punished by man, and that hu∣mane lawes can lay no hold upon them; so much the rather God himselfe becommeth executioner of his owne justice upon their pates: and in such sort, that every man may perceive his hand to be on them. Let any adversity or affliction light upon a man of low degree, or which is poore and desolate, no man considereth of it rightly; but talking thereof, m••n cease not to impute the cause of this poore soules misery, either to poverty, or want of succour, or some other such like cause. Therefore if any such be in griefe, or by chance fallen into some pit and drowned, or robbed and killed in the way by theeves: straightway this is the saying of the world, That it com∣meth thus to passe, either because he was alone without company, or desti∣tute of help, or not well looked to and regarded: and thus they passe over the matter. But as concerning great men, when they are any way afflicted, no such pretences or excuses can be alleadged; seeing they want neither servants to attend upon them, nor any other means of help to succor them: therefore when these men are overtaken and surprised with any great evill, which by no means they can eschew, and when their bold and wicked enter∣prises are pursued and concluded with strange and lamentable events, in this we must acknowledge an especiall hand of God, who can intangle and pull downe the proudest and arrogantest He that lives, and those whom the world feareth to meddle withall. These proud gallants are they against whom God displaieth his banner of power more openly, than against meaner and baser persons: because these poore soules finde oftentimes to their paines, that they are punished without cause, and tormented and vex∣ed by those tyrants, not having committed any offence at all, to deserve it: whereas (as Philip Comine saith) who dare be so bold as to controll or repre∣hend a King and his favorites, or to make enquiry of his misdeeds: or ha∣ving made inquisition of them, who dare presume to informe the Iudge therof? who dare stand up to accuse them? who dare sit down to judge them? Nay who dare take knowledge of them? and lastly, who dare assay to pu∣nish them? Seeing then in this case, that our worldly justice hath her hands bound behind her from executing that which is right; it must needs be that the sovereigne Monarch of heaven and earth should mount up into his Throne of Iudgement, and from thence give his definitive unchangable sentence, to deliver up the most guilty and hainous sinners to those paines and torments which they have deserved; and that after a strange and extra∣ordinary manner, which may serve for an example to all others.

CHAP. V. How all men, both by the Law of God and Nature, are inexcusable in their sinnes.

NOw to the end that no man should pretend ignorance for an excuse, God hath bestowed upon every one a certaine knowledge and judgement of good and evill, which being naturally engraven in the tables of mans heart, is commonly called the Law of Nature, wherby every mans owne conscience giveth sufficient testimo∣ny unto it selfe, when in his most secret thoughts, it ei∣ther accuseth or excuseth him: for there is not a man living, which doth not know in his heart, that he doth an evill deed, when he wrongeth another, although he had never been instructed elsewhere in that point. So, although that in Tarquinius Superbus time (Cicero saith) there was no written Law established in Rome, forbidding the ravishing and deflouring of wives and virgins, yet the wicked sonne of this Tarquine was not therefore lesse guilty of an hainous crime, when contrary to the Law of Nature he violently robbed Lucrece of her chastity: for no man can be ignorant, that it is a most grievous crime to lay siege to the chastity of a married woman, with such outrage: and so the whole people of Rome did esteeme of it, as a crime most wicked, strange, and intolerable, and worthy of grievous punishment. Every man knoweth thus much, that hee ought not to doe that to another, which he would not another should do to him: which sentence the Emperour Severus made alwaies to bee spoken aloud, and declared by the sound of the trumpet, in the way of advertisement, as often as punishment was taken upon any offendor, as if it were a generall Law pertaining to all men. This is that equity and justice which ought to be ingraffed in our hearts, & whereof nature her self is the schoolmistresse: from this fountaine all humane and civill Lawes are derived: if we had not rather say that they are derived from that true spring of equity, which is in the Law of God, which Law he hath given for a plaine and familiar ma∣nifestation of his will, concerning just, holy, and reasonable things, tou∣ching the service, honour, and glory, which is due unto himselfe, and the mutuall duty, friendship, and good will, which men owe one to another: whereunto he exhorteth and enticeth every one by faire and gracious pro∣mises, and forbiddeth the contrary by great and terrible threatnings (so gentle and mercifull is he towards us, and desirous of our good.) This is that Law which was published before the face of more than six hundred thousand persons, with the mighty and resounding noise of Trumpet, with earthquake, fire, and smoake, and with thunders and lightnings, to make men more attentive to heare; and more prepared to receive it with all hu∣mility, feare, and reverence; and also to put them in minde, that if they were disobedient and rebellious, he wanted no power and ability to punish them; for he hath lightning, thunder, and fire, prepared instruments to exe∣cute his just vengeance, which no creature under heaven is able to avoid,

when by the obstinate transgression of wicked men he is provoked to anger and indignation against them. This is that holy law which hath been set forth by the Prophets; by the rule whereof, all their warnings, exhortings, and reproovings have been squared. To this Law, the onely begotten Son of God, our Saviour and Redeemer Iesus Christ, conformed his most holy doctrine, bringing men to the true use and observation thereof, from which they had declined, and whereof he is the end, the scope, and perfect accom∣plishment: so that so farre it is that a Christian man may be ignorant of it, and have it in contempt, that none can be counted and reputed a true Christian, if hee frame not his life by the rule thereof; if not fully, yet at least as farre forth as hee is able: otherwise, what a shame and reproach is it for men to call themselves by the name of Gods children, Christians, and Catholiques, and yet to doe every thing clean contrary to the will of God, to make no reckoning of his Law, to lead a dissolute and disordered life, and to be as evill, if not worse than the vilest miscreants and Infidels in the world? God willeth and requireth that he alone should bee worshipped and prayed unto; and yet the greater part of the world are Idolaters, and full of superstition, worship Images, stockes, and stones, and pray to crea∣tures, in stead of the Creator. God forbiddeth us to sweare by his name in vaine: and yet what is more rise than that? so that a man can heare no∣thing else but oaths and blasphemies. Many for the least trifle in the world sticke not to sweare and forsweare themselves. God forbiddeth theft, mur∣ther, adultery, and false witnesse bearing, and yet nothing so common as backbitings, slanders, forgeries, false reports, whoredomes, cousenings, robberies, extortions, and all manner of envies & enmities. God hath com∣manded, that we love our neighbours as our selves; but we, in stead of love, hate, despise, and seeke to procure the hurt and damage of one another, not regarding any thing but our owne peculiar profit and advantage. Is not this a manifest and profest disobedience, and intolerable rebellion against our Maker? What childe is there that is not bound to honour and reverence his father? What servant, that is not bound to obey his master, and to doe all that he shall will him? What subject, that is not tied in subjection to his Prince and Soveraigne? Yet there is not one which will not confesse, yea and sweare too with his mouth, That God is his Lord and Father. Which if it be true, what is then the cause that in stead of serving and pleasing him, they doe nothing else but displease and offend his Majesty? Is not this the way to provoke his wrath, and stirre up his indignation against them? Is it any marvell if he be incensed with anger, if hee be ar∣med with revenge, and send abroad his cruell scourges upon the earth, to strike and whip it withall? Is it any wonder, if hee pile up the wicked ones on heaps, and shoot out his revengefull arrowes against them, and make them drunken with their owne bloud, and make his sword of justice as sharp as a rasor, to punish those Rebels that have rebelled against him? For vengeance is mine (saith he) and belongeth only unto me. Whosoever there∣fore he be that followeth the desires and concupiscence of his owne flesh, and this wicked world, and shall lead a life contrary to the instruction and ordinance of the law of God, yea although he never heard there∣of, yet is hee guilty thereof, and worthy to be accursed; for so much as his owne conscience ought to serve for a law unto himselfe, by the which he is condemned in those evill actions which hee committeth:

even as Paul saith, All that have sinned without the Law, shall likewise perish with∣out the Law. * 1.3

CHAP. VI. How the greatest Monarchs in the World ought to be subject to the Law of God, and consequently the Lawes of Man and Nature.

EVery man confesseth this to be true, That by how much the more benefits and dignity he hath received from another, by so much he is the more bounden and beholden to him: now it is so, that Kings and Princes are those upon whom God hath bestowed more plentifully his gifts and graces, than upon any other, whom hee hath made as it were his Lievtenants in the world: for hee hath extolled and placed them above others, and bedecked them with honour, giving them power and authority to rule and raigne, by putting people in subjection to them; and therefore so much the more are they bound to re-acknowledge him againe, to the end to doe him all honour and homage which is required at their hands. Therefore David exhorteth them, to serve the Lord even with reve∣rence. * 1.4 This then their high and superintendent estate is no priviledge to exempt them from the subjection and obedience which they owe unto God, whom they ought to reverence above all things. Yee Princes and high Lords (saith the Prophet) give you unto the Lord eternall glory and strength: * 1.5 give unto him glory due unto his name, and cast your selves before him to do him reverence. If they owe so much honour unto God as to their Soveraigne, then surely it must follow, that they ought to obey his voice, and feare to offend him; and so much the rather, because hee is a great deale more strong and terrible than they, able to cause his horrible thunderbolts to tumble upon their heads, they being not able once to withstand his puis∣sance, but constrained very often to tremble thereat. In all that prescrip∣tion * 1.6 and ordinance ordained and set down by God concerning the office of Kings, there is no mention made of any liberty he giveth them to live after their owne lusts, and to doe every thing that seemeth good in their own eyes: but hee enjoyneth them expresly, to have alwaies with them the booke of his Law, delighteth to reade and meditate therein, and thereby to learne to feare and reverence his name, by observing all the precepts that are contained in that booke. As for civill and naturall Lawes, inso∣much as they are founded upon equity and right (for otherwise they were no Lawes) therein they are agreeable to, and as it were dependents on the Law of God; as is well declared by Cicero in the first and second booke of his Lawes; for even they also condemne theeves, adulterers, murtherers, parricides, and such like. If then Princes be subject to the Law of God, (as I am about to shew) there is no doubt but that they are likewise sub∣ject to those civill Lawes, by reason of the equity and justice which there∣in is commended unto us. And if (as Plato saith) the Lawes ought to be * 1.7 above the Prince, not the Prince above the Lawes, it is then most manifest,

that the Prince is tyed unto the Lawes, even in such sort, that without the same, the government which hee swayeth can never be lawfull and com∣mendable. And if it be true, that the Magistrate is or ought to be a spea∣king Law (as it is said) and ought to maintaine the authority and credit thereof, by the due and upright administration of Iustice (for if hee did not this, he were a dumbe Law, and without life) how is it possible that he should make it of authority and force with others, if hee despiseth and transgresseth it himselfe? David did never assume so much to himselfe, as to desire to have liberty to doe what hee listed in his Kingdome, but wil∣lingly submitted himselfe to that which his office and duty required; ma∣king, even then when he was installed and established King over the whole Land, a Covenant of peace with the Princes and Deputies of the people: * 1.8 and we know, that in every covenant and bargaine both parties are bound to each other, by a mutuall bond to performe the conditions which they are agreed upon. The like is used at the coronation of Christian Kings, whereas the people is bound and sworne to doe their alleagance to their Kings; so the Kings are also solemnely sworne to maintaine and defend true Religion, the estate of Iustice, the peace and tranquillity of their sub∣jects, and the right and priviledges (which are nothing but the Lawes) of the Realme: whereas David was by the Prophet Nathan reproved for the adultery and murder which he had committed, he neither used any excuse, nor alledged any priviledge whereby he was exempted from the rigour of the law to justifie his fact, but freely confessed without any cloake, that he had sinned. Whereby it appeareth of how small strength and authority their opinion and words be, which thinke or affirme that a Prince may dispense with the lawes at his pleasure: by this opinion was the mother in law of Antonius Caracalla seduced; who having by her lascivious and filthy allurements enticed her sonne in law to lust, and love her, and to de∣sire her for his wife, perswaded him that he might bring his purpose to passe, and that it was lawfull enough for him, if hee would, though for other it was unlawfull, seeing that hee was Emperour, and that it belon∣geth not to him to receive, but to give lawes: by which perswasion, that brave marriage was concluded and made up, contrary to the law of nature and nations, and to all honesty and vertue. So it was reported how Cam∣byses * 1.9 tooke his owne sister to wife, whom notwithstanding a little after hee put to death: which thing being not usuall then among the Persians, not daring to enterprise it (although hee was a most wicked man) with∣out the advice of the Magistrates and Counsellors of his Realme; he called them together, and demanded whether it was lawfull for him to make such a marriage or no? to whom they answered freely, That there was no prescript law which did allow of it: yet (that they might sooth him up, fearing to incurre his displeasure) they said further, that though there was no law to command it, yet such a mighty King as hee, might doe what he pleased. In like manner the trencher Philosopher Anaxarchus, after that he had told Alexander the Great with a loud voice, that hee ought not to * 1.10 feare the penalty of any law, nor the reproach nor blame of any man, be∣cause it belonged onely to his office to create lawes for all other to live by, and to prescribe the limits of lawfull and lawlesse things; and that it be∣came him, being a conquerour, to rule like a lord and a master, and not to obey any vaine conceit of law whatsoever; and that what thing soever the

King did, the same was sacred, just and lawful, without exception. And by this means made his proceedings farre more dissolute and outragious in many things than ever they were before. Dion in the Epitome of Xiphiline reporteth, how the Emperours were wont to usurpe this priviledge, to be exempted from all law, that they might not be tyed to any necessity of doing or leaving undone any thing, and how in no case they would endure to be subject to any written ordinances: the which thing is manifest even in the behaviour of the chiefest of them, as well in regard of their life and manners, as of the government that they used in their Common-wealths. For first of all, Augustus Caesar having kept in his owne hand the office of the Triumvir ten yeares (as Suetonius testifieth) hee also usurped the Tri∣bunes office and authority, and that till his dying day: and likewise tooke upon him the Censorship; namely, the office of correcting and governing manners and lawes, if need required: whose successors (a man may truly say for the most part) trampled under their feet all sincere and sacred lawes, by their notorious intemperance, dissolutenesse, and cruelties. And yet for all this there wanted not a parasiticall Lawyer, who to please the Emperor his lord and master the better, and to underprop, and as it were seele over with a faire shew that tyrannicall government used by other Emperours; foisted in this as a law amongst the rest, Princeps legibus solutus est, That the Prince was exempted from all law. As for that which they alleadge out of Aristotles Politiques, it maketh nothing to set a colour upon this counter∣feit: (for saith Aristotle) If there be any man that excelleth so in vertue above all others, that none is able to compare with him, that man is to be accounted as a God amongst men, to whom no law may be prescribed, be∣cause he is a law unto himselfe: all which I grant to be true, if that which was presupposed could take place: for where no transgression is found, there no law is necessary; according as Saint Paul said, The law was not gi∣ven for the just, but for the unjust and offendors: but where is it possible to find such a Prince so excellent and so vertuous, that standeth not in need of some law to be ruled by?

Of the like force and strength is that which is written in the first booke of Institutions, tit. 2. the words are these: The Princes pleasure serveth for a law, because the whole body of the people hath translated all their authority, power, and jurisdiction unto him. This is spoken of the Romane Emperours, but upon the ground of so slender and silly reason, that upon so weake a foun∣dation it can never stand: for if it be demanded, whether this action of the people, of giving over their right and prerogative to their Prince, be willing or constrained, what answer will they make? If it be by con∣straint and feare (as it is indeed) who will not judge this usurping of their liberty utterly unjust and tyrannicall, when one man shall arrogate that to himselfe which pertaineth to many, yea to the whole body of the people? And admit that this reason was effectuall, yet the glosse upon the place saith very notably, That the Princes pleasure may be held for a law, so farre forth as that which pleaseth him be just and honest: giving us to know thus much thereby, That every will and pleasure of a Prince may not indifferently be allowed for a law, if it be an unjust and dishonest acti∣on, and contrary to the rule of good manners. Moreover, it appeareth by the Customes of many antient people and Realmes, That Princes had ne∣ver this license given them, to doe what they listed: for let them be never

so mighty, yea as mighty as Darius, under whose raigne the Persian Mo∣narchy was abolished; yet hee must be content (acording to the law of the Medes and Persians) not to be able to infringe that law which was by the advice of his Peers and Privy Councell enacted, and by his owne con∣sent and authority established: no, though for Daniels deliverance sake, * 1.11 whom he loved, he greatly desired and tooke paines either to disannull, or at least to give a favourable interpretation of it.

Such in old time was the custome of the Kings of Aegypt, not to follow * 1.12 their owne affections in any actions they went about, but to be directed by the advice of their lawes: for they had not so much authority as to judge betwixt man and man, or to levy subsidies and such like by their owne powers; neither to punish any man through choler, or any over∣weening conceit, but were alwayes tyed to observe justice and equity in all causes: neither did it grieve them so to doe, being perswaded that whilest they obeyed their lawes, nothing could betide them but good. The Lacedemonian Kings were in such bondage to the lawes of their * 1.13 countrey, that the Ephori, which were set up to none other end but to be a bridle to hold them backe from doing what they listed, had absolute au∣thority to correct them when they had committed any fault; which sub∣jection nothing displeased King Theopompus, as it is apparent by the answer he made his wise, that reproved him once in anger, saying, By his cowar∣dise he would leave a lesse kingdome to his children, than he had received of his Ancestors. Nay (saith he) a greater, forsomuch as more durable and permanent. Plutarch praising the uprightnesse of King Alcamenes, who, for feare to breake the law, refused divers presents that were sent him, bur∣steth into this speech: O heart worthy of a King, that hath preferred the authority of the law before his owne profit! Where are those fellowes now that cry, Kings pleasures ought to be observed for Lawes, and that a Prince may make a law, but is not subject to it himselfe? And this is that which Plutarch saith as concerning that matter, who lived under Trajan the Emperor.

Cornelius Tacitus discovering the beginning and originall of the Romane Civill Law, saith, That Servius the third King of Rome after Romulus and * 1.14 Numa, was the only man that most established those lawes, whereunto Kings themselves ought to yeeld and be obedient. And admit that the Emperours swayed with great power and authority almost all the world; yet for all their fiercenesse and haughtinesse of minde, Pliny durst tell Tra∣jan, * 1.15 That an Emperour ought to use to carry himselfe with such good go∣vernment in his Empire, as if he were sure to give up an account of all his actions: Thou must not (saith hee) desire more liberty to follow thine owne lust, than any one of us doe: a Prince is not set over the law, but the law placed in authority above the Prince. This was the admonition of that heathen man. Likewise Antonius and Severus, two mighty Emperours, although by reason of an opinion of their owne greatnesse and haughti∣nesse, wherewith they flattered themselves, bragged that they were not subject to any law; yet they added this clause withall, That notwithstan∣ding they would live according to the direction of the law. This (saith Theodosius and Valentinion, two no lesse mighty Emperours) is a voice be∣comming the Royall Majesty and greatnesse of a King, To confesse him∣selfe * 1.16 to live under a law; and in truth it is a thing of greater importance

than the imperiall dignity it selfe, to put soveraignty under the authority of law. Amongst many other good lessons and exhortations which Lewis that good King gave unto his sonne on his death-bed, this was * 1.17 one worthy the remembring, how he commanded him to love and feare God with all his strength, and to take heed of doing any thing that should be contrary to his law, whatsoever should befall him; and to provide that the good lawes and statutes of his kingdome might be ob∣served, and the priviledges of his subjects maintained: to forbid Iudges to favour him more than any others, when any cause of his owne came in tryall. Thereby giving us thus much to understand, That every good King ought to submit himselfe in obedience under the hand of God, and under the rule of justice and equity. Wherefore there is neither King nor Keisar that can or ought to exempt himselfe from the observance of sa∣cred and upright lawes; which if they resist or disanull, doubtlesse they are culpable of a most hainous crime, and especially of Rebellion against the King of Kings.

CHAP. VII. Of the punishment that seised upon Pharaoh King of Aegypt, for resisting God, and transgressing the first commandement of the Law.

WEe have sufficiently declared in the premisses, that the mightiest potentates of this world are bound to range themselves under the obedience of Gods law: it re∣maineth now that we produce examples of those pu∣nishments that have fallen upon the heads of the transgressours of the same, according to the manner of their transgression, of what sort soever: which that we may the better describe, it behooveth us to follow the order of the Commandements, as the examples wee bring may be fitly referred to any of them. And first we are to understand, that when God said, Thou shalt have none other Gods before me, hee condemneth under these words the vanity of men that have forged to themselves a multitude of gods: hee forbiddeth all false Religion, and declareth, That hee would be acknowledged to be the sole and true God; and that we should serve, worship, love, feare, and obey him in and above all things; and who∣soever it be that doth otherwise, either by hindring his worship, or afflicting those that worship him, the same man provoketh his heavy wrath to bee throwne upon him, to his utter ruine and destruction. This is the indignation that lighted upon Pharaoh King of Aegypt, as wee read in the booke of God: who being one of the most puissant Kings of the earth in his age, God chose him for an object to shew his wonderfull power, by the means of horrible plagues and scourges which

hee cast upon him, and by destroying him with all his armies at the length, as his rebellion well deserved: For he like a cruell Tyrant conti∣nuing to oppresse the children of Israel, without giving them any release or breathing time from their misery, or liberty to serve God, although by Moses in the name and authority of God (who made himselfe well enough knowne unto him, without the help of any written law) hee was many times instantly urged and requested thereunto: so many judgements and punishments assayled him one in the necke of another, in such sort, that at length he was overtaken and ensnared therewith. First of all, the very waters of Aegypt being converted into bloud, proclaimed warre against him: then the frogges which covered the face of the earth, climbed up even to his chamber and bed, and filling every corner of his land, soun∣ded him an alarme: next a muster of lice and gnats, and such other trou∣blesome and stinking creatures, summoned him to combate: an handfull of embers seattered in the aire by Moses, were unto him as the strokes of a stone or a shaft, which did wonderfully disfigure their bodies with boyles and most noysome scabbes: afterward the grashoppers were put in battell array against him, together with the hailestones, horrible thun∣ders and lightenings, wasting and spoyling, and running up and downe grievously through his whole land. After all these bitter blowes, the Ty∣rant being cut short, and being so besieged on every side with hideous and palpable darknesse, that he could not tell which wayes to turne him∣selfe, yet would hee not be brought to any reason, but continued obsti∣nate and hardened against God, though all the elements, with heaven and earth, had taken armour together, and conspired his destruction. There∣fore while hee remained in this wretched state, Gods Angell punished him in the person of his eldest sonne, which died suddenly in one night, to∣gether with all the first borne of Aegypt; wherewithall both hee and all his people being greatly moved and grieved, at length gave the Israelites not onely leave, but also hasted them to depart: but anon, as he saw them going, like a man bestraught he ranne after them againe, and pursued them with a mighty army, untill God in the meane while opening a passage for his children overthwart the deep Red sea, attended him in the mid way, where hee surprised and ensnared him, overthrew and violently overtur∣ned the wheeles of his chariots, and put his whole army to a burly burly; and that he might utterly destroy him, caused the sea from each side to re∣turne to his channell, which drowned and devoured him and all his army. And this is one of the noblest and fearfullest judgements of God that can be mentioned, and therefore is very often recounted in many places of the Scripture, as a thing most memorable above others. Neither ought wee to marvell, if so notable a History as this is not set downe among the wri∣tings of prophane authors: for that besides their Histories doe not ordi∣narily stretch so farre, as to record such antient acts, there is also no doubt but the successors of that Tyrant, and all the Aegyptians, sought all means possible to cancell and blot out the memory of their so great and horrible ruine. And if by chance any Historiographer make mention of the departure of the Israelites out of Aegypt, it is done in such sort, that the truth is not onely disguised, but wholly per∣verted by them, and in place thereof nothing but lies and falshood foi∣sted in.

Like as Pharaoh by his unjust and outragious persecuting of the chil∣dren of God, made himselfe so guilty of Gods wrath, that he deser∣ved to be utterly destroyed, with the greatest part of his people: so also after their miraculous deliverance, whosoever laboured either to hurt, hinder, or resist them, did no lesse incurre Gods displeasure and fierce wrath against them, wherewith they were consumed: whereof the overthrow and discomfiture of Amalech is a plaine example; who, admit all the great wonders which God had done for the Israelites in * 1.18 Aegypt and in the red sea (whereof the brute being blowne into all corners of the earth, hee could not be ignorant;) yet was he so ma∣litious and foolish hardy, as to take up armour against them, and to meet them to bid them battell; but he and his wicked complices were by Ioshuah and his poore people (though unwarliking and unacquain∣ted with such actions, lately crept out of bondage, wherein they had been only exercised to make mortar and bricke, and not to handle wea∣pons) discomfited and overthrowne: for the Lord of Hosts (who is the divider of victories to whom he pleaseth) at the servent prayers of his servant Moses, fought for them, to the confusion of Amalech and all his traine; and therefore he commanded Moses to put this deed of his in writing, as a thing worthy to be remembred; who also erected an Altar in the same place, for a perpetuall monument of so noble a vi∣ctory.

As Amalech, and for the like sinne, were Arad a King of the * 1.19 Canaanites, Sehon King of Amorites, and Og King of Basan, with their people and cities, destroyed and rased downe; so the Madi∣anites enterprising to withstand the foresaid Israelites, by the wicked and pernicious counsell of Balaam, were subdued and put to the * 1.20 sword, even five Kings of them together, not one escaping save the young Virgins which had never committed fornication with man.

After that the Children of Israel had continued a season peaceably in the Land of Canaan which the Lord had bestowed upon them, then did Eglon King of Moab rise up, and subdued them by warre, and tyrannized over them eighteene yeares. And although it was Gods * 1.21 will that they should be thus chastised, because of their corruption, and iniquity, neverthelesse this Moabite (his Rod) hee caused (in re∣gard of his love to his people) to be slaine by Ahud an Israelite, as hee was taking his case in his chamber. In like manner was his wrath stirred up against Iabin King of Asor, who had oppressed Israel twenty yeares: whose army, though it was great and well appointed, was not∣withstanding by Baraks handfull of men, under the conduct and rule of Deborah the Prophetesse, wondrously discomfited; in such sort, that of all the multitude there remained not one that felt not the edge of the sword, except Sisera their Captaine; who escaping from the battell by betaking him to his heeles, turned in by chance into the house of a woman called Iahel; who hating him, as he slept, with a hammer fastened a naile into his temples; and thus escaping from those whom he feared, he was murthered by her whom he trusted. And so this valiant warriour, as he was overcome in battell by the conduct of a woman, so was he put to death by the hand of a woman.

That which happened to the Madianites in the time of Gideon, is admi∣rable and very strange; who being furnished with a mighty army of soul∣diers, with the Amalekites and other their Allyes, to destroy Israel, were so * 1.22 scarred and scattered at the sound of the trumpets, and brightnesse of tor∣ches of three hundred men at the most that were with Gideon, that through the marvellous astonishment they were in, they turned their blades into their owne bosomes, and murthered one another, till the greatest part of them were destroyed; and the residue being put to flight, and pursued by the men of Ephraim, two of their Kings, Oreb and Zeb, were taken and slaine.

A while after it came to passe, that the Princes of the Philistims, who * 1.23 had oppressed the people of God by the space of forty yeares, being assem∣bled together with all their people in the Temple of Dagon their god even then when after their sacrifices, they thought to make themselves most sport and pastime with poore Sampson, whose eyes in mockery & contempt they had put out, were altogether massacred by the fall of the house which Sampson by his strength pulled upon their heads: which was the greatest overthrow that before times by his means they had received.

In the raigne of Saul King of Israel, Agag King of Amalech, the poste∣rity * 1.24 of those that laid wait for Israel in the desart, as they came out of Aegypt, were by Saul (following the commandement of the Lord) set upon; who running upon him and his people, made a great slaughter and butche∣ry of them, not sparing man, woman, nor childe, but the King onely, whom he tooke to mercy, and led captive, which he ought not to have done. This Captaine being thus spared by one that was but little better than himself, could not so escape; for the Prophet, Samuel became the executioner of Gods vengeance upon him, since Saul refused it, and with his own hand flew him, even then when he thought he should live.

A little while after, Goliah a gyant of the Philistims, who as well through * 1.25 the hugenesse of his stature, and strength of body, as through the horrible cruelty which appeared in him, seemed in mans eyes invincible, proudly and presumptuously defied the army of the living God, offering and da∣ring any one man of Israel to enter combate with him: This proud fellow was, notwithstanding all his brags, by young and unarmed David, save a little sticke and a few stones which he had in his hands; vanquished and trod under foot; for he gave this great beast such a knocke with one of his stones on the forehead, that at the first blow he tumbled him groveling on the earth, and quickly leaping upon him, caught hold of his huge sword, and therwithall cut off his monstrous head: which the Philistims per∣ceiving, turned their backes and fled, and were pursued and slaine by the Israelites.

CHAP. VIII. More Examples like unto the former.

IN the time of Achab, Benhadad King of Syria accom∣panied * 1.26 with two and thirty Kings, came very proudly against Israel, as it were in despight of God to bid him battell, but it turned to his owne shame and con∣fusion, being first dishonourably put to flight by 230 servants of the Princes of Israel (a small handfull to encounter so mighty an army:) and secondly, returning to seeke revenge, found the losse of 100000 footmen at one clap, besides 27000 which escaping by flight, were crushed in pieces by the ruine of a wall in the city Aphec. And so this brave gallant, that erst bragged, that the gold and silver of Israel, yea their wives and children were his, was now glad to fly for his life amongst the rest, and in his returne to hide himselfe, all dismaied in a little chamber; and from thence (being advised thereto by his servants) to send to intreat Achab for his owne life, which a little before thought him sure of the lives of all Is∣rael. Yet for all this, ere long hee enterprised a new practise against the Prophet Elizeus, and besieged also the city of Samaria so long, that cer∣taine * 1.27 women (constrained by extreme famine) devoured their children: but in the end he was compelled (through fearfull terror which God sent into his army by the noise of infinite Chariots and Horses which sounded in their eares, as if some puissant host of men of warre had been marching towards them) to forsake the siege, and flee with all his forces, leaving be∣hinde them their tents, horses, carriages, victuals, and munitions, to be a prey for them that pursued them not. And lastly, falling ficke, Hazael one * 1.28 of his owne servants, that succeeded him in the kingdome, to the end hee might dispatch him quickly, and without tumult, early in the morning tooke a thick cloth dipt in water, and spreading it over his face, stifled him to death.

When the Moabites and Ammonites rose up in arms against Iehosaphat * 1.29 King of Iuda, as soone as this good King humbled himselfe together with all his people before the face of God by fasting and prayer, forthwith God sent such a giddinesse of spirit amongst his enemies, that they killed one another: and the men of Iuda without being troubled with fighting, gathe∣red the spoile which they had scattered, and enriched themselves with their reliques.

Aman, promoted in honour and credit above all the Princes of the * 1.30 Court of King Assuerus, conceived so beastly an hatred against the poore dispersed Iewes (being at that time the only Church of God) that maliti∣ously he conspired, in one day to destroy and put to death the whole nation, to the very women and infants: and in accomplishing this his purpose, he mightily abused the authority of the King, whom he falsly informed. That this nation would not be subject to his ordinances and lawes which his other people were subject unto; and that therefore hee ought not to permit and suffer them any longer. But God that carrieth alwayes a watchfull eye over his Church, and knoweth how to breake and dash all

the enterprises of his enemies, brought all this wretches purposes to nought, by preserving miraculously those whom he would have destroyed, and making him doe reverence to Mordecheus, whom hee specially sought to bring to infamy, and for whom he had of purpose provided a gibbet to hang him on, but was hanged thereon himselfe, with ten of his sons: beside, all those which had conspired with him against the Iewes, were upon the same day which they had set downe for their massacre, by the kings commandement slaine by the hands of them whom they had appoin∣ted to the slaughter.

Balthasar King of Babylon, as he was feasting among his Princes, com∣manded * 1.31 amidst his cups, the golden and silver Vessels which Nebuchad∣nezzar had taken out of the Temple of Ierusalem, to be brought, that both he, and his princes, and his wives and concubines might drinke there∣in; exalting himselfe thus against the Lord of Heaven, and boasting in his idols of earth; therefore God being stirred up to wrath against him, ap∣pointed his destruction even whilest he thus dranke and made merry in the midst of his jollity, and caused a strange and fearefull signe to appeare be∣fore his eyes, a bodilesse hand writing upon the wall over against the can∣dlesticke; the words of which writing portended the destruction of his kingdome, which presently ensued; for the very same night hee was murthered, and the Scepter seised upon by Darius King of the Medes.

Antiochus, by sirname Epiphanes, or Excellent (though by truer report of * 1.32 people, contemptuously entituled the Furious) King of Asia, being veno∣mously * 1.33 enraged against the Iewes, began at the first marvellously to op∣presse them, to rob and spoile their Temple, and to slaughter the people. About ten yeares after, deceiving the poore people with faire and smooth words, covers of most vile and wretched treason, whilest they imagined no mischiefe, hee set upon them in such cruell sort, that the losse and desolation which they endured at that time was inestimable; for besides the destruction of Ierusalem their City, the slaughter of infinite multi∣tudes of their people, and the captivity of women and infants; as if all these were not enough, there was yet another misery to make up the full summe, worse than all the rest: which was this; The cursed tyrant see∣ing his purpose not to take the full effect, commanded every where, That all his subjects (I meane the Iewes) should forsake and abjure the Law of God, and be united into one Religion with the Infidels. By means of which Edict the Religion of God was defaced, the books of his Law rent and burned, and those with whom any such books were found, rigorously put to death: Which fearefull cruelty when the Iewes perceived, it caused many of them to wax faint hearted, and to give themselves over to wal∣low in the dirty fashions of the uncircumcised Idolaters, and in their mad∣nesse to subscribe to the unjust lawes of the vile monster. Now after he had committed all these outrages, he was repulsed with dishonour from the city of Elymais in Persia, which he went about to spoile and rob, and forced to fly to Babylon; where after tidings of the overthrow of his two armies in Iudea, with griefe and despight he ended his dayes.

Antiochus the sonne of this wretched father succeeding him as in his * 1.34 kingdome, so in wickednesse, perjury and disloyalty; when, to the end to consult about his owne affaires, he concluded a peace with the Iewes, and

by solemne oath as well of himselfe as his princes, confirmed the free exer∣cise of their Religion: behold, suddenly he falsied his plighted and sworne faith, and undid all that ever he had done; but it was not long ere hee also was overtaken by the army of Demetrius, and together with Lysias his Go∣vernour, put to death.

A while after reigned Alexander his brother, who whilest he was encom∣bred * 1.35 with the troubles of Cilicla, that revolted from him, the King of Aegypt his father in law came traiterously to forestall him of his king∣dome, tooke his wife, and gave her to hi•• deadliest enemy, and afterward gave him battell, discomfited his forces, and drove him to fly into Arabia for safety; where in stead of helpe, he found an hatchet to chop off his head, which was sent for a Present to gratifie the King of Aegypt withall.

Not long after, Antiochus his sonne recovered the Scepter of his Father; * 1.36 but alas his raigne endured but a small space; for being yet but a young childe, hee was slaine by Tryphon in the way as he led him to warre against the Iewes. And thus perished the cursed race of Antiochus, which felt Gods wrath upon it even in the third generation.

Antiochus the sonne of Demetrius (of whom mention was made but a * 1.37 little before) after hee had chased Tryphon from the kingdome of Asia, which he usurped, and broken the league which he had made with the Iewes, gave himselfe wholly to worke them mischiefe. Therefore comming against Ierusalem, he tooke it by force, commanding his souldiers to put all to death that were within the same▪ so that within three days there was such a massacre of young and old men, women, and children, that the num∣ber of the slaine arose to foure score thousand carkasses. After this, having executed many more villanies against this people, in so much as to make them renounce the law of God, putting them cruelly to death that did not obey his commandement, it came to passe, that this cruell tyrant was first of all put to flight by the inhabitants of Persepolis a city of Persia, for going aboue to rob their temple of their treasures: next endamaged by an overthrow of his army in Iudaea: which hee no sooner understood, but he tooke counsell in his fury how to be revenged of Ierusalem, and belched forth bitter threats against it. But in the meane time the Lord stroke him with a sudden and incurable plague, and surprised him with a horrible tor∣ment of his entrails. Howbeit, for all this he ceased not his malicious en∣terprise, but hasted forward his journey towards the Iewes with such ca∣gernesse, that in the way he fell out of his chariot, and bruised so his body, that it became putrified and so full of corruption, that very vermine scraw∣led out thereof, and the rotten flesh dropping piecemeale away, no man, no not himselfe being able to endure the stinch thereof. Then was he constrai∣ned in the midst of his torments to confesse, that it was meet that he should submit himself unto God, that he which is mortall, ought not to exalt him∣selfe so high, as to compare with the immortall God: and in this estate this reprobate ended his wicked dayes by a strange and most miserable kind of death.

CHAP. IX. Of those that persecuted the Sonne of God and his Church.

IF they who in the law injured and persecuted the Church of God, were punished according to their deserts, as we have already heard; is it any marvell then if the enemies and persecuters of our Lord and Saviour Christ Iesus, which labour by all means to discountenance and frustrate his Religion, and to oppresse his Church, doe feele the heavy and fearefull vengeance of God upon them for their very wic∣kednesse and unbelie••e? No verily, for he that honoureth not the Sonne, honoureth not the Father which sent him, and is guilty therefore before God, of impiety and prophanenesse. From this hainous crime King Herod in * 1.38 no wise can be exempted, that caused all the Infants of Bethlehem of two yeares old and under, to be cruelly murthered, in hope thereby to put the true Messias and Saviour of the world to death. For which deed, accom∣pained * 1.39 with many other strange cruelties, as by killing the ordinary Iud∣ges of the house of David, and his owne wife and children, this Caitise was tormented with sundry intolerable griefes, and at last devoured by an horrible and most fearefull death. For (as Iosephus reporteth) his body was boyled, and his bowels gnawne in two by a soft and slow fire, fretting in∣wardly, without any outward appearance of heate: besides the rave∣nous and insatiable desire of eating, which so possessed him, that with∣out chewing, his meat in whole lumps descended into his body, devou∣ring it so fast as it could be throwne into his mouth, and never ceasing to farse his greedy throat with continuall sustenance: moreover, his feet were so swolne and pust up with such a flegme, that a man might see through them; his privy parts so rotten and full of vermine, and his breath so stinking, that few or none durst approach neer unto him; yea his owne servants for sooke him. Now lying in this wretched plight, when this wic∣ked man saw no remedy could be found to asswage his griefe, hee went about to kill himselfe, and being not able to performe it, he was constrained to endure all the pangs of a most horrible, lingring, and languishing death, and at last mad and miserable bestraught of sense and reason, to end his dayes.

As for Herod the Tetrarch, sirnamed Antipas (who to please Herodias, * 1.40 had caused Iohn Baptist to be beheaded) when hee had likewise prepared snares for our Saviours feet, and being sent to him by Pilate, to quit himself, and gratifie him withall, had jeasted and mocked at him his belly full, * 1.41 behold, his reproaches and mockes (was he never so subtle) turned into his owne bosome: for first, after that his army had been discomfited by the souldiers of King Aretas, whose daughter (in regard of Herodias his brother Philips wife) he had repudiated; a further shame and dishonour befell him, even to be deprived of his Royall dignity; and not only to be brought into a low and base estate, but also being robbed of his goods, to be banished into a farre countrey, and there to make an end of the rest of his life.

As touching Pilate the governour of Iudea, he did so excell in wicked∣nesse and injustice, that notwithstanding the restraint of his owne con∣science, the law of civill equity, and the advertisement of his own wise, * 1.42 yet he condemned Christ Iesus, the just and innocent, to the death of the crosse: albeit hee could not but know the power of his miracles, the re∣nowne whereof was spread into all places. But ere long having been con∣strained to erect the image of the Emperour Caligula in the Temple of Ie∣rusalem to be worshipped, he was sent for to make personall appearance at Rome, to answer to certaine accusations of cruelty which were by the Iewes objected against him: And in this journey being afflicted in consci∣ence, * 1.43 with the number and weight of his misdeeds, like a desperate man, to prevent the punishment which he feared, willingly offered violence to his owne life, and killed himselfe.

The first Emperour that tooke in hand to persecute the Christians, was Nero the Tyrant; picking a quarrell against them for setting the City on * 1.44 fire; which being himselfe guilty of, hee charged them withall, as desirous to finde out any occasion to doe them hurt: wherefore under pretence of the same crime, discharging his owne guilt upon their backs, hee exposed them to the fury of the people, that tormented them very sore, as if they had been common burners and destroyers of Cities and the deadliest ene∣mies of mankinde. Hereupon the poore Innocents were apprehended, * 1.45 and some of them clad with skinnes of wilde beasts, were torne in pieces by dogges; others crucified, or made bone-fires of on such heapes, that the flame arising from their bodies, served in stead of torches for the night. To conclude, such horrible cruelty was used towards them, that many of their very enemies did pitty their miseries. But at last this wretch, the causer of all, seeing himselfe in danger to be murthered by one appointed for that purpose (a just reward for his horrible and unjust dealing) hastened his death by killing himselfe, as it shall be shewed more at large in the se∣cond booke.

The author of the second persecution against the Christians, was Domi∣tian, * 1.46 who was so puft up and swolne with pride, that he would needs ascribe unto himselfe the name of God. Against this man rose up his houshold servants, who by his wives consent slue him with daggers in his privy cham∣ber: his body was buried without honour, his memory cursed to posterity, and his ensignes and trophies throwne downe and defaced.

Trajan, who albeit in all things, and in the government of the Empire also, shewed himselfe a good and sage Prince, yet did hee dash and bruise himselfe against this stone with the rest, and was reckoned the third perse∣cuter of the Church of Christ: for which cause he underwent also the cruell * 1.47 vengeance of God, and felt his heavy hand upon him: for first he fell into a palsie, and when he had lost the use of his sences (perswading himselfe that he was poisoned) got a dropsy also, and so died in great anguish.

Hadrian in the ninth yeare of his Empire caused tenne thousand Chri∣stians to be crucified in Armenia at one time; and after that ceased not to stirre up a very hot persecution against them in all places. But God perse∣cuted him, and that to his destruction; first with an issue of bloud, where∣with he was so weakned and disquieted, that oftentimes he would faine * 1.48 have made away himselfe: next with a consumption of the lungs & lights, which he spate out of his mouth continually; and thirdly with an unsati∣able

dropsie: so that seeing himselfe in this horrible torment, he desired poi∣son to hasten his death, or a knife to make quicke riddance; but when all those means were kept backe, he was inforced to endure still, and at last to die in great misery.

Whilest Marcus Antonius, sirnamed Verus, swayed the empire, there were exceeding cruelties set abroach against the poore Christians every * 1.49 where, but especially at Lions and Vienna in Daulphin (as Eusebius in his Ecclesiasticall History recordeth;) wherefore he wanted not his punish∣ment, for he died of an Apoplexy, after he had lien speechlesse three dayes.

After that Severus had proclaimed himselfe a profest enemy to Gods Church, his affaires began to decline, and he found himselfe pestered with divers extremities, and set upon with many warres; and at length as∣saulted with such an extreme paine throughout his whole body, that lan∣guishing and consuming, he desired oft to poison himself, and at last died in great distresse. Vitellius Saturninus one of his Lievtenants in those exploits * 1.50 became blinde: another called Clandius Herminianus Governour of Capa∣docia, who in hatred of his owne wife that was a Christian, had extremely afflicted many of the faithfull, was afterwards himselfe afflicted with the pestilence, persecuted wi••h vermine bred in his owne bowels, and devoured of them alive in most miserable sort. Now lying in this misery, he desired not to be knowne or spoken of by any, lest the Christians that were lest un∣murthered, should rejoice at his destruction, confessing also that those plagues did justly betide him for his cruelties sake.

Dicius, in hatred of Philip his predecessor, that had made some profession * 1.51 of Christianity, wrought tooth and naile to destroy the Church of Christ, using all the cruelties and torments which his wit could devise, against all those which before time had offered themselves to be persecuted for that cause. But his devillish practises were cut short by means of the war which he waged against the Scythians; wherein, when he had raigned not full two * 1.52 yeares, his army was discomfited, and he with his son cruelly killed, Others * 1.53 say, that to escape the hands of his enemies, he ran into a whirl••pit, and that his body was never found after.

Neither did the just hand of God plague the Emperour onely, but also as well the heathen Gentiles throughout all Provinces and dominions of the Romane Empire. For immediately after the death of this Tyrant, God * 1.54 sent such a plague and pestilence amongst them, lasting for the space of ten yeares together, that horrible it is to heare, and almost incredible to be∣leeve. Dionysius writing to Hierax a Bishop of Aegypt, declareth the mor∣tality of this plague to have been so great at Alexandria, where hee was Bishop, that there was no house in the whole city free. And although the greatnesse of the plague touched also the Christians somewhat, yet it scourged the heathen Idolaters much more: beside that, the behaviour of the one and the other was most divers: for as the foresaid Dionysius doth record, the Christians through brotherly love and piety did not refuse one to visit and comfort another, and to minister to him what need required: notwithstanding it was to them great danger; for divers there were, who in closing up their eies, in washing their bodies, and int••rring them in the ground, were next themselves which followed them to their graves. Yet all this s••ayed not them from doing their duty, and shewing mercy one to

another. Whereas the Gentiles contrarily being extremely visited by the hand of God, felt the plague, but considered not the striker; neither yet considered they their neighbour, but every man shifting for himselfe, ca∣red not for one another. Such as were infected, some they would cast out of the doores halfe dead, to be devoured of dogs and beasts; some they let die within their houses, without all succor; some they suffered to lie un∣buried, for that no man durst come neere them: and yet notwithstanding, for all their voyding and shifting, the postilence followed them whither∣soever they went, and miserably consumed them. Insomuch that Dionysius reporteth of his owne city Alexandria, That there was not left in the city, of old and young, so many as there was wont to be old men from three∣score yeares upwards. This plague, though it spred it selfe over the whole world, yet especially it raged where the Edicts of the Emperour had beene against the Christians, whereby many places became utterly de∣solate.

Valerian, albeit in the beginning of his Empire he shewed himself som∣what mild and gentle towards the professors of religion, yet afterwards he became their deadly enemy; but when he had terribly persecuted them in his dominions, it was not long ere he was taken prisoner in the Persian wars, being seventy yeares old, and made a slave to his conquerour all the rest of his life: And whose condition was so miserable, that Sapor King of * 1.55 Persia used his backe as a blocke or stirrop to mount upon his horse. Yea he dealt so cruelly with the poore old man (as Eusobius testifieth) that to make up the full number of his miseries, he caused him to be fleine alive, and poudred with salt.

The like severity of Gods terrible judgment is also to be noted in Glau∣dius * 1.56 his President, and minister of his persecution••: For God gave him up to be possessed and vexed of the Devill, in such sort, that biting off his owne tongue in many small pieces, he so ended his dayes.

Neither did Galienus the sonne of Valerian, after the captivity of his fa∣ther, utterly escape the righteous hand of God: for beside the miserable captivity of his father, whom he could not restore, such strange portents, and such earthquakes did happen, also such tumults, commotions, and re∣bellions did follow, that Trebellio doth reckon up to the number of thirty together, which at sundry places, all at one time, tooke upon them to be Emperours of the Romane Monarchy: by the means whereof hee was not able to succour his father, though he would: notwithstanding the said Gali∣enus, being, as is thought, terrified by the example of his father, did remove, * 1.57 or at leastwise moderate the persecution stirred up against the Christians, as it may appeare by his Edict set forth in Eusebius.

Aurelian being upon point to trouble the quiet of the church, which it a while enjoyed under the Emperour Galien; even whilst he was devising new practises against it, a thunderbolt fell from heaven at his feet, which so amazed him, that his malitious and bloud-thirsty mind was somewhat re∣bated and repressed from doing that which he pretended; untill that reour∣ning * 1.58 to his old bent, and persevering to pursue his purpose, when Gods thunder could not terrifie him, he stirred up his owne servants to cut his throat.

Dioclesian went another way to worke, for he did not set abroach all his practises at one push, but first assayed by subtle means to make those that

were in his army to renounce their faith; then by open proclamation com∣manded, that their churches should be rased and beaten downe, their Bibles burned and torne in pieces: that they that were Magistrates, or bore * 1.59 any publique office in the commonwealth, if they were Christians, should be deposed: and that all bondmen that would forsake their profession, should be enfranchised. When hee had thus left no devise unpractised that might further to abolish and destroy the religion of Christ, and per∣ceiving that, notwithstanding all his malice and cruell rage, it every day (through the wonderfull constancy of Martyrs) increased and grew even against the haire; with very spight and anger he gave up the Empire. And lastly, when he had been tormented with diverse and strange diseases, and that his house had been set on fire with lightning, and burned with fire from heaven, and he himselfe so scarred with thunder, that he knew not where to hide him, he fell mad and killed himselfe. There was joyned to this man in the government of the Empire, one Maximilian, whose cruelty and ty∣ranny against the Christians was so outragious also, that upon a solemne festivall day, when infinite numbers of them were assembled together at * 1.60 Nicomedia, in a Temple, to serve God, he sent a band of Atheists to in∣close them, and burne the Temple and them together, as they indeed did: for there were consumed at that bone-fire (as Nicephorus writeth) twenty * 1.61 thousand persons. In like sort dealt he with a whole city in Phrygia, which after he had long besieged, hee caused to be burnt to cinders, with all the inhabitants therein. But the end of this wretch was like his life, even mi∣serable: for lying a while sicke of a grievous disease, the very vermine and such horrible stinke came forth of his body, that for shame and griefe hee hung himselfe.

Maximinus that raigned Emperour in the East, was constrained to inter∣rupt * 1.62 and make cease his persecution which he had begun, by means of a dangerfull and grievous sicknesse, and to confirme a generall peace to all Christians in his dominions, by publique Edicts.

His sicknesse was thus: In the privy members of his body, there grew a sudden putrifaction, and after in the bottome of the same a botchy corrupt bile, with a fistula, consuming and eating up his intrails, out of the which came swarming an innumerable multitude of lice, with such a pestiferous stinke, that no man could abide him; and so much the more, for that all the grossenesse of his body, by abundance of meat before he fell sicke, was turned into fat; which fat now putrified and stinking, was so ugsome and horrible, that none that came to him could abide the sight thereof, by rea∣son whereof the Physitians which had him in cure, some of them not able to abide the intolerable stink, were commanded to be slaine; other some, because they could not heale him, being past hope, were also cruelly put to death. At length, being put in remembrance, that his disease was sent of God, hee began to repent of the cruelty which he had shewed the Christi∣ans, and forthwith commanded all persecution to cease.

But (alas) this peace was so brittle, that it lasted but six moneths; for even then he sought by all means possible againe to trouble and disquiet their rest, and sent forth a new Edict quite contrary to the former, impor∣ting their utter destruction. And thus being nothing amended, but rather made worse by his sicknesse, it affailed him afresh, in such sort, that every day growing in extremity, as he grew in cruelty, it at last brought him to

his death, his carkasse being all rotten and full of corruption and wormes. Saint Chrysostome writeth of him, That the apple of his eye fell out before he died. * 1.63

Maxentius and Licinius, the one Emperour of Italy, the other of the East, perceiving how the Emperour Constantine that raigned in the West, was had in great reputation, for maintaining the cause of the Christians, began also to doe the like: but by and by their malice and hypocrisie discovered it selfe, when they undertook to trouble and afflict those whom before they seemed to favour. For which cause Constantine taking arms against them, destroyed them both one after another; for Maxentius thinking to save himselfe upon a Bridge on Tyber, was deceived by the breaking of the Bridge, and so drenched and drowned in the water. Licinius was taken and put to death. And thus two Tyrants ended their dayes, for persecuting the Church of Christ.

In the tenth yeare of the persecution of Dioclesian, Galerius his chiefe * 1.64 minister and instrument in that practise, fell into a grievous sicknesse, ha∣ving a sore risen in the neither part of his belly, which consumed his privy members, from whence swarmed great plenty of wormes engendred by the putrefaction. This disease could not be holpen by any Chirurgery or Phy∣sick: wherefore he confessed that it justly happened unto him for his mon∣strous cruelty towards the Christians, and called in his proclamations which he had published against them. Howbeit notwithstanding he died miserably, and as some write slew himselfe.

CHAP. X. More examples of Persecutors.

SAint Bartholomew one of the twelve Apostles, after hee had preached Christ Jesus unto the Indians, and deli∣vered them the Gospell written by Saint Mathew, and had converted many unto the Faith, albeit the mira∣cles which he wrought were strange and supernatural (for hee restored many diseased persons to their health, and clensed King Polemius his daughter from an unclean spirit wherewith she was possessed) yet in * 1.65 regard that he destroyed their Idoll Astaroth, and bewraied the subtilties of Satan, he was by Astyages, Polemius younger brother, at the instigation of the Idolatrous Priests, first cruell beaten with clubs, after fleyed, and last of all beheaded. But within thirty dayes after, both the wicked King, and the sacrilegious Priests, were poffessed with devills, and brought to a wret∣ched and miserable death.

Aphraats that heavenly Philosopher, going out of his Cloyster to∣wards * 1.66 the Temple, to feed the flocke of Christ with some wholesome food of sound Doctrine; and being perceived by the Emperour Valeus, and de∣manded * 1.67 whither he went; he answered, To pray for him and his kingdome. Yea, but said the Emperour, it were more convenient for thee that profes∣sest thy selfe a Monke, to remaine at home in contemplation, than to stray

abroad: True answered this holy man, if Christs sheep enjoyed peace; but as it becommeth an honest Matron to sit still within doors; nevertheles if her house were on fire, and the flame invi••oned her, should she not stirre to helpe to quench it? And should I lye still, and see my Countrey set on fire by the persecution? Whereat the Emperour being netled, threatned him with death; and one of his chamberlaines taunting him for his bold∣nesse, used him most currishly. But presently as he went to the Baths, to make them ready for the Emperour, the hand of God stroke him with an Apoplexy, that he fell downe dead into the waters.

Under the Empire of Iulian the Apostate, all they that either conspired * 1.68 or practised the death of Cyrillus a Deacon of Heliopolis, scituate neer to Libanus, came to a miserable end: for after that Constantine was deceased, by whose authority the holy Martyr had broken downe many of their Ima∣ges and Idoils, the abhominable Idolaters did not onely murther him, but also devoured his liver with bread, as if it had been the sweetest morsell of meat in the world. But the all-seeing eye of God saw their villany, and his revengefull rod bruised them in peeces: for their teeth wherewith they chewed that unnaturall food, fell all out of their heads; and their tongues wherewith they tasted it, rotted and consumed to nothing; and lastly, their eyes which beheld it, failed them, and they became blinde. And thus were they all served, not one excepted, bearing justly the markes of Gods wrath for so inhumane and unnaturall a deed.

At Tyre a City of Phoenicia, under the raigne of Dioclesian, many Chri∣stians * 1.69 that stoutly professed and maintained the Faith and Religion of Christ Jesus, were after many tortures and destructions, exposed to wilde beasts to be devoured, as Beares, Libards, wilde Boares, and Buls: the sa∣vage basts, though made fierce and furious by fires and swords, yet (I know not by what secret instinct.) resused once to touch them, or to come neere them, but turned their teeth upon the Infidels that were without, and came to set them on upon the Saints, and tore many of them in pieces in their steads. Howbeit, although they escaped the jawes of wilde beasts, yet they escaped not the swords of them that were more savage than any beasts: and though the bowels of Beares refused to entombe them, yet were they intombed in the flouds, and crowned with the Crowne of sacred martyr∣dome.

Processus and Martianus, Keeper of the Prison wherein the Apostles Pe∣ter and Paul were inclosed at Rome, seeing the miracles which were wrought by their hands, believed in Christ, and together with seven and forty other prisoners were baptized. Which when Paulinus the Judge per∣ceived, hee injoyned them to lay aside their conscience, and offer sacrifice to Idols. But they, readier to obey God than man, could neither by threats nor violence bee brought to it; but chose rather to bee beaten with clubs * 1.70 or consumed with fire, or scourged with Scorpions, as they were, than to yeeld to deny their Maker, by doing worship to devilish and mon∣strous Idols. But that Judge the procurer of their martyrdomes, shortly after became himselfe an object of Gods wrath; when his eye-sight fai∣led him, and an evill spirit so possessed and tormented him, that in the extremity of terrours and griefe, he breathed out ere long his last and mise∣rable breath.

Nicephorus reporteth, How the Emperour Trajan having caused five * 1.71

holy Virgins to be burned, for standing in the profession of the Truth, commanded certaine Vessells to be made of their ashes mingled with brasse, and dedicated them to the service of a publique Bath; but the Bath that before time instilled a wholesome and healthfull vapour into mens bodies, now became pernitious and fatall unto them: for all that wa∣shed themselves therein, felt presently such a giddinesse in their braines, and such a dimnesse of sight, that they fell downe dead forthwith: The cause of which mischiefe being perceived by Trajan, he melted againe the Virgin-moulded Vessells, and erected five statues to the honour of them; so choaking as it were one superstition with another, to his owne eternall infamy and disgrace.

Agapitus, a youngman of fifteene yeares of age, being apprehended by * 1.72 the inhabitants of Preneste, and grievously tormented, for refusing to offer sacrifice to their Idols; and when all would not serve to shake the foun∣dation of his Faith (which was builded upon a Rocke) hee was con∣demned and executed to death: For, being first scourged with whips, then hanged up by the feet; after having hot scalding water poured upon him, at last hee was cast unto wilde beasts. With all which torments being not terrified, nor yet dispatched, finally had his head cut off. But behold, the Judge called Antiochus, that pronounced the sentence, fell downe from his Throne before the face of the world, even whilst the young man was in the mid'st of his torments; and by his example made knowne to all men, how odious such cruell persecutors are in the sight of Him that judgeth the Earth, and controlleth the mightie Princes and Potentates of the same.

In the Empire of Iulian the Apostate the Lord sene such horrible earth∣quakes upon the world, that what for the fall of houses, and raptures of fields, neither citie nor countrey was safe to abide in: besides, such an ex∣treame drouth dryed up the moisture of the earth, that victualls were very geason and deare. These plagues Theodoret avoucheth to have fallen upon * 1.73 the world for the impietie of Iulian, and the miserable persecution of Christians.

The Emperour Gallus had good successe in his affaires whil'st he abstai∣ned * 1.74 from shedding the bloud of the Christians; but as soone as hee gave himselfe over unto that villany, his prosperitie, Kingdome, and life dimi∣nished and decreased at once: for within two yeares he and his sonne V••∣lusianus, in the warre against Aemylian, were both slaine, through the defection of his souldiers, who in the point of necessitie forsooke him. Beside, the Lord in his time sent upon the Provinces of Rome a generall and contagious pestilence, which lasted whole ten yeares without intermis∣sion, to make satisfaction for the much innocens blood which was spilled amongst them.

Arnolphus the fourescor▪th Emperour, raged like a Tyrant against all men, but especially against those that professed the Religion and name of * 1.75 Christ Jesus: for which cause the Lord stirred up a woman the wife of Guid••, to minister unto him the dregs of his wrath in a poysoned cup, by means whereof such a rottennesse possessed all his members, that lice and wormes issuing out continually, he dyed most miserably in Or••nge, a city of Bavary, the twelfth yeare of his raigne.

Bajazet the Turke, to what a miserable and ludibrious end came he, for * 1.76

his outragious hatred against all Christendome, but especially against Constantinople, which he had brought to so low an ebbe, that they could scarce have resisted him any longer, had not Tamberlaine the Tartarian revo∣ked him from the siege, and bidden him leave to assayle others, and looke unto his owne? And indeed he welcommed him so kindly, that he soone tooke him prisoner, and binding him with chaines of gold, carried him up * 1.77 and downe in a cage for a spectacle, using his backe for a foot-stoole to get upon his horse. And thus God plagueth one Tyrant by another, and all for the comfort of his chosen.

Gensericus King of the Vandales exercised cruell tyranny against the * 1.78 professors of the truth. So did Honoricus the second also: but both of them reaped their just deserts: for Gensericus dyed, being possessed with a Spirit; and Honoricus being so rotten and putrified, that one member dropped * 1.79 off after another. Some say, that he gnawned off his owne flesh with his teeth.

Authar is the twelfth King of Lombardy forbad children to be baptised * 1.80 or instructed in the Christian Faith: seeking by that means to abolish and pluck downe the Kingdome of Christ; but he raigned not long, for ere six yeares were compleat, he dyed with poyson at Pavia: And so he that thought to undermine Christ Jesus, was undermined himselfe most deser∣vedly, in the yeare of our Lord 593.

When Arcadius the Emperonr, through the perswasion of certain envi∣ous fellowes, and his wife Eudoxia, had banished Iohn Chrysostome Bishop * 1.81 of Constantinople into Bosphorus; the next night there arose such a terri∣ble earth-quake, that the Empresse and the whole citie was sore affrighted therewith; so that the next morrow messengers after messengers were sent * 1.82 without ceasing, till they had brought him backe againe out of exile, and his accusers were all punished for their wrongfull accusation. Thus it plea∣sed God to testifie the innocency of his servant, by terrifying his enemies.

Smaragdus an Exarch of Italy was transported by a Devill, for tyranni∣zing over Christians in the first yeare of the Empire of Mauritius.

Ma••••u••ha a Sarasen, being equall to Pharoah in persecuting the Church of God, God made him equall to him also in the manner of his destru∣ction: * 1.83 for as hee returned from the spoyle of the Monastery of Ca••••ime and Mossana, and the Daughter of many Christians, the Lord caused the sea to swallow up his whole army, even an hundred ships, so that few or none escaped.

Another time, even the yeare 719, they were miraculously con∣sumed with famine, sword, pestilence, water, and captivitie, and all for * 1.84 their infestuous rancour and tyranny towards Christians: for whom the famine spared, the sword devonred; whom both these touched not; the pestilence ate up; and they that escaped all three, yet perished in the wa∣ters; and ten ships that escaped the waters, were taken by the Romans and the Syrians: surely an egregious signe of Gods heavie wrath and displea∣sure.

To conclude, there was never any that set themselves against the Church of God, but God set himselfe against them by some notable judgement: so that some were murthered by their subjects, as Bluso King of the Vandales; others by their enmies, as Vdo Prince of Sclavonia; others by their wives, as Cruco another Sclavonian Prince; others discomfited in warre,

as Abbas the King of Hungaria: some destroyed by their owne horses, as Lucius the Emperour, who first cast his owne daughter, because she was a Christian, amongst the same horses. And generally few persecutors esca∣ped * 1.85 without some evident and markable destruction.

CHAP. XI. Of the Iewes that persecuted Christ.

BY how much the offence of the Iews was more hainous, not onely in despising and rejecting the Lord of glory, whom God had sent amongst them for their salvation, but also in being so wicked as to put him to death; by so much the more hath God bestowed his fearfull indignation upon them: as at many other times, so especially by that great calamity and desolation which they abid at their last destruction, begun by Vespasian, and perfected by Titus; which was so great and lamentable, as the like was never heard of untill this day: for if the sacking and over∣throw of Ierusalem, then when Ieremy the Prophet made his booke of Lamentations over it, was reputed more grievous than the subversion of Sodome, which perished suddainly, how much more then is this last de∣struction without all comparison, by reason of those horrible and strange miseries, which were there both suddainly & in continuance of time com∣mitted? Neither truly is there any History which containeth a descrip∣tion of so many miseries as this doth: as it may appeare by Iosephus record of it. For after that they had been afflicted in divers countries, and tossed up and downe by the Deputies a long while, there were slaine at Caesarea in one day twenty thousand: At Alexandria another time fifty thousand: at Zabulon and Joppe eight thousand and foure hundred, besides the bur∣ning of the two Towns: at Damascus ten thousand that had their throats cut. As for Jerusalem, when it had a long time endured the brunt of the warre both within and without, it was pinched with so sore a famine, that * 1.86 the dung of Oxen served some for meat: others fed upon the leather of old shooes and buckles; and divers women were driven to the extiemity to boyle and eat their owne children: Many thinking to save their lives by flying to the Enemy, were taken and slit in pieces, in hope to finde gold and silver in their guts; in one night two thousand were thus piteously dealt withall; and at the last the whole City was by force taken, and the holy Temple conslumed by fire. And this in generall was the miserable issue of that lamentable warre: during which, fourscore and seventeen thousand Iewes were taken Prisoners, and eleven hundred thousand slaine; for within the city were inclosed from the beginning to the ending, all those that were assembled together from all quarters of the earth, to keep the Passeover, as their custome was. As touching the prisouers, some were carried to Rome in triumph; others were here and there massacred at their conque∣rors wils; somes lot it was to be torn in pieces and devoured of wild-beasts; others were constrained to march in troops against their fellowes, and kill one another as if they had been enemies. All which evils came upon them

for the despight and fury which they used towards the Sonne of God and our Saviour; and that was the cause why he, foreseeing this desolation, wept over Jerusalem, and said, That it should be besieged on every side, and rased to the ground, and that not one stone should be left upon another, because it knew not the time of her visitation. Likewise said he to the woman that bewai∣led him as he was led to the Crosse, That they should not weep for him, but for themselves and their children, because of the dayes of sorrow which were to come, wherein the barren and those that had no children, and the dugs that never suckled should bee counted happy. So horrible and pitifull was the destruction of this people, that God would not suffer any of his owne children to bee wrapped in their miseries, nor to perish with this perverse and unbelieving Nation: for (as Eusebius reporteth) they were a little be∣fore the arrivall of these mischiefes, advertised from heaven by the speciall providence of God, to forsake the City, and retire into some far Coun∣try where none of these evils might come neer them. The reliques of this * 1.87 wretched people that remained after this mighty tempest of Gods wrath, were dispersed and scattered throughout all nations under heaven, beeing subject to them with whom they sojourned, without King, Prince, Judge, or Magistrate to lead and guide them, or to redresse their wrongs, but were altogether at the discretion and commandement of the Lords of those Countries wherein they made their abode; so that their condition and kind of life is at this day so vile and contemptible (as experience sheweth) that no nation in the world is halfe so miserable, which is a manifest badge of Gods vengeance yet abiding upon them.

And yet for all this, these dispersed reliques ceased not to vomit out the foame of their malice against Christ, it being so deep rooted an evill, and so inveterate, that time nor reason could revoke them from it. And no mar∣vell, seeing that God useth to punish the greatest sinnes with other sinnes, as with the greatest punishment: so they having shut their eyes to the light when it shined among them, are now given over to a reprobate and harde∣ned sence; otherwise it were not possible they should remain so obstinate. And albeit (God be thanked) we have many converts of them, yet I dare say for the most part, they remain in malitious blindnesse, barking against, and despighting both our Saviour himselfe, and all that professe his name, although their punishments have been still according to their deserts: as by these examples following shall appeare.

The Jewes of Inmester, a Towne lying betwixt Calchis and Antioch, being upon a time celebrating their accustomed playes and feasts, in the midst of their jollity, as their use is, they contumeliously reviled not only Christians, but even Christ himselfe: for they got a Christian childe, and hung him upon a Crosse, and after many mocks and taunts, making them∣selves merry at him, they whipt him to death. What greater villany could there be than this? Or wherein could these Devils incarnate shew forth their malice more apparently than thus? not content once to have cruci∣fied Christ the Saviour of the World, but by imitation to performe it againe; and as it were to make knowne, that if it were undone, they would doe it: So also handled they a boy called Simeon, of two years and an halfe old, in the yeare of our Lord 1476. and an another in Fretulium five years after that. But above all, they massacred a poore Carpenters son in Hun∣gary * 1.88 in hatred of Christ, whom they falsly supposed to bee a Carpenters

son: for they cut in two all his veines, and suckt out his blóud with quills. And being apprehended and tortured, they confessed that they had done the like at Thirna foure yeares before, and that they could not be without Christiàn bloud, for therewithall they anointed their Priests. But at all these times they suffered just punishment; for being still taken, they were either hanged, burned, murthered, or put to some other cruell death, at the discretion of ••he Magistrates. Moreover, they would at divers times buy the Host of some Popish Priest, and thrust it through with their knives, and use it most despightfully. This did one Bleazarus in the yeare of our Lord 1492, the 22 of October, but was burnt for his labour: and eight and thirty at another time for the same villanie, by the Marquesse Io∣achinus: for the caitifes would suffer themselves to be baptised for none o∣ther end, but more securely to exercise their villanies.

Another Jew is recorded in the yeare of our Lord 147 to have stoln the picture of Christ out of a Church, & to have thrust it through many times * 1.89 with his sword, whereout, when bloud miraculously issued, hee amazed, would have burned it, but being taken in the manner, the Christians stoned him to death. The truth of which story, though I will not stand to avow, yet I doubt not but it might be true, considering that either the Devill might by his cunning so foster and confirme their superstition, or rather that seeing Christ is the subject of their religion as well as of ours, though after a corrupt and sacrilegious forme, and that the Jew did not so much aime at their religion, as at Christ the subject of it, the Lord might shew a miracle, not to establish their errour, but to confound the Jews impiety, especially in those young yeares of the Church.

In our English Chronicles are recorded many histories of the malitious practises of the Jews against Christians, in hatred of Christ Jesus our Savi∣our, whom they in contempt call our crucified God; and especially this devillish practise was most frequent amongst them here in England, as in Germany, France, and other places where they were suffered to inhabite; namely every year to steale some Christian man•• childe from the parents, * 1.90 and on good Friday to crucifie him in despight of Christ and Christian religion. Thus they served a childe at Lincolne named Hugo, of nine years of age, in the yeare 1255, in the reigne of Henry the third, and another at Norwich about the same time; having first circumcised him and detained * 1.91 him a whole yeare in custody. In which two facts they were apprehended; and at Lincolne thirty two of them put to death, and at Norwich twenty, But this was not all the punishment that they endured: as they proceeded and increased in their malice against Christ and his religion, so he procee∣ded in vengeance and indignation against them: First therefore at the co∣ronation of Richard the first, whereas some of them presumed to enter into the Court-gate contrary to the Kings expresse commandement, a great tu∣mult arising thereupon, a number of them were slaine, and their houses fired in the City of London, by the raging multitude and from thence the example spred into all other countries of the Land: for they following the example of the Londoners, havocked, spoyled, killed, and fired as many Jewes as they could come by; untill by the Kings Writs unto the Sheriffe of every County the tumult was appeased, and some few of the principall authors and stirrers of this outrage punished. And it is to bee noted, that this yeare the Iewes held for their Iubilie, but it turned to them a yeare

of confusion. Neither were they thus massacred onely by the Christians, but they became butchers of themselves also: For in the City of Yorke, when as they had obtained the occupying of a certaine Castle for their preservation, and afterward were not willing to restore it to the Christi∣ans againe, and being ready to bee vanquished, and offering much money for their lives, when as that would not be accepted, by the counsell of an old Jew among them, every one with a sharpe rasor cut anothers throat, whereby a thousand and five hundred of them were at that present destroy∣ed. At North-Hampton a number of them were burnt, for enterprizing to fire the City with wilde-fire, which they had prepared for that purposes besides many grievous impositions and taxes which were laid upon them. At last by King Edward the first they were utterly banished this Realme of England, in the yeare 1291: For which deed the Commons gave unto the King a Fifteen. And about the same time also they were banished out of France for the like practices; and still the wrath of God ceaseth not to punish them in all places wheresoever they inhabit.

But that their Impiety may bee yet more discovered, I will here set downe the confession of one of their own Nation, a Jew of Ratisbone con∣verted * 1.92 to the Faith, one very skilfull in the Hebrew tongue. This man being asked many questions about their superstition and ceremonies, an∣swered very fitly: and being demanded, why they thirsted so after Chri∣stian mens bloud? He said it was a mystery onely knowne to the Rabbines and highest persons; but that this was their custome he knew, when any of them was ready to dye, a Rabbine anointed him with this bloud, using these or such like words: If hee that was promised in the Law and Prophets hath truly appeared, and if this Iesus crucified bee the very Messias, then let the bloud of this innocent man that diedin his Faith, cleanse thee from thy sins, and help thee to eternall life. Nay Epiphanius affirmeth, That the Jews of Tybe∣rias did more confidently affirme it than thus: for they would whisper into a dying mans eare, Beleeve in Iesus of Nazareth whom our princes crucified, for he shall come to judge thee in the latter day: All which declareth how impious they are to goe against their owne conscience, and upon how fickle ground all their Religion standeth.

CHAP. XII. Of those that in our age have persecuted the Gospell in the person of the Faithfull.

AS the Religion of Christ hath beene hitherto cru∣elly crossed and besieged by the mightiest captaines of this world (as hath been partly declared) so it hath not been any better entertained by the Potentates of this age, that ceased not to disturbe the quiet, and pursue to death the lives of Gods children for their professions sake and to bring them utterly to ruine: to addresse all the engines and subtilties of their malicious and wicked counsels, without leaving any one device unthought of that their wit could imagine, or their

power afford; they joyned craft with force, and vile treason with horrible cruelty, thereby to suppresse the truth, and quench that faire and cleere light, which God after long time of blindnesse and ignorance, had caused of his infinite mercy to shine upon us. There fires were kindled every where with the bones of Martyrs; whilest for the space of forty yeares or thereabouts they never ceased to burne those that were followers of that way. Now when they saw that all their butcheries and burnings were not able to consume this holy seed, but that the more they went about to choake it, the more it grew up and increased, they tooke another course, and raised up troubles and seditions in all quarters, as if by that means they should attaine the end of their purpose. Hell vomited up all her Furies of warre, the whole earth was in a tumult, young and old with tooth and naile were imployed to root out the Church of Christ, but God stretching forth his arme against all their practises, shewed himselfe not only a Conqueror, but also a most sharpe revenger of all his adversaries. This is most apparent in that which happened to Thomas Arondel an English man, Archbishop of Canterbury, an enemy and persecutor of the Truth of Christ: who ha∣ving put to death divers holy and upright men, thinking that all he did was * 1.93 gain, was rooted out at last himselfe, by a most strange and horrible death; for he that sought to stop the mouth of God in his Ministers; and to hin∣der the passage of the Gospell, had his owne tongue so swolne, that it stop∣ped his owne mouth, that before his death hee could neither swallow nor speake, and so through famine died in great despaire.

Foelix Farle of Wartemberg, one of the Captaines of the Emperour Charles the fifth, being at supper at Ausburg with many of his compani∣ons, * 1.94 where threats were blowne out on every side against the Faithful, swore before them all, That before he died he would ••ide up to his spurs in the bloud of the Lutherans. But it hapned in the same night, that the hand of God so stroke him, that he was strangled and choaked with his own bloud: and so he rode not, but bathed himselfe, not up to the spurs, but up to the throat, not in the bloud of Lutherans, but in his owne bloud, before he died.

In the raign of Francis de Valois of late memory, the first King of France of that name, those men that shewed themselves frowardest, sharpest, and * 1.95 most cruell in burning and murthering the holy Martyrs, were also forwar∣dest examples of the vengeance of God prepared for all such as they are. For proofe whereof, the miserable end of Iohn Roma a Monke of the Order of the White Friers, may serve; who although in regard of his hood and habit ought not to be placed in the number of men of note, yet by reason of the notable example of Gods vengeance upon him, wee may rightly place him in this ranke. This man therefore, at that time when the Chri∣stians of Cabrier and Merindol began to suffer persecution, having obtai∣ned a Commission from the Bishop of Provence and the Embassadour Avignion, to make inquisition after and seise upon the bodies of all them that were called Lutherans; ceased not to afflict them with the cruellest torments he could devise: Amongst many of his tortures this was one, To cause their boots to be filled with boiling grease, and then fastning them overthwartwise over a bench, their legs hanging over a gentle fire, to seeth them to death. The French King advertised of this cruelty, sent out his Letters Patents from the Parliament of Provence, charging, That the said

Iohn de Roma should be apprehended, imprisoned, and by processe of law condemned. Which news when the Caitife heard, he fled backe as fast as he could trot to Avignion, there purposing to recreate and delight him∣selfe with the excrements of his oppression and robbery which hee had wrung out of the purses of poor people: but see how contrary to his hope it fell out; for first he was robbed of his evill gotten goods by his owne servants; and presently upon the same hee fell sicke of so horrible and strange a disease, that no salve or medicine could be found to asswage his paine; and beside it was withall so loathsome, that a man could not en∣dure his company for the stinke and corruption which issued from him. For which cause the white Fryers (his Cloysterers) conveyed him out of their Covent into the hospitall; where increasing in ulcers and vermine, and being become now odious, not onely to others, but to himselfe also, hee would often cry, either to be delivered from his noysomnesse, or to bee slaine, being desirous, but not able to performe the deed upon himselfe. And thus in horrible torments and most fearfull despaire he most misera∣bly died. Now being dead, there was none found that would give Sepul∣ture to his rotten carkasse, had not a Monke of the same Order dragged the carrion into a ditch, which he provided for the purpose.

The Lord of Revest, who a while supplied the place of the chiefe Presi∣dent in the Parliament of Provence, by whose meanes many of the Faith∣full * 1.96 were put to death, after hee was put beside his office, and returned home unto his owne house, was attached with so grievous a sicknesse, and such furious and mad fits withall, that his wise and neerest allyance not da∣ring to come near him, he like a frantick bedlam, enraged and solitarily en∣ded his life.

A Counsellor of the same Court called Bellemont, was so hot and zealous in proceeding against the poor prisoners for the Word of Gods sake, that to the end to pack them soon to the fire, he usually departed not from the Judgement Hall from morning to evening, but caused his meat and drinke to bee brought for his meales, returning not home but onely at night to take his rest. But whilest hee thus strongly and endeavourously imploy∣ed himselfe about these affaires, there began a little sore to rise upon his foot, which at the first being no bigger, than if a waspe had stung the place, grew quickly so red and full of paine, and so increased the first day by ranc∣kling over all his foot, and inflaming the same, that by the judgement of Physicians and Chirurgions, through the contagious fire that spread it selfe over his whole body, it seemed incurable, except by cutting off his foot, the other members of the body might be preserved: which hee in no case willing to yield unto, for all the medicines that were applied unto it, sound the second day his whole leg infected, and the third his whole thigh, and the fourth day his whole body, insomuch that he died the sameday, his deadbody being all partched as if it had been rosted by a fire. And thus he that was so hot in burning poore Christians, was himselfe by a secret flame of Gods wrath, as by slow and soft fire, burned and consumed to death.

Lewes du Vaine, brother in law to Meni••r the President of the said Parlia∣ment * 1.97 of Provence, with the brother and son of Peter ••urand, chiefe but∣cher of the city Ajax, the evening before the horrible cruelty was execu∣ted at Merindoll, fell at debate amongst themselves, and the morrow, as instruments of Gods judgements, slew one another.

The Judge of the City Aix (one of that wretched crew) drowned him∣selfe in his returne, as he passed over the river Durance.

As for the chiefe Judge that was principall in that murtherous action, * 1.98 touching the condemnation of those poore soules of Merindoll and Ca∣brieres, he likewise suddainly died before he saw the execution of that de∣cree which himselfe had set downe.

Iohn Mesnier Lord of Oppede, another chiefe Officer of the afore∣said * 1.99 Parliament, that got the leading of the murthering Army against the poore Christians aforesaid, committing such excesse of cruelty, that the most barbarous heathen in the world would have yearned to doe. For which cause hee was also summoned to appeare personally at the Parliament of Paris, there to answer those extortions, robberies, and oppressions, which were layd to his charge; and being convin∣ced and found guilty theieof, was neverthelesse released and set at li∣berty; and that which is more, restored to his former estate. Howbeit, though hee escaped the hands of men, yet was hee overtaken by the hand of God, who knew well enough the way how to entrap and abate his proud intents: for even then when hee was in the height of world∣ly prosperity, and busier than ever, in persecuting Christians, even then was hee pulled downe by a flux of bloud, which provoking his privy parts, engendred such a carnositie and thicknesse of flesh therein, and with∣all a restraint of urine, that with horrible outeries and raving speeches hee died; feeling a burning fire broyling his entrailes from his navill up∣wards, and an extreme infection putrifying his lower parts, and beginning to feele in this life, both in body and soule, the rigour of eternall fire, pre∣pared for the devill and his angels.

Iohn Martin Trombant of Briqueras in Piemont, vaunting himselfe * 1.100 every foot in the hinderance of the Gospell, cut off a Ministers nose of Angrogne in his bravery; but immediately after was himselfe as∣sayled by a mad Woolse, that gnawed off his nose as hee had done the Mi∣nisters, and caused him like a mad man to end his life: Which strange judgement was notoriously knowne to all the countrey thereabout; and beside, it was never heard that this Woolfe had ever harmed any man be∣fore. Caspard of Renialme, one of the Magistrates of the City of Anvers, that adjudged to death certaine poore faithfull soules, received in the same place, ere hee removed, a terrible sentence of Gods judgement against him∣selfe; for he fell desperate immediately, and was faine to be led into his house halfe beside himselfe, where crying that he had condemned the inno∣cent bloud, he forthwith died.

CHAP. XIII. Other examples of the same subject.

ABout the same time there happened a very strange judgement upon an ancient Lawyer of Bourges, one Iohn Cranequin, a man of ripe wit naturall, and a great practitioner in his profession, but very igno∣rant in the law of God, and all good literature, and so enviously bent against all those that knew more than himselfe, and that abstained from the filthy pol∣lutions of Popery, that he served instead of a Promo∣tor, to inform Ory the Inquisitor for them; but for his labour, the arme of God stroke him with a marvellous strange phrensie, that whatsoever his eyes beheld, seemed in his judgement to be crawling serpents: in such sort, that after he had in vaine experienced all kinde of medicines, yea and used the help of wicked sorcery & conjuration, yet at length his senses were quite benummed, and deprived him, and in that wretched and miserable e∣state he ended his life.

Iohn Morin, a mighty enemy to the professors of Gods truth, one that laboured continually at Paris in the apprehending and accusing the faith∣full, insomuch that he sent daily multitudes that appealed from him to the high Court of the Palace; died himselfe in most grievous and horrible tor∣ment. The Chancellour of Prat, he that in the Parliaments of France put up the first bill against the faithfull, and gave out the first commissions to put them to death, dyed swearing and blaspheming the name of God, his stomacke being most strangely gnawne in pieces, and consumed with wormes.

The Chancellour Oliver being restored to his former estate, having first * 1.101 (against his conscience) renounced his religion; so also now (the same con∣science of his, checking and reclaming) he spared not to shed much inno∣cent bloud, by condemning them to death. But such a fearefull judge∣ment was denounced against him (by the very mouths of the guiltlesse con∣demned soules) that stroke him into such a feare and terrour, that present∣ly he fell sick, surprised with so extreme a melancholy, that sobbing forth sighes without intermission, and murmurings against God, he so afflicted his halfe-dead body, like a man robbed and dispossest of reason, that with his vehement fits hee would so shake the bed, as if a young man in the prime of his yeares with all his strength had assayed to doe it. And when a certaine Cardinall came to visit him in this extremity, he could not abide his sight, his pains increasing thereby, but cried out as soone as he percei∣ved him departed, That it was the Cardinall that brought them all to dam∣nation. When he had been thus a long time tormented, at last in extreme angish and feare he died. * 1.102

Sir Thomas more L. Chancellour of England, a sworne enemy to the Gospell, and a profest persecutor by fire and sword, of all the faithfull, as if thereby he would grow famous and get renowne, caused to be erected a sumptuous Sepulchre, and thereby (to eternize the memory of his pro∣phane

cruelty) to be engraven the commendation of his worthy deeds: amongst which the principall was, that hee had persecuted with all his might the Lutherans; that is, the faithfull: but it fell out contrary to his hope; for being accused, convicted, and condemned of high Treason; his head was taken from him, and his body found no other sepulchre to lie in but the gibbet.

Cardinall Cr••s••entius, the Popes Embassadour to the Councel of Trent, in the yeare of our Lord 1552, being very busie in writing to his Master the Pope, and having laboured all one night about his letters; behold as he raised himselfe in his chaire, to stir up his wit and memory, over-dulled with watching; a huge blacke dog with great flaming eyes, and long eares dangling to the ground, appeared unto him: which comming into his chamber, and making right towards him, even under the table where hee sate, vanished out of his sight: whereat he amazed, and a while sencelesse, re∣covering himselfe, called for a candle, and when he saw the dog could not be found, he fell presently sicke with a strong conceit, which never left him till his death; ever crying, that they would drive away the black dog which seemed to climbe up on his bed: and in that humour he died.

Albertus Pightus, a great enemy of the Truth also (insomuch that Paulus Iovius calleth him the Lutherans scourge) being at Boloigne at the corona∣tion * 1.103 of the Emperor upon a scaffold, to behold the pompe and glory of the solemnization, the scaffold bursting with the weight of the multitude, he tumbled headlong amongst the guard that stood below, upon the points of their Halbards, piercing his body cleane through, the rest of his company escaping without any great hurt: for though the number of them which fell with the scaffold was great, yet very few found themselves hurt therby, save onely this honourable Pighius, that found his deaths wound, and lost his hearts bloud, as hath been shewed.

Poncher, Archbishop of Tours, pursuing the execution of the burning chamber, was himselfe surprised with a fire from God, which beginning at * 1.104 his heele, could never be quenched, till member after member being cut off, he died miserably.

An Augustine Frier named Lambert, Doctor and Prior in the City of Liege, one of the troop of cruell inquisitors for Religion, whilest he was preaching one day with an open mouth against the Faithfull, was cut short of a sudden in the midst of his sermon, being bereaved of sense and speech, insomuch that he was faine to be carried out of the pulpit to his cloister in a chaire, and a few dayes after was drowned in a ditch.

In the yeare of our Lord 1527, there was one George Hala a Saxon, Mi∣nister of the Word and Sacraments, and a stout professor of the reformed * 1.105 Religion, who being for that cause sent for to appeare before the Archbi∣shop of Mentz at Aschaffenburge, was handled on this fashion: they took away his owne horse, and set him upon the Archbishops fooles horse, and so sent them back homewards, conducted by one appointed for the pur∣pose: who not suffering him to ride the common and beaten way, but lea∣ding him a new course through uncoth paths, brought him into an ambush of theeves placed there by the Bishops appointment, who set upon him and murthered him at once: but it is notoriously knowne, that not one of that wicked rabble came to a good end, but were consumed one after another.

In a City of Scotland called Fanum Ianius, the chiefe mart Towne of that countrey, soure of the chiefest citizens were accused by a Monke be∣fore the Cardinall, for interrupting him in a Sermon, and by him condem∣ned to be hanged like heretickes, when no other crime could bee laid to their charge, save that they desired the Monke to tie himselfe to his text, * 1.106 and not to rove up and down as he did, without any certain scope or appli∣cation of matter. Now as they went to execution, their wives fell downe at the Cardinals feet, beseeching and intreating pardon for their husbands lives: which he was so farre from granting, that hee accused them also of heresie; and especially one of them (whose name was Helene) for hee caused her young infant to be pulled out of her armes, and her to be put to death with her husband, for speaking certaine words against the Virgin Mary, which by no testimonies could be proved against her. Which doome the godly woman taking cheerfully, and desiring to hang by her husbands side, they would not doe him the least favour, but drow∣ned her in a River running by, that it might be truly said, that no jot of mercy or compassion remained in them. But ere long the cruell Car∣dinall found as little favour at another Butchers hands, that slewe him in his Chamber, when hee dreamed of nothing lesse, and in his Cardinalls robes hanged him over the wall to the view of men. And thus God revenged the death of those innocents, whose blouds never cea∣sed crying for vengeance against their murtherer, untill he had justly pu∣nished him in the same kinde, and after the same fashion which hee had dealt with them.

Of this Cardinall, called David Beton, Buchananus reporteth many strange acts of Cruelty, both in the Common-wealth of Scotland, in matters of State, as also in the Church, in questions of Religion▪ how he suborned a false testament in the dead Kings name, whereby hee would have created himselfe chiefe Governour of the whole kingdom, had not his knavery bin soon detected: and how he set many together by the eares of the chiefest sort, not caring which of them soonest perished, so that they perished; glutting himselfe thus with bloud: But amongst all his cruelties, the least was not extended towards the professors of the Gospell, whom hee endea∣voured by all means possible, not to suppresse only, but even utterly to ex∣tinguish: Many he put to death with fire, divers he forced to revolt with ex∣treame torments, and many he punished with banishment: among whom was George Buchanan, the reporter of this history; who being taken and im∣prisoned, escaped through a window, whilest his keepers slept, out of this Lions jaws. Amongst the rest there was one George Sephocard, a most lear∣ned and sincere Preacher of the word of God, in whom his savage cruelty was most eminent, This man abiding at one Iohn Cockburns house, a man of no small reckoning & account, about 7 miles from Edenborough, was first sent for by the Cardinall, & after being not delivered, he together with the Vicegerent, beset all the passages that he might not escape; so that Cockburn was constrained to deliver him into their hands, upon the assurance of Earl Bothuel, who promised to protect him from all injuries: How be it notwith∣standing the Earles promise, and the countermand of the Vicegerent, re∣fused to meddle with that innocent man, yea and gave command, That no proceedings should be made against him; yet the bloudy tyrant condem∣ned him tobe put to death, & also caused the condemnation to be executed:

and that which doth more aggravate his cruelty, he caused a place to be prepared for him and his company, hung with tapestry and silke, very sumptuously, that he might be a joyfull spectatour and eye-witnesse of his torments. But marke how the just vengeancee of God shewed it selfe even in that place: for, as it is in the former story, not long after, this vile but∣cher was murthered in his owne house, by the conspiracy of Normanus Le∣slius, son to the Earle of Rothusia, who early in a morning surprised his porters, and all his servants, in their sleepe, and murthered him in his bed that had murthered so many Christians: and to stop the rage and fury of his friends, hung out his body for a spectacle unto them in the same place where a little before he had with such triumph beheld the tortures of that guiltlesse Martyr: Insomuch that almost all did not only acknowledge the just view of Gods judgement herein, but also remembred the last words of that constant Saint, who being ready to give up the ghost, urtered this speech in effect: He that sitteth and beholdeth us so proudly in that high place, shall within few dayes as reproachfully lye, as now arrogantly he sitteth.

A story not much unlike in manner of punishment, happened in the raign of King Henry the eighth, to one Sir Ralph Ellerker, Knight marshall in the towne of Calice, when as Adam Damlip, otherwise called George Bucker, a sincere Preacher of the word of God, was condemned to be execu∣ted as a traytour in pretence, though indeed for nothing but defending the truth against the dregs of Popery, would not suffer the innocent and godly man to declare either his faith, or the cause he dyed for: but said to * 1.107 the Executioner, Dispatch the knave, have done, not permitting him to speake a word in his owne defence to cleere himselfe from the treason that was objected, not proved against him; but this cruell Tyrant swore he would not away before he saw the trayterous heart out. Now this said Sir Ralph in a skirmish or road betweene the French and us at Bulloine, was amongst others slaine, whose only death sufficed not the enemies, but after that they had stripped him starke naked, they cut off his privy members, and pulled the heart out of his body, & so lefthim a terrible example to all bloudy and mercilesse men: for no cause was knowne why they should use him so rather than the rest; but that it is written, Faciens justitias Dominus & judicia omnibus injuria pressis.

Thomas B••aver, one of the Privy Councellors of the King of Scots, was a sore persecutor of the faithfull in that land: for which cause, lying on his * 1.108 death bead, he fell into despaire, and said, he was damned, and a cast∣away; and when the Monkes came about him to comfort him, he cryed out upon them, saying, That their Masses and other trash would do him no good, for he never beleeved them; but all that he did was for love of lucre, and not of Religion, not respecting or beleeving there was either a God or a Devill, or a hell, or a Heaven, and therefore he was damned, there was no remedy. And in this miserable case, without any signe of repen∣tance, * 1.109 he dyed.

But let us come to our homebred English stories, and consider the judg∣ments of God upon the persecutors of Christs Gospell in our own coun∣trey. And first to begin with one Doctor Whittington, under the raigne of King Henry the seventh, who by vertue of his office, being Chancellour to the Bishop, had condemned most cruelly to death a certaine godly woman in a town called Chipping sadberry for the profession of the truth,

which the Papists then called Heresie. This woman being adjudged to death by the wretched Chancellor, and the time come when she should be brought to the place of her martyrdome, a great concourse of people both out of towne and country was gathered to behold her end: Amongst whom was also the foresaid Doctor there present, to see the execution perfor∣med. The godly woman and manly Martyr with great constancy gave over her life to the fire, and refused no paines or torments to keep her conscience cleere and unreproveable against the day of the Lord. Now the Sacrifice being ended: as the people began to returne homeward, they were encountred by a mighty furious Bull, which had escaped from a Butcher that was about to kill him (for at the same time as they were slaying this silly Lamb at the townes end, a Butcher was as busie within the towne in slaying of this Bull.) But belike not so skilfull in his art of killing of beasts, as the Papists be in murthering Christians, the Bull broke loose, as I said, and ranne violently through the throng of the people, with∣out hurting either man or childe, till he came to the place where the Chancellour was, against whom, as pricked forward with some super∣naturall instinct, hee ranne full butt, thrusting him at the first blow through the paunch, and after goaring him through and through, and so killed him immediately, trayling his guts with his hornes all the street over, to the great admiration and wonder of all that saw it.

Behold here a plaine demonstration of Gods mighty power and judge∣ment against a wretched persecutor of one of his poore flocke: wherein (albeit the carnall sence of man doth often impute to blinde chance that which properly pertaineth to the only power and providence of God) yet none can be so dull and ignorant, but must needs con∣fesse a plaine miracle of Gods almighty power, and a worke of his own finger.

Stephen Gardiner also, was one of the grand butchers in this land, what a miserable end came hee unto? Even the same day that Bishop Ridley and Master Latimer were burned at Oxford, he hearing newes thereof, rejoyced greatly, and being at dinner ate his meat merrily; but ere he had eaten many bits, the sudden stroke of Gods terrible hand fell upon him, * 1.110 in such sort, that immediately he was taken from the board, and brought to his bed, where he continued 15 dayes in intolerable anguish, by reason he could not expell his urine; so that his body being miserably inflamed within (who had inflamed so many Godly Martyrs) was brought to a wretched end, with his tongue all blacke and swolne, hanging out of his mouth most horribly: a spectacle worthy to be beholden of all such blou∣dy burning persecutors.

Bonner Bishop of London, another arch butcher, though he lived long af∣ter this man, and dyed also in his bed; yet was it so provided of God, that as * 1.111 he had been a persecutor of the light, and a child of darknesse, so his car∣kasse was tumbled into the earth in obscure darkenes at midnight, contra∣ry to the order of all other Christians: and as he had been a most cruell murtherer, so was he buried amongst theeves and murtherers; a place by Gods judgement rightly appointed for him.

Morgan Bishop of S. Davids sitting upon the condemnation of the bles∣sed Martyr Bishop Farrar, whose roome he unjustly usurped, was not long * 1.112

after stricken by Gods hand after such a strange sort, that his meat would not go downe, but rise and picke up againe, sometime at his mouth, some∣time blowne out of his nose, most horrible to behold, and so continued unto his death. Where note moreover, that when Master Leyson (being then Sheriffe at Bishop Farrars burning) had fetcht away the cattell of the said Bishop, from his servants house into his owne custody, divers of them would never eate meat, but lay bellowing and roaring, and so dyed. Adde unto this Bishop Morgan, Iustice Morgan a Judge that sate upon the death of the Lady Iane: this Iustice, not long after the execution of the said Lady, fell mad, and being thus bereft of his wits, dyed, having ever in his mouth, Lady Iane, Lady Iane.

Bishop Thornton Suffragan of Dover, another grand persecutor, com∣ming upon a Saturday from the Chapter-house at Canterbury, and there upon the Sunday following looking upon his men playing at bowles, fell suddenly into a palsey, and dyed shortly after. And being exhorted to re∣member God in his extremity of sicknesse: So I do (saith he) and my Lord Cardinall too, &c.

After him succeeded another Suffragan, ordained by the foresaid Car∣dinall, and equall to his Predecessor in cruell persecuting of the Church; who injoying his place but a short time, fell downe a paire of staires in the Cardinals chamber at Greenwich, and broke his necke, and that presently (let it be noted) after he received the Cardinals blessing.

The like sudden death hapned to Doctor Dunning the bloudy and wret∣ched Chancellour of Norwich, who after he had most rigorously condem∣ned and murthered a number of simple and faithfull servants of God, was suddenly stricken with death even as he was sitting in his chaire.

The like also fell upon Berry, Commissary of Norfolke, another bloudy persecutor; who foure dayes after Queene Maries death having made a great Feast, whereat was present one of his concubines; as he was comming home from the Church, where he had ministred the Sacrament of Baptisme, fell downe suddenly to the ground with a heavy groane, and never stirred after, thus ending his miserable life without any shew of re∣pentance.

So Doctor Geffrey Chancellor of Salisbury, another of the same stampe, was suddenly stricken with the mighty hand of God in the midst of his buildings, where he was constrained to yeeld up his life, which had so little pitty of other mens lives before: and it is to be noted, that the day before he was thus stricken, he had appointed to call before him ninety poore Christians, to examine them by inquisition, but the goodnesse of God and his tender providence prevented him.

Doctor Foxford, Chancellor to Bishop Stockesley, dyed also suddenly. So did Iustice Lelond the persecutor of one Ieffery Hurst.

Alexander the Keeper of Newgate, a cruell enemy to those that lay in that prison for Religion, dyed very miserably, being so swollen, that he was more like a monster than a man, and so rotten within that no man could abide the smell of him. His sonne called Iames, after hee had spent all his fathers substance riotously, fell downe suddenly in Newgate market, and there wretchedly dyed. Iohn Peter sonne in law to the said Alexander, and no lesse cruell to the poore Christians, rotted away, and so dyed.

Cox an earnest Protestant in King Edwards dayes, and in Queene Maries time a Papist, and a Promoter, going well and in health to bed (as it seems was dead before the morning.

All these almost, with many more which I could recite, dyed suddenly, being most cruell and horrible persecutors of the flocke of Christ. Many there were, which though they escaped sudden death, yet did not avoid a most miserable and wretched end. In the number whereof I may place first Alexander the Keeper of Newgate, together with his sonne in law Iohn Peter, of whom mention was made before: Also Master Woodroofe the Sheriffe of London, who used to rejoyce at the death of the poore Saints of Christ, and would not suffer Master Rogers, going to his Mar∣tyrdome, to speake with his children: this man lay seven or eight yeares bed-rid, having one halfe of his body all benummed, and so conti∣nued till his dying day. Also one Burton the Bayliffe of Crowland in Lincolneshire, who having been a Protestant in outward shew in King Edwards dayes, as soone as Queene Mary was quietly seated in the king∣dome, became very earnest in setting up the Masse againe, and constrai∣ned the Curate by threats to leave the English Service, and say Masse. This blinde Bailiffe not long after, as he was riding with one of his neigh∣bours, a Crow flying over his head, let her excrements fall upon his face, the poysoned stinke and savour whereof so annoyed his stomacke, that he never lest vomiting untill he came home, and there after certaine dayes, with extreame paine of vomiting, crying and cursing the Crow, desperate∣ly he dyed without any token of repentance. Also one Robert Baldwine, who being stricken with lightning, at the taking of William Seaman, pined away and dyed. Robert Blomfield also, Bailiffe to Sir Iohn Ierningham, after he had prosecuted one Master Browne, pined away both in his goods and body, by a consumption of both.

William Swallow the cruell tormentor of George Egles, was shortly after plagued of God, that all the haire of his head, and nailes of his fingers and toes went off; his eyes were well neere closed up, that he could scant see; his wife was also stricken with the falling sicknesse, with the which malady she was never infected before.

Lastly (to omit many others) one Twiford is not to be forgotten; who in King Henries dayes was a busie doer in setting up stakes for the burning of poore Martyrs: and seeing the stakes consume so fast, provided a big tree, cutting off the top, and set it up in Smithfield, saying, I will have a stake that shall hold. But behold Gods hand; before ever that tree was consumed, the state of Religion turned, and he fell into an horrible disease, rotting alive above the ground before he dyed.

Besides these, many there were that hanged themselves. As for ex∣ample, one Clarke an open enemy to the Gospell in King Edwards dayes, hanged himselfe in the Tower. So did Pavier the Towne Clarke of Lon∣don, another bitter enemy to the Gospell. So did the sonne of one Levar a husbandman, that mocked and scorned at the holy Martyr Master Lati∣mer, being dead; and that at the same houre, as neere as could be gathered, whilst his father was railing upon the dead Martyr. So did Henry Smith a Lawyer, who having been a Protestant, became a Papist. Others drowned themselves; as namely Richard Long at Calice, in King Henry the eights dayes. Iohn Plankney a Fellow of New Colledge in Oxford, in the yeare of

our Lord 1566. And one Lanington a Fellow of the same Colledge, in a Well at Padua, or as some thinke, at Rome.

Others were stricken with madnesse: in which ranke place first Justice Morgan, of whom wee made mention a little before: Then, a She∣riffes servant that railed upon Iames Abbes a godly Martyr, as he was go∣ing to be burned; saying, That hee was an Heretique and a mad man; but as soone as the fire was put to the Martyr (such was the fearefull stroke of Gods justice upon him) he was there presently in the sight of all the people stricken with a frenzy, crying out aloud, that Iames Abbes was saved, but he was damned; and so continued till his dying day. So likewise one William a Student in the inner Temple, in the midst of his railing against the Gospell of Christ and the Professors thereof, fell starke mad.

Many other examples of the like kind I could here adde, but he that de∣sireth to know and read more thereof, let him have recourse unto the latter end of the Acts and Monuments of the English Church, where he shall find a whole Catalogue of such like examples.

The overthrow of many mighty ones in our Age, serve for a looking glasse to represent the high exploits of the wonderfull judgements which the King of Kings hath sent upon those that have in any place or countrey whatsoever, resisted and strove against the Truth. whereof some after great victories, which by their singular dexterity and worldly wisedome in the mannaging of their affaires, have atchieved, by a perverse and overthwart end, contrary to their former prosperity, have darkned and obscured the re∣nowne and glory of all their brave deeds, their good report dying with their bodyes, and their credit impaired and buried with them in their graves. Others in like manner having addressed all their forces, and laid their bat∣tery, and placed all their Pieces and Canons against the wals of Sion, and thinking to blow it up and consume it to ashes, have made many breaches into the sides thereof, yea they have so bent all their strength against it, and afflicted it with such outragious cruelty, and unmercifull effusion of bloud, that it is pitifull and lamentable to remember: howbeit after all their po∣licies and practises, their courage hath been at length abated, and them∣selves raked one after another out of this world, with manifest markes of the just vengeance of God upon them. For though it may seem for a time that God slepeth and regardeth not the wrongs and oppressions of his servants, yet he never faileth to carry a watchfull eye upon them, and in his fittest time to revenge himselfe upon their enemies.

CHAP. XIV. A Hymne of the persecution of Gods Church, and the deliverance of the same.

ALong the verdant fields all richly dy'd. With Natures paintments, and with Flora's pride: Whose goodly bounds are lively Chryst all streames Begirt with bow'rs to keep backe Phoebus beames;

Even when the quenchlesse torch, the Worlds great eye, Advanc'•• his rayes orethwartly from the skie, And by his power of heavenly influence Reviv'd the seeds of Springs decay'd essence: Then many flockes unite in peace and love, Not seeking ought but naturall behove, Past quietly uncharg'a with other care, Save of their feed within that pasture faire. These Flocks a Sheepheard had (of power and skill) To fold and feed, and save them from all ill: By whose advice they liv'd; whose wholsome voice They heard and fear'd with love, and did rejoyce Therein with melody of song and praise, And dance, to magnifie his Name alwaies. He is their Guide, they are his Flocke and Fold, Nor will they be by any else controld. Well knowing, that whom he takes care to feed, He will preserve and save in time of need; Thus liv'd this holy Flocke at hearts content, Till cruell Beasts all set on ravishment, Broke off their peace, and ran upon with rage, Themselves, their Young, and all their heritage; Slitting their throats, devoured Lambs and all, And dissipating them that seap't their thrall. Then did the jolly feast to fast transforme, (So ask't the fury of that ragefull storme) Their joyfull song was turn'd to mournfull cries, And all their gladnesse chang'd to well adyes. Whereat Heav'n grieving, clad it selfe in blacke; But earth in uprore triumph't at their wracke. What profits then the sheephooke of their Guide? Or that he lies upon a Beacons side, With watchfull eye to circumscribe their traine, And hath no more regard unto their paine? To save them from such dangers imminent (Some say) as are so often incident. 'Tis not for that his arme wants strength to break All proud at tempts that men of might do make: Or that he will abandon unto death His Owne, deare bought with exchange of his breath. For must we thinke, that though they dye they perish; Death dyes in them, and they in death reflourish: And this lifes losse, a better life renues, Which after death eternally ensues. Though then their passions never seeme so great, Yet never comfort serves to swage their heat: Though strength of torments be extreame in durance, Yet are they guencht by Hopes and Faiths assurance. For thankefull Hope, if God be grounded in it. Assures the heart, and pacifies the spirit.

To them that love and reverence his Name, Prosperity betides, and want of shame. Thus can no Tyrant pull them from the hands Of mighty God, that for their safety stands: Who ever sees, and ever can defend; Them whom he loves, he loves unto the end: So that the more their fury overfloweth, The more each one his owne destruction soweth. And as they strive with God in policy, So are they sooner brought to misery. Like as the savage Boare dislodg'd from den, And hotly chased by pursuit of men, Run's furiously on them that come him neere, And goares himselfe upon the hunters speare: The gentle puissant Lambe, their Champion bold, So help's to conquer all that hart's his fold, That quickly they and all their Progeny Confounded is, and brought to misery. This is of Iudah the couragious Lion, The conquering Captaine, and the Rocke of Sion; Whose favour is as great to Iacobs Line, As is his fearefull frowne to Philistine.

CHAP XV. Of Apostata's and Backsliders, that through infirmity and feare have fallen away.

IT is a kinde of Apostasie and Backsliding condemned by the first commandement of the Law, when as hee that hath been once enlightened by the word of God in the knowledge of salvation, and nourished and in∣structed therein from the cradle, doth afterward cast behind his backe the grace of Gods spirit, or disallow thereof, and exempt himselfe from the service of God, to serve Idols, or make any outward shew to doe it: which kinde of sinne may be committed after two sorts; either through infirmity and feare, or willingly and with deliberation: when not being pressed or constrained thereto by any outward means, a man doth cleerely and of himselfe abandon and forsake the true Religion, to march under the baoner of Satan and Antichrist. And this is also of two sorts; either when a man doth simply forsake the profession of the Truth, to follow su∣perstition and Idolatry, without attempting any thing beside the meere deniall of his Faith; or when after his revolt he professeth not onely the contrary Religion, but also endeavoureth himselfe by all means possible to advance it, and to oppresse and lay siege to the doctrine of Gods Truth in those that maintaine the same. By this it appeareth that there are three kinds of Apostasie; one as it were inforced and compelled, the second vo∣luntary,

the last both voluntary and malitious: which though they be all very hainous and offensive in the sight of God, yet the second and third sort are most dangerous, and of them also one more hurtfull and pernitious than the other, as we shall perceive by that which followeth. Now as all these kinds are different one from another, so I will referre the examples of each sort to his severall place, that the efficacy thereof may be the better perceived. And first of those which have fallen away through feare and infirmity, and afterward in order of the rest. Athough that they who by the conceit and feare of tortures presented before their eyes, or of speedy and cruell death threatned against them, doe decline and slide backe from the profession of the Gospell, may pretend for excuse the weakenesse and feeblenesse of the flesh, yet doubtlesse they are found guilty before the throne of God, for preferring the love of this transitory and temporary life before the zeale of his glory, and the honour which is due to his onely be∣gotten Sonne, especially at that time when they are called out of purpose by their Martyrdome to witnesse his sacred truth before men, and he desi∣reth most to be glorified by their free and constant perseverance therein: to the which perseverance they are exhorted by many faire promises of eternall life and happinesse: and from the contrary terrified by threats of death and confusion, and upon paine to be discharged from the presence of Christ before God, because they have denied him before men: which is the misery of all miseries, and the greatest that can happen to any man; for what shall become of that man whom the Sonne of God doth not ac∣knowledge? Now to prove that God is indeed highly offended at this faint hearted cowardlinesse, he himself hath made knowne unto us, by the punishments which divers times he hath sent upon the heads of such of∣fendors. As in the time of the Emperour Valerian the eighth persecutor of the Church, under whose persecution albeit that many Champions bestir∣red themselves most valiantly in that combat of Faith; yet there wanted not some, whose hearts failing them, and who in stead of maintaining and standing for their cause to the death, as they ought to have done, retyred and gave up themselves to the enemy at the first assault. Amongst the num∣ber of which doubty souldiers, there was one that went up into the Capi∣toll at Rome, in that place where Iupiters Temple in old time stood, to ab∣jure * 1.113 and recant Christ and his profession: which he had no sooner done, but he was presently strucke dumbe, and so was justly punished in that very member wherewith he had offended.

A woman likewise having renounced her profession, and feeling in her∣selfe * 1.114 no remorse of conscience for her fall, went as she was wont to doe in the time of her rest and prosperity, to the Bathes and Hot-houses to re∣fresh herselfe, as if all had had gone well with her; but she was so seised upon and possessed by an evill Spirit, that in stead of pleasure, which she fought for, she fell to lamenting, and tormenting her owne flesh, and chopt in pieces with her dainty teeth her rebellious tongue, wherewith shee had spoken wicked words, and dishonoured God, and tasted meats offered to Idols: and so this poore wretch, whereas she should have wasted her selfe in teares of true repentance, and in the true bath of grace and mercy, be∣cause she had more care of cleansing her body from filth, than her soule from sinne, became corrupt and filthy both body and soule, by the meanes of that uncleane spirit which God had given power to afflict her: and

armed her owne mouth, which had tasted, chewed, and swallowed that cur∣sed food, furiously to rise against her selfe to destroy her: so that she be∣came her owne murtherer, for she survived not long, by reason that her bowels and intrails were choaked up to the throat with paine.

Another woman well stricken in yeares, that in like manner had revol∣ted from the Truth, thrust her selfe notwithstanding into the assembly of * 1.115 the Faithfull, as they were receiving the holy Sacrament. But that holy * 1.116 food which nourished the soules of them that believed, turned to her bane; for she found there in stead of peace, a sword; in stead of norishment, deadly and mortall poison, in such sort, that immediately after the receit of that holy Supper, she began to be marvellously troubled and vexed in soule, and felt the hand of God so heavy upon her for her offence commit∣ted in denying her Saviour, to shun her persecution, that trembling and stamping she fell downe dead.

There was also in like manner a certain man, that having renounced his * 1.117 saith, did notwithstanding present himselfe at the celebration of the holy Supper, presuming to come and eat at his Table, whom he had a little be∣fore denied; but receiving into his hand part of the Sacrament as well as the rest, and thinking to put it into his mouth, it was turned into ashes: * 1.118 whereupon he stood amazed and confounded in himselfe, God manifesting in him, that hee that revoked his faith, and recoiled from Christ Jesus, Christ Jesus would recoile from him, & give him over to death, by depri∣ving him of his grace, and spoiling him of the power of his quickning and saving Spirit.

These are the fearfull examples of Gods Judgements, which Saint Cyprian reporteth to have light upon back sliders in his time; adding more∣over, that besides these, many were possessed of devils, robbed of their wits, and inraged with fury and madnesse, and all for this offence of A∣postasie.

Amongst all the examples of our age, of Gods severe justice upon Apo∣states, * 1.119 the example of Francis Spi••ra an Italian Lawyer, a man of credit and authority in his countrey, is most pitifull and lamentable; who having embraced the true Religion with marvellous zeal, and made open professi∣on of the same, feared not freely to declare his opinion of every point of Doctrine that came in question, and grew in knowledge every day more and more. But it was not long ere he was complained of to the Popes Em∣bassadour: which when he understood, and saw the danger wherein he was like to fall, after he had long debated and disputed the matter in his owne conscience, the counsell of the flesh and worldly wisedome prevailing, he resolved at last to goe to the Embassadour, to the intent to appease his wrath, and do whatsoever he should command. Thus comming to Venice, and over-ruled with immoderate fear, he confessed that he had done amisse, & craved pardon for the same, promising ever after to be an obedient sub∣ject to the Popes Lawes: and that which is more, when it was enjoyned him, that at his return home he should in his owne countrey openly recant his former profession, he refused not, but performed his recantation in due sort. But it chanced very soone after, that this miserable man fell sicke of body and soule, and began to dispaire of Gods mercy towards him. His Physitian perceiving his disposition, judged, that the cause of his bodies disease was a vehement conceit and thought of minde; and therefore

gave advice to minister counsell to his troubled minde very carefully, that the cause being taken away, the effect also might surcease. To this end many learned men frequented him every day, recalling into his minde, and laying open before him many expresse places of Scripture, touching the greatnesse of Gods mercy. Which things he avouched to be true, but said that those promises pertained not to him, because he had renounced Christ Jesus, and forsworne the known truth, and that for this cause nothing was prepared for him but hell fire, which already in soule hee saw and felt: I would (said he) willingly, if it were possible, love God, but it is altogether impossible. I onely feare him without love. These and such speeches used he with a stedfast countenance; neither did his tongue at any time run at randome, nor his answers savour of indiscretion or want of memory; but advisedly warned all that stood by to take heed by his example, how to listen too much to worldly wisedome, especially when they should be cal∣led before men to professe the Religion of Christ. And lying in this ex∣tremity, he refused all manner of sustenance, rebuking and being angry with his sonnes that opened his mouth to make him swallow some food to sustaine him; saying, Since he had forsaken his Lord and Master, all his creatures ought to forsake him; I am afraid of every thing, there is not a creature that hath not conspired to worke my destruction: let me die, let me die, that I may goe and feele that unquenchable fire, which alrea∣dy consumeth me, and which I can by no meanes escape. And thus hee died indeed, pined to death in despaire and horrible torment of con∣science.

Nichomachus a man that stoutly professed Christ Jesus in prosperity, be∣ing * 1.120 brought to his triall at Troas, and put into torments he denied him; and being delivered by that meanes, consented to offer sacrifice unto Idols. But as soone as he had finished his sacrifice, he was hoisted up by the spirit of darknesse, whose darling now he was, & dashed against the earth: so that his teeth biting his prophane tongue (wherewith he had denied his Savi∣our) in two, he died continently.

Tamerus a professor of the true Religion, was feduced by his brother to cleave unto Popery, and to forsake his first love: but for his defection from * 1.121 the truth, the Lord gave him up into a ceprobate sense, so that falling into despaire he hung himselfe.

Richard Denton a Blacksmith dwelling at Wels in Cambridge-shire, ha∣ving been a professor of the Gospell a foretime; when William Woolsey Mar∣tyr (whom the said Denton had first converted from the Truth) sent him certaine money out of prison at Ely, with his commendations, That hee marvelled he tarried so long behinde him, seeing he was the first that deli∣vered him the booke of Scripture into his hand, and told him that it was the truth: his answer was this, I confesse it is true, but alas I cannot burn. But he that could not burne in the cause of Christ, was afterward burned * 1.122 against his will; for in the year 1564 his house was set on fire, and whilest he went to save his goods, he lost his life.

There was also one Burton Bailiffe of Crowland in Lincoln-shire, who pretending an earnest friendship to the Gospell in King Edwards time; af∣ter the Kings death began lustily to set up the Popish Masse againe, and would have beaten the poore Curate, if he had not setled himselfe there∣to: but see how the Lords judgement overtook, him; as hee came riding * 1.123 from Fennebanke one day, a Crow flying over his head, let fall her excre∣ments

upon his face, so that it ranne from the top of his nose downe to his beard, the poysoned sent and savour whereof so annoyed his stomack, that he never ceased vomiting untill he came home: and after falling deadly sicke, would never receive any meat, but vomited still, and complaining of that stinke, cursing the Crow that had poysoned him: to be short, within few daies he died desperately, without any token of repentance of his for∣mer life.

Hither may we adde the examples of one Henry Smith a Lawyer of the * 1.124 middle Temple, and Arnoldus Bomelius a Student of Lovaine; both which having professed the Truth a while, and after being seduced by evill com∣pany, the one of Gilford, the other of Master Tileman, Smith afterward han∣ged himselfe in his chamber in the Temple, in the yeare of our Lord 1569. Bomelius murthered himselfe with his owne dagger. And thus these two Apostata's felt the heavy scourge of Gods wrath, for revolting from the Truth which they once professed.

CHAP. XVI. Of those that have willingly fallen away.

THese kinde of Apostata's which we are now to speake of, are such as without any outward compulsion, threats, or likelyhood of danger, forsake freely Gods true Reli∣gion, and give themselves over to all Idolatry: Against whom there is a Decree ordained in the thirteenth of Deutronomy, by the Law-giver of Heaven: which is this; If the inhabitants of any city have turned from the Lord, to follow after strange gods, let them be destroyed with the edge of their sword, and their city consumed with fire, that they may be utterly rased out and brought to no∣thing. This was the sinne of Solomon King of Israel (a brave and mighty * 1.125 kingdome in his time) a man subject to none for power, nor fearing any for authority: yet for all this, so filthily recoyling from the Truth which hee knew and had professed, that in stead of serving the true God, he became a setter up of false Idols, and that of his owne freo will and pleasure: he that had been so well brought up and instructed from his childehood in true Religion by his School master the Prophet Nathan, into whose charge hee was committed; and so often and earnestly admonished by his father Da∣vid, to observe diligently the law of God, to direct his wayes thereby: and whom God vouchsafed this honour, to appeare twice unto, and to enrich and adorne with such excellent wisedome, that the Queene of Saba hea∣ring his report, came to Ierusalem to be his auditor: even this Solomon in his old age, when he should have been most stedfast and constant, suffered himselfe to be seduced by the enticements of his strange wives and concu∣bines, to offer service unto strange gods, and to forsake the God of Heaven, to worship the Idols of the Gentiles. And as his renowne was great and famous before for building that sumptuous and beautifull Temple at Ie∣rusalem; so was his obloquy and reproach the greater, for erecting Altars and Chappels for the Idols of his wives and concubines, even for every one

of their Idols, to the intent to flatter and please their humors: it was ther∣fore just and equall, that the Lord (his wrath being provoked against him) raised up two strong enemies that wrought him and his people much scath. Yea moreover Ieroboam, one of his owne servants (whilest hee yet lived) was by the ordinance of God designed King over ten Tribes: and so God punished him for his Idolatry and Backsliding, leaving him but a small portion of the kingdome to continue to his successors: which, had it not been for his father Davids sake, had been also taken away. It is true, That we read not that he ever hindred the service of the Temple, or com∣pelled or perswaded any man to worship an Idoll; yet he did enough to make him culpable before God of a grievous sinne, in that he being the head and Soveraigne Magistrate of the people, committed such wickednes and such Apostasie in Israel: beside, it is a marvellous strengthning, that in all his History there is not so much as any token mentioned, or to be ga∣thered of his true repentance alter this notable fall. And hee that well weigheth the nature and quality of this sinne, shall perceive that it some∣what resembleth that which is spoken of, Heb. 6. ver, 4, 5, 6: for Solomon was not so ignorant and destitute of the knowledge of God, but rather had the treasure of wisedome in fulnesse and abundance, and was endowed with the gifts and graces of Gods Spirit, that he was able to instruct others, and to discharge a Doctors place in the Church, as he also did both by word and writing. And although that the Sonne of God was nos as then yet manifested in the flesh; yet the power and efficacy of his death being ever∣lasting, and from the beginning, whereof the Law with the ceremonies and sacrifices thereof, was as it were a Schoolemaster, could not be hidden from him: Therefore so soone as he addicted himselfe to his Idolatry, he * 1.126 forthwith abandoned the holy ordinances and sacrifices of Gods Law, and quitted himselfe of the promise of salvation therein contained; disanul∣ling and making of none effect, as concerning himselfe, the grace of the Mediator, ordained from the beginning: so that his downfall was terrible and perillous. Yet there be that thinke that after all this he wrote the booke of Ecclesiastes, as a declaration of his repentance; whose opinion I purpose not to contradict.

Roboam his sonne succeeded him, as well in the likenesse of his sinne, as of his kingdome: for after that the Priests and Levites forsaking the part of Ieroboam because of his Idols, and leaving their houses and possessions to strangers, had made repaire to him, for feare of God, and love of his holy service, and that he had disposed and put in order his publique affaires, for the ratifying and confirming of his kingdome; presently he and all his people forsooke the law of God, and gave themselves over to Idolatry and other grievous sinnes: wherefore the Lord also forsooke and gave them over to the hands of Caesac King of Aegypt, that raised up a mighty power of men, even a thousand and two hundred chariots, threescore thousand horsemen, with an infinite multitude of footmen to make warre against him: so that all the strong cities and fortresses of Iudah, no nor Ierusalem it selfe, was strong enough to repulse him from sacking and taking them, and robbing the Temple of their treasures and despoyling the Kings pala∣ces of his riches, and carrying backe into Aegypt a rich prey of the best and beautifullest things that were therein. And this was the first shake that ever this kingdome received since it was a kingdome, whereby it began to

waine and decline. Notwithstanding all this, yet the Lord had compassion and pitty of him and all his people, and would not suffer his dignity to be troden under foot and quite suppressed, but restored him once againe into an honourable estate, because when he was reproved by Semeia the Prophet, he humbled himselfe before the Lord, and his Princes also: which is a ma∣fest signe, that his sinne was not an universall Apostasie, whereby hee was wholly turned aside from God and all hope of grace, but it was a particular revolt, such as was that of his forefathers, the children of Israel, when they imagined that God would be present with them in the idolatrous golden Calfe, and in that figure to worship him, so grosse and sencelesse were they: although yet Roboams sin seemeth to exceed theirs in greatnesse and guil∣tinesse.

The Iewes that in the time of Ptolomey Philopater abode in Aegypt, and willingly renounced the law and service of God, in hope thereby better to provide for their worldly commodities, enjoyed not long their ease and prosperity: for the other Iewes which had couragiously stucke to their profession, and had been miraculously delivered from their enemies, being grieved and chased at their recoyle, made their supplications to the King (whose heart God inclined to favour their suit) that he would permit them to revenge Gods quarrell upon those Apostates as they had deserved: al∣ledging, that it was hard for them to be true subjects to the King, who for * 1.127 their bellies sake had rebelled against the commandement of God. The King seeing their request reasonable, and their reasons which they alledged likely, not onely commended them, but gave authority to destroy all those that could be found in any place of his dominion, without any further en∣quiry of the cause, or intelligence of the Kings authority; insomuch that they put to death all those that they knew to have defiled themselves with filthy Idols, doing them before, all the shame they could devise. So that at that time there were dispatched above three hundred persons: which when they had accomplished they rejoyced greatly.

CHAP XVII. Of the third and worst sort of Apostates, those that through malice forsake the Truth.

IF so be that they of whom we have spoken in the two former Chapters, are in their revoltings inexcusable (as indeed they are) then much more worthy condem∣nation are they, who not only in a villanous contempt cast away the grace of Gods Spirit, and his holy wor∣ship; but also of a purposed malice set themselves against the same, yea and endeavour with all their power, utterly to race and root it out, and in stead there∣of to plant the lies, errors, and illusions of Satan by all means possible. Against this kinde of Monsters sentence is pronounced in the thirteenth of Deutronomy, to wit, That justice should be executed upon them with all extremity, and no mercy and compassion shewed upon him, be he Prophet

or what else, that goeth about to seduce others from the service of the Al∣mighty, to follow false gods. This is the pitfall wherein Ieroboam the first King of Israel slipped by the perversenesse of his owne conscience; who as he had by his rebellion against Rehoboam and the house of David, upreared a new kingdome; so by rebellion against God and his House (in hope by that means to retaine his usurped state and people in subjection) upreared also a new Religion: for distrusting the promises of God which were made him by the Prophet Ahias as touching the Realme of Israel, which he was already in possession of, and despising the good counsell of God, in respect of his owne inventions, he was so besotted and bleared with them, that just after the patterne of his idolatrous forefathers, who by their Aegyptian tricks had provoked the wrath of God against themselves, he set up golden calves, and caused the people to worship them, keeping them so from going to Ierusalem to worship God: nor yet content with this, hee also erected high places to set his Idols in; and having restrained the Priests and Le∣vites from the exercise of their charge, hee ordained a new order of Priests to sacrifice and minister unto his gods, and proclaimed a newer feast than that was in Iuda; even the seventh day of the eighth moneth: wherein he not onely exiled the pure service of God, but also perverted and turned upside downe the Ecclesiasticall discipline and policy of Gods Church, which by the Law had been instituted. And that which is yet more, as he was offering incense on the Altar at Bethel, when the Prophet cryed out * 1.128 against the Altar, and exclaimed against that filthy Idolatry, by denoun∣cing the vengeance of God against it, and the maintainers thereof, he was * 1.129 so desperate and sencelesse, as to offer violence to him, and to command that he should be attached; but the power of Gods displeasure was upon him by and by: for that hand which he had stretched out against the Pro∣phet, dried up, so that he could not draw it backe againe; and at the very in∣stant, for a manifest declaration of the wrath of God, the Altar rent in pieces, and the ashes that were within were dispersed abroad. And although at the prayer of that holy man, his hand was restored to his former strength and soundnesse, yet returned not he from his unjust and disloyall dealing, but obstinately continued therein till his dying day. Wherefore also the * 1.130 fierce wrath of God hunted and pursued him continually: for first of all, he was robbed of his sonne Abia, dying through sicknesse: then he was set upon by Abia King of Iuda, with an army of foure hundred thousand * 1.131 men of warre: and though his power was double in strength and number, arising to eight hundred thousand persons, yet was he and his vaste army quite discomfited: for he lost at that field five hundred thousand of his men, beside certain cities which were yeelded to Abia in the pursuit of his victory: his courage was so abated and impoverished ever after this, that he could uever recover strength to resist the King of Iudah any more: And so God revenged at once the Apostasie both of the King and people of Israel, and last of all so strucke him after, that he died.

Ioram King of Iuda, although his father Iosaphat had instructed him from * 1.132 his childehood with holy and wholsome precepts, and set before his face the example of his owne zeale, in purging the Church of God from all Idolatry and superstition, and maintaining the true and pure service of God; yet did he so foulely runne astray from his fathers steps, that allying himselfe by the marriage of Athalia, to the house of Achab, he became not

only himselfe like unto the Kings of Israel in their filthy idolatry, but also drew his people after him, causing the inhabitants of Ierusalem, and men of Iuda, to runne a whoring after his strange gods: for which cause Elias the Prophet most sharply reproved him by letters; the contents whereof in summe was this: That because he rebelled against the Lord God of his Fathers; therefore the people that were in his subjection should rebell against him. Presently the Arabians and Philistims rose up against him, wasted his countrey, robbed him of his treasures, tooke away his wives, and put all his children to the sword, except little Ochozias his youngest sonne that was preserved: And after all these miseries, the Lord smote him with so outragious and uncurable disease in his bowels, that after two yeares torment he died thereof, his guts being fallen out of his belly with anguish.

Ioas also King of the same country, was one to whom God had bin many * 1.133 wayes beneficiall from his infancy: for he was even then miraculously pre∣served from the bloudy hand of Athalia, and after brought up in the house of God, under the tuition of that good Priest Iehoiada; yet he was no soo∣ner lifted up into his royall dignity, but by and by he and his people star∣ted aside, to the worship of stocks and stones, at that time when hee had taken upon him the repaire of the House of God. But all this came to passe after the decease of that good Priest his Tutor, whose good deeds to∣wards him in saving his life, and giving him the Crowne, he most unthank∣fully recompenced, by putting to death his sonne Zacharias; whom hee * 1.134 caused (for reproving and threatning his Idolatry in a publique assembly, incited thereto by the Spirit of God) to be stoned to death in the porch of the Temple. But seeing he did so rebelliously set himselfe against the holy Spirit, as if he would have quite oppressed and extinguished the po∣wer thereof, by the death of this holy Prophet, by whom it spake; God hissed for an army of Syrians, that gave him battell, and conquered his souldiers, who in outward shew seemed much too strong for them. His Princes also that had seduced him, were destroyed, and himselfe vexed with grievous diseases; till at length his owne servants conspired against him for the death of Zacharias, and slew him on his bed; yea and his me∣mory was so odious, that they could not afford him a burying place among the sepulchres of their Kings.

Amazias the sonne of this wicked father, carried himselfe also at the * 1.135 first uprightly towards God in his service; but it lasted not long: for a while after, he was corrupted and turned aside from that good way which he had begun, to tread in the by-paths of his father Ioas: for after he had conquered the Idumaeans, and slaine twenty thousand men of warre, and spoyled divers of their cities; in stead of rendring due thanks to God, who (without the ayde of the Israelites) had given him that victory, he set up the gods of the Edomites, which he had robbed them of, to be his gods, and worshipped and burned incense to them, so void of sence and reason was he. And being rebuked by the Prophet of his adverse dealing, he was so farre from humbling and repenting himself thereof, that quite contrary, he proudly withstood and rejected the Prophets threatnings, menacing him with death if he ceased not. Thus by this means having aggravated his sinne, and growing more and more obstinate, God made him an instru∣ment to hasten his owne destruction; for being proud, and puffed up with

the overthrow which he gave the Edomites, he defied the King of Israel, and provoked him to battell also; but full evill to his ease: for he lost the day, and was carried prisoner to Ierusalem, where before his face (for more reproach) foure hundred cubits of the wall was broken downe, the Temple and Palace ransackt of his Treasures, and his children carried for hostages to Samaria. And not long after, treason was devised against him in Ierusalem, so that he fled to Lachish, and being pursued thither also, was there taken and put to death.

Likewise King Ahaz for making molten Images for Baalim, and walking * 1.136 in the idolatrous wayes of the Kings of Israel, and burning his sonnes with fire, after the abhomination of the heathen, in the valley of Ben-Hinnon, was forsaken of the Lord, and delivered into the hands of the King of Syria, who carried him prisoner to Damascus; and not onely so but was also sub∣dued by Pekah King of Israel, in that great battell, wherein his owne sonne, with fourescore thousand men at armes, were slaine; yea and two hundred thousand of all sorts, men, women, and children, were taken prisoners: for all these chastisements did he not once reforme his life, but rather grew worse and worse. To make up the number of his sinnes, he would needs sacrifice to the gods of Damascus also, thinking to finde succour at their hands: so that he utterly defaced the true service of God at Ierusalem, broke in pieces the holy Vessels, lockt up the Temple dores, and placed in their steads his abhominable Idols, for the people to worship, and erected Altars in every corner of the city to doe sacrifice on. But as he rebelled on every side against his God, so God raised up enemies on every side to di∣sturbe him: the Edomites and Philistims assaulted him on every side, beat his people, tooke and ransackt his cities: on the other side, the Assyrians whom he had hired with a great sum for his help, turned to his undoing and utter overthrow and confusion.

Wat shall we thinke of Manasses? who re-edified the high places and * 1.137 Altars, which the zeale of Ezech•• as his father had defaced and throwne downe, and adored and worshipped the planets of Heaven, the Sunne, the Moone, and the Starres, prophaned the porch of Gods Temple with Al∣tars dedicated to strange gods, committing thereon all the abhominations of the Gentiles; yea, and caused his sonnes to passe through the valley of * 1.138 Ben-Hinnon, and was an observer of times and seasons, and gave himselfe over to witchcraft, charming, and sorceries, and used the help of familiar spirits and Soothsayers; and that which is more, placed a carved Image in the house of God, flat against the second commandement of the Law: So that he did not only go astray and erre himselfe, in giving over his mind to most wicked and damnable heresies, but also seduced the people by his pernitious example and authority to doe the like mischiefe. And that which is yet more, and worst of all, he made no account nor reckoning of the admonitions of the Prophets; but the rather and the more hardened his heart, to runne out into all manner of cruelty and wickednesse, that his sinnes might have their full measure. For the very stones of the streets of Ierusalem were stained from one corner to another with the guiltlesse and innocent bloud of those that either for disswading him from, or not yeel∣ding unto his abhominable and detestable Idolatry, were cruelly murthe∣red: Amongst the number of which slaine innocents, many suppose that the Prophet Esayas (although he was of the bloud-royall) was with a * 1.139

strange manner of torment put to death. Wherefore the flame of Gods ire was kindled against him and his people: so that he stirred up the Assyrians against them; whose power and force they being not able to resist, were subdued, and the King himselfe taken and put in fetters, and bound in chaines, carried captive to Babylon: but being there in tribulation, hee humbled his soule, and prayed unto the Lord his God; who for all his wicked, cruell, and abhominable Apostasie was intreated of him, and re∣ceived him to mercy; yea and brought him againe to Ierusalem into his unhoped for kingdome. Then was he no more unthankfull to the Lord for his wonderfull deliverance, but being touched with true repentance for his former life, abolished the strange gods, broke downe their Altars, and restored againe the true Religion of God, and gave strait commandement to his people to doe the like. Wherein it was the pleasure of the Highest, to leave a notable memoriall unto all posterity, of his great and infinite mercy towards poore and miserable sinners, to the end that no man (be his sinnes never so hainous) should at any time despaire: for, Where sin aboun∣deth, * 1.140 there grace aboundeth much more Admit that this revolt of Manasses was farre greater and more outragious than was Solomons, yet his true repen∣tance found the grace to be raised up from that 〈◊〉〈◊〉 ••ull downefall: for, God * 1.141 hath mercy on whom he will have mercy, and compassion on whom he will have com∣passion. O the profound riches of the wisedome and knowledge of God! How un∣speakable * 1.142 are his judgements? and his wayes p••st finding out.

Amon the wicked sonne of this repentant ••ather committed also the like * 1.143 offence in serving strange gods, but recanted not by like repentance; and therefore God gave his owne servants both will to conspire, and power * 1.144 to execute his destruction, after hee had swayed the kingdome but two yeares.

CHAP. XVIII. Of the third and worst sort of Apostata's.

BY how much the more God hath in these latter daies poured forth more plentifully his graces upon the sonnes of men, by the manifestations of his Sonne Christ Iesus in the flesh, and sent forth a more cleere light by the preaching of his Gospell into the world than was before times; by so much the more culpable before God, and guilty of eter∣nall damnation are they, who being once enlightened and made partakers of those excellent graces, come afterwards either to despise or make light account of them, or goe about to suppresse the truth, and quench the spirit which instructed them therein. This is the Sinne against the Holy Ghost, which is mentioned in the sixth and tenth chapter to the Hebrewes and in the twelfth of Luke; and in another place, it is called a Sinne unto death, be∣cause it is impardonable, by reason that no excuse of ignorance can be pleaded, nor any plaister of true repentance applyed unto it. The Apo∣stata's of the old Testament under the Law were not guilty of this sinne: for although there were many that willingly and malitiously revolted and

set themselves against the Prophets of God, making warre as it were with the Holy Ghost; yet seeing they had no such cleere testimonies of Christ Iesus, and declaration of Gods Spirit as we have, their sinne cannot be properly said directly to be against the Holy Ghost, and so never to be re∣mitted: according to the description of this sinne in those passages of Scripture which were before recited, as it may manifestly appeare by the former example of King Manasses. The Apostle himselfe likewise doth averre the truth hereof, when he saith, If we sinne willingly after that we have * 1.145 received the knowledge of the Truth, there remaineth no more sacrifice for sinnes, but a fearefull looking for of judgement, and violent fire, which shall devoure the adversaries. If any man despised Moses Law, he died without mercy, under two or three witnesses: of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Sonne of God, and counteth the bloud of the new Testament as a prophane thing, whereby he was sanctified, and doth despight to the Spirit of Grace. Here we may see that this sinne is proper to those onely that lived under the Gospell, and have tasted of the comfort and knowledge of Christ.

Iudas Iscariot (that wicked and accursed Varlet) committed the deed, and feeles the scourge of this great sinne: for he (being a Disciple, nay an Apo∣stle of Christ Iesus) moved with covetousnesse, after he had devised and concluded of the manner and complot of his treason with the enemie, sold his Lord and Master, the Savior of the World, for thirty pieces of silver, and betrayed him into the bands of theeves and murtherers, who sought no∣thing but his destruction. After this vile traitour had performed this ex∣ecrable purpose (by reason whereof he is called the sonne of perdition) he could finde no rest nor repose in his guilty conscience, but was horribly troubled and tormented with remorse of his wickednesse, judging himselfe worthy of a thousand deaths, for betraying that innocent and guiltlesse bloud. If hee looked up, he saw the vengeance of God ready to fall upon him and insnare him: if hee looked downe, he saw nothing but hell gaping to swallow him up: the light of this world was odious to him, and his own life displeased him, so that being plunged into the bottomlesse pit of de∣spaire, he at last strangled himselfe, and burst in twaine in the midst, and all * 1.146 his bowels gushed out.

There is a notable example of Lucian, who having professed Christi∣anity * 1.147 for a season under the Emperour Trajan, fell away afterwards, and be∣came so prophane and impious, as to make a mocke at Religion and Divi∣nity; whereupon his sirname was called Atheist. This wretch, as he barked out (like a foule mouthed dog) bitter taunts against the religion of Christ, seeking to rend and abolish it, so he was himselfe, in Gods vengeance, torne in pieces and devoured of dogs.

Porphyrie also (a whelp of the same litter) after he had received the know∣ledge of the truth, for despight and anger that he was reproved of his faults by the Christians, set himselfe against them, and published books full of horrible blasphemies, to discredit and overthrow the Christian Faith. But when he perceived how fully and sufficiently he was confuted, and that he was reputed an accursed and confounded wretch for his labour, in terrible despaire and anguish of soule he died.

Iulian the Emperour, sirnamed the Apostate, cast himselfe headlong into the same gulfe: for having been brought up and instructed from his childe∣hood

in the Christian faith, and afterward a while a profest reader thereof to others in the Church, as soone as he had obtained the Empire, maliti∣ously revolted from his profession, and resisted with all his power, the Faith and Church of Christ, endeavouring by all means possible, either * 1.148 by force to ruinate and destroy it, or by fine sleights and subtilties to un∣dermine it. And because his purpose was to doe what hurt hee could to Christians, therefore he studied by all he could, to please, content, and up∣hold the contrary party, I meane the Painims: he caused their temples first to be opened, which Constantine his predecessor had caused to be shut up: he tooke from the Christian Churches and their Ministers those privi∣ledges, liberties, and commodities which the said Constantine had bestowed * 1.149 upon them: and not content with this, he confiscated the Church revenues, and imposed great taxes and tributes upon all that professed the name of Christians, and forbad them to have any schooles of learning for their children. And yet more to vexe and grieve them, he translated many orders of the Church discipline and policy into Paganisme. After he had thus by all means striven to beat down the Scepter of Christs kingdome, it tur∣ned quite contrary to his expectation; for in stead thereof, the scepter of his owne kingdome was broken and brought to nought: at that time when making warre upon the Persians, he was wounded with an arrow, which * 1.150 pierced his armour, and dived so deep into his side, that he died thereof. When he undertooke this voyage, he was furnished with such bravery both of apparell and all things else, as it might seeme it appertained to him and none else to overwhelme and oversway the world; still belching out threats against poore Christians, whom he hed determined at his returne from Persia utterly to destroy, and leave none alive, as was afterwards reported by one of his Councell. The number of his souldiers was so innumerable, and his strength so impregnable, that he made no other reckoning but to be lord of Persia in a very short space. But loe how the Lord overturneth the attempts of his enemies: This great army (as S. Chrysostome reporteth against the Heathen) in which he put so much confidence, seemed ere long to be rather a vaste and weak multitude of women and infants, than an host of Warriours: for by evill and foolish conduct and government, there rose so great a famine amongst them, that their horses which were provided for the battell, served for their bellies, yea and for want of that too, many hun∣dreds died for hunger and thirst. Even when he skirmished, his owne side came to the worse, doing more scath to themselves, than to their enemies; and lastly (leading them so undiscreetly) they could not by any means escape, out were constrained after he was slaine, to intreat the Persians to suffer them to retyre; and so as many as could, escaped and fled away to save their lives. And thus this brave army was thus miserably dismembred and discomfited, to the everlasting shame of that wicked Apostate.

One of the Treasurers of this wicked Emperour (who to please his Ma∣ster, * 1.151 forsooke also the Religion of Christ) being on a time mocking and deriding the ministry of the holy Word, died miserably on a sudden, vo∣miting his owne bloud out of his mouth, and (as Chrysostome saith) his privy parts being rotten and purrified, and consumed with lice, for all that ever he could doe to remedy the same.

It is recorded of Trebellius the first King of the Bulgarians, that being converted with his people to the faith of Christ, to the end to give himselfe

more quiet to the meditation and exercise of Religion, resigned over his kingdome to his eldest sonne: whom when hee perceived to renounce the Faith, and to follow strange gods, he not only deprived of all his Royall dignity, but also caused his eyes to be put out, for a punishment of his Apostacie, and bestowed the kingdome upon his other sonne; shewing thereby, that he that abandoneth the true light of salvation, is not worthy to enjoy the comfortable light of the world.

During the heptarchy of the Saxons here in England, there raigned in * 1.152 Northumberland two Kings; one called Ostrich, who was King of the Dei∣rians, and the other Eaufride King of the Bernirians (for into those two Provinces was that countrey antiently divided.) These two Kings before they came to their Crownes, were by the preaching of Paulinus converted to the Faith of Christ, and baptised into the same Faith; but as soone as God advanced them to their Kingly dignities, presently they expelled the King of Glory out of their hearts, and renouncing Christ, betooke them∣selves againe to their filthy Idols. But they joyed not long in this their Apostacie; for within one yeare they were both slaine by Cedwalla King of the Britaines, the one in battell, the other comming to sue for peace: And so they forsaking Christ in their prosperity, were forsaken by him in their adversity, and given over to be a prey into the hands of their enemies. This yeare wherein these two Kings thus revolted and were slaine, hath upon it the marke of vengeance to this day: for by the common consent of all Chronicles, that the memory of these Apostates might be utterly defaced and blotted out, it was reckoned in the account of the next Kings raigne, to wit Oswold, a holy and religious man; and so both the name of the Kings, and the time of their raigne, is, in detestation of the Apostacie, utterly left out of our English stories, as if they were unworthy to have a place among men, much more among Kings, that forsooke Christ of their owne accord, without any constraint or compulsion thereunto.

A Divine at Louvaine, one Iames La••onus, who was well instructed at the first in the knowledge of the Truth, afterwards renouncing the same, en∣deavoured with all his power to oppugne and oppresse it. This man being on a time mounted into a pulpit, to preach before the Emperour Charles the fifth, was at the very instant so amased and astonished, that no man could perceive what he said, and so made himselfe a laughing stocke to all that audience. Seeing himselfe thus disgraced, he returned from Brussels to Louvaine, where he fell into such griefe and sorrow of minde, for the dishonour which he had gotten, that it turned at length into despaire: and in his dayly Lectures, these or like words oftentimes escaped after that goodly Sermon, That he had impugned the truth of God: which when divers of his owne Coat heard, they caused him to be shut up fast in a house, where in desperation he died, telling every man he was damned, and that he could not hope for salvation or remission of his sins, because that of meer malice he had resisted and made war with God.

Cardinall Poole an Englishman, had also somtimes professed himselfe to be well seen in the sincerity of the Gospell, yet contrary to his conscience he sent into his countrey the Trophies and Ensignes of Antichrist the Pope, which before had been rased out and abolished the realme; but he died two or three daies after Queene Mary, in horrible griefes, terrors, and fearfulnesse, without any shew of repentance.

Stephen Gaediner Bishop of Winchester, and after Chancellor of En∣gland, shewed in his young yeares some forwardnesse to withstand the Po∣pish abuses and superstitions; but as soone as he was exalted to honour, he turned over a new lease, and began freshly and furiously to afflict and to rend the poore & faithfull servants of Christ, putting them to the cruellest deaths he could devise. And yet more to discover his prophanenesse and rebellion, he wrote many books against the pure Religion of God: and being thus swolne with venomous spight against the Sonne of God, be∣side the extreame covetousnesse, whoredomes, and extortions which raig∣ned in him, behold the Lord layd his hand of wrath upon him, and stroke him with so strange a malady, that before his death such horrible stinke issued from him, that none of his friends and servants, no not himselfe, could endure the savour thereof: his belly was swolne like a taber, his eyes distracted and sunke into his head, his cheeks thin, and the appearance of his whole face very terrible: his breath savoured of a filthy and intolerable stinke, and all his members were rotten with continuall griefes and swou∣nings; yet this vile wretch in the midst of all these torments ceased not to yell out continuall blasphemies, and infamous speeches, and so despigh∣ting and maugring God, died.

Peter Castellon Bishop of Maston, having attained to great riches and re∣nowne, by the means of the Gospell, turned notwithstanding his backe to Christ, and mightily inveyed in his sermons at Orleance against the pro∣fession of his Religion; seeking to make it knowne, that he had not onely abjured and denied it, but also that hee was a profest adversary unto it. This man sitting at a time in his chaite, fell into a strange disease, which no Physitian had ever seene, or could search out the cause of; for one halfe of his body was extreme hot, and burned like fire, the other extreame cold, and frozen like Ice; and in this torment with horrible cries and groanings he ended his life.

A gray Frier called Picard, who once was not ashamed of the Gospell, afterwards set himselfe to preach against that which he had professed, and being in the pulpit at Orleance, after infinite blasphemies which he had dis∣gorged against the Truth, at last said, That he protested before God and the holy assembly, that he would never preach more after that day, because he was an Apostate: which saying he by and by impudently and constantly denied, to the perill and damnation of his owne soule; thinking by his hor∣rible cursings and forswearings, to abuse the poore ignorant and supersti∣tions people; but he no sooner came into the field, but the puissant hand of God over-reached him, and stroke him speechlesse, so that he was carried thence halfe dead, and within short space died, altogether without any ap∣pearance of repentance.

Among other Iudges which shewed themselves hot and rigorous in per∣secuting and proceeding against the faithfull prisoners of Valence in Daulphine, and other Romanes, at that season when two Ministers of the same city suffered Martyrdome, one Lanbespin a Counsellor, and Ponsenas the Kings Atturney at the Parliament of Grenoble, both two having been professors in times past, were not the backwardest in that action; but God made them both strange examples of his wrath: for Lanbespin falling in love with a young maid, was so extremely passionate therein, that he forewent his owne estate, and all bounds of civill honesty, to follow her up and down

whithersoever she went: and seeing his love and labour despised and set at nought, he so pined away with very thought, that making no reckoning of himselfe, such a multitude of lice so fed upon him, and tooke so good liking of their pasture, that by no means he could be cleansed of them; for they increased and issued out of every part of his body in such number, as maggots are wont to engender in a dead and rotten carrion. At length a little before his death seeing his owne misery, and seeling Gods heavy ven∣geance upon him, he began to despaire of all mercy; and to the end to abridge his miserable dayes, he resolved to hungerstarve himselfe to death. Which purpose the lice furthered; for they stucke so thicke in his throat, as if they would have choaked him every moment: neither could he suffer any sustenance to passe downe by reason of them. They that were eye wit∣nesses of this pittifull spectacle, were wondrously moved with compassion, and constrained him to eat whither he would or not. And that they might make him take culliss••s and other stewed broaths, because he refused and strove against them, they bound his armes, and put gagges into his mouth, to keep it open whilest others poured in the food. And in this wise being gagged, he died like a mad beast, with abundance of lice that went downe his throat; insomuch that the very Papists themselves stucke not to say, That as he caused the Ministers of Valence to have gagges thrust into their * 1.153 mouths, and so put to death, so likewise he himself died with a gagge in his mouth.

As touching Ponsenas, commonly called Bourrel (a very Butcher indeed of poore Christians) after he had sold his owne patrimony, and his wives and friends also, to the end to buy out his office, and had spent that which remained in house▪keeping, hoping in short space to take up twise as much as he had scattered, fell downe into a strange and unknowne disease, and shortly grew in despaire of Gods succour and favour towards him, by a strong remembrance of those of Valence, and the other Romanes which * 1.154 he had put to death, which would never depart out of his minde, but still presented themselves before him: so that as one bestraught of reason and sence, he denied his Maker, and called upon his destroyer the Devill, with most horrible and bitter ensuings: which when his Clearke perceived, he layd out before him the mercies of God, out of all places of the Scripture, to comfort and restore his decayed sense. But in stead of returning to God by repentance and prayer, he continued obstinate, and answered his Clerke (whose name was Stephen) in this wise; Stephen, Stephen, thou art blacke: So I am and it please you (quoth he) but I am neither Turke nor Moore, nor Bohemian, but a Gascoigne of red haire. No no (answered he) not so, but thou art blacke; but it is with sinne. That is true (quoth he) but I hope in the bountifull mercy of God; that for the love of Christ who died for me, my blacke sinnes shall not be imputed to me. Then he redoubling his choler, cried mainly after his Clerke, calling him Lutheran, Huguenot, Villaine. At which noise his friends without rushed in to know what the matter was. But hee commanded, that Stephen his Clerke should pre∣sently have a paire of bolts clapt on his heeles, and to be burned for an He∣retique. In briefe, his choler and rage boyled so furiously in him, that in short space he died a fearefull death, with horrible howling and outcries. His creditors scarse gave him respite to draw his carkasse out of his bed, before they seised upon all his goods, not leaving his poore wife and chil∣dren

so much as a bed of straw to lye in: so grievous was the curse of God upon his house.

Another great Prince having in former time used his authority and po∣wer to the advancing of Gods kingdome, afterwards being seduced by the allurements of the world, renounced God, and tooke part with the enemies of his Church, to make warre against it; in which war he was wounded to death, and is one notable example of Gods just vengeance, to all that shall in like manner fall away.

CHAP. XIX. Of Heretiques.

AS it is a matter necessarily appertaining to the first Commandement, That the purity and sinceritie of the doctrine of Gods Word be maintained, by the rule whereof he would have us both know him, and understand the holy mysteries which are revealed to us therein: so also by the contrary, whatsoever ten∣deth to the corrupting or falsifying of the same Word, rising from foolish and strange opinions of humane reason, the same transgresseth the limits of this Commandement: of which sort is Heresie, an evill of its owne nature very pernicious and contagious, and no lesse to be feared and shunned than the heat of persecu∣tion: and by means whereof the whole nation of Christendome hath been heretofore tossed with many troubles, and the Church of God grievously vexed. But as Truth got ever the upper hand, and prevailed against fal∣shood: so the broakers and upholders of falshood came ever to the worse, and were confounded as well by the strength of Truth, as by the speciall judgements of God sent downe upon the most part of them.

Theudas & Iudas Galileus were two that seduced the Jews before Christ: * 1.155 for the first of them said he was a Prophet sent from God, and that he could divide the waters of Jordan by his word, as Ioshuah the servant of the Lord did. The other promised to deliver them from the servitude and the yoake of the Romanes. And both of them by that means drew much people after them: so prone is the common multitude to follow novelties, and to be∣leeve every new sangle that is but yesterday set on broach. But they came both to a deserved destruction: for Fatus the Governour of Jury overtooke Theudas, and sending his trunke to the grave, carried his head as a monu∣ment to Jerusalem. As for Iudas, he perished also, and all his followers were dispersed, manifesting by their ends, that their works were not of God, but of men, and therefore must needs come to naught.

After Christ, in the Apostles time there was one Elymas a Sorcerer, that mightily withstood the doctrine of Paul and Barnabas, before Sergius Paulus * 1.156 the deputy, and sowed a contrary heresie in his minde: but Paul full of the Holy Ghost, set his eyes on him, and said, O full of all subtilty and mischief, the childe of the Devill, and enemy of righteousnesse, wilt thou not cease to pervert the strait wayes of the Lord? Now therefore behold, the hand of the Lord is upon thee, and then shalt be blinde for season. And immediately there fell upon him

a mist and darknesse, and hee went about to seeke some to lead him by the hand. And this recompence gained hee for his erroneous and hereticall pra∣ctise.

A while after him, under the Empire of Adrian, arose there another cal∣led * 1.157 Benchochab, that professed himselfe to be the Messias, and to have de∣scended from Heaven in the likenesse of a Star, for the safety and redemp∣tion of the people: by which fallacy he drew after him a world of seditious disciples; but at length he and many of his credulous rout were slaine, and was called by the Iewes Bencozba (that is) the son of a lye. And this was the goodly redemption which this Heretique brought upon his owne head and many of his fellowes.

It is reported of Cerinthus an Heretique, that he denying and going * 1.158 about to darken the doctrine of Christs everlasting kingdome, was over∣whelmed by the sudden fall of an hot house which fell upon him and his associates, as soone as S. Iohn was departed from it: for Ireneus saith, That he heard Polycarpus often report, how S. Iohn being about to enter into the bathes at Ephesus, when he perceived Cerinthus already within, departed very hastily; saying to those that bore him company, that he feared that the house would fall upon their heads, because of Cerinthus the heretique, that was therein at that instnat.

Manes, of whom the Maniches tooke their name and first originall, for∣ged in his foolish braine a fiction of two gods, and two beginners, and re∣jecting * 1.159 the old Testament, and the true God which is revealed in the same, published a fifth Gospell of his owne forgery, yea and was so besotted with folly (as Suidas testifieth of him) that he reported himselfe to be the Holy Ghost: when he had thus with his devillish heresies and blasphemies infe∣cted the world, and was pursued by Gods just judgement, at last for other wicked practises he had his skin plucked over his eares alive, and so dyed in misery.

Montanus that blasphemous Caitise, of whom came the Montanists, or Pepuzian heretiques, of a towne in Phrygia called Pepuza, denied Christ our Saviour to be God, and said he was but a man only like other men, with∣out any participation of divine Essence: he called himselfe the Comforter and holy Spirit which was forepromised to come into the world; and his two wives Priscilla and Maximilla, he named his prophetesses, and their wri∣tings prophecies: howbeit all their cunning could not foretell nor prevent a wretched and desperate end which befell him; for he hung himselfe, after he had deluded the world a long season, and proved by his end, his life to have been vile and damnable, according to the proverb, Qualis vita, finis it a, * 1.160 A cursed life, and a cursed death.

Of all Heretiques that ever troubled and afflicted Gods Church, the Arrians were the chiefe: the author and ringleader of which crue, as by his vainglorious pride and ambition he sought to extoll himselfe above the clouds, boasting and vaunting in his damnable errour; so by the just ven∣geance of God he was abased lower than hell, and put in everlasting shame * 1.161 and opprobry: for he had long time as it were entred the list, and combated with Christ, and was condemned for an Heretique by the Nicene Councell, and his bookes burned: and then afterwards making shew before Constantine the Emperour, with a solemne oath to recant his old errours, and approve the profession of Faith, which the Councell of Nice had set forth concern∣ning

Christs divinity, whereunto also he subscribed his name: but all that he did was in hypocrisie, to the end to renew and republish the more boldly his false and pernitious doctrine. But when he thought himselfe neerest to the attainment of his purpose, and braved it most with his supporters and companions, even then the Lord stroke him with a sudden fear in the open street, and with such horrible pangs in his guts, and vehement desire of dis∣burthening nature, that he was faine to come unto the publick houses ap∣pointed for that purpose, taking them which were next at hand for a shift: but he never shifted from them again; for his breath went out of his mouth, and his guts ran out of his fundament, and there lay he dead upon his owne excrements.

As the Emperour Constantius was a great favourer and supporter of this sect, and maintained it against, and in despight of true Christans, and by * 1.162 that meanes stirred up schismes and dissentions throughout all Christen∣dome: so the Lord to requite him, stirred up Iulian; whom he himselfe had promoted to honour, to rebell against him: whose practices as he went a∣bout to suppresse, and was even ready to encounter, a grievous Apoplexy sudenly surcharged him so sore, that he died of it; before he could bring his purpose to passe.

The Emperour Valens was infected also with this poyson, wherewith * 1.163 likewise he infected the Gothes, who by his means were become the grea∣ter part Arrians, and not Christians: but neither went he unpunished▪ for when he marched forth to represse the rage of the furious Gothes, who were spread over all Thracia, and had given them battell, he lost the day, and being shamefully put to flight, was pursued so fiercely, that hee was faine to hide himselfe in a little house, which being set on fire by the Gothes, he was burnt therein.

As for Nestorius, which would maintaine by his foolish and dangerous * 1.164 opinions, that the divinity of Christ was divided from his humanity, ma∣king as it were two Christs of one, and two persons of one, and so turned upside downe that whole ground-worke of our salvation, escaped no more the just vengeance of God than all other Hereticks did: for first he was ba∣nished into a far country, and their tormented with a strange disease; the very wormes did gnaw in pieces his blasphemous tongue, and at length the Earth opened her mouth, and swallowed him up.

Concerning the Anabaptists, which rose up about five hundred yeares since, it is evidently known how divers wayes God scourged and plagued many of them: some of them were destroyed by troops and by thousands; others miserably executed and put to death in divers places, as well for their monstrous and damnable heresies, as for many mischiefes and outra∣ges which they committed. By all which things God doth exhibit and set before our eyes, how deere and precious in his sight the purenesse of his holy Word, and the unity of his Church is; and how carefull and zealous every one of us ought to be in maintaining and upholding the ••ame: when as he revengeth himselfe so sharply upon all those that go about to pervert and corrupt the sincerity thereof, or which be breeders of new sects and di∣visions * 1.165 among his people.

Olympus (by office Bishop of Carthage, but by profession a ••avourer and maintainer of the Arriah heresie) being upon a time in the Bath 〈◊〉〈◊〉 himselfe, he uttered with an impious mouth, blasphemous words against

the holy Trinity, but a threefold thunderbolt came from above, and stroke him dead in the same place; teaching him by his paine, and all other by ex∣perience, what it is to blaspheme the Lord of Heaven, or with polluted lips to mention his sacred Majesty. This hapned in the yeare of our Lord God five hundred and ten.

Cyril hath recorded unto us of his owne knowledge, a more wonderfull and admirable wonder of God upon an Heretique than all the rest, and such an one indeed, as the like (I dare say) was never heard of: The history is this; After the decease of Saint Hierome, there stood up one Sabinianus a perverse and blasphemous fellow, that denied the distinction of persons in the Trinity, and affirmed the Father, the Sonne, and the Holy-Ghost, to be but one distinct person: and to give credit to his heresie, he wrot a booke of such blasphemies, tending to the confirmation of the same, and fathered it upon Saint Hierome, as being the Author of it. But Silvanus the Bishop of Nazaren mightily withstood and reproved him, for depraving so worthy a man now dead; and offering his life for the truth, made this bargain with Sabinianus, That if Saint Hierome the next day did not by some miracle te∣stifie the falsenesse of his cause, he would offer his throat to the hangman, and abide death; but if he did, that then he should die. This was agreed upon by each party, and the day following, both of them accompanied with great expectation of the people, resorted unto the Temple of Jerusa∣lem to decide the controversie. Now the day was past, and no miracle ap∣peared, so that Silvanus was commanded to yeeld his neck to that punish∣ment which himselfe was Author of: which as he most willingly and con∣fidently did, behold, an Image like to Saint Hierome in shew, appeared and stayed the hangmans hand, which was now ready to strike: and vanishing forthwith, another miracle succeeded; Sabinianus head fell from his shoul∣ders, no man striking at it, and his carkasse remained upon the ground dead and sencelesse. Whereat the people amased, praising God, clave unto Silvanus, and abjured Sabinianus heresie. Whence wee may observe the wonderfull wisedome of God, both in punishing his enemies, and trying his children whither they will stand to his Truth or no; and learne thereby, neither rashly to measure and limit the purposes of God, nor yet timo∣rously to despaire of help in a good cause, though we see no meanes nor likelihood thereof.

Grimoald King of Lombardy was infected with the Arrian heresie, for which cause the Lord punished him with untimely death; for having been let bloud, the eleventh day after as he strove to draw a bow, he opened the veine anew, and so bled to death.

••abades King of Persia, when he saw his sonne Phorsuasa addicted to the * 1.166 Maniches, he assembled as many as he could of that sect into one place, and there setting his Souldiers on them, slew them till there was not one left.

Photinu•• a Gallograecian, for renuing the heresie of Hebion, and affirming Christ to be but an excellent man borne naturally by Mary, after the man∣ner * 1.167 of other men, excelling in justice and morall vertues, was by the Empe∣rour Valentinianus justly banished.

The Emperor Iustinian favouring the heresie of the Apthardocites, when as he gave out one Edict whereby Anastasius the Bishop, and all other that * 1.168 maintained the truth, should be banished; suddenly he was stroken with * 1.169

an inward and invisible plague, which took away his life, and forestalled his wicked and cruell determination from comming to the desired effect. In all which examples we may see how God doth not onely punish here∣tiques themselves, but also their favorers and supporters, yea the very pla∣ces and cities wherein they lived and broached their blasphemies: as by the destruction of Antioch is seene, which being a very sinke of hereticks, was * 1.170 partly consumed with fire from Heaven above, in the seventh yeare of Iu∣stinus the Emperour, and partly overthrowne with earth-quakes below, wherein Euphrasius the Bishop, and many other were destroyed.

Moreover, besides those, there were under Pope Innocent the third, cer∣taine heretickes called Albigenses, or Albiani, which being possessed with the same spirit of fury that the Maniches were, affirmed that there were two Gods; the one good, and another evill: they denied the Resurrection, despised the Sacraments, and said that the soules of men after their separa∣tion, * 1.171 passed either into hogs, oxen, serpents, or men, according to their me∣rits they would not spare to pollute the Temples appointed for the service of God, with their excrements, and other filthy actions, and to defile the holy Bibles with ruine, in despight and contumely. This heresie like an evill weed, so grew and increased, that the branches thereof spread over al∣most all Europe; a thousand cities were polluted therewith; so that it was high time to cut it short by violence and the sword, as it was; for they were oppressed with so huge a slaughter, that an hundred thousand of them were slaine, partly by war, partly by fire, at one time.

Gregory of Tours hath recorded the life and death of an hereticall Monk of Bordeaux; that by the help of Magicke wrought miracles, and tooke upon him the name and title of Christ, saying hee could cure diseases, and restore those that were past help by physick, unto their healths: hee went attired with garments made of goats haire, and an hood, professing an au∣sterity of life abroad, whereas he plaid the glutton at home; but at length his cousenage was discovered, and he was banished the city, as a man unfit for civill society.

In the yeare of our Lord God 1204, in the Empire of Otto the fourth, there was one Almaricus also that denied the presence of Christ in the Sa∣crament, and said, that God spake as well in prophane Ovid, as holy Augu∣stine: he scoffed at the doctrine of the Resurrection, and esteemed heaven * 1.172 and hell but as an old wives fable. Hee being dead, his disciples were brought forth into a large field neere Paris, and there in the presence of the French King, degraded and burnt: the dead carkasse of Almaricus being ta∣ken out of the Sepulchre and burnt amongst them, it fell out that whilest they were in burning, there arose so huge a tempest, that heaven and earth seemed to move out of their places; wherein doubtlesse the soules of these wicked men felt by experience, that hell was no fable; but a thing, and such a thing as waited for all such Rebels against God, as they were.

Anastasius, Emperour of Constantinople, being corrupted with the he∣resie of Eutiches, published an Edict, wherein all men were commanded to worship God not under three persons as a Trinity, but as a Quaternity, containing it in foure persons: and could not by any counsell be brought from that devillish error, but repelled from him divers Bishops with great reproach, which came to perswade him to the contrary: for which cause not long after, a flash of lightning from Heaven suddenly seised

upon him, and so hee perished when he had raigned twenty eight yeares.

Iustinus the second also, who after the death of Iustinian obtained the Imperiall Crowne, was a man of exceeding pride and cruelty, contemning poverty, and murthering the Nobility for the most part. In avarice his desire was so insatiate, that he caused iron chests to be prepared, wherein he might locke up that treasure which by unjust exactions he had extorted from the people. Notwithstanding all this, he prospered well enough un∣till he fell into the heresie of Pelagius, soone after which, the Lord bereft him of his wits, and shortly aster of his life also, when hee had raigned e∣leven yeares.

Mahomet, by birth an Arabian, and by profession one of the most mon∣strous hereticks that ever lived, began his heresie in the yeare 625. His off-spring was out of a base stocke; for being fatherlesse, one Abdemonoples a man of the house of Ismael, bought him for his slave, and loved him great∣ly for his favour and wit: for which cause he made him ruler over his mer∣chandise and other businesse. Now in the meane while one Sergius a Monk (flying for heresie into Arabia) instructed him in the heresie of Nestorius: a while after, his Master died without children, and left behinde him much riches, and his wife a widow of fifty yeares of age, whom Mahomet married, and when she died, was made heire of all her riches. So that now (what for his wealth and cunning in Magick) he was had in high honour among the people. Wherefore (by the counsell of Sergius) hee called himselfe the great Prophet of God. And shortly after (when his fame was published) he devised a Law and kinde of Religion called Alcaron, wherein hee bor∣rowed something almost of all the heresies that were before his time, with the Sabellians he denied the Trinity: with the Maniches he said there was but two persons in the Deity: he denied the equality of the Father with the Sonne, with Eunomius: and said with Macedone that the Holy Ghost was a creature; and approved the community of women with the Nicho∣laits: he borrowed of the Jewes circumcision; and of the Gentiles much superstition; and somewhat he tooke of the Christian verity, besides many devillish fantasies invented of his owne braine: those that obeyed his Law, he called Sarazins. Now after he had lived in these monstrous abuses forty yeares, the Lord cut him off by the falling sicknesse, which he had dissem∣bled a long time, saying when he was taken therewith, that the Angell Ga∣briel appeared unto him, whose brightnesse hee could not behold: but the Lord made that his destruction, which be imagined would be for his ho∣nour, and setting forth his Sect.

Infinite be the examples of the destruction and judgement of private * 1.173 Heretiques in all ages, and therefore we will content our selves with them that be most famous. In the yeare of our Lord 1561, and the third yeare of the raigne of Queen Elizabeth, there was in London one William Geffery, that constantly avouched a companion of his called Iohn Moore to bee Christ our Saviour, and could not bee reclaimed from this mad perswa∣sion, untill hee was whipped from Southwarke to Bedlam, where the said Moore meeting him, was whipped also, untill they both confes∣sed Christ to bee in Heaven, and themselves to bee sinfull and wicked men.

But most strange it is, how divers sensible and wise men were deluded and carried beside themselves by the subtilty of Satan, in the yeare 1591, * 1.174

and of the raigne of Queene Elizabeth 3 3, the memory whereof is yet fresh in every mans head and mouth, and therefore I will but briefly touch the same. Edmund Coppinger and Henry Arthington, two gentlemen, being asso∣ciated with one William Hacket, sometimes a prophane & very leud person, but now converted in outward shew, though not in inward affection, were so seduced by his hypocriticall behaviour, and the devils extraordinary de∣vices, that from one point to another they came at last to thinke, that this Hacket was anointed to be the Judge of the world; and therefore comming one day to Hackets lodging in London, he told them they had been anointed * 1.175 of the Holy Ghost: then Coppinger asked him what his pleasure was to be done? Goe your way (saith he) and proclaim in the citie, that Christ Jesus is come with his fanne in his hand to judge the earth: and if they will not beleeve it, let them come and kill me, if they can. Then Coppinger answe∣red, it should be done forthwith; and thereupon (like mad-men) he and Arthington ran into the streets, and proclaimed their message aforesaid: and when by reason of the concourse of people they could not proceed any further, they got up into two emptie carts in Cheape, crying, Repent, repent, for Christ Iesus is come to judge the world: and then pulling a paper out of his bosome, he read out of it many things touching the office and calling of Hacket, how he represented Christ by taking part of his glorified body, &c. Besides, they called themselves his Prophets, one of Justice, another of Mercy. And thus these simple men were strangely deceived by a miracu∣lous illusion of Satan, who no doubt by strange apparitions had brought them into this vaine conceit. But let us observe the end of it; it was thus: the whole citie being in amaze, tooke Hacket, the breeder of this device, and arraigning him before the Maior and other Justices, found him guiltie as well of this seditious practise, as of speaking traiterous words against the Queene: wherefore he was shortly after hanged on a gibbet in Cheap-side, counterfeiting to his last his old devices, and at length uttering horrible blasphemies against the Majestie of God. As for his Prophets, Coppinger dyed the next day in Bride well, and Arthington was kept in prison, upon hope of repentance.

CHAP. XX. Of Hypocrites.

AS God is a Spirit and Truth, so he will be worshipped in truth of spirit and affection, and not in hypocrisie and dissimulation: for which cause he commandeth us by the mouth of Moses, in the sixth and tenth chap∣ters of Deuteronomy, To love and honour him with all our heart, with all our soule, and all our strength: which hypocrites are so farre from doing, that they have no∣thing in them but a vaine shew of coined religion, and so by that means break the first commandement; thinking to bleare Gods eyes with their outward shewes and ceremonies, as if he were like men, to see nothing but that which is without, and offereth it selfe to the view; but it is quite con∣trary:

for it is he that descryeth the heart, and searcheth out all the cornors thereof, to see what truth and sinceritie is therein, and therefore hateth and detesteth all hypocrisie, and abhorreth all such service as is performed one∣ly * 1.176 for fashion sake, or in regard of men: as appeareth by there proofes and checks which the Prophet Esay denounceth against the hypocrites of his time: who made shew of honouring God, but it was but with their lips and vaine and frivolous ceremonies, not in truth of heart and affection: so our Saviour Christ thundred out his curses against the Scribes and Pha∣risees * 1.177 with the judgements and vengeance of God for their hypocrisie. With this sinne was Balaam that wicked Prophet, upon whom God be∣stowed * 1.178 a certaine gift of prophesie, infected: for when King Balac sent for him to curse the Israelites, he made as though he would not enterprise any thing contrary to the will of God as if he had him in great reverence and estimation: neverthelesse being allured and enticed by the golden presents which were sent him, he despised Gods commandement, and discovered his own secret impietie, and became an hired slave and enemy to the people of God: but as he was in journey towards him, there happened a strange and prodigious thing; an Angell met him by the way with a naked sword in his hand ready to hew him in pieces: whom when he himselfe being blinded with covetousnesse as with a vaile, could not perceive, ••is asse saw and was afraid; and that which was more strange, the poore bruit and dumbe beast speaking in a new language like a man, reproved his masters * 1.179 madnesse. Whereat he being sore amazed, and notwithstanding all the asses humbling before the Angell, yet pursued his unhappy journey, to his eternall shame and confusion, as one of an obstinate and heardened heart; for he was forced by the Spirit of God to blesse those whom he had purpo∣sed to curse; and yet further discovering his hypocrisie and envious dispo∣sition, he was the cause why the Israelites provoked the wrath of God against themselves, through the pernicious and deceivable counsell which he gave to the Madianites; for which cause he himselfe was in the end slain. * 1.180

In this range may we place Geesie, Elizeus servant, who being as is it were the Disciple and profest follower both of his Masters life and doctrine, the true Prophet of God, by whom for the further assurance and confirmation * 1.181 of the grace and blessing of God, he had seene many notable and excellent miracles wrought; yet notwithstanding was not true of heart, but drawne aside by desire of lucre, that caused him secretly (unwitting to his master) to ru••ne after Naaman the Syrian in his masters name, for the money and * 1.182 apparell which his master had before refused: and supposing his knavery to be so hidden that it could not come to light, God discovered and pulled off his visard, and punished as well the deed, as the manner of doing hereof, upon him and his posteritie, with a perpetuall leprosie.

Saint Luke in the first chapter of the Acts, doth at large describe the hypocrisie of Ananias and Saphira, who that they might seeme zealous to Godward, and charitable toward the Saints, having sold a certaine posses∣sion, under pretence of giving the price thereof among the poore, retained covertly a certaine portion of it to their owne use, being so impudent as to lye unto the Holy Ghost the President of the Church, and founder of all secrets: but being attached by the mouth of Peter, a just and fearfull judge∣ment of God fell on them both, even their sudden death at the Apostles feet, one after another.

Nicephorus telleth of one Philip, the first Emperour that undertook the name and profession of Christ; but by the report of other writers, it pro∣ceeded not from any zeale of Religion, or feare of God, but onely to the in∣tent to counterfeit a kind of honestie, and cover his foule vices and cruel∣ties under the cloake of Religion. But God quickly espied and punished his deepe hypocrisie; for before he had raigned full five yeares, both he and his son were slain at Verona by his men of war. Let us learn then this lesson, by these examples to carry our selves in all purenesse, sinceritie, and good conscience before God; that our thoughts, words, and deeds, being estran∣ged from all hypocrisie, and dissimulation, may be agreeable and acceptable in his sight.

Moreover, even as hypocrisie can winde and insinuate her selfe into the pure and sincere service of God, as hath been declared; so doth she play her part with no lesse bravery and ostentation in superstition and idolatry: for the truth whereof (before I proceed further) I will set downe a history not altogether unworthy the reading and remembring. Two hundred yeares * 1.183 are not yet past, since there was in the raigne of Charles the seventh, King of France, a certaine preaching Frier of Britaine, called Frier Thomas, who by his dissembling customes and brags, under pretence of a certaine refor∣mation of manners, so mightily deceived the whole world, that every where he was reputed for an holy man. This Frier puffed up with a greedy desire of vaine-glory, used to goe from towne to towne, and from countrey to countrey, finding exceeding honourable entertainment in every place; which he tooke very willingly; and that he might ride at the more case, he got him a little young Mule, that would goe very softly; and in this sort appointed, he was accompanied with divers of his owne Order, and many other Disciples that went for the most part on foot by him: the people flocked from all quarters to see him; yea, and many were so besotted, as to forsake their fathers, mothers, wives, and children, to attend upon this holy man. Alwayes when he came neere to any citie, the Burgesses, and Gentle∣men, and Clergy, with one consent came forth to meet him, doing him as much reverence (saith mine Author) as they would have done to one of Christs Apostles if he were alive. Hee was very well content, that honou∣rable personages, as Knights and such others, being on foot, should hold his Mule by the bridle, to be in stead of pages and lacquies to lead him into the townes. His entrance into every citie was with great pompe and magnificence, and his lodging provided at the richest and stateliest Bur∣gesses house. Now that he might the better play his part, they prepared him in the best and convenientest places in the citie, a scaffold richly hung and garnished, upon the which his custome was first to say Masse, then to begin his Sermon; wherein he ripped up the vices of every estate, but reproved especially the Clergies enormities, because of their concubines and whores which they maintained: wherein he did say nothing but that which was good and lawfull; but in the same he used no discretion, but joyned madnesse and sacriledge with his Monkish nature, in stirring up little children to exclaime upon women for their attyre, promising certain dayes of pardon to them, as if he had been a god: so that Ladies and Gen∣tlewomen were inforced to lay aside for a season their accustomed trinkets. Moreover also, towards the end of his Sermons hee commanded to be brought unto him their Chesse-boords, Cards, Dice, Nine-pins, and such

other trash, which he openly threw into the fire, to be burned before them all. And that he might give more strength and credit to this his paltry rif∣raffe, he caused the men and women to be divided on each side, with a line drawne betwixt them, as in a Tennis-court; and by this means he drew toge∣ther sometimes twentie thousand persons: so ready and zealous is and ever hath been the world to follow after such hypocriticall deceivers, rather than the true preachers of Gods Word.

But let us heare the issue of this holy hypocrite; it was thus: When he had in the fore-named sort traversed as well France as Flanders; it took him in the head to passe the mountaines, and visit Rome; imagining that it was no hard matter to obtaine the Popeship, seeing that in all places where he went, there was equall honour given unto him: or if he should faile of that hope, yet at least the Pope and his Cardinals would entertain him honourably; but it happened farre short of his expectation: for Popes are not so prodigall of their honours, to doe any such reverence to a poore silly Monke, but are very niggards and sparing thereof even towards Kings; so farre are they from leaving their Thrones of Majestie to any other: neither must we thinke that the Pope cared greatly for all those trickes and quid∣diti••s of Frier Thomas, seeing he himselfe is the onely merchant of such trash. When he was arrived at Rome, Pope Eugenius seeing that he came not according to custome, to kisse his holinesse feet, sent for him twice, and understanding that he refused to come, and that he feigned himselfe to be evill at ease, sent his Treasurer, but not to impart to him any treasure, but to apprehend and attatch him. The Frier now perceiving that enquiry was made for him, and that they were at his chamber-dore, leapt out at a win∣dow, thinking by that means to escape; but he was quickly taken prisoner by the Treasurers servants, waiting before the dore, and brought before the Consistory of Cardinals: Law proceeded against him, by doome wher∣of, though no erroneous opinious could be proved against him, he was ad∣judged to the stake to be burned for an Hereticke: but it was sufficient to make him guiltie, because he defamed the Priests in his Sermons, and had spoken so broadly of their Gossips, and had been so bold to usurpe the au∣thoritie of giving pardons, which the Popes claime for a priviledge of their owne See; and besides, had made no more account of him that is a petty god on earth, but had done all these things without his leave and licence: it was a hard matter to be endured of the Bishops of Rome, that a silly Monke should so intermeddle with their affaires, and should derogate any whit from their supremacy, seeing that they quit themselves so well with Kings and Emperours, and can at every sleight occasion make them stoope: neither is it to be doubted, but that Pope Eugenius was very jealous of the honour which Frier Thomas attained unto in every place, and fearfull lest his presence might disturbe his present estate. By this meanes God, who useth all instruments for his owne purpose, and can direct every particular to the performing of his will, did punish and correct the hypocrisie of this Monke, that seemed to be holy and wise, being indeed nothing but foolish, stubborne, and ambitious.

Moreover, most notable was the hypocrisie of two counterfeit holy Maids; one of Kent in England, called Elizabeth Barton; the other of France, * 1.184 called Ioane la Pucelle: the former of which, by the procurement and infor∣mation of one Richard Master, Parson of Aldington, and Edward Bocking

Doctor of Divinity, a Monke of Canterbury, and divers others, counter∣feited such manner of trances and distortions in her body, with the utte∣ring of divers counterfeit vertues and holy words, tending to the rebuke of sinne, and reproving such new opinions as there began to spread, that shee woon great credit amongst the people, and drew after her a multitude of favourites; besides, she would prophecy of things to come, as that shee should be helped of her disease by none but the Image of our Lady in Al∣dington; whither being brought, she appeared to the people to be sudden∣ly relieved from her sicknesse; by meanes of which hypocriticall dissimula∣tion she was brought into marvellous estimation, not only with the com∣mon people, but with divers great men also, insomuch that a book was put in print, touching her fained miracles and revelations. Howbeit, not con∣tent to delude the people, she began also to meddle with the King himself, Henry the eight; saying, That if he proceeded to be divorced from his wife Queene Katherine, he should not remaine King one month after, and in the reputation of God not one day: for which and many other tricks practised by her, she with her complices was arraigned of high treason, and after con∣fession of all her knavery, drawn from the Tower to Tyburne, and there han∣ged; the holy maidens head being set upon London bridge, and the other on certaine gates of the City.

The other named la Pucella de Dieu, marvellously deluded with her coun∣terfeit hypocrisie, Charles the seventh, King of France, and all the whole * 1.185 French Nation; in such sort, that so much credit was attributed unto her, that she was honoured as a Saint, and thought to be sent of God to the aide of the French King. By her meanes Orleance was woon from the English, and many other exploits atchieved, which (to be short) I will referre the Reader unto the French Chronicles, where they shall finde her admirable knavery at large discovered. But touching her end, it was on this sort: as she marched on horsebake to the towne of Champaigne, to remove the siedge, wherewith it was guirt by the Duke of Burgoine and other of the English Captaines, Sir Iohn Leupembrough, a Burgonian Knight, tooke her alive, and conveyed her to the City of Roan, where she faigning her selfe with child, when the contrary was knowne, was condemned and burnt. And thus these two holy women, that in a diverse kind mocked the people of England and France by their hypocrisie, by the justice of God came to deserved destru∣ctions.

CHAP. XXI. Of Conjurers, and Enchanters.

IF God by his first Commandement hath enjoyned every one of us to love, serve, and to cleave unto him alone in the conjuction and unity of a true faith and hope unremo∣vable, there is no doubt but he forbiddeth on the other side that which is contrary to this foresaid duty, and here∣in especially that accursed familiarity which divers mise∣rable wretches have with that lying Spirit, the Father of errour, by whose delusions and subtilty they busie themselves in the study of sorceries and

enchantments, whereupon it is forbidden the Israelites in the nineteenth of Leviticus, to turne after familiar spirits, or to seeke to Soothsayers to be defiled by them: and the more to withdraw them from this damnable * 1.186 crime, in the Chapter following there is a threat set downe against it in * 1.187 manner of a Commandement, That if either man or woman have a spirit of divination or soothsaying in them, they should dye the death, they should stone them to death, their bloud should be upon them: so in the two and twentieth of Exo∣dus, * 1.188 the Law of God saith, Thou shalt not suffer a Witch to live: and Moses following the same steps, giveth an expresse charge in the eighteenth of Deuteronomy, against this sinne, saying, Let nonebe found among thee that useth witchcraft, nor that regardeth the Clouds or times, nor a Sorcerer, or a Charmer, or * 1.189 that counselleth with a Spirit, or a teller of Fortunes, or that asketh counsell of the dead, for all that doe such things are abhomination unto the Lord. And therefore this sinne, 1 Sam. ver. 15. is reputed amongst the most hainous and enor∣mous * 1.190 sinnes that can be: When they shall say unto you (saith the Prophet) Enquire at them that have a Spirit of Divination, and at the Soothsayer, which whispers and murmures: answer, Should not a people enquire at their God? from the living to the dead? To the Law, and to the Testimony? Wherefore it was a commendable thing, and worthy imitation, when they that had received the Faith by Pauls preaching, having used curious Arts, as Magicke and such like, being touched with the feare of God, brought their bookes, and * 1.191 burned them before all men, although the price thereof amounted to fifty thousand pieces of silver, which by Budeus his supputation ariseth to five thousand French Crownes. The Councels, as that of Carthage, and that other of Constantinople, kept the second time in the suburbs, utterly con∣demned the practices of all Conjurers and Enchanters. The twelve Tables in Rome adjudged to punishments those that bewitched the standing corne. And for the Civill Law, this kind is condemned both by the Law Iulia and Cornelia. In like manner the wisest Emperours (those I mean that attained to the honour of Christianity) ordained divers Edicts and Prohi∣bitions, under very sharp and grievous punishments, against all such villa∣ny: as Constantine in the ninth book of the Cod. tit. 18. enacted, That whoso∣ever should attempt any action by Art Magicke, against the safety of any person, or should bring in or stir up any man, to make him fall into any mischiefe or riotous demeanour, should suffer a grievous punishment: in the fifth Law he forbiddeth every man to aske counsell at Witches, or to use the helpe of Charmers and Sorcerers, under the paine of death. Let them (saith he in the sixth Law) be throwne to wild beasts to be devoured, that by conjuring or the helpe of familiar spirits go about to kill either their enemies, or any other. Moreover in the seventh Law he willeth, that not so much as his owne courtiers and servants, if they were found faulty in this crime, should be spared, but severely punished; yet neverthelesse, many of this age gave themselves over to this filthy sinne, without either feare of God, or respect of Law: some through a foolish and dangerous curiosity, others through the overruling of their owne vile and wicked affections, and a third sort, troubled with the terrours of an evill consci∣ence, desire to know what shall besall and happen unto them in the end.

Thus Saul the first King of Israel being troubled in himselfe, and terri∣fied with the army of the Philistims that came against him, would needs

foreknow his owne fortune, and the issue of this doubtfull warre. Now whereas before whilest he performed the duty of a good King, and obeyed the commandement of God, hee had cleansed his Realme of Witches and Enchanters; yet is he now so mad as to make them serve his owne turn, and to use their counsels in his extremity; adding this wickednesse to the num∣ber of his other great sins, that the measure thereof might be full: he went therefore to a Witch to seeke counsell, who caused a Devill to appeare and speake unto him in the shape of Samuel, and foretell him of (Gods just judgement upon his wickednesse) his utter and finall ruine and de∣struction.

An example not much unlike unto this in the event, but most like in * 1.192 practise, wee finde recorded of Natholicus, the one and thirtieth King of the Scots: who, after he had unjustly usurped the Crowne and Seepter, and installed himselfe by much bloudshed into the Throne of the Kingdome, by open intrusion, and no apparent shew of right, sought by the same means to confirme and establish the Kingdome unto him: And therefore (as wickednesse is alwaies accompanied with suspition and feare) hee sent one of his trustiest f••iends to a Witch, to enquire of things to come, both what successe he should have in his Kingdome, and also how long he should live: the Witch answered, That he should not live long, but should short∣ly be murthered, not by his enemy, but by his familiar friend: when the Messenger urged instantly of whom; she answered, of him: hee detesting her at first, and abhorring the thought of any such villany, yet at length considering that it was not safe to disclose the Witches answer, and on the other side, that it could not be concealed, resolved for his most security, rather to kill the Tyrant, with the favour of many, than to save him alive with the hazard of his owne head. Therefore as soone as he was returned home, being in secret alone with the King, to declare unto him the Wit∣ches answer, he slew him suddenly, and gave him his just desert, both for his horrible cruelty, and wicked sorcery. Let all them that make no con∣science of running to Witches, either for their lost goods, or for recovery of their owne or friends health, remember this example either for their instruction to amend, or for their terrour, if they continue that devillish practise.

Plutarch in the life of Romulus reporteth of one Cleomedes, a man in pro∣portion * 1.193 of body, and cruell practises, huge and gyant-like: who for that he was the cause of the death of many little children, and was pursued by the parents of those dead infants, who sought to be revenged on him for that cruell part, he hid himselfe in a coffer, closing the lid fast to him: but when the Coffin was broken up, the Conjurer was not therein, neither alive nor dead, but was transported by the malitious spirit the Devill, to a place of greater torment.

Antient Histories make mention of one Piso, a man of credit and au∣thority * 1.194 among the Romanes, whom the Emperour Tiberius gave unto his sonne Germanicus for an help and counsellor in the mannaging of his af∣faires in Asia; so well was he perswaded both of his sufficiency, courage, and loyalty towards him. It chanced a while after, that he was suspected to have bewitched to death the said Germanicus: the signes and markes of which suspition were, certaine dead mens bones digged out of the earth with divers charmes and curses, and Germanicus name engraven in tables of

lead, and such like trash which Witches use to murther men withall, were found with him. Whereupon Tiberius himselfe accused him of that crime; but would not have the ordinary Iudges to sit upon it, but by speciall pri∣viledge committed the enquiry thereof unto the Senate. Piso, when every man thought he was preparing himself for his defence against the morrow (like a wise man to prevent all mischiefes) was found dead the day before, having his throat cut, and, as most likelihood was, finding himselfe guilty of the fact, and too weake to overweigh the other side, forestalled the infamy of a most shamefull death, by killing himselfe; although there be that say, that the Emperour sent one of purpose to dispatch him in this manner.

Olaus Magnus telleth of one Methotin, a noble Magitian in old time, that * 1.195 by his delusions did so deceive and blinde the poore ignorant people, that they accounted him not onely for some mighty man, but rather for some demy god; and in token of the honour and reverence they bare him, they * 1.196 offered up sacrifices unto him, which he refused not; but at last his knave∣ries and cousenages being laid open, they killed him whom before they so much esteemed: and because his dead carkasse with filthy stinke infected the approachers, they digged it up, and broached it upon the end of a stake, to be devoured of wild beasts.

Another called Hollere (as the same Author witnesseth) plaid the like * 1.197 tricks in abusing the peoples minds as strongly as the other did, insomuch that he was reputed also for a god: for he joyned with his craft, strength and power to make himselfe of greater authority in the world. When he listed to passe over the sea, he used no other ship but a bone figured with certaine charmes, whereby he was transported, as if both sayles and wind had helped and driven him forwards; yet his inchanted bone was not of power to save him from being murthered of his enemies.

The same Author writeth, That in Denmarke there was one Otto a great Rover and Pyrat by sea, who used likewise to passe the seas without the * 1.198 help of ship or any other vessell, and sunke and drowned all his enemies with the waves, which by his cunning he stirred up: but at last his cunning practise was over-reached by one more expert in his art than himselfe, and as he had served others, so was he himselfe served, even swallowed up of the waves.

There was a Conjurer at Saltzburg, that vaunted that he could gather to∣gether all the serpants within half a mile round about into a ditch, and feed them and bring them up there: and being about the experiment, behold, the old and grand serpent came in the while, which whilest he thought by the force of his charmes to make to enter into the ditch among the rest, he set upon and inclosed him round about like a girdle so strongly, that hee drew him perforce into the ditch with him, where he miserably died. Mark here the wages of such wicked miscreants, that as they make it their occu∣pation to abuse simple folke, they are themselves abused and cousened of the Devill, who is a finer jugler than them all.

It was a very lamentable spectacle that chanced to the Governour of Mascon a Magitian, whom the Devill snatched up in dinner while, and hoisted aloft, carrying him three times about the towne of Mascon in the presence of many beholders, to whom he cried on this manner, Help, help, * 1.199 my friends; so that the whole towne stood amased thereat, yea and the re∣membrance

of this strange accident sticketh at this day fast in the minds of all the inhabitants of this country; and they say, that this wretch having given himselfe to the Devill, provided store of holy bread (as they call it) which he alwaies carried about with him, thinking thereby to keep himself from his clawes; but it served him to small stead, as his end declared.

About the yeare 1437, Charles the seventh being King of France, Sir Glyes of Britaine, Lord of Rais, and high Constable of France, was accu∣sed (by the report of Enguerran de Monstrelet) for having murthered many infants and women with childe, to the number of eightscore or more, with * 1.200 whose bloud he either writ or caused to be written books full of conjurati∣ons, hoping by that abhominable means to attaine to high matters: but it happened cleane crosse and contrary to his expectation and practise; for being convinced of those horrible crimes (it being Gods will, that such grosse and palpable sinnes should not go unpunished) he was adjudged to be hanged and burned to death, which was also accordingly executed at Nantes, by the authority of the Duke of Britaine.

Iohn Francis Picus of Mirand saith, That he conferred divers times with many, who being inticed with a vaine hope of knowing things to come, were afterwards so grievously tormented by the Devill (with whom they had made some bargain) that they thought themselves thrise happy if they escaped with their lives. He saith moreover. That there was in his time a certaine Conjurer that promised a too curious and no great wise Prince, to present unto him upon a stage the siege of Troy, and Achilles, and Hector fighting together as they did when they were alive; but he could not per∣forme his promise for another sport and spectacle more hideous and ougly to his person; for he was taken away alive by a Devill, in such sort, that he was never afterward heard of.

In our owne memory the Earle of Aspremont and his brother Lord of Orne, were made famous, and in every mans mouth, for their strange and prodigious seats, wherein they were so unreasonably dissolute and vaine∣glorious, that sometime they made it their sport and pastime to breake downe all the windowes about the castle Aspremont, where they kept (which lyeth in Lorraine two miles from Saint Michael) and threw them piecemeale into a deep Well to heare them cry plumpe: but this vaine ex∣cesse presaged a ruine and destruction to come, as well upon their house, which at this present lyeth desolate and ruinous in many respects, as upon themselves, that finished their daies in misery one after another; as we shall now understand of the one the Lord of Orne: as for the Earle, how hee died, shall more at large be declared elsewhere. Now it chanced, that as the Lord of Orne was of most wicked and cruell conditions, so hee had an evill favoured looke, answerable to his inclination and name, to be a Conjurer: the report that went of his cruelty was this, That upon a time he put the Baker (one of his servants, whose wi••e he used secretly to enter∣taine) into a ••un, which he caused to be rowled from the top of a hill, into the bottome, sometimes as high as a pike, as the place gave occasion; but by the great mercy of God, notwithstanding all this, this poore man saved his life. Furthermore, it was a common report, that when any Gentlemen or Lords came to see him, they were entertained (as they thought) very ho∣nourably, being served with all sort of most dainty faire and exquisite di∣shes, as if he had not spared to make them the best cheere that might be:

but at their departure, they that thought themselves well refreshed, found their stomacke empty and almost pined for want of food, having neither eaten nor drunk any thing save in imagination only; and it is to be thought, that their horses found no better fare than their masters. It happened one day that a certaine Lord being departed from his house, one of his men ha∣ving left something behind, returned to the Castle, and entring suddenly into the hall where they dined but a little before, he espied a Munky bea∣ting the master of the house that had feasted them of late, very sore. And there be others that say, that he hath been seen through the chink of a dore lying on a table upon his belly all at length, and a Munkey scourging him very strangely; to whom he should say, Let me alone, let me alone, wilt thou alwaies torment me thus? And thus he continued a long time: but at length after he had made away all his substance, he was brought to such extremity, that being destitute of maintenance, and forsaken of all men, he was fain (for want of a better refuge) to betake himselfe to the Hospitall of Paris, which was his last Mansion house, wherein he died. See here to how pittifull and miserable an end this man fell; that having been esteemed amongst the Mighties of this world, for making no more account of God, and for following the illusions of Satan (the common enemy of mannkdi) became so poore and wretched as to dye in an Hospitall among Cripples and Beggars.

It is not long since there was in Lorraine a certaine man called Coulen, that was over much given to this cursed Art: amongst whose tricks this was one to be wondred at; that he would suffer harquebuses or pistols to be shot at him, and catch their bullets in his hand without receiving any hurt: but upon a certain time one of his servants being angry with him, hot him such a knock with a pistoll (notwithstanding all his great cunning) that he killed him therewith.

Moreover, it is worthy to be observed, That within these two hundred yeares hitherto, more Monks and Priests have been found given over to these abhominations and devillishnesses, than of all other degrees of peo∣ple whatsoever, as it is declared in the second volume of Enguerran de Mon∣stralet more at large: where he maketh mention of a Monke that used to practise his sorceries in the top of a tower of an Abbey, lying neere to Longin upon Marne, where the Devils presented themselves to be at his commandement: and this was in the raigne of Charles the sixth. In the same booke it is recorded, That in the raigne of Charles the seventh, one Master William Ediline Doctor in Divinity, and Prior of Saint Germaine in Lay, having been an Augustine Frier, gave himselfe to the Devill for his pleasure, even to have his will of a certain woman: he was upon a time in a place where a Synagogue of people were gathered together; where to the end that he might quickly be (as he himselfe confessed) he took a broom and rode upon it. He confessed also that he had don homage to that enemy of God, the Devill▪ who appeared unto him in the shape of a sheep, and * 1.201 made him kisse his hinder parts, as he reported. For which causes hee was placed upon a scaffold, and openly made to weare a paper containing his owne faults, and afterwards plotted to live prisoner all the rest of his life laden with yrons, in the Bishop of Eureux his house, which was accordingly executed. This happened in the yeare 1453.

In the raigne of the same King, 1457, there was a certaine Curate of a

village neere to Soissons, who to revenge himselfe of a Farmer that retai∣ned from him the tenths which were appointed to the Knights of the Rhodes, went to a Witch, of whom he received in gift a fat toad in an ear∣then pot, which she had a long while fed and brought up, which she com∣manded him to baptise; as he also did, and called it by the name of Iohn: albeit I tremble to recite so monstrous and vile a fact; yet that every man * 1.202 might see how deadly besotted those sort of people are that give them∣selves over to Satan, and with what power of errour he overwhelmeth them, and beside, how full of malice this uncleane spirit is, that as it were in de∣spight of God, would prophane the holy Sacrament of Baptisme. This good holy Curate, after he had consecrated the holy host, gave it also to the toade to eat, and afterward restored it to the Witch again, who killing the toade, and cutting it in pieces, with other such like sorceries, caused a young wench to carry it secretly into the Farmers house, and to put it un∣der the table as they were at dinner; whereupon immediately the Farmer and his children that were at the table fell suddenly sicke, and three dayes after died: the Witch her selfe being detected, was burned, but the Cu∣rate suffered onely a little imprisonment in the Bishop of Paris house, and that not long for what with friendship and money he was soone delivered. Froissard, who was Treasurer and Canon of Chymay, reporteth of ano∣ther Curate in the countrey of Beare (under Charles the seventh) that had a familiar spirit which hee called Orthon: whose helpe hee used to the disturbance of the Lord of Corosse, by causing a terrible noise to bee heard every night by him and his servants in his castle, because the said Lord withheld his tythes from him, and converted them to his owne use.

In the yiare 1530, at Nuremburg a certaine Priest studied Art Magick, * 1.203 and being very covetous of gold and silver, the Devill (whom hee served) shed him through a Chrystall certaine treasures hidden in the city: he by and by (greedy of this rich prey) went to that part of the city where hee supposed it to have lien buried: and being arrived at the place, with a com∣panion whom he brought to this pretty pastime, fell a searching and dig∣ging up a hollow pit, untill he perceived a coffer that lay in the bottome of the hole, with a great blacke dog lying by it: whither he was no sooner en∣tred, but the earth fell downe and filled up the hole, and smothered and cru∣shed him to death. So this poore Priest was entrapped and rewarded by his master no otherwise than he deserved; but otherwise than he expected or looked for.

Howbeit they are not onely simple Priests and Friers that deale with * 1.204 these cursed Arts, but even Popes themselves. Silvester the second (as Pla∣tina and others report) was first a conjuring Frier, and gave himselfe to the Devill upon condition he might be Pope, as he was indeed; and having obtained his purpose, as it seemed he began earnestly to desire to know the day wherein he should die: which also his Schoolmaster the Devill revea∣led unto him, but under such doubtfull tearmes, that he dreamed in his foolish conceit, of immortality, and that he should never die. It chanced on a time as he was singing Masse at Rome in a Temple called Ierusalem (which was the place assigned him to die in) and not Ierusalem in Palestina (as he made himselfe falsly to beleeve, he heard a great noise of Devils that came to fetch him away (note that this was done in Masse while) whereat * 1.205

he being terrified and tormented, and seeing himselfe not able any way to escape, hee desired his people to rend his body in pieces after his death, and lay it upon a charriot, and let horses draw it whither they would; which was accordingly performed: for as soone as he was dead, the pie∣ces of his carkasse were carried out of the Church of Laterane by the wic∣ked spirit, who as he ruled him in life, so he was the chiefe in his death and funerals.

By like means came Benedict the ninth to the Popedome, for he was a de∣testable * 1.206 Magitian; and in the ten yeares wherein he was Pope having com∣mitted infinite villanies and mischiefs, was at last by his familiar friend the Devill strangled to death in a forrest, whither he went to apply himselfe the more quieter to his conjurings.

Gregory the sixth, scholler to Silvester, as great a conjurer as his master, * 1.207 wrought much misery in his time, but was at last banished Rome, and en∣ded his life in misery in Germany.

Iohn the two and twentieth, being of no better disposition than these we have spoken of, but following judiciall astrology, sed himselfe with a vain hope of long life, whereof he vaunted himselfe among his familiars, one day above the rest at Viterbum, in a chamber which he had lately builded, saying, that he should live a great while, he was assured of it: presently the floore brake suddenly in pieces, and he was found seven daies after crushed to pieces under the ruines thereof. All this notwithstanding, yet other Popes ceased not to suffer themselves to be infected with this execrable poison: as Hildebrand, who was called Gregory the seventh, and Alexander the sixth, of which kinde we shall see a whole legend in the next booke. Doe but marke these holy Fathers how abhominable they were, to be in such sort given over to Satan.

Cornelius Agrippa, a great Student in this cursed Art, and a man famous * 1.208 both by his owne works and others report, for his Necromancy, went al∣waies accompanied with an evill spirit in the similitude of a blacke dogge: but when his time of death drew neer, and he was urged to repentance, hee tooke off the inchanted collar from the dogs neck, and sent him away with these termes; Get thee hence thou cursed beast, which hast utterly destroyed mee Neither was the dog ever after seen: some say he lept into Araris, and never came out againe. Agrippa himselfe died at Lyons in a base and beggarly Inne.

Zeroastres King of Bactria is notified to have bin the inventer of Astro∣logy * 1.209 and Magicke. But the Devill (whose ministry he used) when he was too importunate with him, burned him to death.

Charles the seventh of France, put Egedius de Raxa•• Marshall of his King∣dome, to a cruell and filthy death, because he practised this Art, and in the * 1.210 same had murthered an hundred and twenty teeming women and yong in∣fants: he caused him to be hanged upon a forke by a hot fire, and roasted to death.

Bladud the sonne of Lud King of Britaine, now called England, in the yeare of the World 3100, (hee that builded the city of Bath, as our late Histories witnesse, and also made therein the Bathes) addicted himselfe so much to the Devillish art of Necromancy, that hee wrought wonders thereby, insomuch that he made himselfe wings, and attemp∣ted to flee like Dedalus: but the Devill (as ever like a false knave) for∣sooke

him in his journey, so that hee fell downe and brake his necke.

In the yeare of our Lord 1578, one ••••mon Penbrooke dwelling in Saint Georges parish in London, being a figure setter, ••nd vehemently suspected to be a Conjurer, by the commandement of the Iudge appeared in the pa∣rish Church of Saint Saviour at Court holden there: where whilest he was busie in eutertaining a Proctor, and leaned his head upon a pew a good space, the Proctor began to lift up his head to see what he ayled, and found him departing out of this life, and straightwayes he fell downe ratling in the throat, without speaking any one word. This strange judgement hap∣pened before many witnesses, who searching him, found about him five de∣villish books of conjuration and most abhominable practises, with a pi∣cture in tin of a man having three dice in his hand, with this writing, Chance dice fortunately; and much other trash: so that every one consessed it to be a just judgement against Sorcery, and a great example to cause others to feare the just judgement of God. Now let every one learne by these examples to feare God, and to stand firme and stedfast to his holy Word, without turning from it on any side, so shall he be safe from such like miserable ends as these wicked varlets come unto.

CHAP XXII. Of those that through pride and vaine-glory strove to usurpe the honour due unto God.

AForgetfull and unthankfull minde for the benefits which God bestoweth upon us, is a branch of this first Commandement, as well as those which went be∣fore: And this is when we ascribe not unto God the glory of his benefits, to give him thanks for them, but through a foolish pride extoll our selves higher than we ought, presuming above measure and reason in our owne power, desire to place our selves in a higher degree than is meet. With this sond and foolish affection (I know not how) our first fathers * 1.211 were tickled and tainted from the beginning, to think to impaire the glory of God: and they also were puffed up with the blast of ambition, that I know not with what fond, foolish, rash, and proud conceit, went about after the floud to build a city and tower of exceeding height, by that means to win same and reputation amongst men: In stead whereof they ought rather * 1.212 to have praysed God by remembring his gracious goodnesse in their mira∣culous deliverance in their fathers persons, from that generall deluge and shipwracke of the world: but forasmuch as with a proud and high sto∣macke they lifted up themselves against God, to whom all glory onely ap∣pertaineth, therefore God also set himselfe against them and against their over bold practises, interrupting all their determined presumptuous pur∣poses, by such a confusion and alteration of tongues which he sent among them, that one could not understand another: so that with shame they were constrained to leave their begun worke. And besides, in stead of that strong and sure habitation which they dreamed on, to maintain and defend

themselves by, against all enemies, and 〈◊〉〈◊〉 fortresse and castle wherby they went about to keep other in subje••••••on to them, they were forced to forsake the place by the just judgement of God, who scattered and dispersed them hither and thither that he might bring them to that estate and condition which they most of all feared, and strove to shun. And thus God resisteth the proud, and favoureth the humble: loe here the punishment wherewith God punished their sin, remaining still upon them this day, for a chastise∣ment of their proud spirits.

With the staine of this sinne, most commonly, the mightiest Poten∣tates of this world are defiled, who although both by word and writing avouch and confesse their power to be by the grace of God, yet for the most part they are very unthankfull for the same, and so proud and high minded, that they shew themselves most obstinate and ungratefull of all men: for oftentimes they rob him of the honour and glory which is pecu∣liar unto himselfe, and attribute it to themselves, in setting forth their brave and sumptuous shewes and triumphs: this is the sinne whereof Na∣buchadnezzar King of Babell was reproved; for God having bestowed upon him a kingdome with such pompe and renowne, that he made whole nati∣ons to tremble before his face, and putting many people in subjection un∣der him, he (in stead of giving thanks for these great benefits) exalted himselfe, suffering his heart to swell, and his understanding to waxe hard with pride, not regarding the Lord who extolled him so high: and yet not∣withstanding he was constrained to confesse and acknowledge him for the true God, to have an everlasting Kingdome, and an infinite power, as well by the forewarning of dreames which Daniel interpreted, as by the miracu∣lous deliverance of three young men out of the burning furnace; there∣fore as he walked one day in his royall palace at Babylon, and vaunted of his greatnesse, and magnificence, saying to himselfe, Is not this great Babell, which I have built for the house of the Kingdome, by the might of my power, and * 1.213 for the honour of my Majesty? Now whilest the word was yet in his mouth, a voyce was heard from heaven, saying, O King, to thee it is spoken, Thy King∣dome shall depart from thee: and according to the tenour of the voyce hee was immediately deposed from his royall seat, spoiled of all his glory, dri∣ven from the society of men, deprived of sense, and made a companion for the bruit beasts, and wilde asses, eating grasse like oxen, even so long, untill his haire was growne stiffe like Eagles feathers, and his nailes like the clawes of birds. In which estate he continued the space of seven yeares; even he that a little before was so proud and arrogant, and he that had con∣quered so many kingdomes and nations, that triumphed over Ierusalem, with the Kings thereof. This is a most excellent looking glasse for Kings to behold the ficklenesse and instability of all their power and pomp, when it pleaseth God to humble and bring them under: there is neither Scepter, Crowne, stay, or strength of man, that is able to hinder and turne aside the hand of the Almighty, the King of Kings, from abasing and weakning the most high and strong of this world, let them be never so brave and jolly, and bringing them into a low, contemptible, and brutish estate.

Besides this which we have already touched, there is another kinde of pride and presumption most damnable and detestable of all; and it is when a man doth so much forget himselfe, as to seise and take upon him that ho∣nour which onely appertaineth to God, ascribing to himselfe a certaine

deity. One would hardly thinke that there were any such in the world, so proud as to commit this sinne, did not experience by certaine examples teach us the contrary: As first of all the King of Tyre, whose heart was so exalted with the multitude of riches, and the renowne and greatnesse of his house, that he doubted not to esteeme himselfe a god, and to desire ma∣jesty and power correspondent thereunto. For which presumption God by * 1.214 the Prophet Ezechiel reproved him, and threatned his destruction, which afterward came upon him, when by the power of a strange and terrible nation, his goodly godhead was overcome and murthered, feeling indeed that he was no god, as hee supposed, but a man subject to death and mi∣sery.

King Herod, sirnamed Agrippa, which put Iames the brother of Iohn to * 1.215 death, and imprisoned Peter, with purpose to make him taste of the same cup, was puffed up with no lesse sacrilegious pride; for being upon a time seated in his throne of judgement, and arrayed in his royall robes, shewing forth his greatnesse and magnificence in the presence of the Embassadors of Tyre and Sidon, that desired to continue in peace with him, as he spake unto them, the people shouted and cryed, That it was the voice of God, and not of man: which titles of honour he disclaimed not, and therefore the Angell of the Lord smote him suddenly, because he gave not the glory to God: so that he was eaten with wormes, and gave up the ghost. Iosephus reporteth the same story more at large on this manner: Vpon the second * 1.216 day of the solemnization of the playes which Herod caused to be celebra∣ted for the Emperours health, there being a great number of Gentlemen and Lords present, that came from all quarters to his feast, he came betime in the morning to the Theatre, clad in a garment all woven with silver of a marvellous workmanship; upon which, as the Sun rising cast his beames, there glittered out such an excellent brightnesse, that thereby his perni∣tious flatterers tooke occasion to call him with a loud voice by the name of God: for the which sacrilegious speech, he not reproving nor forbidding them, was presently taken with most grievous and horrible dolours and gripes in his bowels, so that looking upon the people he uttered these words: Behold here your goodly god, whom you but now so highly hono∣red, ready to die with extreame paine. And so he died indeed most mise∣rably, even when he was in the top of his honour and jollity, and as it were in the midst of his earthly Paradise, being beaten downe and swallowed up with confusion and ignominy, not stricken with the edge of sword or speare (for that had been far more honourable) but gnawne in pieces with lice and vermine.

Simon Magus, otherwise called Simon the Samaritane, borne in a village * 1.217 called Gitton, after he was cursed of Peter the Apostle, for offering to buy the gifts of the Spirit of God with money, went to Rome, and there put∣ting in practise his magicall arts, and working miracles by the Devill, was reputed a god, and had an image erected in his honour, with this inscrip∣tion, To Simon the holy god: Besides, all the Samaritanes, and divers also of other nations accounted him no lesse, as appeared by the reverence and ho∣nour which they did unto him: insomuch, as they called his companion, or rather his whore Helena (for that was her profession in Tyre a city of Phe∣nicia) the first mover that distilled out of Simons bosome. Now he, to foster this foolish and ridiculous opinion of theirs, and to eternize his name,

boasted that he would at a certaine time fly up into heaven, which, as he at∣tempted to doe by the help of the Devill, Peter the Apostle commanded the unclean spirit to cast him down again, so that he fell upon the earth and was bruised to death, and proved himselfe thereby to be no more than a mortall, wicked, and detestable wretch.

Moreover elsewhere we read of Alexander the Great, whose courage * 1.218 and magnanimity was so exceeding great, that he enterprised to goe out of Greece and set upon all Asia, onely with an army of two and thirty thou∣sand footmen, five hundred horse, and an hundred and foure score ships: and in this appointment passing the seas, he conquered in short space the grea∣test part of the world: for which cause he was represented to the Prophet Daniel in a vision, by the figure of a Leopard with wings on his backe, to notifie the great diligence and speedy expedition which he used in com∣passing so many sudden and great victories; with pride he was so soone infected, that he would brooke no equall nor companion in his Empire; but as heaven had but one Sunne, so he thought the earth ought to have but one Monarch, which was himselfe: which mind of his he made known by his answer to King Darius demanding peace, and offering him the one * 1.219 halfe of his Kingdome to be quiet; when he refused to accord thereunto; saying, He scorned to be a partner in the halfe, and hoped to be full posses∣sor of the whole. After his first victory had of Darius, and his entrance into Aegypt (which he tooke without blowes, as also he did Rhodes and Cilicia) he practised and suborned the Priests that ministred at the Oracle of Hammon, to make him be pronounced and entituled by the Oracle, The sonne of Iupiter (which kinde of jugling and deceit was common at that time.) Having obtained this honour, forthwith he caused himselfe to be worshipped as a god, according to the custome of the Kings of Persia: nei∣ther wanted he flatterers about him that egged him forward, and soothed * 1.220 him up in this proud humor: albeit that many of the better sort endeavou∣red tooth and nayle to turne him from it. It hapned as he warred in India, he received so sore a wound, that with paine thereof he was constrained to say, Though he was the renowned sonne of Iupiter, yet he ceased not to feele the infirmities of a weake and diseased body: finally, being returned to Babylon, where many Embassadors of divers farre countries, as of Car∣thage, and other cities in Africa, Spaine, France, Sicily, Sardinia, and cer∣taine cities of Italy, were arrived to congratulate his good successe, for the great renowne which by his worthy deeds he had gotten; as he lay there ta∣king his rest many dayes, and bathing himselfe in all kinde of pleasure, one day after a great feast, that lasted a whole day and a night, in a banquet after supper, being ready to returne home, he was poysoned; when before hee had drunke his whole draught, he gave a deep sigh suddenly, as if hee had been thrust through with a dart, and was carried away in a swoone, vexed with such horrible torment, that had he not been restrained, he would have killed himselfe. And on this manner he that could not content himselfe with the condition of a man, but would needs climbe above the clouds, to goe in equipage with God, drunke up his owne death, leaving as sud∣denly all his worldly pompe, as hee had suddenly gotten it: which va∣nished like smoake, none of his children being any whit the better for it.

There was in Syracusa a city of Sicilia (which is now called Saragosse) a

Physitian called Menecrates, whose folly and presumption was so great, that he accounted himselfe a god, and desired to be so reputed by others; inso∣much that he required no other wages and recompence of the patients which he tooke in hand (as Aelianus witnesseth) but that they should onely acknowledge him to be Iupiter, and call him so, and avow themselves to his service. Vpon a time Denis the tyrant, desirous to make some pastime with him, made a feast, and invited him amongst others to be his guest; but be∣cause he was a god, to doe him honour answerable to his name, he placed him at a table all alone, and set before him no dishes, but only a censer with frankincense, which was a proper and convenient service for the gods. This honourable duty pleased the Physitian very well at the first, so that he shuf∣fed up the perfume most willingly: but when this poore god saw the other guests eating and drinking indeed, and himselfe not being able to be fed with smoake, ready to starve with hunger, arose up and went away all in∣raged in himselfe, and derided of others; having more need to purge his owne braines of their superfluous humor, than others from their sick∣nesses.

Caligula the first, Emperor, being become an ordinary despiser and open mocker of all Religion, it came presently in his braine to beleeve (so drun∣ken was he with a draught of his owne foolish conceit) that there was no other God but himselfe; therefore he caused men to worship him, and to kisse his hands or his feet in token of reverence (which honour afterwards the Popes tooke upon them) yea and was so besotted, that he went about by certaine engines of art to counterfeit thunder and lightnings: albeit in all this pride and arrogancy, or rather folly, there was none so timerous and fearefull as he, or that could sooner upon lighter occasion be dismaied. One day as he was by mount Aetna in Sicily, hearing by chance the violent cracking of the flames which all that season ascended out of the top of the hill, it strucke so sudden and horrible a feare into him, that he never ceased flying all night till he came to Phar in Messina. Every little thunderclap put him in feare of death, for he would leap up and downe like a mad man when he heard it thunder; finding himselfe not able by his god head to de∣fend himselfe from the power thereof: but if there chanced greater cracks than ordinary, then would not his hot bed hold him, but needs must he run into the cold floore underneath the bed, to hide himselfe. Thus was hee compelled against his will to feare him whom willingly he would not deigne to acknowledge. And thus it falleth out with all wicked miserable Atheists, whose hearts imagine there is no God; and therefore have so little assurance in themselves, that there need no thunder and lightening to amase them; for the shaking of every leafe is sufficient to make them trem∣ble: To conclude, this Atheist, void of all Religion and feare of God, and full of all prophanenesse, was according to his due desert, murthered by one of his servants: of the which will follow more at large in the next booke.

Domitian likewise was so blinded with pride, that hee would be cal∣led * 1.221 a god, and worshipped: of whom also wee will speake in the second booke.

To these we may adde them also, that to the end to make themselves * 1.222 feared and reverenced as gods, have counterfeited the lightnings and thun∣ders of heaven, as we read of one Alladius a Latine King that raigned be∣fore Romulus: who being a most wicked Tyrant, and a contemner of God,

invented a tricke whereby to present to the eare and eye, the ratling and swift shine of both thunder and lightning; that by that means astonishing his subjects, he might be esteemed of them for a god: but it chanced that his house being set on fire by true lightning, and overthrowne with the vio∣lent strength of tempestuous rain, together with the overflowing of a pond that stood neer, he perished by fire and water, burnt and drowned, and all at once.

Did not the King of Elide the like, and to the same end also, by the de∣vise of a char••t drawne about with foure horses, wherein were certain yron∣works, * 1.223 which with wrinching about gave an horrible sound resembling thunder, and torches and squibs which hee caused to be throwne about like lightnings, in such sort, that hee oftentimes burnt the beholders: and in this manner he went up and downe braving it, especially over an yron bridge which he had of purpose built to passe and repasse over at his pleasure; untill Gods long suffering could not endure any longer such outragious and presumptuous madnesse, but sent a thunderbolt from hea∣ven upon his head, that all the world might see by his destruction, the ex∣ceeding folly and vaine pride which bewitched him in his life time: which history the Poet in the person of Sibylla, setteth downe to this ef∣fect:

I saw Salmon in cruell torments lie, For counterfeiting thunder of the skie, * 1.224 And Ioves cleere lightning: whilst with torches bright, Drawne with foure steeds, and brandished his light, He rode triumphantly through Elis streats, And made all Grecia wonder at his feats. Thinking to win the honour of a god, (Mad as he was) by scattering fire abroad. With brazen engines, and with courses faigning, A noyse like that which in the clouds is raigning, And no where else: but God from thickest skie, No torch, but such a thunderbolt let flie At him, that headlong whirld him from his Cell, And tumbled downe into the deepest Hell.

Thus this arrogant King was punished according to the quality of his offence, even in the same kinde wherein he offended: which thing though it be found written in a Poet, yet ought not be rejected for an old wives tale, seeing it is not incredible, that a King might make such pastimes and yron-crashing noises, nor that he might be justly punished for the same: and the rather, because Caligula did the like, as we have heard before. And wee read also, that one Arthemesius, in the time of the Emperour Iustinian, coun∣terfeited * 1.225 by certain engines and devises, in his owne house in Constantino∣ple, such earthquakes, lightenings, and thunders, that would astonish a wise braine to heare or behold them on a sudden.

But above all others that by darkning the glory of God, to increase their own power, have proudly exalted themselves against him, the Popes are the ring-leaders, whose unbridled boldnes hath bin so much the more impudent and pernitious; for that in terming themselves the servants of the servants

of God, in word, in deed, take unto them the authority and power of God himselfe: as of pardoning and absolving sinnes, creating lawes and ordi∣nances at their pleasure, in binding or unbinding mens consciences; which things appertaine to God onely. Nay they have been so brazen-faced, as to command angels and devils, as Clement the fifth did in one of his buls: so impudent as to be carried like Idols upon their vassals shoulders, and weare three crownes upon their heads; so proud and arrogant, as to constraine Kings and Emperours to kisse their feet, to make them their vassals, to usurp lordship and dominion over them, and all their lands and possessions, and to dispossesse whom they like not, of Kingdomes, and install in their roome whom they please; and all this by the thunder of excommunication, whereby they make themselves feared and stood in awe of. By which dea∣ling of theirs, they verifie in themselves that which the Scripture speaketh of Antichrist, which is the man of sinne, the sonne of perdition, an adver∣sary, * 1.226 and one that exalteth himselfe against all which is called God, or which is worshipped, till he be set as a God in the Temple of God, shewing himselfe that he is God. Wherefore also the heavy vengeance of God is manifest upon them, by the great and horrible punishments they have been tormented with: for some of them have had their eyes pulled out; others have dyed in prisons; a third sort have bin smothered to death; a fourth hath bin killed with the sword; a fifth hath died with hunger; a sixth hath been stoned; a seventh poysoned; and yet there hath not wanted an eighth sort, whom the Devill himselfe hath stifled.

This it is to over-reach the clouds, and not content with earthly power, * 1.227 to usurp a supremacy and preheminence over Kings: such was the pride of Pope Boniface the eighth, when he sent an embassage to Philip the Faire, King of France, to command him to take upon him an expedition against the Sarazens beyond the sea, upon paine of forfeiting of his Kingdome in∣to his hands; and when having his sword by his side he shamed not to say, that he alone, and none else, was Emperour and Lord of all the world: in demonstration whereof, he bestowed the Empire upon Duke Albert, toge∣ther with the Crowne of France; and not content herewith, his insolency was so importunate, that he charged Philip the Faire to acknowledge him∣selfe to be his subject in all causes, as well spirituall as temporall, and to levy a subfidy for his holinesse out of his clergy, disabling his authority in bestowing Church livings, which prerogative he challenged to his See: the conclusion of this bull was in these words: Aliud credentes fatuos reputa∣mus; as much to say, as, whosoever is of another mind than this, we esteeme him a foole. Whereunto the King answered in this wise, Philippus Dei, gratia Francorum Rex, Bonifacio se gerenti pro summo pontifice salutem modicam sive nullam. Sciat tua maxima fatuitas, in temporalibus nos alicui non subesse, Eccle∣siarum & Prebendarum vacantium collationem ad nos jure regio pertinere: secus autem credentes fatuos reputamus deviantes. In English thus: Philip by the grace of God King of France, to Boniface bearing himselfe for Pope, little or no health. Be it knowne to thy exceeding great foolishnesse, that we in temperall af∣faires are subject to none, that the bestowing of Benefices belongs to us by our royall right: and if there be any that thinke otherwise, we hold them for erroneous fools. A memorable answer, well beseeming a true royall and French heart. Im∣mediately he assembled together a nationall Councell of all the Barons and Prelates within his dominion, at Paris, wherein Boniface being pro∣nounced

an Hereticke, a Symonist, and a Manslayer, it was agreed upon by a joint consent, that the King should doe no more obeisance, but re∣ject as nothing worth, whatsoever he should impose. Wherefore the King to tame his proud and malitious nature, dispatched secretly two hundred men at armes under the conduct of one Captaine Noguard, towards Avian in Naples (whither his Holinesse was fled for feare of divers whose houses and castles he had caused to be rased downe) there to surprise him on a sud∣den: which stratagem they speedily performed, and carried him prisoner to Rome, where he died most miserably. Peter Mesie a Spanish Gentleman of Sevill, saith in many of his Lectures, that he died in prison inraged with famine. Nicholas Gilles in his first volume of French Chronicles reporteth, that he died in the castle Saint Angelo, through a fluxe of his belly, which cast him into a frenzy, that he gnew off his owne hands, and that at the houre of his death there were heard horrible thunders, and tempests, and lightenings round about: this is he in whose honour this fine Epitaph was made: Intravit ut Vulpes, regnavit ut Leo, mortuus est ut Canis, He entred like * 1.228 a Fox, raigned like a Lyon, and dyed like a Dog. And this was he that on the first day of Lent giving ashes to the Bishop of Genes, in stead of using the ordinary forme of speech, which is, Memento homo quòd cinis es, & in cinerem converter is, Remember man that thou art ashes, and into ashes thou shalt re∣turne said in despight and mockery, Memento homo quia Gibellinus es, & cum Gibellinis in cinerem converter is: Rember that thou art a Gibelline, and together with the Gibell nes thou shalt be turned into ashes: and in stead of laying the ashes upon his forehead, threw them into his eyes, and forthwith depri∣ved him of his Bishopricke, and would have done worse, if it had been in his power: marke what little account this holy father himselfe made of these ceremonies; and therefore it is no marvell if others mocke at them, seeing the Popes themselves make them but matters of pa∣stime.

If it be so therefore, that no man ought to arrogate to himselfe any title of deity, then consequently it is no lesse unlawfull to give that divine ho∣nour to any other mortall creature; and therefore the people of Caesarea faulted greatly, when blasphemously they called King Herod a god, as hath been declared before. Likewise it was high and proud presumption in the Senat of Rome, not to receive any god to their Common-wealth, without their owne fore-approbation and consent. As if that God could not main∣taine his dignity, nor stand without the good liking and assent of men; or as if that man could defie whom he li••ted, which is a most ridiculous and absurd thing. And thus the Romanes in time of Tiberius consecrating * 1.229 to themselves a whole legion, even thousands of false gods, would not admit of the true God, and his Sonne Christ, but rejected him above all others.

Among all the vanities of the Athenians, this was one worthy noting, how they ordained, that Demetrius, Alexanders successor (for re-establishing their popular and antient liberty) with his father Antigonus, should be called Kings, and honoured with the title of Saving gods, and to have a Priest that should offer sacrifice unto them: and moreover caused their pi∣ctures to be drawne in the same banner where the pictures of Iupiter and Minerva (the protectors of their city) were drawne in broidered worke: but this goodly banner as it was carried about in procession, was rent in

pieces by a tempestuous storme that arose suddenly. God thereby mani∣festing how odious and displeasant both this new and old superstition was in his sight: besides that, doe but consider the laudable vertues that so commended this new god Demetrius, to make them honour him in such sort; they were violence and cruelties, intemperance, with all inordinate lasciviousnesse, villanies, and whoredomes: so that it was no marvell if they had made him a god, being unworthy altogether of humane society. This new found god having gotten a great victory by sea, as he triumphed and braved it with ships after the same, was so shattered with a sudden tempest, that the greatest part of his navy went to wrecke, and afterwards was vanquished by Seleuchus in a battell, wherein his father Antigonus was slaine: and when he thought to returne to Athens, they shut their gates upon him, whom a little before they had canonized for a god: for which cause he raised war against them, and so wearied them with onsets on each side, and so inclosed them both by sea and land, that being brought to ex∣treame famine and necessity, they were compelled to entertain him again, and to behold the horrible outrages of their owne made god, to their griefe and confusion. But not long after, Seleuchus once againe damped his cou∣rage, insomuch that having lived three yeares in a countrey of Syria, like a banished outlaw; for feare to be delivered into his hands, and weary of his owne life, he stuffed himselfe so with food, that he burst in pieces. There∣fore let every man learne by these examples, not to translate the honour and majesty of God to any creature, but to leave it to him alone, who is jealous thereof, and will not (as the Prophet saith) give his glory unto ano∣ther.

CHAP. XXIII. Of Epicures, and Atheists.

AS touching voluptuous Epicures and cursed Atheists, that deny the providence of God, beleeve not the immortality of the soule, think there is no such thing as life to come, and consequently impugn all divini∣ty, living in this world like bruit beasts and like dogs and swine, wallowing in all sensuality; they doe also strike themselves against this commandement, by going about to wipe out and deface the knowledge of God; and if it were possible, to extinguish his very Essence; wherein they shew themselves more than mad and brutish, whereas notwithstan∣ding all the evident testimonies of the vertue, bounty, wisedome, and eter∣nall power of God, which they dayly see with their eyes, and feele in them∣selves, doe neverthelesse strive to quench his light of nature, which enligh∣teneth and perswadeth them and all Nations of this, There is a God, by whom we live, move, and have our being; who although in his Essence is invi∣sible, * 1.230 yet maketh he himselfe knowne, and as it were seene by his works and creatures, and mighty government of the world, that he that would seeke after him, may (as one might say) handle and feele him. Therefore they

that would perswade themselves that this glorious heaven and massy earth wanted a guider and a governour, have their understanding blinded from fight of things manifest, and their hearts perverted from all shew of reason: for is there any substance in this world that bath no cause of his subsisting? Is there a day without a Sun? Are there fruit and no trees? Plants and no seeds? Can it raine without a cloud? Be a tempest without winde? Can a ship sayle without a Pylot? Or a house be built without a Carpenter or builder? If then every part of this world hath his particu∣lar cause of being and dependance, is it likely that the whole is without cause to be to it a furnishing and government? Say, you hogs and dogs, doe you not beleeve that which you see? or if your eyes be bored out that you cannot see, must you thinke there is no Sunne nor light, because your eyes are in darknesse and blindnesse? Can you behold all the secrets of na∣ture? Is there nothing but a voice, a singing of birds, or an harmonious consort of musicall instruments in the world? And yet who perceiveth these small things? Can you behold the winde? Can you see the sweet smell of fragrant flowers along the fields? Can you see the secrets of your owne bodies, your entrailes, your heart and your braine? And yet you cease not to beleeve that there are such things, except you be heartlesse and brainlesse indeed: Why then doe you measure God by your own sight, and doe not beleeve there is a God, because he is invisible, since that he ma∣nifesteth himselfe more apparently both to understanding and sence, than either voice, smell or winde? Doe not your owne oathes, blasphemies, and horrible cursings beare witnesse against you, when you sweare by, despight and maugre him whom you deny to be? Doth not every thunderclap con∣straine you to tremble at the blast of his voyce? If any calamity approach neere unto or light upon you, or if death be threatned or set before your eyes, doe not you then feele, in spight of all your reason, that the severe judgement of God doth waken up your dull and sleepy conscience to come to his tryall? There was never yet any nation or people so barbarous, which by the perswasion and instinct of nature hath not alwayes beleeved a cer∣taine deity, and to thinke otherwise is not only a derestable thing, but also most absurd, and so contrary to humane reason, that the very Paynims have very little tolerated such horrible blasphemy. The Athenians are witnes∣ses hereof, who banished Protagoras their city and countrey, because in the * 1.231 beginning of one of his books he called in question the deity, and caused his books to be burned openly. Neither shewed they any lesse severity to∣wards Diagoras, sirnamed the Atheist: when being (as some say) injuri∣ously * 1.232 and falsly accused of this crime, and for feare of punishment, fled away, they proclaimed, that whosoever did kill him should have a talent of silver in recompence, which in value is as much as six hundred crowns, after the rate of five and thirty shillings French to the crowne. How much more then is the state of Christendome at this day to be lamented, which we see in many places infected with such a contagious pestilence, that divers men invenomed with this deadly poison, are so mischievous and wretched, as to make roome for Atheisme, by forbidding and hindering by all means possible, the course of the Gospell: wherein they make known what they are, and what zeale they beare to the religion and service of God, and with what affection they are led towards the good and safety of the commonwealth, and what hereafter is to be hoped of him: for where there

is no knowledge nor feare of God, there also is no bridle nor bond to re∣straine and hold men backe from doing evill: whereupon they grow to that passe to be most insolent and prophane. This is the Divinity and goodly instruction that commeth beyond the mountaines, from that scientificall Vniversity and Colledge of the right reverend Masters, and from the ex∣cellent holinesse of some of their Popes: whose manner of life is so dis∣solute, lascivious, dishonest, and Sardanapal like, that thereby their * 1.233 Atheisme is evidently and notoriously knowne and talked of by every one.

Hereof Pope Leo the tenth, a Florentine by birth, may serve for an ex∣ample: who as he was a very effeminate person, given to all manner of de∣lights and pleasure, having no other care but of himselfe, and his owne filthy carkasses ease; so had he no more taste at all, nor feeling of God and his holy Word, than a dog: he made the promises and threats contai∣ned in holy Scripture, and all else that we beleeve, matter to laugh at, and things frivolous and of no weight; mocking at the simplicity, the faith, and beleefe of Christians: for one day when Cardinall Bembus (who also shewed himselfe to be none of the best Christians in the world, by his Ve∣netian history, where as ost as he speaketh of God be useth the plurall number, after the manner of heathen writers) alleadged a place out of the Gospell, his damnable impudency was so great as to reply, That this fable of Christ had brought to him and such as he, no little profit. Oh stinking and cursed throat to belch out such monstrous blasphemy! doe not these speeches bewray a villanous and abhominable Atheist, if ever any were? Is not this to declare himselfe openly to be Antichrist? For he is Anti∣christ which denieth Iesus to be Christ, and which denieth the Father and the Sonne, according as Saint Iohn saith. Albeit in the meane while this cur∣sed * 1.234 caitife, that had as much religion as a dog, made shew to be the prote∣ctor and defender of the Catholicke Faith, making warre with all his po∣wer against Christ Iesus in the person of his servant Luther. Now after he had by his pardons and indulgences drawne out a world of money, and heaped up great treasures by the maintenance of courtizans and whores, and had enriched his bastards, one day being at meat, he received newes of the overthrow of the French in Lombardy, whereat hee rejoyced out of measure, and for that good tidings doubled his good cheare; suddenly he was constrained to turne his copy from joy into sadnesse, from pleasure into griefe and gnashing of teeth, by a most bitter and unlooked for death, which deprived him at once of all his pleasures, to make him drink the cup of Gods fierce wrath, and to throw him downe headlong into everlasting paines and torments which were provided for him. Pope Leo (saith Saint Martin of Belay in his second booke of memorable things) hearing of the great losse which the Frenchmen sustained at Milan, tooke so great joy thereat, that a catarrhe and an ague ensuing, killed him within three dayes after; a happy man indeed to die with joy.

Pope Iulius the third was one of the same stampe, nothing inferiour to the former in all manner of dissolute and infamous living, and vile and cur∣sed talke, making knowne by his impiety, that he had none other god but * 1.235 his belly, and that he was none of Christs fold, but one of Epicures crew; he was such a glutton, and so passionate in his lusts, and so prophane a de∣spiser of God and his Word, that once at supper being inraged, and blas∣pheming

because they had not served in a cold Peacocke which he com∣manded to be kept whole at dinner, though there were other hot on the table; a Cardinall that was present, desired him not to be so moved for so small a trifle: What (quoth he) if it pleased God to be so angry for eating of an apple, as to thrust Adam and Eve out of paradise, should not I which am his Vicar be angry for a Peacocke, which is far more worth than any apple? See how this wicked wretch prophaned the holy Scripture, and like an Epicure and Atheist mocked God: but he died of the gout, after he had been long plagued with it, together with other diseases, leaving none other good name behind him, save the report of a most wicked and abhomi∣nable man.

Philip Strozze, whom Paulus Iovius reporteth to have bin commonly brui∣ted * 1.236 to be an Atheist, was an Exile of Florence, and afterwards prisoner there in the time of Cosimus Medius, the Prince of that Commonwealth, (against whom this Philip had enterprized to make warre) and being in pri∣son, he killed himselfe with the sword of a Spaniard his keeper, which by oversight he had left behinde, setting the point against his throat, and falling downe upon it: so may all Atheists perish and come to naught.

Francis Rabelais having suckt up also this poison, used like a prophane villain, to make all Religion a matter to laugh and mocke at; but God de∣prived him of his sences, that as he had led a brutish life, so he might die a brutish death; for he died mocking all those that talked of God, or made mention of mercy in his eares.

How miserable was the end of Periers the author of that detestable book intituled Symbolum mundi, wherein he openly mocked at God and his Reli∣gion, even finally he fell into despaire, and notwithstanding all that guar∣ded him, killed himselfe.

Iodelle also a French tragicall Poet, being an Epicure and Atheist, made a very tragicall and most pittifull end; for he died in great misery and di∣stresse, even pined to death, after he had rioted out all his substance, and consumed his patrimony. Ligneroles the Courtier, to make himselfe seeme a man of service, made open profession of Atheisme; but his end and destruction came from thence whence he looked for credit and advance∣ment.

To bring the matter to an end, I will here set downe a notable and strange thing that chanced in the raigne of Lewis the ninth (as Enguerran de Monstrelet in his second volume of Histories recordeth it) upon the fif∣teenth day of Iune in the yeare of our Lord God 1464, there happened a strange thing in the Palace at Paris: So it was, that there was a matter in law to be tried betwixt the Bishop of Angiers, and a rich citicen, whom the Bishop charged to have spoken before many witnesses, that he beleeved not that there was either God or Devill, Heaven or Hell. Now whilst the Bishops Lawyer laid to his charge these things, the place began to tremble very much wherein they were, and a stone fell downe from the roof amongst them all, without hurting any; yet every man was sore afraid, and departed out of the house untill the morrow; then the matter was begun againe to be pleaded, which was no sooner in hand, but the chamber began afresh to shake, and one of the summers came forth of his mortisehole, falling down∣wards two foot, and there stayed: so that all that were within the hall loo∣king

to have been slaine outright, ran out so violently, that some left be∣hinde them their caps, others their hoods, others their slippers: summarily, glad was he that could get out first; neither durst they plead any more causes in that place untill it were mended. Thus much reporteth Enguerran, without mention of any decision of that matter. Now forasmuch as no∣thing happeneth by chance, it is most likely that God by that accident would give us to understand, both how monstrous and detestable all such speeches are, as also how men ought to feare and abhorre them, seeing that the dumbe and sencelesse creatures, and wood, beams, planks, and stones, and the earth it self (by nature stedfast and fixed) are so far from enduring them, that they are moved withall.

There was a certaine blasphemous wretch, that on a time being with his companions in a common lnne, carowsing and making merry, asked them, * 1.237 if they thought a man was possessed with a soule or no? Whereunto when some replyed, That the soules of men were immortall, and that some of them after release from the body lived in heaven, others in Hell (for so the Writings of the Prophets and Apostles instructed them) hee answered and swore, that he thought it nothing so; but rather that there was no soule in man to survive the body, but that heaven and hell were meere fables, and inventions of Priests to get gaine by; and for himselfe, he was ready to sell his soule to any that would buy it: then one of his companions tooke up a cup of wine and said, Sell me thy soule for this cup of wine: Which he receiving, bad him take his soule; and dranke up the wine. Now Satan himselfe was there in a mans shape (as commonly he is never far from such meetings) and bought it againe of the other at the same price, and by and by bad him give him his soule; the whole company affirming it was meet he should have it, since he had bought it, not perceiving the Devill: but presently he laying hold of this souleseller, carried him into the aire before them all, toward his own habitation, to the great astonishment and amase∣ment of the beholders; and from that day to this he was never heard of, but tryed to his pain that men had soules, and that hell was no fable, according to his godlesse and prophane opinion.

Pherecides (by birth a Syrian, a tragicall Poet and a Philosopher by pro∣fession) * 1.238 boasted impudently against his schollers of his prosperity, learning and wisedome; saying, that although he offered no sacrifices unto the gods, yet he led a more quiet and prosperous life, than those that were ad∣dicted to Religion, and therefore he passed not for any such vanity. But ere long his impiety was justly revenged; for the Lord struck him with such a strange disease, that out of his body issued such a slimy and filthy sweat, and engendred such a number of lice and wormes, that his bowels being consumed by them, he died most miserably.

At Hambourgh not long since there lived an impious wretch, that despi∣sed * 1.239 the preaching of the Gospell, and the Ministers thereof, accounting it as a vaine thing not worthy the beleeving of any man: neither did he thus himself only; but also seduced many others, bringing them all to Atheisme and ungodlinesse. Wherefore the Lord justly recompenced him for his impiety: for he that before had no sence nor feeling of God in his consci∣ence, being touched with the finger of the Almighty, grew to the con∣trary, even to too much feeling and knowledge of God, that he fell into extreme despaire, affirming now his sinnes to be past forgivenesse, because

he had withdrawne others from the truth, as well as himselfe, whereas be∣fore he thought himselfe guilty of no sinne; and that God was so just, that he would not forgive him, whereas before he thought there was no God (so mighty is the operation of the Lord when he pleaseth to touch the conscience of man) finally, continuing in this desperate case, he threw himselfe from the roofe of a house into a well, and not finding water enough to drowne him, he thrust his head into the bottome thereof, till he had made an end of his life.

In the yeare of our Lord 1502 there lived one Hermannus Biswicke, a * 1.240 grand Atheist, and a notable instrument of Satan, who affirmed, that the world never had beginning, as foolish Moses dreamed: and that there was neither Angels, nor devils, nor hell, nor future life, but that the soules of men perished with their bodies: besides, that Christ Iesus was nothing else but a seducer of the people; and that the faith of Christians, and what∣soever else is contained in holy writs, was meere vanity. These articles full of impiety and blasphemy, he constantly avouched to the death; and for the same cause was together with his books burnt in Holland.

A certaine rich man at Holberstadium abounding with all manner of earthly commodities, gave himselfe so much to his pleasure, that he be∣came * 1.241 besotted therewith; in such sort, that he made no reckoning of Reli∣gion, nor any good thing, but dared to say, that if he might lead such a life continually upon earth, he would not envy heaven, nor desire any ex∣change. Notwithstanding ere long (contrary to his expectation) the Lord cut him off by death, and so his desired pleasure came to an end: but after his death there appeared such diabolicall apparitions in his house, that no man daring to inhabite it, it became desolate: for every day there appeared the Image of this Epicure sitting at a board, with a number of his ghests, drinking, carousing, and making good cheare; and his table furnished with delicates, and attended on by many that ministred necessaries unto them, beside with minstrels, trumpetters, and such like. In summe, what∣soever he delighted in, in his life time, was there to be seene every day. The Lord permitting Satan to bleare mens eyes with such strange shewes, to the end that others might be terrified from such Epicurisme and impiety.

Not inferior to any of the former in Atheisme and impiety, and equall to all in manner of punishment, was one of our owne nation, of fresh and late memory, called Marlin, by profession a scholler, brought up from his * 1.242 youth in the Vniversity of Cambridge, but by practise a Play-maker, and a Poet of scurrility, who by giving too large a swing to his owne wit, and suffering his lust to have the full reines, fell (not without just desert) to that great outrage and extremity, that he denied God, and his sonne Christ, and not onely in word blasphemed the Trinity, but also (as it is credibly reported) wrote books against it, affirming our Saviour to be but a decei∣ver, and Moses to be but a seducer of the people, and the holy Bible to be but vaine and idle stories, and all Religion but a device of policy. But see what a hooke the Lord put in the nostrils of this barking dogge: so it fell out, that as he purposed to stab one whom he ought a grudge unto, with his dagger, the other party perceiving, so avoyded the stroke, that withall catching hold of his wrest, he stabbed his owne dagger into his own head; in such sort, that notwithstanding all the means of surgery that could be wrought, he shortly after died thereof: the manner of his death being so

terrible (for he even cursed and blasphemed to his last gaspe, and together with his breath an oath flew out of his mouth) that it was not onely a ma∣nifest signe of Gods judgement, but also an horrible and fearefull terrour to all that beheld him. But herein did the justice of God most notably ap∣peare, in that he compelled his own hand which had written those blasphe∣mies, to be the instrument to punish him, and that in his braine, which had devised the same.

Another also of our owne nation is not to be overpassed, who for an Atheist and an Epicure might compare with any of the former, and for the judgement of God upon him doth give place to none. It was a gentleman of Barkshire, whose name I forbeare to expresse, a man of great possessions. This man was an open contemner of God and all Religion, a profest Atheist, and a scorner of the Word of God and Sacraments; insomuch, as I have heard reported of very credible persons, being a witnesse at the bap∣tising of a childe, he would needs have it called Beelzebub. Besides this, he was given over to all sensuality of the flesh, keeping in his house continu∣ally notorious strumpets, and that openly without shame: his mouth was so accustomed to swearing, that he could scarse speake without an oath. This miserable man, or rather beast, having continued long in this damna∣ble course of life, at last Gods heavy vengeance found him out: for upon a certain day riding abroad a hunting with another companion, as they were discoursing of many vaine matters, it pleased Almighty God of a sudden to strike him with sudden death: for falling suddenly to the crupper of his horse backward, he was taken downe starke dead, with his tongue hanging out of his mouth after a fearfull manner, and became a terrible example to all wicked Atheists, of Gods justice.

Hither I might adde the examples of others, who having been in high places of favour in former times, are fallen like Lucifer from their heaven, that is, their worldly felicity, and live like him in chaines of imprison∣ments. These had wont (being in their bravery) to mocke at all Religion, and to make themselves merry with scoffing at the holy Scripture, but the Lord hath brought them downe, and plucked the feathers of their pride, to teach them to know there is a God, and that Religion is no matter of po∣licy, but Gods owne ordinance, to bring men to blessednesse; and let them be assured, if they repent not, the Lord will yet further execute his venge∣ance upon them, and make them more manifest spectacles of his justice.

Many more moderne and home-bred examples I could adde; of some that were hanged, some that died desperate, some that were deprived of their senses, having been notorious Atheists and Epicures in their lives; but I hope these already named are sufficient to prove, that the Lord of heaven observeth the wayes of men, and rewardeth every man according to his works, especially such as strive to deny his Essence-or his sonne Christ. I would to God (and I pray it from my heart) that all Atheists in this Realme, and in the world beside, would by the remembrance and con∣sideration of these examples either forsake their horrible impiety, or that they might in like manner come to destruction; and so that abominable sin which so flourisheth amongst men of greatest name, might either be quite extinguished and rooted out, or at least smothered and kept under, that i•• durst not shew it head any more in the worlds eye.

CHAP XXII. Touching the transgressors of the second Comman∣dement, by Idolatry.

WE have hitherto seene how and in what sort they, that ei∣ther by malice, or impiety, or Apostasie, or heresie, or otherwise have transgressed the first Commandement have been punished: Let us now consider the judge∣ments that have befallen Idolaters, the breakers of the second Commandement. But before we proceed, wee must know, that as it is required of us by the first Com∣mandement, to hold God for our true and onely God, to repose all our whole trust and confidence in him, and call upon him, serve and worship him alone; so in the second to this the contrary to this is forbidden; which is, to doe any manner of service, honour, and reverence by devotion to Idols, forasmuch he is a Spirit (that is to say, of a spirituall nature and Essence, which is infinite and incomprehensible) so loveth he a spirituall * 1.243 worship and service, which is answerable to his nature, and not by Images and pictures, and such other outward and corruptible means, which he hath in no wise commanded: wherefore Isaiah the Prophet reproving the folly and vanity of Idolaters, saith, To whom will you liken God, or what similitude will you set up unto him: Therefore if it be not Gods will, that under pre∣tence and colour of his owne name, any Image or picture should be adored (being a thing not only inconvenient, but also absurd and unseemly) much lesse can hee abide to have them worshipped under the name and title of any creature whatsoever. And for this cause gave he the second Comman∣dement, Thou shalt not make to thy selfe any graven Image &c. which prohibi∣tion * 1.244 the Israelites brake in the desart, when they set up a golden calfe, and bowed themselves before it after the manner of the Paynims, giving it the honour which was onely due to God: whereby they incurred the indigna∣tion of Almighty God, who is strong and jealous of suffe••ing any such slander to be done unto his name: wherefore he caused th••••e thousand of them to be stroken and wounded to death by the hand of the Levites, at the commandement of Moses, to make his anger against Idolatry more * 1.245 manifest, by causing them to be executioners of his revenge, who were ordained for the ministry of his Church, and the service of the Altar and Tabernacle. Howbeit for all this, the same people not long after, fell back into the same sin, and bowed themselves befere strange gods, and through the allurements of the daughters of Moab, joyned themselves to Belphegor: * 1.246 for which cause the Lord being insenced, stroke them with so grievous a plague, that there died of them in one day about twenty and foure thou∣sand persons.

And albeit that after all this, being brought by him into the land of promise, he had forbidden and threatned them, for cleaving to the Idols of the nations, whose land they possessed, yet were they so prone to Idolatry, that notwithstanding all this, they fell to serve Baal and Astaroth: wherefore the fire of Gods wrath was inflamed against them, and he gave them over

to be a spoyle and prey unto their enemies on every side, so that for many yeares, sometimes the Moabites oppressed them, otherwhiles the Madia∣nites, and ever after the death of any of their Iudges and Rulers which God raised up for their deliverance, some grievous punishment befell them: for then (being without law or government) every man did that which seemed good in his owne eyes, and so turned aside from the right way.

Now albeit these examples may seeme to have some affinity with Apo∣stasie, yet because the ignorance and rudenesse of the people was rather the cause of their falling away from God, than any wilfull affection that raig∣ned in them, therefore we place them in this ranke, as well as they have bin alwaies brought up and nuzled in Idolatry.

One of this c••••w was Ochosias King of Iuda, sonne of Ioram, who having * 1.247 before him an evill president of his wicked father, and a worse instruction and bringing up of his mother Athaliah, who together with the house of Achab pricked him forward to evill, joyned himselfe to them and to their Idols, and for that cause was wrapped in the same punishment and destru∣ction with Ioram the King of Israel, whom Iehu slew together with the Princes of Iuda, and many of his neere kinsmen.

And to be short, Idolatry hath been the decay and ruine of the king∣dome of Iuda, as at all other times, so especially under Ioachas sonne of Io∣sias, * 1.248 that raigned not above three moneths in Ierusalem, before he was ta∣ken and led captive into Aegypt by the King thereof, and there died: from which time the whole land became tributary to the King of Aegypt.

And not long after, it was utterly destroyed by the forces of Nabuchad∣nezzar King of Babel, that came against Ierusalem and tooke it, and carried * 1.249 King Ioachim with his mother, his Princes, his servants, and the treasurers of the Temple, and his owne house, into Babylon; and finally tooke Ze∣dechias that fled away, and before his eyes caused his sonnes to be slaine: which as soone as he had beheld, commanded them also to be pulled out, and so binding him in chaines of yron, carried him prisoner to Babylon; putting all the Princes of Iudah to the sword, consuming with fire the Temple, with the Kings Palace, and all the goodly buildings of Ierusa∣lem. And thus the whole kingdome (though by an especiall prerogative, consecrated and ordained of God himselfe) ceased to be a kingdome, and came to such an end, that it was never re-established by God: it is no mar∣vell then if the like hapned to the kingdome of Israel, which was after a sort begun and confirmed by the filthy idolatry of Ieroboams calves, which as his successors maintained or favoured more or lesse, so were they expo∣sed * 1.250 to more or lesse plagues and incumbrances.

Nadab, Ieroboams sonne, being nuzled and nurtured up in Idoll worship, * 1.251 after the example of his father, received a condigne punishment for his iniquity: for Baasa the sonne of Ahijah put both him and all the off spring of Ieroboams house to the sword, and raigned in his stead: who also being no whit better than those whom he had slaine, was punished in the person of Ela his sonne, whom Zambri also his servant slew. And this againe usur∣ping the crowne, enjoyed it but seven dayes, at the end whereof (seeing himselfe in danger in the city of Tirza, taken by Amri, whom the people had chosen for their King) went into the palace of the Kings house, and bur∣ned himselfe.

As for Achab, he multiplied Idolatry in Israel, and committed more wic∣kednesse

than all his predecessors, wherefore the wrath of God was stret∣ched out against him and his; for he himselfe was wounded to death in battell by the Syrians, his son Ioram slain by Iehu, and threescore and ten of his children put to death in Samaria by their governors and chiefe of the city, sending their heads in baskets to Iehu.

Above all, a most notable and manifest example of Gods judgement was seene in the death of Iezabel his wife, that had been his spurre and pro∣voker to all mischiefe, when by her Eunuchs and most trusty servants, at the commandement of Iehu, she was throwne downe out of a window, and trampled under the horse feet, and last of all devoured of dogs. Moreover, the greatest number of the kings of Israel that succeeded him, were mur∣thered one after another: so that the kingdome fell to such a low decline, that it became first tributary to the King of Assyria, and afterward invaded and subverted by him, and the inhabitants transported into his land, whence they never returned, but remained scattered here and there like vagabonds, and all for their abhominable Idolatry. Which ought to be a lesson to all people, Princes, and Kings, that seeing that God spared not these two Realmes of Iuda and Israel, but destroyed and rooted them out from the earth, much lesse will he spare any other kingdome and Monarchy which continue by their Images and Idol-worship, to stirre up his indignation against them.

CHAP. XXV. Of many evils that have come upon Christendome for Idolatry.

IF we consider and search out the cause of the ruine of the East Empire, and of so many famous and flouri∣shing Churches as were before time in the greatest part of Europe, and namely in Greece, we shall finde that Idolatry hath been the cause of all: for even as it got footing and increase in their dominions, so equal∣ly did the power of Saracens and Turkish tyranny take root and foundation among them, and prospered so well, that the rest of the world trembled at the report thereof; God ha∣ving raised and fortified them, as before time he had done the Assyrians and Babylonians, as whips and scourges to chasten the people and Nations of the world that wickedly had abused his holy Gospel, and bearing the name of Christians, had become Idolaters: for no other name than this can be given them, that in devotion doe any manner of homage to Images and pictures, whatsoever may superficially be alleadged to the contrary. For be it the Image either of Prophet, Apostle, or Christ Iesus himselfe, yet it is necessary that the law of God stand whole and sound, which saith, Thou shalt make thy selfe no graven Image, nor any likenesse of things either in heaven above, or in earth beneath, thou shalt not how downe to them, nor worship them, &c. Wherefore he performed the part of a good Bishop, that finding a vaile spread in the entrance of a Church dore, wherein the Image of * 1.252 Christ or of some other Saint was pictured, rent it in pieces, with these

words, That it was against the authority of the sacred Scriptures, to have any Image of Christ set up in the Church. After the same manner, Serenus Bishop of Marscilla, beat downe and banished all Images out of his Churches, as occasions of Idolatry: and to shun them the more, it was ordained in the Elibertine Councell, that no Image nor picture should be set up in any Church: for which cause also the Emperour Leo the third, by an open Edict commanded his subjects to cast out of their Temples all pictures * 1.253 and statues of Saints, Angels, and whatsoever else, to the intent that all oc∣casions of Idolatry might be taken away: yea and he burned some, and pu∣nished divers otherwise, that in this regard were not pliant, but disobedient to his commandement. After which time, when Images were recalled into Greece and into Constantinople (the chiefe city and seat of the East Em∣pire) it came to passe by a great and dreadfull (yet just) judgement of God, that this famous and renowned city, in the worlds eye impregnable, after long siege, and great and furious assaults) was at length taken by the Turks, who having won the breach, and entred with fury, drove the poore Empe∣rour Palaeologus (even till then fighting for the cities defence) to that extre∣mity, that in retyring among the prease of his own souldiers, he was thron∣ged and trampled to death; and his slain body being found, was beheaded, and his head contemptuously caried about the city upon a launce. Now af∣ter the massacre of many thousand men, to make up a compleat, & absolute cruelty, they drew the Empresse with her daughters and many other ladies and gentlewomen to a banquet, where after many vile and horrible wrongs and disgraces, they killed and tore them in pieces in most monstrous man∣ner. In all which, the execution of Gods most just wrath for Idolatry did most lively appeare: which sinne, accompanied with many other execrable and vile vices, must needs draw after it a grievous and terrible punishment, to serve for example to others that were to come: neither was it a thing by chance, or hap-hazzard, that the Christians were made a mocking stock to them in that wofull day, when in their bloudy triumphs they caused a Crucifix to be carried through the streets in contempt, and throwing durt upon it, cried in their Language, This is the gallant god of Christians. And thus did God license and permit these savage Turks to commit every day grievous outrages, and to make great wasts and desolations in all Chri∣stendome, till that they grew so mighty, that it is to be feared lest the say∣ing * 1.254 of Lactantius touching the returne of the Empire into Asia, be not ve∣rified and accomplished very shortly, if there be no amendment practised: for we see by wofull experience, that almost all the forces which Christian Princes have mustered from all quarters, in pretence to resist their fury and rage, have not only been bootlesse and unprofitable, but also that which is worse, given them further occasion by their bloudy victories, and wonder∣full slaughter of so many millions of men, to make them more obstinate in their detestable Mahometisme & Turkish Religion than they were before: for they make their boasts thereof, and reare up trophies of their cruel∣ties, taking no more pitty of the vanquished, than the Butcher doth of a Sheep allotted to the slaughter. Whereof we have a pittifull example in the overthrow of the French army, which Iohn the sonne of Philip Duke of Burgondy led against the Turke Bajazet, and by the treachery and cowar∣dise of the Hungarians, who in the time of battell turned their backs and fled, was overcome: in that this wicked and cruell Tygre expresly charged,

That all the prisoners (in number many) should be murthered one after another, which was readily executed before his eyes; so that saving the chiefe Captaines and certaine few Lords of the company, that were spared in respect of great ransomes, there escaped not one alive.

Besides these generall calamities, the Lord hath particularly shewne forth his indignation against private persons and places for Idolatry: as in Spoletium at one time there perished by an earthquake three hundred and * 1.255 fifty, whilest they were offering sacrifice unto Idols. At Rome under the Empire of Alexander Severus, after that the left hand of the Image of Iu∣piter * 1.256 was miraculously melted, the Priests going about to pacifie the an∣ger of their gods with Lectisterns and sacrifices, foure of them together with the Altar and Idoll were stricken in pieces with a thunderbolt, and suddenly such a terrible darknesse overspread all the city, that most of the inhabitants ran out into the fields all amased. Moreover, did not the Lord send lightning from heaven to inflame that notorious Temple of Idolatry, of Apollo, or rather the Devill of Delphos, in the time of Iulian the wic∣ked * 1.257 Apostate, whilest he was exercising tortures upon one Theodorus a Christian, and did it not consume the Image of Apollo to ashes? The fa∣mous and rich Temple of Iupiter at Apamea, how strangely did it come to ruine and destruction? For when the President and Tribunes (who had in * 1.258 charge to destroy it) thought it a thing almost unpossible, by reason of the strength of the wals, and matter of it; Marcellus the Bishop undertook the labour, and found out a man that promised to shake and root up the foun∣dation of it by fire; but when he had put it in practise, a blacke Devill ap∣peared and hindred the naturall operation of the fire: which when Marcel∣lus perceived, he by earnest and zealous prayer drove away the Devill, and so the fire rekindled and consumed it to nothing. In all which examples we may see the wonderfull indignation of God against Idoll-worshippers when by such strange and extraordinary means he bringeth them to destru∣ction. And this doubtlesse is no new course, for even since the beginning of the world (if we consult Histories) we shall finde, that well nigh all the kingdomes, places, persons, and countries that have been any wise infected with this sinne, have still come to some ruine or other, and to some great overthrow, and their Idolatry suppressed by some notable and strange ac∣cident. Whereof Saint Hierome may be a witnesse, who affirmeth, That when Iesus being a childe was carried into Aegypt for feare of Herod, all the Idols of Aegypt fell downe, and all their miracles became mute, which the Prophet Isaias foreseeing, saith, Behold, the Lord rideth upon a swift cloud. * 1.259 and shall come into Aegypt, and the Idols of Aegypt shall melt in the midst of her. Besides, the generall silence of the Devill in his Oracles throughout the world presently upon Christs Incarnation, is a thing known and confessed of all men. Notwithstanding all which, the holy Pope will still maintain his Idolatry, albeit the Lord hath made manifest tokens of his indigna∣tion against it. As appeareth by that which happened in the yeare 1451, being the Popes Iubile, when such a concourse of people was made from all quarters of the world to honour that superstitious day: for the people being upon Adrians bridge, were so thrust together, that two hundred men and three horses lost their lives, being trampled upon and stifled to death: many fell into the water over the bridge, and so perished; of whom an hun∣dred and thirty were buried at Saint Celsus. And these are the fruits of

their Indulgences, which are too much bought and sought for, and of their Iubilies, proceeding from the Bishop of Rome his impious and sa∣crilegious zeale. Now to eschew these and such like misfortunes; the true and onely meanes is, an unfained diversion from all Idolatry and Su∣perstition, and whatsoever else contrarieth the pure service of God, and a conversation unto him, to serve him in spirit and truth, as the Scripture ex∣horteth.

CHAP. XXVI. Of those that at any time corrupted and mingled Gods Religion with humane inventions, or went about to change or dis∣quiet the discipline of the Church.

NOw seeing that God hath set downe a certaine forme of doctrine and instruction, according to which hee would have us to serve him, and established a kinde of discipline to be observed and maintained of every man inviolably, it behoveth therefore every Christian to conforme himselfe unto this order; and not to be guided by every fickle imagination of his own braine, or every rash presumption that ariseth in himselfe, but onely by the direct rule of Gods Word, which onely we ought to follow. By meanes of neg∣lecting which duty, many vaine and pernitious ceremonies and strange superstitions have beene brought in and swayed mightily: by reason whereof great Controversies and Disputations are taken up at this day. Albeit indeed it be a thing manifest, that being not grounded and prop∣ped upon the Anchor of the Scriptures, they ought to be abolished, what brave outward shew in appearance soever they beare.

And that they set abroach things are not blamelesse and excusable be∣fore God, it appeareth by the punishment of Nadab and Abihu, who being * 1.260 ordained Priests of God, to sacrifice and offer onely those things which were commanded in the Law, yet were so evill advised as to offer strange incense and perfume upon the Altar, received at the very instant of the fact condigne punishment for their presumption: for suddenly this their strange fire invaded them so fiercely, and so piercingly, that they were soon burned and consumed therewith: and so they were not spared, albeit they were Aarons sonnes, even his first borne, and Moses Nephewes; that by them all other might feare and take warning how to enterprise any thing in Gods service contrary to his expresse Ordinance.

This moderation also ought to be observed in the Church Discipline, to wit, that every man containe himselfe within the Precincts of his voca∣tion, and that none intrude themselves into any charge without being cal∣led of God thereunto: whereof Corah greatly faulted, when being not * 1.261 content with the dignity of a Levites office which God had bestowed up∣on him, he ambitiously aspired to the Priests office, and besides this stirred up and drew to his faction Dathan and Abiram, and many others, to the

number of two hundred and fifty persons, against Moses and Aaron: but he drew withall the vengeance of God downe upon himselfe and all that tooke his part in most horrible and fearefull manner: for some of them, to wit, the two hundred and fifty, who, notwithstanding Moses reproose, were so hardy and presumptuous as to present themselves the next morrow after the tumult, openly before the Tabernacle, to offer Incense, as if they had beene true Priests, were for their flame of Ambition and Pride, set on fire and consumed with the flame of Gods wrath: others, to wit, Dathan and Abiram, for their audacious enterprise against God, in the person of his servants, Moses and Aaron, and their high mindednesse and rebellion, in not comming out of their Tents at the commandment of Moses, were throwne downe into the lowest pit, the earth opening her mouth, and swal∣lowing them up alive with their Tents and Families, and all that belonged unto them, to the fearefull amasement of the whole people, that were be∣holders of this Spectacle.

Oziah King of Iuda, carried himselfe a long while uprightly and mo∣destly * 1.262 in the service of God: but after God had given him many great victories over his enemies the Philistims, the Arabians, the Amorites, and that his renowne and feare was spread not onely to his neighbours, but al∣so to strange nations, by and by his heart was puft up with pride and selfe∣conceit, that he dared to enter the Temple of God, and burne Incense up∣on the Altar, which belonged onely to the Priests office to doe: and not obeying the strong resistance and countermand of the good Priests that had charge of the Temple, he was strucken with a Leprosie, and hastily carried out and sequestred from the society of men all his life time. And so this proud King that foolishly tooke upon him more than was lawfull and convenient, was forced to recoile, and to be still, being humbled under so grievous a scourge as never for sooke him till his death.

When the Arke of the Covenant was in bringing from Abinadabs house * 1.263 in Kyriathjarim, in a Cart guided by Vzza and Ahio, Abinadabs sonnes, it fell out on the way, that it being shaken by the Oxen, (unfit Servitors for such a worke) Vzza put forth his hand to hold it; but therein hee went beyond his charge, and therefore was punished forthwith with present death, for his inconsiderate rashnesse: for albeit he was both a Levite, and thought no evill in his heart, yet in no respect was be licenced to touch the Arke, being a thing lawfull for the Priests onely. Let therefore every one be advised by these Examples, to follow the rule in serving God, that is by him designed, in all simplicity, modestie, and obedience, without altering or declining, or undertaking any thing above or beside their calling.

CHAP. XXVII. Of Perjuries.

THe third Commandement (which is, Thou shalt not take the Name of the Lord thy God in vaine) is first and especially broken by Perjury, when God is so lightly esteemed, nay, so despised, that without any regard had to his Name, that is to say, to his Greatnesse, Majesty, Power, Divine vertue, and fearefull Iustice, (for these bee his names) men by fraud and ma∣lice abuse their Oathes, either in denying that which is true, or affirming that which is untrue, or neglecting their promises made and vowed to others: for this is neither to have respect unto his presence, who is every where, nor reverence to his Majestie, who is God of Heaven and Earth, but rather to make him beare witnesse to our lye and falshood; as if he approved it, or had no power to revenge the injury and dishonour done to him. And therefore against such, in threatning words he denoun∣ceth judgement, that He will not hold him guiltlesse that taketh his Name in vaine. Howbeit very many over-boldly give themselves over to this sinne, making little or no conscience to cousen one another even by forswear∣ings: whereby they give most cleare evidence against themselves, that they have very little feare of God before their eyes, and are not guided by any other rule save of their owne affections by which they square out and build their oathes, and pull them done againe at their pleasures; for let it be a matter of vantage, and then they will keepe them, but straightway if a contrary perswasion come in their braine, they will cancell them by and by: wherein they deale farre worse and more injuriously with God, than with their knowne enemies; for he that contrary to his sworne faith de∣ceiveth his enemy, declareth that therein he feareth him, but feareth not God; and careth for him, but contemneth God. It was therefore not without good reason that all antiquity ever marked them with the coat of infamy that forswore themselves. And thereupon it is that Homer so of∣ten taunteth the Trojans by reason of their so usuall Perjuries. The Egyp∣tians * 1.264 had them in detestation as prophane persons, and reputed it so Ca∣pitall a crime, that whosoever was convinced thereof was punished by death. The ancient Romanes reverenced nothing more then faith in pub∣like affaires, for which cause they had in their Citie a Temple dedicated to it: wherein for a more strait bond they used solemnely to promise and sweare to all the conditions of Peace, Truces, and Bargaines, which they made, and to curse those which went about first to breake them: for grea∣ter solemnity and confirmation hereof, they were accustomed at those times to offer sacrifices to the image of faith for more reverence sake. Hence it was that Attilius Regulus, chiefe Captaine of the Romane Army against the Carthaginians, was so highly commended of all men, because when he was overcome and taken prisoner, and sent to Rome, he onely for his oathes sake which he had sworne, returned againe to the enemy, albeit hee knew what grievous torments were provided for him at his returne.

Others also that came with him, though they were intreated, and by their Parents, Wives, and Allies, instantly urged not to returne to Hannibals Campe, could in no wise be moved thereunto: but because they had sworne to the enemie, if the Romans did not accord to those conditions which were offered, to come againe, they preferred the bond and reve∣rence of their promised faith, though accompanied with perpetuall capti∣vity, before their private commodities, and neerest linke of affection. But two of these ten (for so many were they) falsified their oath, and whatso∣ever mist they might cast to darken and disguise their Perjury with, yet were they condemned of all men for cowards, and faint-hearted Traytors: insomuch that the Censors also nored them with infamy for the fact; whereat they tooke such griefe and inward sorrow, that being weary of their lives, they slew themselves. Now what can they pretend that pro∣fesse themselves Christians and Catholickes, to excuse their Perjuries, see∣ing that the very Heathen cry out so loud and cleere, That an oath and * 1.265 faith is so sacredly to be kept towards our enemies? This is one of the greatest vertues and commendations which the Psalmist attributeth to the faithfull man, & him that feareth God, and whom God avoucheth for his owne, Not to falsifie his oath that he sweareth, though it be to his dammage. The * 1.266 Gibeonites although they were so execrable a people, that for their great and horrible wickednesses and ahominations they might be well esteemed for Hereticks, yet the Princes of Israel, after they had sworne and given their faith unto them, would in no wise retract or goe against their oath, albeit, therein they were deceived by them, for feare of incurring the wrath of God, that suffereth not a Perjurer to goe unpunished. Vpon what ground or example of holy Scripture then may that Doctrine of the Councell of Constance be founded, the purport whereof is, That a man ought not to keepe his faith with Hereticks? I omit to speake how these good Fathers (by Hereticks) meant those men who fearing God, relyed themselves upon his Word, and rejected the foolish and superstitious in∣ventions of men. And under what colour can the Popes usurpe this Au∣thority, to quit and discharge subjects of their oath wherewith they are bound to their Superiors? yet this was the impious audacity of Pope Zacharia, Pope Boniface the 8, and Pope Benedict de la Lune, who freed the Frenchmen from their duty and obedience which they ought unto their * 1.267 Kings. In like manner disgorged Gregory the 7 his choler and spight against the Emperour Henry, by forbidding his Subjects to be his Subjects, * 1.268 and to yeeld that obedience unto him which Subjects were bound to doe.

How be it if an oath be made either against God, or to the damage and hurt of our neighbour (it being for that cause unlawfull) it behoveth us to know that we ought to revoke it, lest wee fall into the sinne of Saul and * 1.269 Herod. Now what punishments God hath laid upon Perjuries, these Ex∣amples that follow shall make known unto us. Osee the last King of Israel, being made (by Gods just judgement for his sinnes) subject and tributa∣ry to Salmanazar King of Ashur, without regard to the bond wherewith * 1.270 he was bound, and to his faith which he had plighted, conspired and ente∣red league with the King of Aegypt, against him: but he discovering their seditious and privie conspiracies, assembled his forces, spoyled his coun∣trey, and bad them warre on all sides; laying fiege to the chiefe Citie of

his Kingdome, after three yeeres tooke it, together with the forsworne King, whom he put in close prison, and kept very straightly, leading him and his whole Nation captive into Syria, to end their dayes in misery: of which evill, as of all others that happened in that warre, the disloyalty and Treason of Osee was the next and chiefest cause.

Among the bed-roll of sinnes which Zedechias the last King of Iuda is noted withall in holy Scripture, Perjury is one of the count: for notwith∣standing he received his Kingdome of Nabuchadnezzar, and had sworne * 1.271 fealty to him, as to his Soveraigne, yet brake he his oath in rebelling against him; which was the very cause of his destruction: for Nebuchadnez∣zar to be revenged on his disloyalty, sent a puissant Armie against Ierusa∣lem, which took, spoyled, and burnt it, and overtooke the Perjurer in his flight, and first made him a beholder of the slaughter of his owne children, and then had his owne eyes bored out, and was carried in chaines to Baby∣lon, serving for a spectacle to all posteritie, of Gods wondrous judgements upon Perjurers. And thus both the Kingdomes of Israel and Iuda were for breach and falsifying their Oath quite extinguished and ra∣sed out.

The great deceiver and most treacherous person, one of them, that ever * 1.272 Greece saw, was Lisander the Lacedemonian, a busie-body, full of cunning, subtilty, and craft, and one that performed the most of his acts of Warre, more by fraud and stratagems, than by any other meanes: this was he that said, That when the Lions skinne (meaning Fortitude) would not serve, it was needfull then to sow unto it the Foxes case (meaning subtilty) he made so little reckoning of forswearing himselfe, that he would often say, That children were to be cousened with trifles, as Dice and Cockles, and old men with Oathes: but with deceitfull tricks he was occasion of much evill, and divers murders: but at last this Foxe making warre against the Thebans, for that they had taken part with the Athenians against him, and given them succour and meanes for recovering their liberty, was taken in the trap, and slaine at the foot of their walls.

Metius Suffetius, Generall of the Albanes, procured the Fidenates to en∣ter * 1.273 warre against the Romanes, contrary to his oath which he had sworne unto them, and being called by the Romanes to their succour, and placed in an out Wing to helpe if need were, whilest the rest were fighting, hee drove away the time in ordering his men, and ranging them into squa∣drons, to see which part should have the best, that he might joyne himselfe unto that side. But Tullus the Roman King having obtained the victory, and seeing the cowardise, subtilty, and treason of this Albane, adjudged him to a most strange and vile death, answerable to his fact: for as he had in his body a double heart swimming between two streames, and now rea∣dy to goe this way, now that, so was his body dismembred and torne in pieces by foure horses, drawing foure contrary wayes: to serve for an ex∣ample to all others to be more fearefull and true observers of their oathes than he was.

In old time the Africans and Carthagenians were generally noted for perfidy and falshood above other Nations; the cause of which bruit was principally that old subtile Souldier Annibal, an old deceiver, and a noto∣rious Perjurer, who by his crafts and cousenings which he wrought with∣out * 1.274 Religion or feare of God, raised up the evill report. This subtile Foxe

having made warre in Italy sixteen yeeres, and all that while troubled and vexed the Romanes sore, after many victories, wastings of Countries, ruines, and sackings of Cities, and cruell bloodshed, was at length over∣come by Scipio in his owne Conntrey; and perceiving that his Country∣men imputed the cause of their fall unto him, and sought to make him odious to the Romanes, by laying to his charge the breach of that league which was betwixt them, he fled to Antiochus King of Syria, not so much for his owne safeties fake, as to continue his warre against the Romanes, which he knew Antiochus to be in hammering, because they came so neere unto his Frontiers: but he found his hope frustrate; for King Antiochus, for the small trust he affied in him, and the daily suspition of his treachery, would not commit any charge of his Armie into his hand, although for valiantnesse and prowesse he was second to none of that Age. It came to passe therefore, that as soone as Antiochus was overthrown of the Romanes, he was constrained to flie to Prusius King of Bythinia, that tooke him into his protection: but being as treacherous himselfe, hee soone devised a meanes to betray him to Quintius, the Generall of the Romane Armie: which when Annibal understood, and seeing that all passages for evasion were closed up, and that he could not any way escape, he poysoned him∣selfe, and so miserably ended his treacherous life. And thus the de∣ceit which he practised towards others, fell at length upon his owne Pate, to his utter destruction.

Albeit that Perjurers and forswearers were to the Egyptians very odi∣ous * 1.275 and abominable (as wee said before) yet among them there was one Ptolome, who to bereave his sister Arsinoe of her Kingdome, stained himselfe with this villanous spot, and thereby brought his purpose to passe; for pre∣tending and protesting great affection and love unto her in the way of marriage (for such incestuous marriages were there through a perverse and damnable custome not unlawfull) and avowing the same by solemne oath before her Embassadours, did notwitstanding soon make knowne the drift of his intent, which was to make himselfe King: for being arrived in shew to consummate Marriage, at his first approach hee caused his Nephewes (her sonnes which she had by her former husband Lysimachus, and were come forth from their mother to give him entertainment on the way) to be slaine; yea, and lest they should escape his hands, hee pursued them even to their mothers bosome, and there murthered them, and after (expelling her also from her Kingdome) caught the Crowne, and reigned Tyrant in her roome: all which mischiefe he committed by reason of the faithlesse oath which hee had taken: and although that in such a case no oath ought to bee of force to confirme so lawfull affiance (though it bee pronounced and taken by the name and in the Temple of their Idols) yet notwithanding it being done with an evill conscience, and to an evill pur∣pose, he that did it can be no lesse then a Perjurer. But for this and other vices it came to passe, that ere long he was conquered by the Gaules, who taking him in battell, slew him and cut off his head, and having fastened it upon a Lance, carried it in signe of victory and triumph up and downe the hoast.

A most notable example of the punishment of Perjurie and falshood in Vladislaus King of Hungary and his Army destroyed by the Turkes, is set downe in Bonfinus his Hungarian History, after this manner. It fell out * 1.276

that the King of Hungary had so well bestirred himselfe against the Turks, that Amurathes was glad (upon unequall conditions, and even to his owne hurt, and their good) to conclude a peace with him: wherein it was agreed, that certaine Provinces should be restored to the Hungarian, which other∣wise could not have been recovered but by great losse of men. This league being made, and the Articles thereof engrossed in both Languages, with a solemne oath taken on both parties for the consirmation of the same; be∣hold the Cardinall of Florence, Admirall of the Navie which lay upon the Sea Hellespont (now called Saint Georges Arme, which divideth Turkie * 1.277 from Greece) sendeth Letters to the King of Hungary to perswade him to disannull and repeale this new concluded peace: This practise like∣wise did Cardinall Iulian, the Popes Legate in Hungarie, with might and maine helpe forward: which two good pillars of the Church, inspired with on and the same spirit, wrought together so effectually with the king, that at that instance he falsified his oath, broke the peace, and sent to Con∣stantinople to denounce Warre afresh; and forthwith whilst their Em∣bassadors were retyring their Garrisons out of Misia, to bring them into their hands againe, and had sent forty thousand crownes for the ransome of great men which were prisoners, and had restored the Realme of Rascia and all their Captives, according to the tenour of their late league, not know∣ing of this new breach: in the meane while (I say) he set forward his Ar∣mie towards the great Turkes in all expedition. Now the Turkes secure and misdoubting nothing, were set upon unawares by the King, yet putting themselves in defence, there grew a long and sharpe battell, till Amurathes perceiving his side to decline, and almost overcome, pulled out of his bo∣some the Articles of the aforesaid peace, & lifting up his eyes to heaven, ut∣tered these speeches: O Iesus Christ, these are the leagues that thy Christi∣ans have made and confirmed by swearing by thy name, and yet have bro∣ken them againe: if thou beest a God, as they say thou art, revenge this injurie which is offered both thee and mee, and punish those Truce-break∣ing Varlets. He had scarce ended these speeches, but the Christians bat∣tell and courage began to rebate, Vladislaus himselfe was slaine by the I••∣nizaries, his horse being first hurt; his whole Army was discomfited, and all his people put to the sword, saving a few that fled: amongst whom was the right reverend Embassador of the Pope, who as soone as he had thrust in over the eares, withdrew himselfe (forsooth) farre enough from blowes or danger. Then followed a horrible butchery of people, and a lamentable noyse of poore soules ready to be slaughtered, for they spared none, but ha∣led them miserably in pieces, and executed a just and rigorous judgement of God for that vile treachery and perjury which was committed.

CHAP. XXVIII. More examples of the like subject.

BVt let us adde a few more examples of fresher memory, as touching this ungodly Perjury: And first King Philip of Macedony, who never made reckoning of keeping his oathes, but swore and unswore them at his pleasure, and for his commodity: doubtlesse it was one of the chiefest cau∣ses why he and his whole Progeny came quickly to destru∣ction (as testifieth Pausanias) for hee himselfe being 46 yeeres old, was * 1.278 slaine by one of his owne servants; after which Olympias his wife made away two of his sonnes, Anideus, and another which he had by Cleopatra, At∣talus his neece, whom she sod to death in a Cauldron: his daughter Thes∣salonicaes children likewise all perished: and lastly, Alexander after all his great victories, in the middest of his pompe, was poysoned at Babylon.

Gregorie Tours maketh mention of a wicked Varlet in France among the people called Averni, that forswearing himselfe in an unjust cause, had his * 1.279 tongue so presently tyed, that he could not speake but roare, and so conti∣nued, till by his earnest prayers and repentance the Lord restored to him∣selfe the use of that unruly member.

There were in old time certaine people of Italy called Aequi, whereof the memory remaineth onely at this day, for they were utterly destroyed * 1.280 by Q. Cincinnatus. These having solemnely made a league with the Ro∣manes, and sworne unto it with one consent, afterward chose Gracchus Clui∣lius for their Captaine, and under his conduct spoyled the Fields and Ter∣ritories of the Romanes, contrary to the former league and oath. Wherupon the Romans sent Q. Fabius, P. Volumnius, and A. Posthumius Embassadors to them, to complaine of their wrongs and demand satis∣faction: but their Captaine so little esteemed them, that he bad them deliver their message to an Oake standing thereby, whilest hee atten∣ded other businesse. Then one of the three turning himselfe towards the Oake, spake on this manner: Thou hallowed oake, and whatsoever else belongeth to the gods in this place, heare and beare witnes of this disloyall part, and favor our iust complaints, that with the assistance of the gods wee may bee revenged on this injury. This done they returned home, and shortly after gathering a power of men, set upon and over came that truce-breaking Nation.

In the yeer of Rome built, 317, the Fidenates revolted from the friend∣ship and league of the Romans, to Toluminus the king of the Veyans, and adding cruelty to treason, killed foure of their embassadours that came to know the cause of their defection: which disloyalty the Romans not brook∣ing, undertooke war against them, and notwithstanding all their private and forrein strength, overthrew and slew them. In this battell it is said, that a Tribune of the souldiers seeing Toluminus bravely galloping up and down, and incouraging his souldiers, and the Romans trembling at his ap∣proch, said, Is this the breaker of leagues, and violater of the law of nations? If there be any holinesse on earth, my sword shall sacrifice him to the

soules of our slaine embassadours; and therewithall setting spurres to his horse, he unhorst him, and fastening him to the earth with his speare, cut off his perfidious head: whereat his army dismaied, retired, and became a slaughter to the enemies.

Albertus Duke of Franconia having slaine Conrade the Earle of Lotha∣ringia, * 1.281 brother to Lewis the fourth, then Emperor, and finding the Emper∣ors wrath incensed against him for the same, betooke himselfe to a strong castle at Bamberg; from whence the Emperour neither by force nor poli∣cie could remove him for seven yeares space, untill Atto the Bishop of Mentz by trecherie delivered him into his hands. This Atto under shew of friendship repaired to the castle, and gave his faith unto the earle, that if he would come downe to parle with the Emperor, he should safely return into his hold: the Earle mistrusting no fraud, went out of the castle gates with the Bishop towards the Emperour; but Atto (as it were suddenly re∣membring himselfe, when indeed it was his devised plot) desireth to re∣turne back and dine ere he went, because it was somewhat late: so they do, dine, and returne. Now the Earle was no sooner come to the Emperor, but he caused to be presently put to death, notwithstanding he urged the Bi∣shops promise and oath for his returne: for it was answered, that his oath was quit by returning backe to dine, as he had promised. And thus the Earle was wickedly betrayed, though justly punished. As for Atto the subtill traitor, indeed he possessod himselfe by this meanes of the Earles lands; but withall, the justice of God seised upon him, for within a while after he was stricken with a thunderbolt, and as some say, carried into mount Aetna, with this noyse, Sicpeccatalues, atque ruendorues.

Cleomenes King of Lacedemonia making warre upon the Argives, sur∣prised * 1.282 them by this subtilty, he tooke truce with them for seven dayes, and the third night whilest they lay secure, and unwarie in their truce, he op∣pressed them with a great slaughter, saying, (to excuse his trecherie, though no excuse could cleare him from the shame thereof) that the truce which he made was for seven dayes onely, without any mention of nights: howbeit for all this, it prospered not so well with him as he wished: for the Argie vwomen, their husbands slaine, tooke armes like Amasons, Tolesilla being their captainesse, and compassing the citie walls, repelled Cleomenes, halfe amased with the strangenesse of the sight. After which he was bani∣shed into Aegypt, and there miserably and desperatly slew himselfe.

The Pope of Rome with all his heard of Bishops, opposed himselfe a∣gainst * 1.283 the Emperor Henry the fourth; for he banished him by excommu∣nication from the society of the Catholike Church, discharged his sub∣jects from the oath of fealty, and sent a crowne of gold to Rodolph king of Suevia, to canonize him Emperor: the crowne had this inscription, Petra dedit Petro, Petrus diadema Rodulpho; that is, The Rocke gave unto Peter, and Peter gave unto Rodolph the crown: Notwithstanding Rodolph remembring * 1.284 his oath to the Emperour, and how vile a part it was to betray him whom he had sworne to obey and defend, at first refused the Popes offer: howbe∣it by the persuasion of the Bishops sophistrie, he was induced to undertake the name and title of Caesar, and to oppugne the Emperor Henry by armes, even by foure unjust battels, in the last of which Rodolph being overcome, lost his right hand, and was sore wounded otherwise: wherefore being rea∣dy to die, when one brought unto him his hand that was cut off in the bat∣tell,

he in detestation of the Popes villanie, burst forth into these termes, (many Bishops standing by) Behold here the hand wherewith I swore fealtie to the Emperor, this will be an argument of my breach of faith before God, and of your traiterous impulsion thereunto. And thus he deceased, justly punished even by his owne confession for his perjurie. Howbeit for all this manifest ex∣ample, the Pope and Bishops continued to persecute the poore Emperor, yea and to stir up his owne sonnes, Conrade and Henry, to fight against him; so hardned are their hearts against all Gods judgments.

Narcissus Bishop of Ierusalem, a man famous for his vertues, and sharpe * 1.285 in reproving and correcting vice, was accused by three wicked wretches of unchastity, and that falsly and maliciously; for to prove their accusati∣on true, they bound it with oaths and curses on this wise; the first said, If I ly, I pray God I may perish by fire: The second, If I speake aught but truth, I pray God I may be consumed by some filthie and cruell disease. The third, If I ac∣cuse him falsely, I pray God I may be deprived of my sight, and become blinde. Thus * 1.286 although the honesty and chastity of Narcissus was so well knowne to all the faithfull, that they beleeved none of their oaths, yet the good Bishop, partly mooved with griefe of this false accusation, and partly with desire of quietnesse from worldly affaires, forsooke his bishopricke, and lived in a desart for many yeares. But his forsworne accusers by their death wit∣nessed his innocencie, which by their words they impugned: for the first, his house being set on fire extraordinarily, perished in flame, with all his family and progenie. The second languished away with an irkesome dis∣ease that bespread his bodie all over. The third seeing the wofull ends of his companions, confessed all their villanie, and lamenting his case and crime, persisted so long weeping, till both his eyes were out. Thus God in his just judgement sent upon each of them their wishes, and there∣by cleered his servant from shame and opprobry.

Burghard Archbishop of Magdeburg, though in regard of his place and * 1.287 profession, he ought to have given good example of honestie in himselfe, and punish perjurie in others; yet he thrice broke his promise and oath with his owne Citisens, the Senat and people of Magdeburg: for first hee besieged them with a power of men, and though they redeemed their li∣berty with a summe of money (he swearing not to besiege them any more) yet without respect of truth and credit he returned afresh to the siege: but his persidie was soone tamed; for they tooke him prisoner at that assault: howbeit he so asswaged their angrie mindes, with his humble and lowlie entreaties and counterfe it oathes, never to trouble them any more, but to continue their stedfast friend, that they not onely freed him from impri∣sonment, but restored him to all his dignities with solemnitie: never∣thelesse the traiterous Archbishop returning to his old vomit, got dispen∣sation for his oath from Pope Iohn the xxiij, and began afresh to vex, molest, and murther them whom he had sworne to maintaine: but it was the will of God that he should be once againe caught, and being enclosed in pri∣son, whilest his friends sought meanes to redeeme him, the gaoler beat him to death with a dore barre, or as some say, with an yron rod taken out of a window; and so at last, though long, his perjurie found its desert.

The small successe that the Emperor Sigismund had in all his affaires, (after the violation of his faith given to Iohn Hus and Hierome of Prague * 1.288 at the Councell of Constance, whom though with direct protestations

and oathes he promised safe conduct and returne, yet he adjudged to be burned) doth testifie the odiousnesse of his sin in the sight of God. But above all, this one example is most worthie the marking, of a fellow that hearing perjury condemned in a pulpit by a learned preacher, and how it never escaped unpunished; said in a braverie, I have oft forsworne my selfe, and yet my right hand is not a whit shorter than my left. Which words he had scarce uttered, when such an inflamation arose in that hand, that he was constrained to go to the Chirurgion and cut it off, lest it should infect his whole bodie; and so his right hand became shorter than his left, in recom∣pence of his perjurie, which he lightly esteemed of.

About the yeare of our Lord 925, when King Ethelstane, otherwise cal∣led Adelstane, raigned here in England, there was one Elfrede a Nobleman, who with a faction of seditious persons conspired against the King pre∣sently after the death of his Father, and at Winchester went about to put out his eyes: but the King by the good providence of God escaped that danger; and Elfrede being accused thereof, fled to Rome, to the end to purge himself of the crime by oath before the Pope: who beeing brought to the Church of Saint Peter, and there swearing, or rather forswearing, himself to be cleere, when indeed he was guilty, behold the Lords hand on him, suddenly as soon as his oath was pronounced, he fell down in a strange sicknesse; and from thence being brought to the English house in Rome, within three daies after departed this life. The Pope sent word hereof to King Ethelstane, with demand, Whither he would have him buried among Christians or no: Who through the perswasions of his friends and kins∣folke, granted, that though he neither lived nor died like a Christian, yet he should have Christian buriall.

In the towne of Rutlinquen a certaine passenger came into an Inne, and * 1.289 gave a budget to his hoast to be kept, in the which there was a great sum of money: but when he demanded it againe at his departure, the host de∣nied it, and gave him injurious words, with many mocks and taunts. Whereupon the passenger calleth him in question before the Iudge, and because he wanted witnesses, desireth to have him sworne: who without all scruple offered to sweare and protest, That he never received or concea∣led any such budget of money from him; giving himselfe to the Devill if he swore falsely. The passenger seeing his forwardnesse to damne himself, demanded respit to consider of the matter, and going out, hee meets with two men, who enquire the cause of his comming thither, and being in∣formed by him, offer their help unto him in his cause: thereupon they re∣turne before the Iudge, and these two unknowne persons justifie that the budget was delivered unto the host, and that hee had hidden it in such a place: whereat the host being astonished, by his countenance and gesture discovered his guiltinesse: the Iudge thereupon resolved to send him to prison, but the two unknowne witnesses (who were indeed two fiends of hell) began to say, you shall not need, for we are sent to punish his wicked∣nesse; and so saying, they hoisted him up into the ayre, where he vanished with them, and was never after found.

In the yeare of our Lord 1055, Goodwine Earle of Kent sitting at the ta∣ble * 1.290 with King Edward of England, it happened that one of the cupbearers stumbled, and yet fell not: whereat Goodwine laughing, said, That if one brother had not holpen another (meaning his legs) all the wine had been

spilt: with which words the King calling to mind his brothers death, which was slaine by Goodwine; answered, So should my brother Alphred have hol∣pen me had not Goodwine been: then Goodwine fearing the Kings new kind∣led displeasure, excused himselfe with many words, and at last eating a morsell of bread, wished it might choke him if he were not guiltlesse of Alphreds bloud. But he swore falsly, as the judgement of God declared, for he was forthwith choaked in the presence of the King, ere he removed one foot from that place; though there be some say he recovered life againe.

Long time after this, in the raigne of Queene Elizabeth, there was in the city of London, one Anne Averies widow, who forswore her selfe for * 1.291 a little money that she should have paid for six pounds of tow at a shop in Woodstreet: for which cause being suddenly surprised with the justice of God, shee fell downe speechlesse forthwith, and cast up at her mouth in great abundance, and with horrible stinke, that matter which by natures course should have been voided downewards, and so died, to the terrour of all perjured and forsworne wretches. There are in histories many more ex∣amples to be found of this hurtfull and pernitious sin, exercised by one na∣tion towards another, and one man towards another, in most prophane and villanous sort, neither shaming to be accounted forsworne, nor conse∣quently fearing to displease God and his majesty. But forasmuch as when we come to speak of murtherers in the next book, we shall have occasion to speake of them more, or of such like, I will referre the handling thereof unto that place: onely this, let every man learne by that which hath been spoken, to be sound and fraudlesse, and to keep his faith and promise to∣wards all men, if for no other cause, yet for feare of God, who leaveth not this sin unpunished, nor holdeth them guiltlesse that thus taketh his name in vaine.

CHAP. XXIX. Of Blasphemers.

AS touching Blasphemy, it was a most grievous and enormous sin, and contrary to this third Comman∣mandement, when a man is so wretched and mise∣ble, as to pronounce presumptuous speeches a∣gainst God, whereby his name is slandered and evill spoken of: which sinne cannot chuse but be sharply and severely punished; for if so be that God holdeth not him guiltles, that doth but take his name in vain must he not needs abhor him that blasphemeth his Name? See how me∣ritoriously that wicked and perverse wretch that blasphemed and murde∣red (as it were) the name of God, among the people of Israel in the de∣sart, was punished: he was taken, put in prison, and condemned, and spee∣dily stoned to death by the whole multitude: and upon that occasion (as evill manners evermore begat good lawes) the Lord instituted a perpetuall * 1.292 law and decree, that every one that should blaspheme and curse God, of what estate or degree soever, should be stoned to death, in token of dete∣station:

which sentence, if it might now adaies stand in force, there would not raign so many miserable blasphemers and deniers of God as the world is now filled and infected with. It was also ordained by a new law of Iusti∣nian, * 1.293 That blasphemies should be severely punished by the judges and ma∣gistrates of Commonweales: but such is the corruption and misery of this age, that those men that ought to correct others for such speeches, are of∣tentimes worst themselves: and there are that thinke, that they cannot be sufficiently feared and awed of men, except by horrible bannings and swearings they despight and maugre God: nay it is further come to that passe, that in some places, to swearc and ban be the markes and ensignes of a Catholike, and they are best welcome that can blaspheme most. How much then is that good King Saint Lewis of France to be commended, who * 1.294 especially discharged all his subjects from swearing and blaspheming within his realm, insomuch that when he heard a * 1.295 nobleman blaspheme God most cruelly, he caused him to be laid hold on, and his lips to bee slit with an hot yron, saying, hee must be content to endure that punishment, seeing he purposed to banish oathes out of his kingdome. Now wee call blasphemy (according to the Scripture phrase) every word that derogateth either from the bounty, mercy, justice, eternity, and soveraigne power of God. Of this sort was that blasphemous speech of one of King Iorams Princes, who at the time of the great famine in Samaria, when it was be∣sieged by the Syrians, hearing Elizeus the Prophet say, that the next mor∣row there should be plenty of victuals and good cheap, rejected this pro∣mise of God made by his Prophet, saying that it was impossible; as if God were either a lyar, or not able to performe what he would: for this cause this unbeleeving blasphemer received the same day a deserved punishment for * 1.296 his blasphemy, for he was troden to death in the gate of the city under the feet of the multitude that went out into the Syrians campe, forsaken and left desolate by them, through a feare which the Lord sent among them.

Senaccherib King of Assyria, after he had obtained many victories, and ••••odued much people under him, and also layd siege to Ierusalem, became * 1.297 ••••proud and arrogant, as by his servants mouth to revile and blaspheme the living God, speaking no otherwise of him than of some strange idoll, and one that had no power to help and deliver those that trusted in him; for which blasphemies he soone after felt a just vengeance of God upon himselfe and his people: for although in mans eyes he seemed to be with∣out the reach of danger (seeing he was not assayled, but did assayle, and was guarded with so mighty an army, that assured him to make him lord of Ierusalem in short space) yet the Lord overthrew his power, and de∣stroyed of his men in one night by the hand of his Angell 185 thousand men, so that he was faine to raise his siege, and returne into his owne king∣dome, where finally he was slaine by his owne sons, as he was worshipping on his knees in the temple of his god.

In the time of the Machabees, those men that were in the strong hold called Gazara, fighting against the Iewes, trusting to the strength of the * 1.298 place wherein they were, uttered forth most infamous speeches against God: but ere long, their blasphemous mouths were encountred by a con∣digne punishment: for the first day of the siege, Machabeus put fire to the towne, and consumed the place (with the blasphemers in it) to ashes.

Holofernes, when Achior advanced the glory of the God of Israel, replyed on this fashion: Since thou hast prophesied unto us, that Israel shall be defended by their God, thou shalt prove that there is no God but Nabuchadnezzar, when the * 1.299 sword of mine army shall passe through thy sides, and thou shalt fall among their slaine: but for this blasphemy the Lord cut him short, and prevented his cruell purpose by sudden death, und that by the hand of a woman, to his further shame.

Nay, this sinne is so odious in the sight of God, that he punisheth even them that give occasion thereof unto others, yea though they be his dea∣rest children, as it appeareth by the words of the Prophet Nathan unto King David: Because of this deed (saith he) of murthering Vriah, and defiling * 1.300 Bathshabe, thou hast made the enemies of the Lord to blaspheme, the childe that is borne unto thee shall surely die.

In the Empire of Iulian the Apostata, there were divers great men that for the Emperours sake sake forsooke Christ and his religion: amongst * 1.301 whom, was one Iulian, uncle to the Emperour, and Governour of the East; another, Foelix the Emperours Treasurer: the first of which two, after hee had spoyled all Christian Churches and Temples, pissed against the table whereon the holy Sacraments were used to be administred, in contempt, and strucke Euzoius on the care for reproving him for it: the other behol∣ding the holy vessels that belonged to the Church said, See what pretious vessels Maries sonne is served withall. After which blasphemy, the Lord plagued them most strangely: for Iulian fell into so strange a disease, that his intrailes being rotten, he voided his excrements at his mouth, because when they passed naturally, he abused them to the dishonour of God. Foe∣lix vomited bloud so excessively night and day at his blasphemous mouth, that he died forthwith.

About the same time there lived a famous sophister and Epicure called * 1.302 Libanius; who being at Antioch, demanded blasphemously of a learned and godly schoolemaster, What the Carpenters sonne did, and how he occupied himselfe? Marry (quoth the schoolemaster, full of the spirit of God) the Creator of this world (whom thou disdainfully callest the car∣penters sonne) is making a coffin for thee, to carry thee to thy grave: where∣at the sophister jeasting, departed, and within few daies dying, was buried in a coffin, according to the prophesie of that holy man.

The Emperour Heraclius sending Embassadors to Cosroë the King of Persia to intreat of peace, returned with this answer, That he would never * 1.303 cease to trouble them with warre, till he had constrained them to forsake their crucified Christ, and to worship the Sunne. But ere long he bore the punishment of his blasphemy: for what with a domesticall calamity, and a forrein overthrow by the hand of Heraclius, he came to a most wofull de∣struction.

Michael that blasphemous Rabbine, that was accounted of the Iewes, as their Prince and Messias, as he was on a time banquetting with his com∣panions, * 1.304 amongst other things this was chiefest sauce for their meat, to blasphme Christ and his mother Mary, insomuch as he boasted of a victo∣ry already gotten over the Christians God. But marke the issue: as he des∣cended down the stayres, his foot slipping, he tumbled headlong and broke his neck; wherein his late victory proved a discomfiture and overthrow, to his eternall shame and confusion.

Three souldiers (amongst the Tyrigetes, a people of Sarmatia) passing through a Wood, there arose a tempest of thunder and lightening, which though commonly it maketh the greatest Atheists to tremble, yet one of them to shew his contempt of God and his judgements, burst forth into blasphemy and despightings of God. But the Lord soone tamed his re∣bellious tongue: for he caused the winde to blow up by the root a huge tree, that fell upon him and crushed him to pieces, the other escaping to testifie to the World of his destruction.

At a village called Benavides in Spain, two young men being together * 1.305 in a field, there arose of a sudden a terrible tempest, with such violence of weather and winde, and withall so impetuous a whirlwinde, that it amased those that beheld it. The two young men seeing the fury thereof com∣ming amaine towards them, to avoid the danger ran away as fast as they possibly might: but make what haste they could it overtooke them: who fearing lest the same should swing them up into the ayre, fell flatlong down upon the earth, where the whirlwinde whisking about them a pretty while, and then passing forth, the one of them arose so altered and in such an agony, that he was scarcely able to stand on his feet: the other lying still and not stirring, some others afarre off, that stood under a hedge, went to see how hee did, and found him, to be starke dead, not without markes upon him of wonderfull admiration: for all his bones were so cru∣shed, that the pipes and joynts of his legges and armes were as easie to be turned the one way as the other, as though his whole body had been made of mosse; and besides, his tongue was pulled out by the roots, which could not by any meanes be found, though they sought for it most diligently. And this was the miserable end of this wretched man, who was noted to be a great outragious swearer & blasphemer of Gods holy name; the Lord therfore chose him out, to make him an example to the world of his justice.

No lesse notable is the example of a young girle, named Denis Benesield, * 1.306 of twelve yeares of age: who going to schoole amongst other girles, when they fell to reason among themselves after their childish discretion about God, one among the rest said that he was a good old father: What, hee? (said the foresaid Denis) he is an old doting foole: which being told to her mistresse, she purposed to correct her the next day for it: but it chanced that the next day her mother sent her to London to the market, the wench greatly intreating her mother that she might not goe, so that she escaped her mistresses correction. But the Lord in vengeance met with her: for as she returned homeward, suddenly she was stricken dead, all the one side of her being black; and buried at Hackney the same night. A terrible ex∣ample (no doubt) both to old and young, what it is for children to blas∣pheme the Lord and God, and what it is for parents to suffer their young ones to grow up in blindnesse, without nurtering them in the feare of God, and reverence of his Majesty, and therefore worthy to be remembred of * 1.307 all.

In the yeare 510 an Arrian Bishop called Olympius, being at Carthage in the bathes, reproached and blasphemed the holy and sacred Trinity, and that openly: but lighting fell downe from heaven upon him three times, and he was burnt and consumed therewith. There was also in the time of Alphonsus King of Arragon and Sicily, in an Isle towards Africa, a cer∣tain hermit called Antonius, a monstrous and prophane hypocrite, that had

so wicked a heart to devise, and so filthy a throat to belch out vile and in∣jurious speeches against Christ Iesus and the Virgin Mary his mother; but hee was strieken with a most grievous disease, even to be eaten and gnawne in pieces of wormes untill he died.

CHAP. XXX. Of those that by cursing and denying God give themselves to the Devill.

AS concerning those that are addicted to much cursing, and as if their throats were Hell it selfe, to despigh∣tings and reviling against God (that is blessed for ever) and are so mad as to renounce him, and give them∣selves to the Devill: truely they worthily deserve to be forsaken of God, and given over to the Devill in∣deed, to go with him into everlasting perdition: which hath been visibly experienced in our time upon certaine wretched persons, which have been carried away by that wicked spirit to whom they gave themselves.

There was upon a time in Germany, a certain naughty packe of a most * 1.308 wicked life, and so evill brought up, that at every word he spake almost, the Devill was at one end; if walking he chanced to tread awry, or to stumble, presently the Devill was in his mouth: whereof albeit he was many times reproved by his neighbors, and exhorted to correct and amend so vile and detestable a vice, yet all was in vaine: continuing therefore this evill and damnable custome, it happened, that as he was upon a time passing over a bridge, he fell downe, and in his fall gave these speeches, Hoist up with an hundred Devils: which he had no sooner spoken, bat the Devill whom he called for so oft, was at his elbow to strangle him, and carry him away with him.

A certain souldier travelling through Marchia, a country of Almaigne, * 1.309 and finding himselfe evill at ease in his journey, abode in an Inne till hee might recover his health, and committed to the hostesses custody certaine money which he had about him. Now a while after being recovered of his sicknesse, required his money againe; but she having consulted with her husband, denied the receit, and therefore the returne thereof; and accused him of wrong, in demanding that which she never received: The souldier on the other side fretted amaine, and accused her of cousenage: Which stir when the goodman of the house understood (though privy to all before) yet dissembling, tooke his wives part, and thrust the souldier out of doors: who being throughly cha••ed with that indignity, drew his sword, and ran at the doore with the point hereof: whereat the host began to cry, Theeves, theeves, saying that he would have entred his house by force: so that the poore souldier was taken and cast into prison, and by processe of law ready to be condemned to death: but the very day wherein this hard sentence was to be pronounced and executed, the Devill entred into the prison, and told the souldier that he was condemned to die; howbeit neverthelesse if

hee would giue himselfe bodie and soule unto him, he would promise to deliuer him out of their hands: the prisoner answering, said, That he had rather die being innocent, and without cause, than to be delivered by that meanes: againe the divell replied, and propounded unto him the great danger wherein he was, yea and used all cunning meanes possible to per∣swade him: but seeing that he lost his labour, he at length left his suit, and promised him both helpe, and revenge upon his enemies, and that for nothing: advising him moreover when he came to judgement, to plead not guiltie, and to declare his innocencie and their wrong, and to intreat the Iudge to grant him one in a blew cap that stood by to be his advocate: (now this one in a blew cap was the Divell himselfe) the souldier accep∣ting his offer, being called to the barre, and indicted there of Felonie, pre∣sently desired to have his Atturney, who was there present to plead his cause: then began the fine and craftie Doctor of the lawes to plead, and defend his client verie cunningly, affirming him to be falsly accused, and consequently unjustly condemned, and that his host did withhold his mo∣ny and had offered him violence, and to prove his assertion he reckoned up every circumstance in the action, yea the verie place were they had hidden the mony. The host on the other side stood in deniall very impudently, wi∣shing the divell might take him if he had it: then the subtill lawyer in the blew cap, looking for no other vantage, left pleading, and fell to lay hold of the host, and carrying him out of the Sessions house, hoisted him into the ayre so high, that he was never after seen nor heard of. And thus was the souldier delivered from the execution of the law most strangely, to the astonishment of all the beholders, that were eye witnesses of that which happened to the for sworne and cursing host.

In the yere of our Lord 1551, at Megalopole neer Voildstat, it happened * 1.310 in the time of the celebration of the feast of Pentecost▪ the people being set on drikingng and carousing, that a woman in the company commonly named the Devill in her oathes; till that he being so often called on, came of a sudden, and carried her through the gate aloft into the ayre before them all, who ran out astonished to see whither he would transport her, and found her a while hanging in the ayre without the towne, and then fal∣ling downe upon the ground dead.

About the same time there lived in a City of Savoy one that was both a monstrous swearer, & also otherwise very vicious, who put many good men to much fruitlesse paines, that in regard of their charge employed them∣selves often to admonish and reprove his wicked behaviour, to the end he might amend it: but all in vaine, they might as well cast stones against the wind; for he would not so much as listen to their words, much lesse re∣forme his manners. Now it fell out that the Pestilence being in the City, he was infected with it, and therefore withdrew himselfe a part with his wife & another kinswoman into a garden which he had: neither yet in this extremity did the Ministers forsake him, but ceased not continually to ex∣hort him to repentance, and to lay before his eyes his faults and offences to the end to bring him into the right way. But he was so farre from being touched or moved with these godly admonitions, that he strove rather to harden himselfe more and more in his sinnes. Therefore one day hasting forward his owne mishap, as hee was swearing and denying God, and giving himselfe to the Devill, and calling for him with vehe∣hemency,

behold even the Devill indeed snatched him up suddenly, and heaved him into the aire, his wife and kinswoman looking on, and seeing him fly over their heads. Being thus swiftly transported, his cap tumbled from his head, and was found at Rosne; but himselfe no man could ever after set eye on. The magistrate advertised hereof, came to the place where he was taken, to be better informed of the truth, taking the witnesse of the two women touching that which they had seene. Here may wee see the strange and terrible events of Gods just vengeance upon such vile caitifes; which doubtlesse are made manifest to strike a feare and terrour into the heart of every swearer and denier of God (the world being but too full at this day of such wretches) that are so inspired with Satan, that they can∣not speake but they must name him, even him that is both an enemy to God and man, and like a roaring lion runneth and roveth too and fro to devoure them: not seeking any thing but mans destruction. And yet when any paine assaileth them, or any trouble disquieteth their minds, or any danger threateneth to oppresse their bodies, desperately they call upon him for aid, when indeed it were more needfull to commend themselves to God, and to pray for his grace and assistance, having both a comman∣dement so to doe, and a promise adjoyned, that he will help us in our ne∣cessities, if we come unto him by true and hearty prayer. It is not there∣fore without just cause, that God hath propounded and laid open in this corrupt age, a Theatre of his Iudgements, that every man might be warned thereby.

CHAP. XXXI. More examples of Gods Iudgements upon Cursers.

BVt before we goe to the next commandement, wee will ad∣joyne a few more examples of this devillish cursing. Mar∣tin Luther hath left registred unto us a notable example * 1.311 showne upon a popish priest that was once a professor of the sincere religion, and fell away voluntarily unto Pa∣pisme; whereof Adam Budissina was the reporter: This man thundred out most bitter curses against Luther in the pulpit, at a town cal∣led Ruthnerwald, and amongst the rest, wished, that if Luthers doctrine were true, a thunderbolt might strike him to death. Now three dayes af∣ter there arose a mighty tempest, with thunder and lightening: whereat the cursed Priest, bearing in himselfe a guilty conscience, for that hee had untruly and malitiously spoken, ranne hastily into the Church, and there fell to his prayers before the Altar most devoutly; but the vengeance of God found him out and his hypocrisie, so that he was stroken dead with the lightening, and albeit they recovered life in him againe, yet as they led him homewards through the Church-yard, another fl••sh so set upon him, that he was burnt from the crowne of the head to the sole of the foot, as blacke as a shoo, so that he died with a manifest marke of Gods vengeance upon him.

Theodorus Beza reporteth unto us two notable histories of his owne * 1.312 knowledge, of the severity of Gods judgment upon a curser and a perjurer;

the tenor whereof is this, I knew (said he) in France a man of good parts, well instructed in Religion, and a master of a Familie, who in his anger cursing, and bidding the Divell take one of his children, had presently his wish; for the childe was possessed immediatly with a Spirit: from which though by the servent and continuall prayers of the Church he was at length released, yet ere he had fully recovered his health he died. The like we read to have happened to a woman, whom her husband in anger devo∣ted with bitter curses to the Divell; for Sathan assaulted her persently, and robbed her of her wits, so that she could never be recovered.

Another example (saith he) happened not far hence, even in this coun∣try, * 1.313 upon a perjurer that forswore him selfe to the end to deceive and pre∣judice another thereby: but he had no sooner made an end of his false oath, but a grievous Apoplexy assailed him, so that without speaking of any one word he dyed within few dayes.

In the yere of our Lord 1557, the day before good fryday, at Forche∣num * 1.314 a city in the Bishopricke of Bamburg, there was a certaine crooked Priest both in body and minde, through age and evill conditions, that could not go but upon crutches, yet would needs be lifted into the pulpit to make a Sermon: his text was out of the 11 chap. of the first Epi∣stle to the Corinthians, touching the Lords Supper; whereout taking oc∣casion to defend the Papisticall errours and the Masse, hee used these or such like blasphemous speeches, O Paul, Paul, if thy doctrine touching the receiving of the Sacrament in both kinds be true, and if it be a wicked thing to receive it otherwise, then would the divell might take me: and (turning to the people) if the Popes doctrine concerning this point be not true, then am I the divels bondslaue, neither do I feare to pawne my soule upon it. These and many other blasphemous words he used, till the Divell came indeed, transformed into the shape of a tall man, blacke and terrible, sending before him such a fearefull noyse, and such a wind, that the people supposed that the Church would have fallen on their heads: but he not able to hurt the rest, tooke away the old Priest, being his devo∣ted bondslave, and carried him so far that he was never heard of. The bi∣shop of Rugenstines brother hardly escaped his hands: for he came back to fetch him; but he defending himself with his sword, wounded his owne body, and very narrowly escaped with his life. Beside, after this there were many visions seene about the citie, as armies of men ready to enter and sur∣prise them, so that well was he that could hide himselfe in a corner. At another time after, the like noyse was heard in the Church whilst they were baptising an infant; and all this for the abhominable cursing and blasphemy of the prophane Priest.

In the yeare of our Lorld 1556, at S. Gallus in Helvetia, a certaine man that earned his living by making cleane rough and soule linnen against the Sun, entering a taverne, tasted so much the grape, that he vomited out terrible curses against himselfe and others: amongst the rest he wished, if ever he went into the fields to his old occupation, that the divell might come and breake his necke: but when sleepe had conquered drinke, and sobriety restored his sences, he went again to his trade, remembring in∣deed his late words, but regarding them not: howbeit the Divell to shew his double diligence, attended on him at his appointed houre in the like∣nesse of a big swarthy man, and asked him if he remembred his promise

and vow which he had made the day before, and if it were not lawfull for him to breake his necke; and withall stroke the poore man, trembling with feare, over the shoulders, that his feet and his hands presently dried up, so that he lay there not able to stir, till by help of men he was carried home; the Lord not giving the Devill so much power over him as he wished him∣selfe; but yet permitting him to plague him on this sort, for his amend∣ment, and our example.

Henry Earle of Schwartburg through a corrupt custome used common∣ly to wish he might be drowned in a privy: and as he wished, so it hapned * 1.315 unto him, for he was so served, and murthered at S. Peters Monastery in Er∣ford, in the yeare of our Lord, 1148.

The like befell a young Courtier at Mansfield, whose custome was in any earnest asseveration, to say, The Devill take me if it be not so: the De∣vill * 1.316 indeed tooke him whilest hee slept, and threw him out of a high win∣dow, where albeit by the good providence of God he o••ught no great hurt, yet he learnt by experience to bridle his tongue from all such cursed spee∣ches, this being but a tast of Gods wrath that is to fall upon such wretches as he.

At Oster a village in the duchy of Megalopole, there chanced a most * 1.317 strange and fearefull example upon a woman that gave her selfe to the De∣vill both body and soule, and used most horrible cursings and oathes, both against her selfe and others: which detestible manner of behaviour, as at many other times, so especially shee shewed at a marriage in the foresaid village upon S. Iohn Baptists day, the whole people exhorting her to leave off that monstrous villany: but she nothing bettered, continued her course, till all the company were set at dinner, and very merry. Then loe, the De∣vill having got full possession of her, came in person, and transported her into the aire before them all, with most horrible outcries and roarings, and in that sort carried her round about the towne, that the Inhabitants were ready to die with feare, and by ct by tore her in foure pieces, leaving in four severall high wayes a quarter, that all that came by might be witnesses of her punishment. And then returning to the marriage, threw her bowels upon the table before the Major of the towne, with these words, Behold, these dishes of meat belong to thee, whom the like destruction awaiteth, if thou doest not amend thy wicked life. The reporters of this history were, Iohn Herman the Minister of the said towne, with the Major himselfe and the whole Inha∣bitants, being desirous to have it knowne to the world for example sake.

In Luthers conferences there is mention made of this story following: * 1.318 Divers noblemen were striving together at a horse race, and in their course cried, The Devill take the last. Now the last was a horse that broke loose, whom the Devill hoisted up into the aire and tooke cleane away. Which teacheth us, not to call for the Devill, for he is ready alwayes about us un∣called and unlooked for, yea many legions of them compasse us about even in our best actions to disturbe and pervert us.

A certaine man not far from Gorlitz provided a sumptuous supper, and * 1.319 invited many guests unto it, who at the time appointed refused to come: he in anger cried, Then let all the Devils in hell come. Neither was his wish frivolous; for a number of those hellish fiends came forthwith, whom he not discerning from men, came to welcome and entertaine: but as he

tooke them by the hands, and perceiued in stead of fingers, clawes, all dis∣maied he ran out of the doores with his wife, and left none in the house but a young infant, with a foole sitting by the fire, whom the Divels had no power to hurt, neither any man else, save the goodly supper, which they made away withall, and so departed.

It is notoriously knowne in Oundle a towne in Northamptonshire, a∣mongst all that were acquainted with the partie, namely one Hacket, of whom more hath spoken before, how he used in his earnest talke to curse himselfe on this manner; If it be not true, then let a visible confusion come up∣on me. Now he wanted not his wish, for he came to a visible confusion in∣deed, as hath been declared more at large in the twentieth chapter of this booke. At Witeberg, before Martin Luther and divers other learned men, a woman whose daughter was possessed with a spirit, confessed, That by her curse that plague was fallen upon her: for being angry at a time, she bad the Divell take her, and she had no sooner spoken the word, but he tooke her indeed, and possessed her in most strange sort.

No whit lesse strange and horrible is that which happened at Neoburg * 1.320 in Germanie, to a sonne that was cursed of his mother in her anger, with this curse, she prayed God she might never see him returne aliue; for the same day the yong man bathing himselfe in the water, was drowned, and never returned to his mother alive, according to her ungodly wish.

The like judgement of God we read of to have beene executed upon * 1.321 another sonne that was banned and cursed by his mother, in the citie of Astorga. The mother in her rage cursed one of her sons with detestable maledictions, betaking him to the Diuels of hell, and wishing that they would fetch him out of her presence, with many other horrible execrati∣ons: This was about ten a clocke at night, the same being very darke and obscure; the boy at last through feare went out into a little court behind the house, from the which hee was suddenly hoised up into the ayte, by men in shew of grim countenance, great stature, and loathsome and hor∣rible gesture, but indeed cruell fiends of hell, and that with such swiftnesse (as he himselfe after confessed) that it was not possible, to his seeming, for any bird in the world to fly so fast: and lighting downe amongst cer∣taine mountaines of bushes and briers, was trailed through the thickest of them, and so all torne and rent, not only in his cloaths, but also in his hands and face and almost his whole body. At last the boy remembring God, and beseeching him of helpe and assistance, the cruell fiends brought him backe againe through the aire, and put him in at a little window into a chamber in his fathers house, where after much search and griefe for him, hee was found in this pittifull plight, and almost besides himselfe. And thus though they had not power to deprive him of his life, as they had done the former, yet the Lord suffered them to afflict the parents in the sonne, for the good of both parents and sonne if they belonged unto the Lord.

But above all, this is most strange which hapned in a town of Misina, * 1.322 in the yeare of our Lord God 1552, the eleventh of September; where a cholericke father seeing his sonne flacke about his businesse, wished hee might never stirre from that place: for it was no sooner said, but done, his sonne stucke fast in the place, neither by any meanes possible could be removed, no not so much as to fit or bend his body, till by the praiers of

the Faithfull his paines were somewhat mitigated, though not remitted: three yeares he continued standing, with a post at his backe for his ease, and foure yeares sitting, at the end whereof he died; nothing weakened in his understanding, but professing the faith, and not doubting of his salva∣tion in Christ Iesus. When he was demanded at any time how he did: he answered most usually, That he was fastened of God, and that it was not in man but in Gods mercy for him to be released.

Iohn Peter sonne in law to Alexander that cruel Keeper of Newgate be∣ing a most horrible swearer and blasphemer, used commonly to say, If it be not true, I pray God I may rot ere I die: and not in vaine, for he rotted away indeed, and so dyed in misery.

Hither we may adde a notable example of a certaine yong gallant that was a monstrous swearer, who riding in the company of divers gentlemen, * 1.323 began to sweare and most horribly blaspheme the name of God: unto whom one in the company with gentle words said, he should one day an∣swer for that: the Yonker taking snuffe thereat, Why (said he) takest thou thought for me? Take thought for thy winding sheet. Well (quoth the other) amend, for death giveth no warning, as soone commeth a lambes skin to the market, as an old sheeps. Gods wounds (said he) care not thou for me: raging still on this manner worse and worse, till at length passing on their journey, they came riding over a great bridge, upon which this gentleman swearer spurred his horse in such sort, that he sprang cleane o∣ver with the man on his backe, who as hee was going, cried, Horse and man and all to the Divell. This terrible story Bishop Ridley preached and uttered at Pauls crosse: and one Haines a Minister of Cornwall (the repre∣hender of this man) was the reporter of it to Master Fox, out of whom I have drawne it. Let us refraine then (wretches that we are) our divelish tongues, and leave off to provoke the wrath of God any longer against us: let us forbeare all wicked and cursed speeches, and acquaint our selves as well in word as in deed to praise and glorisie God.

CHAP. XXXII. Punishments for the contempt of the Word and Sacraments; and abuse of holy things.

NOw it is another kind of taking the Name of God in vaine, to despise his Word and Sacraments: for like as among earthly princes, it is accounted a crime no lesse than treason, either to abuse their pictures, to counterfeit or deprave their seales, to rent, pollute, or corrupt their letters patents, or to use unreverently their messengers, or any thing that commeth from them: So with the Prince of heaven it is a fin of high degree, either to a∣buse his Word prophanely, which is the letters patents of our salvation; or handle the Sacraments unreverently, which are the seales of his mercy; or to despise his Ministers, which are his messengers untous. And this he maketh knowne unto us not only by Edicts and Commandments, but

also by examples of his vengeance on the heads of the offendors in this case. For the former, look what Paul saith, That for the unworthy recei∣ving of the Sacraments, many were weake and sicke among the Corinthi∣ans, * 1.324 and many slept. How much more then for the abusing and contem∣ning the Sacraments? And the Prophet David, That for casting the Word * 1.325 of God behinde them, they should have nothing to do with his Cove∣nant. How much more then for prophaning and deriding his Word? And Moses, when the people murmured against him and Aaron, saith, That * 1.326 their murmurings were not against them, which were but Ministers, but against the Lord. How much more then is the Lord enraged, when they are scoffed at, derided, and set at naught? Hence it is that the Lord de∣nounceth * 1.327 a Wo to him that addeth or taketh away from the Word; and calleth them dogs that abuse such precious pearles.

But let us come to the examples wherein the grievousnesse of this sinne willly more open than by any words can be expressed.

First, to begin with the house of Israel, which were the sole select peo∣ple of the Lord, whom he had chosen out of all other nations of the world, to be his owne peculiar flocke, and his chiefe treasure, above all other people of the earth, and a kingdome of Priests, and a holy Nation; when * 1.328 as they contemned and despised his Word spoken unto them by his pro∣phets, and cast his law behinde their backe, he gave them over into the hands of their enemies, and of Ammi made them Loammi; that is, of his people, made them not his people: and of Ruhama, Loruhama; that is, of such as had found mercy and favour at Gods hand, a nation that should ob∣tain no mercy nor favour, as the Prophet Hosea speaketh. * 1.329

This we see plainly verified first in the ten tribes, which under Ieroboam fell away from the Scepter of Iuda: for after that the Lord had sundry times scourged them by many particular punishments, as the famin, sword, and pestilence, for their idolatry and rebellion to his law; at the last in the ninth yere of the raign of Hoshea King of Israel, he brought up∣on them a finall and generall destruction, and delivered them into the hands of the King of Ashur, who carried them away captive into Assyria; and placed them in Hala and in Habor, by the river of Gosan, and in the cities of the Medes; and in stead of them seated the men of Babel, of Cu∣thah, Ava, Hamath, and Sepharvaim, in the cities of Samaria. Thus were they utterly rooted up, and spued out of the land of their inheritance, and their portion given unto strangers, as was threatned to them by the mouth of Moses the servant of the Lord: and the cause of all this is set down by the * 1.330 holy Ghost, 2 Kin. 17. 13. to be, for that though the Lord had testified to them by al his prophets & seers, saying, Turn from your evill wayes, and keepe my commandements and my statutes, according to all the Law which I commanded your fathers: neverthelesse they would not obey, but hardned their necks: & then it followeth in the 18 ver, Therfore the Lord was exceeding wroth with Israel, and put them out of his sight, and none was left but the Tribe of Iuda onely.

Now though the kingdome of Iuda continued in good estate long af∣ter the desolation of the ten tribes, (for this hapned in the raigne of Ahaz. King of Iuda;) yet afterward in the raigne of Zedekiah, the great and fa∣mous citie Ierusalem was taken by Nabuchadnezzar the King of Babel, and utterly ruined and defaced: the glorious and stately temple of the Lord, built by Salomon, the wonder of the world, was burnt down to ashes, toge∣ther

with all the houses of Ierusalem, and all other great houses in the land: all the rich vessels and furniture of the temple, of gold, silver, and brasse, were carried to Babel by Nabuzaradan the chiefe steward. The king himselfe was bound in chaines, and after he had seen his owne sons slaine before his eyes, had his owne eyes put out, that he might never more take comfort of the light. The priests and all the greatest and richest of the people were carried away in captivity, and only the poore were left behind to dresse the vines and til the land. Now what was the cause of this la∣mentable destruction of this holy City, of the Temple and Sanctuary of the Lord, and of his owne people? it is set downe by the holy-Ghost in expresse word, 2 Chro. 36. 15, 16. That, When the Lord sent unto them by his * 1.331 Messengers, rising early, and sending, because he had compassion on them, and on his habitation, they mocked the Messengers of God, despised his words, and misused his Prophets: and therefore the wrath of the Lord arose against his people, and there was no remedy. Behold here the grievous judgement of the Lord upon such as contemned his Word, and despised his Prophets.

Thus was the first city and temple destroyed: and did the second fare any better? no verily, but far worse: for as their sinne was greater, in that the former Iews contemned only the Word spoken by the Prophets which were but servants, these despised the Word spoken by the Sonne himself, which is the Lord of life; so their punishment was also the greater: for as the Apostle saith, If they which despised Moses Law died without mercy, how * 1.332 much sorer punishment are they worthy of which tread under foot the Sonne of God, and count the bloud of the Testament as an unholy thing, and neglect so great sal∣vation, which first began to be preached by the Lord himselfe, and afterward was * 1.333 confirmed by them which heard him. Therefore the destruction of the second city and temple by Titus and Vespasian Emperours of Rome, was far more lamentable than that of the former: yea, so terrible and fearefull was the judgement of God upon that nation at this time, that never the like cala∣mitie and misery was heard or read of: there at the siege of Ierusalem the famin was so great within the walls, and the sword so terrible without, that within they were constrained to eat not only leather and old shoo's, but horse-dung, yea their owne excrements, and some to devour their owne children: and as many as issued out were crucified by the Romans, as they had crucified the Saviour of the world, till they had no more wood to naile them on. So that it was most true which our Saviour foreprophesied, That such should be the tribulation of that time, as was not from the beginning of * 1.334 the world, nor should be againe to the end. At this destruction perished eleven hundred thousand Iewes, as Historians report; besides them which Vespa∣sian slew in subduing the country of Galilee: over and besides them also which were sould and sent into Aegypt and other provinces, to vile slavery, to the number of seventeene thousand: two thousand were brought with Titus in triumph; of which, part he gave to be devoured of wilde beasts, and part otherwise most cruelly were slaine. By whose case all nations may take example, what it is to reject the visitation of Gods verity being sent unto them, and much more to persecute them which be sent of God for their salvation. And here is diligently to be observed the great equi∣ty of this judgment: they refused Christ to be their King, and chose rather to be subject unto Caesar; now they are by the said (their owne) Caesar de∣stroyed, when as Christs subjects the same time escaped the danger.

The like example of Gods wrathfull punishment is to be noted no lesse in the Romans also themselves, for despising Christ and his Gospel: for when Tiberius Nero the Emperor having received by letters from Ponti∣us * 1.335 Pilat, a true report of the doings of Christ Iesus, of his miracles, resur∣rection, and ascention into heaven, and how he was received as God of many good men, was himselfe mooved with beleefe of the same, and did confer thereof with the whole Senat of Rome, to have Christ adored as God. But they not agreeing thereunto, refused him, because that contra∣ry to the law of the Romans, he was consecrated (said they) for a God before the Senat of Rome had decreed and approved him. Thus the vaine Senat which were contented with the Emperor to raign over them, were not contented with the meeke King of glory, the Sonne of God, to be their King; yea they contemned also the preaching of the two blessed Apostles Peter and Paul, who were also most cruelly put to death in the later end of Domitius Nero his raigne, and the yeare of Christ 69, for the testimony and saith of Christ. And therefore after much like sort to the Iews were they scourged and entrapped by the same way which they did prefer: for as they preferred the Emperour, and rejected Christ, so did * 1.336 God stirre up their owne Emperours against them, in such sort, that both the Senators themselves were all devoured, and the whole city most hor∣ribly afflicted the space almost of three hundred yeares together. Neither were they only thus scourged by their Emperors, but also by civill wars, whereof three were sought in two yeares at Rome after Nero's death: as likewise by other casualties: for in Suetonius is testified, five thousand were hurt and slaine by fall of a Theatre.

How heavy and searefull the judgement of God hath beene towards those seven famous Churches of Asia, to the which the holy Ghost wri∣teth his seven Epistles, Revel. 2 and 3. histories sufficiently testifie, and ex∣perience sheweth: for whereas in the Apostles time, and long after in the dayes of persecution, no Churches in the world more flourished; after, when they began to make light account of the word of God, and to fall away from the truth to errors, from godlinesse to impieties, the Lord also made light account of them, and removed his Candlesticke, that is, the ministery of his Gospell, from amongst them, and made them a prey unto * 1.337 their enemies: and so they which before were subjects to Christ, are now slaves to Mahomet; and there where the true God was worshipped is now a filthy Idol adored; and instead of the Gospel of Christ, is the Turks Al∣coran; in stead of the seven stars and seven candlesticks are seven thousand priests of Mahomet, and worshippers of him: and thus for the contempt of the Gospel of Christ, is the Chrurch of Christians made a cage of Divels.

Venerable Bede in his Ecclesticall history of England reporteth, That * 1.338 about the yeare of our Lord 420, after that the Brittons had been long afflicted by the Irish, Picts, and Scots, and that the Lord had given them rest from all their enemies, and had blessed them with such great plenty of corn, and fruits of the earth, as had not been before heard of, they fell into all manner of sins and vices, and in stead of shewing themselves thank∣full to the Lord for his great mercies, provoked his indignation more fiercely against them: for, as he saith, together with plenty grew ryot, and this was accompanied with a train of many other foule enormities, especi∣ally the hatred of the truth, & contempt of the Word, and that not only in

the Laity and ignorant people, but even also in the Clergy and Sheep∣heards of the people: for which cause the Lord first sent among them such a contagious plague, that the living were scarce sufficient to bury the dead: and when by this punishment they were not reclaimed, then by their owne counsels and procurement the Lord brought upon them a fierce and mighty nation, even the Saxons of Germany; who albeit they came at first as helpers and succorers of them against their enemies, yet ere long proved their sorest foes themselves, and after much bloudshed drave them almost quite out of their Kingdome, confining them into a haven, nooke, and corner of the same, where they remaine till this day: and all this came upon them (saith that reverend Authour) for their in∣gratitude for Gods mercies, and contempt of the Word of God.

Againe, we reade a little before this, how that God stirred up Gildas * 1.339 a godly learned man, to preach to the old Brittons, and to exhort them to repentance and amendment of life, and to forewarne them of plagues to come, if they repented not: but what availed it? Gildas was laughed to scorne and taken for a false Prophet; the Brittons, with whorish faces and unrepentant hearts, went forward in their sins; and what followed? God to punish their contempt of his Word and Ministers, sent in their ene∣mies on every side, and destroying them, gave their land to other nations.

Againe, not many yeares past, Almighty God seeing idolatry, super∣stition, * 1.340 hypocrisie, and wicked living used in this land, raised up that godly learned man Iohn Wickliffe to preach unto our fathers repentance, and to exhort them to forsake their idolatry and superstition: but his ex∣hortations were not regarded, he with his sermons was despised, his bookes and himselfe after his death, were burnt: What ensued? A most grievous and heavy vengeance: they slew their lawfull King, and set up three other on a row, under whom all the noble bloud was slaine up, and halfe the Commons destroyed; what by warre in France, and civile dis∣cord among themselves, the cities and towns were decayed, and the land brought half to a wildernesse. O, extrem plagues of Gods just vengeance!

But these examples be generall over whole nations: now let us des∣cend to particular judgments upon private persons, for contemning, scorning, or despising the Word of God, the holy Sacraments, and the Ministers of the same.

Hemingius a learned Divine, in his exposition upon the first chapter of S. Iohns Gospell reporteth, That about the yere 1550 there was a certain * 1.341 lewd companion in Denmark, who had long made profession to mocke at all Religion, and at devout persons: This fellow entering into a Church where there was a sermon made by the Minister of the place, began con∣trary to all those that were present, to behave himselfe most prophanely, and to shew by lewd countenances and gestures, his dislike and contempt of that holy exercise: to whom the preacher (being instant upon his busi∣nesse in hand) spake not a word, but only sighing, praied unto God, that this mocker might be suppressed: who seeing that the Preacher would no•• contest against him, but contemned his unworthy behaviour, goeth out of the Church, but yet not out of the reach of Gods vengeance: for presently as he passed out, a tyle fell from the house upon his head, and slew him upon the place: a just judgement upon so prophane a wretch. From whence all scorners and deriders of godly sermons, and the preachers

of the same, may take example for their amendment, if they have any grace in them.

Christopher Turke a Counsellor of Estate to a great Nobleman in Ger∣many, * 1.342 going one day to horse, and mocking at a certaine godly Noble∣man who was then prisoner in his enemies hands, uttered these or such like speeches; See what is become of these gallants, that sung so much one with anothe••, When any one doth wrong us, God is our succor and defence: but he had scarce ended his words, when as a sudden griefe tooke him, so that he was forced to alight from his horse, and to be carried to bed; where in stead of singing, he dyed in dispaire, drawing forth his tongue as blacke as a cole, and hanging out of his mouth. This happened the ninth of Iune, 1547.

The contempt of the Sacrament of baptisme was most notably puni∣shed * 1.343 in a certaine Curate of Misnia in Thuring: whose custome was when∣soever hee had baptised any women children, in contempt of the foemi∣nine sex, and without any regard to the holy Sacrament, to say, That they should not carry them backe to the house, but cast them into the River. This prophane Curate looking one day over the bridge of Elbe (which is a large and a deepe River) how the boats did passe; no man touching him, nor his braine any way altered, but by a secret judgement of God, fell over the bridge into the water, and was presently drowned: that he which so impiously wished drowning to other, and that at the Sacrament of Baptisme, was drowned himselfe. This happened in the yeare 1505.

The contemptuous and irreverent handling of the Word of God in the * 1.344 pulpit, together with open hatred of the Gospel, was most famously re∣venged in one Nightingale the Parson of Gondal besides Canterbury, in the raigne of Queen Mary, Anno 1555. This wretched Parson upon Shrove Sunday (which was the third day of the moneth of March) making a Ser∣mon to his parishioners, entred beside his text, into an impertinent dis∣course of the Articles lately set forth by the Popes authority, in commen∣dation thereof, and to the disgrace of the Gospell: saying more over thus unto the people, My masters and neighbours, rejoice and be merry, for the prodigall sonne is come home: for I know that the most part of you are as I am, I know your hearts well enough, and I shall tell you what happened to me this weeke past: I was before my Lord Cardinall, and he hath made me as cleane from sinne as I was at the Font-stone; and he hath also ap∣pointed me to notifie unto you the Bull of the Popes pardon; and so rea∣ding the same unto them, he thanked God that ever he lived to see that day: adding moreover, that he beleeved, that by the vertue of that Bull he was as cleane from sinne as that night that he was borne: which words he had no sooner uttered, but the Lord to shew that he lyed, stroke him with sudden death, and so he fel down out of the pulpit, never stirring hand nor foot, not speaking word, but there lay, an amazement and astonish∣ment to all the people.

Denterius an Arrian Bishop being at Bizantium, as he was about to bap∣tise one Barbas after his blasphemous manner, saying, I baptise thee in the name of the Father, through the Sonne, in the holy Ghost, (which forme of words is contrary to the prescript rule of Christ, that bad his disciples to baptise all nations, In the Name of the Father, the Sonne, and the

holy Ghost) the water suddenly vanished, so that he could not then be baptised: wherefore Barbas all amased, fled to a Church of purer Religion, and there was entertained into the Church by baptisme. Socrates in his Ecclesiasticall History reporteth the like accident to have happened to a * 1.345 Iew, who had beene oftentimes baptised, and came to Paulus a Novatian Bishop, to receive the Sacrament againe; but the water as before vanished; and his villany being detected, he was banished the Church.

Vrbanus Formensis and Foelix Iducensis, two Donatists by profession, ru∣shing into Thipasa a city of Mauritania, commanded the Eucharist to be * 1.346 throwne among the dogs; but the dogs growing mad thereby, set upon their owne Masters, and rent them with their teeth, as being guilty of de∣spising the body of Christ. Certainly a notable judgement to condemne the wicked behaviour of those miscreants, who were so prophane, as not only to refuse the Sacrament themselves, but also to cast it to their dogs, as if it were the vilest and contemptiblest thing in the world. * 1.347

Theopompus a Phylosopher being about to insert certaine things out of the writings of Moses, into his prophane works, and so to abuse the sacred Word of God, was stricken with a frenzy; and being warned of the cause thereof in a dreame, by prayers made unto God, recovered his sences againe. This story is recorded by Iosephus. As also another of Theodectes * 1.348 a Poet, that mingled his Tragedies with the holy Scripture, and was ther∣fore stricken with blindnesse, untill he had recanted his impiety.

In a towne of Germany called Itzsith, there dwelt a certaine husband∣man * 1.349 that was a monstrous despiser and prophaner of the Word of God and his Sacraments: he upon a time amidst his cups, railed with most bit∣ter termes upon a Minister of Gods Word; after which, going presently into the fields to overlooke his sheepe, he never returned alive, but was found there dead, with his body all scortched and burnt as blacke as a cole: the Lord having given him over into the hands of the Divell, to be thus used for his vile prophanenesse and abusing his holy things. This D. Iustus Ionus in Luthers Conferences reporteth to be most true.

In the yeare of our Lord 1553, a certain Coblers servant being brought up among the professors of the reformed Religion, and having received * 1.350 the Sacrament in both kinds, after living under Popery, received it after their fashion in one kinde; but when he returned to his old Master, and was admonished by him to go againe to the Communion as he was wont, then his sleepy conscience awaked and he fell into most horrible dispaire, cry∣ing that he was the Divels bondslave, and therewithall threw himselfe headlong out of the window, so that with the fall his bowels gushed out of his mouth, and he died most miserably.

When the great persecution of the Christians was in Persia under king * 1.351 Sapor, in the yeare of our Lord 347, there was one Miles an holy Bishop, and constant Martyr; who preaching, exhorting, and suffering all manner * 1.352 of torments for the truth of the Gospel, could not convert one soule of the whole city whereof he was Bishop, to the faith: wherefore in hatred and detestation of it he forewent it cleane: but after his departure the Lord made them worthily ••ue their contempt of his Word; for he sent the spirit of division betwixt King Sapor and them, so that he came with an ar∣my of men and three hundred Elephants against it, and quickly subverted it, that the very apparance and memoriall of a city was quile defaced and

rooted out. For certainly this is a sure position, where Gods word is ge∣nerally despised, and not regarded nor profited by, there some notable de∣struction approcheth.

In a certaine place there was acted a tragedy of the death and passion of Christ in shew, but in deed of themselves: for he that played Christs part, * 1.353 hanging upon the Crosse, was wounded to death by him that should have thrust his sword into a bladder full of bloud tyed to his side; who with his fall slew another that played one of the womens part that lamented under the Crosse: his brother that was first slaine seeing this, slew the murther∣er, and was himselfe by order of justice hanged therefore: so that this tra∣gedy was concluded with foure true, not counterfeit deaths, and that by the divine providence of God, who can endure nothing lesse than such prophane and rediculous handling of so serious and heavenly matters. In the Vniversity of Oxford the history of Christ was also played, and cruelly punished, and that not many yeares since: for he that bore the person of Christ, the Lord struck him with such a giddinesse of spirit and brain, that he became mad forthwith, crying when he was in his best humour, That God had laid this judgment upon him for playing Christ. Three other Actors in the same play were hanged for robbing, as by credible re∣port is affirmed.

Most lamentable was the judgement of God upon Iohn Apowel (some∣times a Serving-man) for mocking and jeasting at the Word of God: This Iohn Apowel hearing one William Malden reading certaine English prayers, mocked him after every word, with contrary gaudes and flouting termes; insomuch that at last hee was terribly afraid, so that his haire stood upright on his head, and the next day was found besides his wits, crying night and day without ceasing, The Divell, the Divell, O the Di∣vell of Hell, now the Devill of hell there he goeth: for it seemed to him as the * 1.354 other read, Lord have mercy upon us, at the end of the prayer, that the Devill appeared unto him, and by the permission of God depilved him of his un∣derstanding. This is a terrible example for all those that be mockers, at the Word of God, to warne them (if they doe not repent) lest the ven∣geance of God fall upon them in like manner. Thus we see how severely the Lord punisheth all despisers and propha••••rs of his holy things, and thereby ought to learne to carry a most dutifull regard and reverence to them, as also to note them for none of Gods flocke, whosoever they be that deride or contemne any part of Religion, or the Ministers of the same.

CHAP. XXXV. Of those that prophane the Sabbath day.

IN the fourth and last Commandement of the first Table, it is said, Remember to keepe holy the Sabbath day: By which words it is ordained and enjoyned us to separate one day of seven from all bodily and servile labour, not to idle∣nesse and loosenesse, but to the worship of God, which is spirituall and wholesome. Which holy ordinance when

one of the children of Israel in contempt broke, as they were in the wil∣dernes, by gathering sticks upon the Sabbath, he was brought before Mo∣ses and Aaron, and the whole congregation, & by them put in prison untill such time as they knew the Lords determination concerning him: knowing * 1.355 well, That he was guilty of a most grievous crime. And at length by the Lords owne sentence to his servant Moses, condemned to be stoned to death without the host, as was speedily executed. Wherein the Lord made knowne unto them, both how unpleasant and odious the prophanation of his Sabbath was in his sight, and how seriously and carefully every one ought to observe and keepe the same. Now albeit that this strict obser∣vation of the Sabbath was partly ceremoniall under the Law, and that in Christ Iesus we have an accomplishment, as of all other, so also of this ceremony, (He being the true Sabbath, and assured repose of our soules) yet seeing we still stand in need of some time for the instruction and exer∣cise of our Faith, it is necessary that we should have at least one day in a weeke to occupy our selves in and about those holy and godly exercises, which are required at our hands; and what day fitter for that purpose than Sunday? which was also ordained in the Apostles time for the same end, and called by them Dies Dominicus, that is, the day of our Lord: because upon that day he rose from the dead, to wi••, the morrow after the Iewes Sabbath, being the first day of the weeke: to which Sabbath it by com∣mon consent of the Church succeeded, to the end that a difference might be put betwixt Christians and Iewes. Therefore it ought now religiously * 1.356 to be observed, as it is also commanded in the civill law, with expresse pro∣hibition not to abuse this day of holy rest, in unholy sports and pastimes of evill example. Neverthelesse in stead hereof we use the evill imploy∣ance, abuse, and disorder of it for the most part, for beside the false worship and plentifull superstitions which reigne in so many places, all manner of disorder and dissolutenesse is in request, and beareth sway in these dayes: this is the day for tipling houses and tavernes to be fullest fraught with ruffians and ribalds, and for villanous and dishonest speech, with lecherous and baudy songs to be most ri••e: this is the day when dicing, dauncing, whoring, and such noysome and dishonest demeanors, muster their bands and keep ranke together; from whence foame out envies, hatreds, displea∣sures, quarrels, debates, bloud sheddings, and murthers, as daily experience testifieth. All which things are evident signes of Gods heavy displeasure upon the people where these abuses are permitted, and no difference made of that day wherein God would be served, but is contrarily mostdishono∣red by the overflow of wicked examples.

And that it is a thing odious and condemned of God, these examples following will declare. Gregory Turonensis reporteth, That a husbandman, who upon the Lords day went to plough his field, as he cleansed his plow∣share with an yron, the yron stucke so fast into his hand, that for two yeares hee could not be delivered from it, but carried it about continually to his exceeding great paine and shame. Another prophane fellow, without any * 1.357 regard of God or his service, made no conscience to convey his corne out of the field on the Lords day in Sermon time; but hee was well rewar∣ded for his godlesse covetousnesse: for the same corne which with so much care he gathered together, was consumed with fire from heaven, with the barne and all the graine that was in it.

A certaine Nobleman used every Lords day to goe a hunting in the Sermon while; which impiety the Lord punished with this judgement: he caused his wife to bring forth a childe with a head like a dog, that seeing * 1.358 he preferred his dogs before the service of God, hee might have one of his owne getting to make much of.

At Kimsta•• a towne in France, there lived in the yere of our Lord 1559, * 1.359 a certain covetous woman, who was so eager upon the world, and greedy of gaine, that she would neither frequent the Church to heare the word of God her selfe, nor suffer any of her family to doe it, but continually abode labouring and toyling about drying and pilling flax, and doing other do∣mesticall businesses: neither would she be reclaimed by her neighbours, who admonished and dehorted her from such untimely works. One Sab∣bath day as they were thus busily occupied, fire seemed to issue among the flax, without doing any hurt: the next Sabbath day it tooke fire indeed, but was quickly extinct: for all this she continued obstinate in her pro∣phanenesse even the third Sabbath, when the flax againe taking fire, could not be quenched till it had burnt her and two of her children to death; for though they were recovered out of the fire alive, yet the next day they all three died. And that which was most to be wondred at, a young infant in the cradle was taken out of the midst of the flame, without any hurt. Thus God useth to exercise his judgements upon the contemners of his com∣mandements.

The Centuriators of Magdeburge, intreating of the manners of Chri∣stians, * 1.360 made report out of another history, that a certaine husbandman (in Parochia Gemilacensi) grinding corne upon the Lords day, the meale be∣gan to burne, Anno Dom. 1126, which though it might seeme to be a thing meere casuall, yet they set it downe as a judgement of God upon him for breaking the Sabbath. As also of that which they speake in the same place * 1.361 of one of the Kings of Denmarke, who when as hee (contrary to the ad∣monition of the Priests, who desired him to deferre it) would needs upon the day of Pentecost make warre with his enemy, died in the battell. But that may be better knowne to us all, which is written in the second booke of Macchabees, of Nicanor the Iewes enemy, who would needs set upon them on the Sabbath; from which when other the Iewes that were com∣pelled to be with him, could no way disswade him, he was slaine in the bat∣tell, and most miserably but deservedly handled, even the parts of his bo∣dy shamefully dismembred, as in that History you may read more at large.

Therefore in the Councell at Paris every one labouring to perswade un∣to a more religious keeping of the Sabbath day, when they had justly * 1.362 complained, that (as many other things) so also the observation of the Sabbath was greatly decayed through the abuse of Christian liberty; in that men too much followed the delights of the world, and their owne worldly pleasures, both wicked and dangerous: They further adde, Multi nánque nostrum visu, multi etiam quorundam relatu dedicimus, &c. For many of us have been eye-witnesses, many have intelligence of it by the relation of others that some men upon this day being about their husbandry, have been strucken with thunder, some have been maimed and made lame, some have had their bodies (even bones and all) burnt in a moment with visible fire, and have consumed to ashes, and many other judgements of God have been, and are daily; Whereby it is declared, that God is offended with

the dishonour of so high a day. And our time hath not wanted examples in this kind, whosoever hath observed them, when sometimes in the faires upon this day the Wares have swumme in the streetes; sometimes the scaffolds at Playes have falne downe, to the hurting and endangering of many; sometime one thing, sometime another hath fallen out, to the great damage and hurt of many that have no conscience of this day; yea, often to the endangering of their lives: and that which is most strange, within these late yeares, a whole town hath been twice burnt for the breach of the Sabbath, by the inhabitants, as all men judged: The just report thereof I passe over here to set downe, untill such time as I shall be better instructed.

Famous and memorable also is that example which happened at Lon∣don in the yeare 1583 at Paris garden, where, upon the Sabbath day were gathered together (as accustomably they used) great multitudes of prophane people, to behold the sport of Beare baiting, without respect of the Lords day, or any exercise of religion required therein: which prophane impiety, the Lord that he might chasten in some sort, and shew his dislike thereof, he caused the scaffolds suddenly to breake, and the beholders to tumble headlong downe; so that to the number of eight persons, men and women, were slaine therewith, besides many others which were sore hurt and bruised, to the shortening of their dayes. The like example happened at a towne in Bedford shire called Risley, in the yeare 1607: Where the floore of a chamber, wherein a number were gathered together to see a play on the Sabbath day, fell downe, by meanes whereof many were sore hurt, and some killed. Surely, a friendly warning to such as more delight themselves with the cruelty of beasts, and vain sports, than with the works of mercy and Religion, the fruits of a true faith, which ought to be the Sabbath dayes exercise. And thus much for the examples of the first Ta∣ble, whereof if some seeme to exceed credit, by reason of the strangenesse of them, yet let us know, that nothing is impossible to God; and that hee doth often worke miracles to controll the obstinate impiety and rebellion of mortall men against his commandement. Besides, there is not one ex∣ample here mentioned, but it hath a credible or probable Author for the avoucher of it. Let us now, out of all this that hath been spoken, gather up this wholsome lesson, to love God with all our heart and affection, to the end we may worship him, invocate his holy name, and repose all the confidence of our salvation upon him alone through Christ Iesus, seeking by pleasing and obeying his will, to set forth his glory, and render him due thanks for all his benefits.

FINIS.

Notes

• * 1.1

  Psal. 14.
• * 1.2

  Isay. 14.
• * 1.3

  Rom. 2. 12.
• * 1.4

  Psal. 2. 11.
• * 1.5

  Psal. 29. 1.
• * 1.6

  Deut. 17. 15.
• * 1.7

  Dial. 4. de Legib.
• * 1.8

  2. Sam. 5.
• * 1.9

  Herod. li•• 3.
• * 1.10

  Plutarch.
• * 1.11

  Dan. ••. 8.
• * 1.12

  Di••d. lib. 2 c▪ 2.
• * 1.13

  Th▪ucyd. lib. 1.
• * 1.14

  Lib. 3. Annal.
• * 1.15

  In Panegyr.
• * 1.16

  Lib. 4. ti••. 17.
• * 1.17

  Lib. 1. cod. Nicol. Gil. vol. ••. Chronic. Franc.
• * 1.18

  Exod. 17.
• * 1.19

  Num 2. 1.
• * 1.20

  Num. 31.
• * 1.21

  Iudg. 3.
• * 1.22

  Iudg. 7.
• * 1.23

  Iudg 16.
• * 1.24

  1 Sam 15.
• * 1.25

  1 Sam. 17.
• * 1.26

  1. King. 20.
• * 1.27

  2 King. 6. 2. King 7.
• * 1.28

  2. King. 8.
• * 1.29

  2. Chron. 20.
• * 1.30

  Est▪ 17, & 9.
• * 1.31

  Dan. 5.
• * 1.32

  ••. Macch. 2 & 6.
• * 1.33

  Epima••es.
• * 1.34

  ••. Macch. 6.
• * 1.35

  1. Macch. 11.
• * 1.36

  1. Macch. 13.
• * 1.37

  2. Macch. 5.
• * 1.38

  Mat. 2.
• * 1.39

  This example belongeth al∣so (in regard of cruelty) to the sixth com∣mandement. Lib. 2. Cap. 11. 17. Booke of the Iewish an∣tiquity, cap. 8.
• * 1.40

  Luke 9. 7.
• * 1.41

  This example in regard of divorce, be longeth to the seventh Com∣mandement. Lib 2. cap. 29. Ioseph. of the Iewish Anti∣quity, l. 8. c. 6. Euseb.
• * 1.42

  Euseb.
• * 1.43

  Euseb. Eutrop. lib. 7.
• * 1.44

  Tertul, Niceph. 8 Comman∣dement. Calumniation Lib. 2. cap. 44.
• * 1.45

  Tacit. Ann. l. 5.
• * 1.46

  Suet. Refer this also to the ••4. ch. of this booke. Suet. Eutrop.
• * 1.47

  Dion.
• * 1.48

  Mandat. 7. l. ••. c. 12. Spart.
• * 1.49

  Euseb. Spart.
• * 1.50

  Tert. ••d Scap.
• * 1.51

  Oros. l. 7. c. 14.
• * 1.52

  Euseb. l. 7. c. 1. Ecclesiast. Hist.
• * 1.53

  Pomponim.
• * 1.54

  Euseb. l. 7. c. 21.
• * 1.55

  In the Sermon of the congre∣gatiō of saints Euseb. Hist. Ec∣cles. l. 7. c 30.
• * 1.56

  Henric. de Er∣ford.
• * 1.57

  Euseb. l. 7. c. 13
• * 1.58

  Vopis. Eutrop. Niceph.
• * 1.59

  Ruffin.
• * 1.60

  Mandat. 7. lib. 2. cap. 12.
• * 1.61

  Euseb. Hist. Ec∣cles. 7, & 8. c. 16 Niceph. l. 7. c. 6.
• * 1.62

  Niceph. 7. 12.
• * 1.63

  Against the Gentiles.
• * 1.64

  Lanquet. Chro.
• * 1.65

  Hieron. in Ca••.
• * 1.66

  Theod. l. 4. c. 26.
• * 1.67

  Tripartit. Hist. lib. 8. cap. 4. Nicl. 11. c. 25.
• * 1.68

  T••eod. l. 3. c. 7.
• * 1.69

  Euseb. l. 8. c. 7.
• * 1.70

  Vincentius, l. 10. c. 56. Petru•• de Na∣talibus.
• * 1.71

  Lib. 3. c. 21.
• * 1.72

  Bergom. lib. ••.
• * 1.73

  Lib. 4. cap. 4.
• * 1.74

  Euseb. lib. 7. cap. 21. & 2••.
• * 1.75

  Philip Melan. Chron. lib. 4. ••ebast. Franc. Chron. Pelon.
• * 1.76

  Philip Mela. Chron. lib. 5.
• * 1.77

  Composulus, lib. 9. cap. 5.
• * 1.78

  Philip Mela. Chron. lib. 3.
• * 1.79

  Greg. Taren. lib. 2. cap. 3.
• * 1.80

  Paulus Diaco∣nus, l. 3. c. 18. de Gestis Long••∣••ard.
• * 1.81

  Evagrius, l. 5. c. 34.
• * 1.82

  Mandat. 9. Calumniation lib. 2. c. 44.
• * 1.83

  Paul. Diacon. lib. 3. c. 22. de Gostis Long••••. cent. 6. cap. 3. Anton. l. 15. c. 15.
• * 1.84

  Paul. Diac. l. 21.
• * 1.85

  Helm. c. 24. Sclavon. & cap. 34. Bonfi••us.
• * 1.86

  Ioseph of the wars of the Iews, l. 2. c. 19. 21. 22, 23 Lib. 6. cap. 16. Lib. 7. c. 7, 8. Lib. 6. cap. 16.
• * 1.87

  This example belongs also to the con∣tempt of the Word. lib. 1. cap. 34.
• * 1.88

  Ioh. Fincel. l. 3
• * 1.89

  Casp Hedi••••, lib. 3. cap. 6.
• * 1.90

  Nic. Trivis.
• * 1.91

  Cestrens. Flores histor.
• * 1.92

  10. Fineel. l. 3. de Miracul.
• * 1.93

  History of Martyrs, ••. 1.
• * 1.94

  Illirle••••.
• * 1.95

  History of France.
• * 1.96

  Ibid.
• * 1.97

  History of Martyrs, lib. 2.
• * 1.98

  Ibid.
• * 1.99

  Ibid.
• * 1.100

  2. Booke of Martyrs.
• * 1.101

  Referre this a∣mong Apo∣states, l. ••. c. 18.
• * 1.102

  S••••iden. l. 9.
• * 1.103

  27. Booke of his history.
• * 1.104

  2. Booke of Martyrs. The burning chamber was a Court in France, which adjudged the Christians to be burned.
• * 1.105

  Luther.
• * 1.106

  History of Martyrs, part. 7.
• * 1.107

  Acts & Monu∣ments. p. 1223.
• * 1.108

  Theatrum hi∣storicum.
• * 1.109

  Refer this also to hypocrisie, lib. 1. cap. 22.
• * 1.110

  Acts and Mo∣numents, pag. 1788.
• * 1.111

  Pag. 2114.
• * 1.112

  2099.
• * 1.113

  Cyprian in his Sermons, de Lapsu mul∣terum.
• * 1.114

  Cyprian.
• * 1.115

  Cyprian.
• * 1.116

  Contempt of Word and Sa∣crament. lib. 1. c. 24.
• * 1.117

  Cyprian.
• * 1.118

  Contempt of Sacrament. lib. 1. c. 34.
• * 1.119

  Sleiden. l. 21. ••.
• * 1.120

  Cen••ur. 3. c. 12.
• * 1.121

  Theatrum hi∣storicum.
• * 1.122

  Acts and Mo∣numents, pag. 1717.
• * 1.123

  Acts and Mo∣numents, pag. 2101.
• * 1.124

  Acts and Me∣numents.
• * 1.125

  1 King. 110
• * 1.126

  It is manifest that Solomon did repent: first because it is said, that God loved him. Se∣cōdlv, because he was a pen man of some part of the Scr••ptu••e and th••••dly, be∣caus•• he was a ••ype of Christ. 2 Chron. 12.
• * 1.127

  Machab. 7.
• * 1.128

  1 King. 13.
• * 1.129

  Contempt of Gods Word, lib. 1. cap. 34.
• * 1.130

  1 King. 14.
• * 1.131

  2 Chron. 3.
• * 1.132

  2 Chron. 21.
• * 1.133

  2. Chron. 22.
• * 1.134

  2 Chlon. 24.
• * 1.135

  2 Chron. 25.
• * 1.136

  2. Chron. 28.
• * 1.137

  2 Chron. 22.
• * 1.138

  Lib. 1. cap. 26. Idolatry.
• * 1.139

  2 King. 12.
• * 1.140

  Rom. 5.
• * 1.141

  Rom. 9. 15.
• * 1.142

  Rom. 11. 33.
• * 1.143

  2 Chron. 33.
• * 1.144

  Idolatry. Lib. 1. cap. 26.
• * 1.145

  Heb. 10. 26, 27, 28, 29.
• * 1.146

  Math. 27 Acts 1.
• * 1.147

  Suid.
• * 1.148

  Socrat. Theod. Sozom.
• * 1.149

  A theisme, lib. 1. cap. 25.
• * 1.150

  Socrat. l. 3. hist. Eccles. c. 〈◊〉〈◊〉.
• * 1.151

  Theod. l. ••. c. 13. Sozom. l. 5. c. 8. Contempt of the Word, lib. 1. cap. 34.
• * 1.152

  ••eda Eccl. hist. lib. 3. cap. 1.
• * 1.153

  Persecution, lib. 1. cap. 15.
• * 1.154

  Persecution, lib. 1. cap. 15.
• * 1.155

  Acts 5. 36. 39. Euseb. Eccles. Hist. l. 2. c. 10. Ios. Antiq. lib: 18. c. 1. & lib. 20. cap. 2.
• * 1.156

  Act. 12.
• * 1.157

  Euseb. l. 4. c. 6. Phi. M. chron.
• * 1.158

  Euseb.
• * 1.159

  Euseb. Socrat.
• * 1.160

  Nicep. l. 4. c. 23. Cent. 3. cap. 8.
• * 1.161

  Socrat. Theod. Sozom.
• * 1.162

  Socr. l. 2. c. 17.
• * 1.163

  Ruff. l. 2. c. 13. Iornand.
• * 1.164

  Niceph. l. 14. cap. 36.
• * 1.165

  Paul. Diac. in Anast. Hist. Sa∣bel. l. 5. c. 4. 〈…〉〈…〉, lib. 1. c. 31. 〈…〉〈…〉 lib. 1. c. 25.
• * 1.166

  Gasp. ••ed. l. 3. cap. 10. & 11.
• * 1.167

  Platin•• sub. Siri••i••, 7.
• * 1.168

  〈◊〉〈◊〉. ••••.
• * 1.169

  〈…〉〈…〉. ••.
• * 1.170

  Paul. Diac. l. 5.
• * 1.171

  Contempt of the Word, l. 1. c. 34.
• * 1.172

  Athoisme, l. 1. c. 25.
• * 1.173

  Stow Chron.
• * 1.174

  Ibid.
• * 1.175

  Hypocrisie in regard of Hac∣ket, l. 1. c. 22.
• * 1.176

  1 Sam. 16:
• * 1.177

  Math. 23.
• * 1.178

  Numb. 22.
• * 1.179

  •• Pet. 2. 16.
• * 1.180

  Numb. 25.

  Numb. 3.
• * 1.181

  2 King. 5.
• * 1.182

  Avarice, l. 2. 6. 35.
• * 1.183

  Enguerran de Monstr. & Vol. 2.
• * 1.184

  Stow Chron.
• * 1.185

  Stow Chron.
• * 1.186

  Lev. 19 31.
• * 1.187

  ••0. ••7.
• * 1.188

  Exod. 22. 18.
• * 1.189

  Deut. 19. 10, 11.
• * 1.190

  1 Sam. 15. Isa. 8. 19, 20.
• * 1.191

  Acts 19. 19.
• * 1.192

  Buchan. rerum. Scot. lib. 4.
• * 1.193

  Plut. Rom.
• * 1.194

  Tacit.
• * 1.195

  Lib. 3. cap. 4. Of the Nor∣the••ne people.
• * 1.196

  Refer this also 10 l. 1. c. 24.
• * 1.197

  chap. 18. of the foresaid book.
• * 1.198

  Olaus Magnus.
• * 1.199

  Hugo de Cluni.
• * 1.200

  Vol. 2.
• * 1.201

  A sweet kisse doubtlesse.
• * 1.202

  Contempt of Sacraments, lib. 1. cap. 34.
• * 1.203

  Wierus.
• * 1.204

  Naucler. vinc. &c.
• * 1.205

  A not wo••th the nothing.
• * 1.206

  B••nno Balleus.
• * 1.207

  Bal.
• * 1.208

  Iovius in ellgi∣is virorumil∣lustrium.
• * 1.209

  Theat, hist.
• * 1.210

  Fulgos. l. 9. c. 1.
• * 1.211

  Gen. 1.
• * 1.212

  Gen. 11.
• * 1.213

  Dan. 4.
• * 1.214

  Chap. 28. 1, 2, 3, &c.
• * 1.215

  Acts 12.
• * 1.216

  Iewish Anti∣quities, l. 19. c. 7.
• * 1.217

  Euseb. l. 2. c. 12. Phil. in Chron. Cen••. 1. l. 3. c. 11.
• * 1.218

  Oros. lib. 3.
• * 1.219

  Just. lib. 11.
• * 1.220

  Iust. lib. 12. Curt. lib. 8.
• * 1.221

  Gros. l. 7. c. 7.
• * 1.222

  Dion. Mal. l. 1. Antiq. Roman.
• * 1.223

  Diod. lib. 4.
• * 1.224

  Aenead. 6.
• * 1.225

  Agath. lib. 5. ••el. Gothu.
• * 1.226

  2 Thess. 2. 3.
• * 1.227

  Sabel. Aene∣ad. 9. lib. 7. John le Maire de Besges. Nich. Gyles, of the Chroni∣cles of France.
• * 1.228

  Sabel. Aene∣ad. 9. lib. 7.
• * 1.229

  Tertullian Apolog.
• * 1.230

  Acts 17. 22.
• * 1.231

  Cic. of the na∣ture of the gods, lib. 1.
• * 1.232

  Diodor. 13.
• * 1.233

  Vide li. 1. c. 20. Lucian, Por∣p••yry, ••ulian, &c. Bale.
• * 1.234

  1 Iohn 2▪ 22.
• * 1.235

  Vide lib. 1. cap. 21. Heresie.
• * 1.236

  T••m. 2. lib. 36.
• * 1.237

  Discipulus de temp. s••rm. 132.
• * 1.238

  Aelianus de Var. bist. l. 4.
• * 1.239

  Theatr. histor.
• * 1.240

  Theatr. histor.
• * 1.241

  Theatr. histor.
• * 1.242

  Marl••w.
• * 1.243

  Iohn 4.
• * 1.244

  Chap. 40. 18.
• * 1.245

  Exod. 32.
• * 1.246

  Numb. 27.
• * 1.247

  2 Chron 22.
• * 1.248

  2 Kings 23.
• * 1.249

  2 Kings 24. 25
• * 1.250

  U idel. 1. c. 19
• * 1.251

  1 Kings 15. 27
• * 1.252

  Epiphan. John Bishop of Ierusalem.
• * 1.253

  Paul. Diacon. lib. 6. cap. 14.
• * 1.254

  Lactant. lib. 1. Institut. ca. 15.
• * 1.255

  Cent. 4. cap. 3.
• * 1.256

  Cent. 3. cap. 14.
• * 1.257

  Theodor. lib: 3. cap. 9. & 10.
• * 1.258

  Nicephorus lib. 12. c. 27.
• * 1.259

  Isay 19. 1.
• * 1.260

  Levit 20. Numb 34.
• * 1.261

  Numb. 16.
• * 1.262

  2 Chron. 26.
• * 1.263

  1 Sam. 6: 1 Chron. 13.
• * 1.264

  Diod. l. 2. c. 2.
• * 1.265

  Cic. offic. lib. 1.
• * 1.266

  Psal. 15. Iosh 9.
• * 1.267

  Platina.
• * 1.268

  Enguerran de Monstrelet.
• * 1.269

  1 Sam. 14. Marc. 6.
• * 1.270

  2 Kings 17.
• * 1.271

  2 Chron. 36.
• * 1.272

  Plutarch.
• * 1.273

  Livie.
• * 1.274

  Liv. Decad. 3. lib. 1.
• * 1.275

  Iustine.
• * 1.276

  Bonfinus.
• * 1.277

  It is so called by the French men, but more commonly, the Straits of Castile.
• * 1.278

  In Areadicis.
• * 1.279

  De confessori∣bus.
• * 1.280

  Liv. lib. 3:
• * 1.281

  Melanct. Chr. Lib. 4
• * 1.282

  Comp••fulgos. Lib. 7. c. 3.
• * 1.283

  Chron. Carion.
• * 1.284

  The Rocke is Christ. 1 Cor. 10.
• * 1.285

  Euseb. li. 6. c. 8.
• * 1.286

  Calumniation Lib. 2. Cap. 24.
• * 1.287

  Chron Er••esti, Brotanff.
• * 1.288

  Theatr. histor.
• * 1.289

  Joh. le Gall. 1 vol. of his Table-talk.
• * 1.290

  Stow. Chron.
• * 1.291

  Stow Chron.
• * 1.292

  Levit. 24.
• * 1.293

  Cod. lib. 3. tit. 43.
• * 1.294

  Nich. Gil. vol. Of French Chronicles.
• * 1.295

  Lord of Ienville.
• * 1.296

  2 King. 7.
• * 1.297

  2 King 19.
• * 1.298

  2 Mach. 10.
• * 1.299

  Iudeth 6. 7.
• * 1.300

  2 Kings 12.
• * 1.301

  Theod. lib. 3. cap. 11, & 12. Contempt of holy things. Lib. 1. cap. 3, 4.
• * 1.302

  Theatr. hist.
• * 1.303

  Vide l. 1. c. 21. ••ares. Phil. Chron. Ab. Vrusperg.
• * 1.304

  Fincelius de Miraculis. li. 2.
• * 1.305

  Anthonio de Torquemeda.
• * 1.306

  Acts and Mo∣numents of the Church.
• * 1.307

  Paul Diacon. in the history of Anastatius. Sabel. Aenead. 8. lib. 2.

  Anton. Panor. of the acts of Alphonsus.

  Aeneas Silvius of the acts of Alphonsus.
• * 1.308

  Luther upon the' 15. chap. of the 1 Ep. to the Corinth.
• * 1.309

  Wirius 3 Book chap. 17. of the delusion of spirits.
• * 1.310

  Iohn Wierus.
• * 1.311

  In Coll. Luth.
• * 1.312

  Homil. 26. in hist. passionis.
• * 1.313

  Discipulus de Tempore Ser∣mon. 116. Perjury. Lib. 1. cap. 29.
• * 1.314

  Job. Fincelius, lib. 3. de Mirac.
• * 1.315

  Albert. Kirant. Chron. Sax. l. 6.
• * 1.316

  Cyriac. Span∣genb. in ••le∣gan••ijs veter is Adami.
• * 1.317

  Theatr. hist.
• * 1.318

  Luther:
• * 1.319

  Iob. Fincelius.
• * 1.320

  Theatr. histor
• * 1.321

  Antonio de Torquemeda.
• * 1.322

  Theatr. hist. Let not the strangenes of this example discredit the truth thereof, seeing we read how Lots wife was turned in∣to a pillar of salt, Gen. 19. and Corah with his Company swallowed of the earth, Nu∣mer. 16. which are stranger than this. Acts and Mo∣numents. pag. 2101.
• * 1.323

  Acts and Mo∣numents. pag. 2105.
• * 1.324

  1 Cor. 11. 29, 30.
• * 1.325

  Psal. 50. 16, 17.
• * 1.326

  Exod. 16. 8.
• * 1.327

  Deut. 4. 2. & 12. 13. Apoc. 22. 18. Proverb 30. 6;
• * 1.328

  Exod. 19 6.
• * 1.329

  Hosea 1. 6, 7.
• * 1.330

  Deu. 28. a King. 17. 13.
• * 1.331

  2 Chron, 36. 15, 16.
• * 1.332

  Heb. 10. 28. 29.
• * 1.333

  Heb. 2. 3.
• * 1.334

  Matth. 24. 21.
• * 1.335

  Tertul. Apol. cap. 5.
• * 1.336

  Sueton. Tacitus.
• * 1.337

  Revel. 2. 5.
• * 1.338

  Beda li. 1. ca. 15.
• * 1.339

  Acts and Mo∣numents, pag. 32.
• * 1.340

  Acts and Mo∣numents. pag. 32.
• * 1.341

  Nich. Heming.
• * 1.342

  Mart. ••ydius, Celebrat. deut. excels.
• * 1.343

  Georst. le feure, lib. 3. Annal. Misniae.
• * 1.344

  Acts and Mo∣numents. pag. 1730.
• * 1.345

  Socrat. lib. 7. cap. 17.
• * 1.346

  Op••at. Meltuit. Lib 2 contra Paren••anum. Cent. 4. cap. 6.
• * 1.347

  Vide lib. 1. cap. 17.
• * 1.348

  Jeseph. Antiq: Liba 2. cap. 2.
• * 1.349

  Luther in Coloq••ijs.
• * 1.350

  Philip. Melan.
• * 1.351

  Sozomen lib. 2. cap. ••1.
• * 1.352

  Vide lib. 1. cap. 16.
• * 1.353

  P••••lip. Me∣lanct. in Colle∣ctane•• Manlij.
• * 1.354

  Acts and Mo∣numents, pag. 2103.
• * 1.355

  Num. 15.
• * 1.356

  Cod li. 3. ••i. 12 〈◊〉〈◊〉. 10.
• * 1.357

  Discipulus de tempore. ••er. 103.
• * 1.358

  Theatr. hist.
• * 1.359

  Iob Fincel. l. 3. de Mi••ac.
• * 1.360

  Cent. 12. cap. 6.
• * 1.361

  Eccles. hist. Cent. 12. ib.
• * 1.362

  Concil. Paris. lib. 1. cap. 50.