the churche / as when in the ballettes of SalomoÌ„ which do celebrate the couenaunt of god and man coplling to gether in Christ it is sayde to the spouse Cant. j. vâ— thow hast doues eyes And agayne in an other place / one is my doue / one is my derliÌ„g / she is the onely beloued of hir mother dere vnto hir that bare hir c. The Philosophers also called naturall / or the curious serchers owt of the secretes of nature do teache / that of all mortall creatures there is none that kepeth the fayth of wedlocke so truly as a doue and yet in The nature and propertye of a doue after the iudgement of the Philosophes the meane tyme to be moste frutefull in procreation Moreouer they affirme that syttynge by the ryuer syde to drynke or to bathe hyr she obserueth or marketh very well the shadowes of haukes and of soche other lyke rauenyng fowles / and getteth hir self fe in to some pryuye denue or hole as it were in to a sanctuarye lest she myght be the praye of soch tyraÌ„nous byrdes flying aboue and ouer hir heade All whiche thynges do meruelously agre with the catholyke churche and euery parte therof Now fyer for the manifolde power of gyuynge lyghte or bryghtnes / and of makynge whote / and of pourgynge / dothe resemble many tymes in the fygures of diuinite the afflyctions of the faythfull / as in the psalme-lxv we wente thorow fyer and water and thow The significatioÌ„ of the fyer wherwyth the doue was toÌ„ passed aboute broughtest vs owte in to a place full of comforte and refresshinge And the. xliij Chapter of Esaye in the comfortable speche which as a sure thinge payed before hande / was destinate to the captiued prysoners in Babilon it is written after this maner When thow shalte walke thorow the fyre it shall not burne the / and the flame shall not kyndle vpon the for I am the Lorde thy god the holye one of Israel thy sauioure What therfor dyd the fyer prophecye What dyd the doue sygnyfye A greate fyer / that is to saye a greate troble â—â— affliction in the space of thyrtye dayes not burnte vp or consumed in the fyer Truly a greate fyer to be prepared and by the sufferaunce af god shortly to be throwne vpon the churche But vpon what churche verely the Christen churche which had moste brodely enlarged the coostes of theyer donnimon and had the fruition of greateste felicite vnder the beste prince Theodosius / and was taught lykewise of the moste holy and beste lerned masters / of Augustine in Affrike / of Hierome in Syria / of Ambrose in Italie / and other innumerable by Greke lande / by Italy / Fraunce and Germany / vnto whome the celestiall clemencie of god had gyuen meÌ„ also that were contynuall in the redynge of holy scriptures / as Suuia and Fretela and Suniâ—â— Fretelâ— â–ª other But she slepeth and snorteth lyke an Idle houswyffe / nether dyd she regarde for to make answere with prayse and thankesgyuynge and wyth other lyke dutyes and offices of vertu vnto the celestyall husbandman for soche his greate costes labour and diligeÌ„ce speÌ„t vp on hir And therfor dyd he prepare fyer strycken owte of the caucasean rockes to come forth in to the este parte of the worlde whych by lytle and lytle myght reproue or take awaye all thynges partaynynge bothe to the body and also to the soule / and the whyche a longe tyme myght burne the whole doue rounde aboute within and withoute that the moste electe seruaÌ„tes of god also myght be vexed or prouoked vnto a wycked defection But why Burnyng in greateste opero / that is to say dereâ— in greatest afflictianâ— so May we Iudge it to be done for that intente / that the churche burnynge in greateste fyers myght be brought in to coles and asshes No verely / but that she not regardynge the benefytes of god and despysinge lyghter corrections and thretenynges / beyng chastened by an harder vexation myght receyue the clere lyght of the truthe / that holy loues towarde god and owre bretherne which euen then were very cowlde myght newly be warmed and styrred vp agayne / that the spottes / the wrynkeles / the rusty vyces / and all can herd deformyte / the despysynge of hyr husband Christe / the truste in creatures and forged loues and worshipynges / the contempte of Gods worde / the perseqution of good men / the houckster lyke sellynge of doues / that is to saye of the celestyall gyftes of Gods grace and the remyssyon of synnes / the symonyacke byinge of the Lordes passion and of all other holy thynges / the perseueratyon in hardnes of harte wyth owte repentaunce and other synnes agaynste the holye goste-myght be baked / rosted or scoured away with fyre / so that then afterwarde bothe the bellowes and the blower beynge destroyed the doue shall come owte of that meltinge fornace as it were all newe and couered ouer with siluer / whyche then all to gether beynge fayer and well fauored may please Christe hir spouse / whiche onely may looke vpon god / all hir other aduouterus louers with the whyche she had playde the harlote before beynge excluded far awaye oute of hir harte / whiche sittinge by the fresshe riinynge streames of the mellifluus wordes flowynge owte of the lordes mouthe the onely fiumtayne of euerlastinge lyffe / maye behoulde diligently the cruell dysceytes of hir enemyes and flye awaye from theyer vyolence in to the holes of that rocke / whose syde was opened vpon the crosse giuinge lyffe / his fete and handes bores thorow with wouÌ„des gyuing health / wherin conclusion / the doue beiÌ„g in safegarde / wheÌ„ she hath hid hir self fe in the merit of the passioÌ„ of the sonne of god a lyue of the sone of Marie of the house of Dauid she may bringe forth swete and moste pleasant songes to the lorde hir husband / that is to saye The confession of hir sinne / the imploration of gods helpe / prayses and thankesgyuynge in the name of Christ the onely sauioure / whyche with the father and the holy goste reygneth one god worlde wyth owte ende Amen Moreouer the coniecturatyon of this wonder whyche was obiecte and sene aboute the begynninge of the Turkes persequtioÌ„ that the churche beynge warned before hande myght beware and take hede / or ells beyng wrapped in afflictions / she myght constantly wayte for the helpe of god / doynge diligently in the meane season euerye thinge that hathe any moment or helpe of healthe be it neuer so lyttle I put it all to gether vnto the Iudgementes of good and godly men beynge myndefull of the sayynge of Ieremie the xxiii Chapter The Prophet that hath a dreame let hym tell it And he that vnder staÌ„deth my worde let hym showe it truly / so that this my interpretatioÌ„ may haue no more faythe or farther credit gyuen vnto it
the lorde And God dydle theyer workes and how they were conuerted from theyer euyll waye / and he chaunged his decre of sodeÌ„ vengeaunce to be browght vpon them / Nether dyd he destroye them as he had Ionas .iij. and .iiij. spokeÌ„ by the prophet Ionas / whose euyll affection God also reproued for that he was sorye to be cowntyd as a false and lyinge prophet the cytye beynge saued to the whiche he had prophecyed extreme subuersioÌ„ Wherby it is euident that there is no thinge more pleasant vnto God â–ª then that men with the amendement of theyer disposition and maners myght auoyde the sworde of his celestiall wrath shakyd at theyer heades And allthowgh that euery hole natioÌ„ or citty wyll not put awaye theyr vyces yet the amendment of some and syngulare men is very acceptable vnto the lorde And it optayneth the puttynge awaye of vrgent payne and greuous punisshemeÌ„t or elles truly a mitigation therof yf we muste nedes be slayne withe the stubborne harted For wheÌ„ the Gothians dyd inuade Rome Halarich and Radagaste beinge Halarich and Radagaste heade Captaynes to the Gothians theyr Captayne 's / a greate parte of the cyttezynnes were infideles / and they layde all the cause of that cruell warre destruction vpon Christen religion / and the despysed honourynge of ydoles And they requyred their teÌ„ple and abolysshed superstitions for to be restored and set vp agayne An other parte of them puttyng their truste in God / and flyinge to hys celestyall helpe / by theyr prayers made in the name of Christ obtayned remission of all theyer synnes Therfore the cyttye beynge taken / Halarich the emperoure of the Gothians dyd commaunde that no man sholde be spoyled in the temples of the Christianes / wherefor the good people flyinge to the lordes howses as in to a Saynctuarye were defendyd by the helpe of God and amongst them certen in infideles I caÌ„ not tell whyther I may saye professynge or sodenly faynynge the christen relygion When in the meane tyme the cyttye was defyeled with robberyes slaughter / fyer / the forcynge of women and rauysshynge of virgyns At the same tyme the Duke or captayne of the HuÌ„nians called Subtarus the brother of Mazuchus whyche brought forthe Attyla Subtarus the brother of Mazuchus father to Attyla borne in Scythia / and called the scourge oâ— god for the greate destructioÌ„ that he made in Germanye / which after he had sub dued Hungary and ouer throwne Aquncia / a cytty in Italye / returnynge home agayne / dyed was choked wyth immoderate bledynge the scourge of god / the gothianes aÌ„d the Germanes beynge dyuersely vexed dyd inuade the Burgundions whiche haue theyer habitation by the ryuer called Rhene / the formar inhabiters therof beynge dryuen awaye / that the same thinge myght chaunse vnto them that Publius Mimus dothe teache Thou muste loke to be dealte with all thy selfe as thow dealeste with other men Wherfore the Burguâ—dions vtterly mystrustinge theyer owne power / myght / weapons do turne them all to gether to the helpe of god And forbycause they had serued by the commoÌ„ fame / that the God of the christianes dothe euermore helpe his deuoute clientes whith his moste present power They do all with one consente embrace the faythe of christe And the .vii. daye from theyer baptisme thre thowsand Burgundions dyd come vpon the infinite multitudes of theyer enemyes / and ten thowsand of them beynge slayne togyther with theyer Duke They constraynyd the residue with fearefull flight to recoyle backe to theyer owne contrye Truly how moche goodnes the chaungynge of an euyll ordered lyffe dothe brynge vnto men can not to be showed in this place / and it is euery where declared in the doctrine of godlynes Chapt. xij IT foloweth therfor that I may teache it to be an Esaie thynge to traÌ„sfourme ower lyuynge to put awaye the bourdeÌ„ of iniquite / for the whiche the veÌ„geauÌ„ce of god both wyth other instrumeÌ„tes / also wyth the weapons of the turkes inuadith christeÌ„dome with ragynge violence / so that we do not disdayne to vse those facultyes whiche god him self fe dothe offer vnto the same thynge / and to walke in the ryght waye whiche the holy scriptures doth showe / and not the fayned traditions inuentyd by sophysters of contention / confession and satisfactions But leste I sholde be to full of wordes in a matter that is very playne I do thinke or iudge repentaunce as it is takeÌ„ after the maner of diuinite / for the amendemeÌ„t of all ower lyffe and a newe returninge vnto god to be verye well diffined in the wordes of the .xxxvi. Psalme / whyche also be repeted in the Epistle written vnto the Hebrues after this maner Departe from euyll do the thynge that is good and dwell for euer Now we vnderstoÌ„de that thinge to be good / that is right and honeste Agayne we houlde that â–ª thinge to be euyll that is false fylthye of the whiche .ij. thinges god doth alowe the one / he commaundith and perswadith and promyseth gyftes vnto it / and he prayseth and honoureth and rewardeth it The other he improueth / he forbiddyth / he dyswadith / he rebuketh aÌ„d he persequteth it with payne and punisshements Therfor What it is to do penauÌ„ce to repent truly to do penaunce / as dyuines speake / and to correcte ower lyffe is to caste owt of ower mynde and all the purpose maner of owerlyuynge / those thinges / whiche be coÌ„traye to the will of god / whither we ower selffe receyued them by ower owne affectioÌ„ and error / or whither they weare deliuered vnto vs by some other men / as it were with handes / and to do / yea and with greatest studye to ensue those thinges whiche are a greable vnto the supreme lawe moste perfyt reason / that is to saye vnto the minde of god / so that he whiche before tyme dyd superstitiously worship thinges created let hym now religiously worship onely the true liuing god / Whiche before was periured / may now kepe his othe aÌ„d perfourme those thinges where vnto he is sworne Whiche before was an homicyde may now abhore from slaughter bloode Whiche before was a breaker of wedloke and an vnclene person may now houlde matremonie in holy reuerence and lyue chastely Whiche dyd hurte his bretherne with crafte and gyles may now abstayne from iniuries and do good to as many as he is able to proffit Vnto the whiche thinge there is nede of a sure and perfyt knowlege of synne and vertue / whiche the boke of the ten commaundementes of the lawe of god dothe breffely expresse / and also the doctryne of Christe whiche with his passioÌ„ and death doth iustifye the wicked with owte any of theyr owne workes / or of any creature so that men onely will knowe them self fe to haue ofteÌ„ded and coÌ„fesse the same vnto god againste whoÌ„ they
were nowe compelled to leaue vnto them moste goodly triumphe of victorye Constantine newly conuerted vnto the Christen faith although not yet baptised goeth Constantyne constaÌ„tly vnto the cyte of Rome occupyed and holden of the tyraunt Maxencius / for the with turning his face vp into heuen and from thence asking helpe vnto whom from the east / the signe of the crosse was shewed / and this voice out of heueÌ„ was brought vnto him saing â—h Constantyne in this take thou the victorye Not that the signe of the crosse shuld haue that strength aÌ„d vertewe / but to certifye him / that he being sustayned with the helpe of chrâ—st / shuld haue the victorye Which thing afterward he confessed by his owne opon proclamacion / euen that the god of the chrystyans owght onely to be honoured and worshypped which is the authour of all victory and felycite Mestezel at the commandement Mestezel of Honorius the emperour / with .v. hundereth armed men goyng forth agenste Gildo the tyrant / toke vnto him out of the Iland of Capreis godly men / which shuld praye and animat the people vnto the christen faith / religion / and bertewe Which Mestezel with .lxxv. thousande meÌ„ did most happely ouercome the tyrant Clodanus / the first kinge of Clodans France that euer receyued the name of christ / being afraid at the great and cruell Hilderich hoste of Hilderich kyng of the AllmaÌ„s / became a christen maÌ„ / promising himself to enbrace Christes religioÌ„ aÌ„d to defeÌ„de hiâ— chirche / which when he had called vpon Christ nowe at his prayer being preste aÌ„d preseÌ„t to helpe him at one tyme he ouercame the sayd myghty hoste of Hilderich / aÌ„d made him to be the faithfull worshipper of the moste high kinge Iuliauus the persecutour / by the prayers of the christeÌ„ Iulianus chirch was extinct slaine Roab kinge of the Scythians was slayne with terrible Roab thunder and lyghtenings after he was ouercomen by the prayers of the christen coÌ„gregacion When the Saracens hauynge one Zulimus vnto theyer captayne Sulimus did inuade or beseyge Constantinopole with a passynge greate nauye Leo Isaurus Leo Isaurus then beynge emperoure ouer the samefor the space of .iij. yeares / the cyttye also beynge infected with a noysome pestilence and all mans helpe in a maner paste and vttely desperate they turned theÌ„ selues full and whole vnto the helpe of god / and theier superstitious worshippynges clene forsaken and cast awaie / and all theyer ymages brent vp in one fyer witâ— a solemne vowe made vnto god that all the reste sholde be serued lykewyse throwgh all the Empyre they felte the helpe of god more frely gyuen them then euer they durste desyer it For the hoste of the Saracens had these plages caste dâ—â—â—e vpon them eueÌ„ as it had bene shaarpe dartes fallynge downe from heauen / that is to weit / colde / hunger / pestelence / and sedicions among themselues / in so miche that Zulimus their capitayne was nowe deade Also in Bulgarye parte of the hoste was slayne / aÌ„d lyghtenings lycked vp and consumed their shippes / some by stormes brokeÌ„ and drowned / so that very fewe of so infinite a multitude came home agayn Oh prayers moste effectuouse Oh voices so terrible to our enemies / which strike more vehemeÌ„tly theÌ„ thoÌ„dre boltes and gunstones Oh the helthfull swete sinoke of Images set on fier / which shuld in this tyme more effectuously chase awaye owr enemies / and euen the very Turks / then the lowde blowinge vp of hornes chaseth awaye serpeÌ„ts When Ezechias and Esaye with wother godly men dyd put their cheife yea all their hole hope in the helpe of the lorde / callinge there Esay 37 vpon incessantly An aungell of the lorde in one night .clxxxv. of the Assyrians soldyours beynge slayne delyuered the cyte of Hierusalem / and then that vngodly tyraunt theyer capitayne returned homâ— telling what a fowle slaughter there waâ— in th 〈…〉 tentes that night / and was moâ— mi 〈…〉 bly and fowly slayne of his owâ— so 〈…〉 s in the presence of his Idole Ne◠〈…〉 ch It shuld be an infinite worke to briÌ„â— together in to remeÌ„braÌ„ce / what and hoâ— great victories godly praiers haue obtaâ—ned Wherfor oh ye christeÌ„ meÌ„ yf the people this daye wolde be conuerted aÌ„d turne them selues vnto these wayes which By what mâ—anes caÌ„corde and victorye maye â—aâ—aly be obtayned euer haue bene knowne to be effectuous both a christen concorde were some made and the studye of vertue sholde easaly beâ—oyned to the true religion Batayle and warâ—are sholde iustly be ceassed brought to an ende Also prayers sholde then holde the fyrste / the middest and the laste place in all ower affayres so that all felicitie and good lucke sholde iustly and duly be asked of god onely Yea and the same felicitye graunted vnto vs sholde be ascrybed I say not to George to Barbara or Christofer but vnto ower celestiall father the onely gyuer of all good gyftes with large and moste ample gyuynge of thankes Beleue me if this were done we haue the victorye oh ye christen meÌ„ we haue the victorye of these horrible fowle aÌ„d cruell Turkes / whiche thorow owr synnes and cowardely slowghtfulnes are hiâ—her to encreaced / yea and that by the iuâ—te iugement at the lorde Neuer 〈…〉 lesse â—hat this my concell or consultation whiâ—he peraduenture is set for the with to maâ—ye worden to longe a processe myght â—pere to ve no newe but an oulde thiÌ„ge / â—â—t so moche to be my concell but also the mynde of the moste holy men I wyll adâ—e and brynge in the wordes of S. Hieroâ—e in the whiche at the begynnynge of Hierome â—he Turkes incursion he tawght that the â—aine ower aduersaryes were styrred vp â—horowe ower vnfaythfulnes / but yet by the wrathe of god for owersynnes to haue bene sent of hym to plage the worlde that is to saye the vice and mischeffe of the christen people / and that these ower â—alamityes can not be put awaye norsure and perfecte helthe be optayned / oneles we beynge humbled vnder the myghtye â—hande of god do correcte aÌ„d amend ower â—vicious lyuiÌ„ge / embrace vertue / aÌ„d with ower prayer call downe from heauen inuincible power to ayde and assiste vs. The Epitaphpe is the superseriptioÌ„ that is wrytteÌ„ vpoÌ„ a grâ—ue or tuâ—e se be Hieroms wordes in the epitaphye of Nepotianus / and he swageth the heauines of Heliodorus taken for the losse of his Neeuye a ryght good man both with diuerse other reasons and with this also that he owght to reioyse aÌ„d be gladde for soche good men / for that they now slepynge in the lorde haue escaped the stormye calamityes aÌ„d so manye myseries of this present worlde Now will I come vnto priuate dignities and yet shall I not speake but of those thinges whiche haue bene done within these .ij. yeares
/ and prescribe contrary doctryâ—es vnâ—o Christ / defende and thruste theÌ„â—â— by â—â—â—leÌ„ce Let certen decrees of the bysshops of Rome be looked vpon let the blodye statutes of those princes be knowen and consydered that are obedynt to the pope and wyll folowe his lustes in all thinges as thowghe they were his bondmen Howe many innocent creatureâ— hathe bene spoyled of all theyer goods for the profession of the Christen verite with in these xxty yeres in the whiche the goodnes of god hathe gyuen a more syncere and brighter knowlege of Christe How many haue bene marked with the whotâ— yron of moste extreme infamye and put to open shame and pennaunce as they call it How many hathe bene bannyssheâ— and dryuen owte of theyr contryes with their yong tendre babes wyues How many wepyng eyes heauy hertes hath bene sene as in the dayes of Herode to be Mat. iâ— howlde the pareÌ„tes spoyled of their deare and beste beloued chyldren drawne to their slaughter with greate cruelnes as a shepe to the bochers stall or an oxe to the shambles How many wydowes and orphanes haue bene made for the professyon of the gospell Verely they can not be noumbred the whyche beinge tormented and cruelly dysmembred / some in prysons and bongeous / some headâ—â— wyth swordes / some strangled wyth halterâ—â— some put in sackes and drowned with waters / some buryed quycke / some breÌ„t with fyre Yea and yf the truthe may be tolde / coÌ„denmed of Christianes / hath loste their lyues / for the name of Christ ah lasse for sorowe amonge theÌ„ that are called Christen men by name so that soche as be innocentes / that fauor the lawe of Christe from their very hartes might lyue far awaye in moch better saffegarde amoÌ„ge the Turkes the professed enemyes of Christes name then amonge the moost blessed / and most reuerend / and most holy prelates of churches / and the sworne and obedyent chyldren of those named spirituall but carnall lyuynge fathers May the Turkes be iudged worthye of reprehensyoÌ„ for that they wyll not suffer their lawes and doctrynes to be examyned by the rules of holye scripture / and so to be proued as it were gold by the touche stone true or false And that they crye oute and holde it for a very wycked thynge to call back agayne into the controuersye of dysputatyon statutes enacted well and wyselye and receyuyd with the consent of a greate nombre of people and confyrmed with the space and tyme of so many worldes Shall it displease vs that men be put to deathe and theyr heades wyth the sworde stricken from theyer sholders whiche dispute but one worde ageÌ„ste Mahumets opinions And that they be not rather denyed improued or resisted by the waye of argument and disputatioÌ„ What man hauynge knowlege of the Christen lawes custome can alowe the same Or at the leste way beynge not destitute of his right witt who will not rebuke it / speake agenst it The Prophetes dyd not All godly men were euerâ—ore pleased to haue their doctryne examined aâ—d tryed so / nether yet the Apostels nor any godly men in vertu and lyuyuge lyke vnto the Apostels / no not the phylosophers of the beste forte nor any other wyse and discrete men whiche dyd not abhore to haue those sentences to be disputed and examyned whiche they dyd beleue to be moste trwe For why the truthe wolde be knowen / the truthe wolde be boulted owte / and the truthe desyrethe vtterly for to be sene It hatethe darkenes and aboue all thinges it loueth lyght which waxyth bryght also by dysputatyon and beynge knowen it turnethe the hartes of men vnto it in whome is anye desyer of the truthe and veryte But those men whyche wyll not suffer theyr â–ª doctryne / and theyr ordinauncys and dedes to be Iudged and determyned / and by conuenyent disputation holden with reason to be examined Truly they make them self fe to be worthelye suspected / that ether they know them self fes to be blynded wyth greate ignorancye or elles that they loue darkenes rather then light / because theyr Iohn .iii. dedes are euille I pray yowe what is done of the moste parte of Christianes and specially of the graunde captaynes and defenders of ower religyon / and that reioyse Mat. xxiij so greately to be saluted and called masters / lyghtes of the churche / pyllars of the howse of god / the confutars of heretikes / and the hammers and betles to strike owte theyr braynes â–ª How stampe they How stare they / as hastye as Aiax and as ferre as euer was furious Orestes / when a moderate and relygious explication of Christes doctryne is requyred of them / when false perswasions be reprehendyd the whiche are made ether thorow folysnes or ells for the euyll and couetuous desyer of priuate proffyt / and are thruste in to the congregations / partely by violence / and partely by crafte and dysceyte â–ª I wyll towche a fewe thinges whyche in thys owre tyme are more then knowen vnto Christen people / and yet be they done of many as it can not be denyed There be certen heauy burdens laylâ— in the neckes of Christen meÌ„nes conscyeÌ„tys as the vowes of the cloysterers the syngle lyffe of preistes / whych God doth not requyer / nether do they illustrate his holy name that is blyssed for euer / nor yet brynge any maner of frute or proffit vnto men / but greate losse damnable danÌ„ger bothe of bodyes and sowles Agayne there be some thinges verye well sene to haue bene browght in by violence in to the maners of the churche whiche differ so moche from the lordes diuine pleasures that one egge is not more lyke an other then the selfe same thynges are coÌ„sonaÌ„t and agreable / ether vnto Iewysshe dotinge fables / as the choyse and differeÌ„ce of meates and soche whother tradytyoÌ„s of mannes wyll and pleasure wythowte the preceptes of Godes worde or elles vnto the madnes of the heathen / as the worshyppynge of ymages or to the superstytyons of the Mahumetanes / as the inuocatyon of sayntes / pylgrymages vnto holy places / Romyshe pardons / iuglynges of myracles / whyche false and detestable charmes turne awaye mennes hartes from the lyuynge God Let a man experte in diuyne scryptures notablye studyous bothe of the lordes glorye and â—f the churches helthe and saffegarge applye his wytt and lernyng to helpe these thynges / and let hym do it with the beste order and reason that maye be / And how shall it be taken Wyll not owre greate The maâ—trâ— â—oÌ„dytyâ—s of ourâ— masters and doctors of the popes churche masters and doctores cloked with the tytle of holynes and lernynge / as though they ware styrred vp wyth some angrye spryte and infernall furye be turned by and by vnto truel checkes and crafty gyles / bytter rebukes and violent oppressioÌ„ Wyll they not make an
in soche diuerse places to haue diuers women and elles not Neuer the lesse the Turkes do greuously offende therin and they be iustely condeÌ„ned by goddes lawes / wherfore who so euer is iÌ„nocent and knoweth not hym self gyltye of as greate a cryme / let hym boldly taste stones at them beynge conuicte But here I am suer owre moste holy Iohn viii Deu. â—â—ii fathers wyl lawghe my folishenes to scorne if I sholde laye to theyr charge spirituall poligamy For where as the apostle prescrybethe that a bisshop sholde be fawteles and the husband of one wyffe the i. Tim. iii. greate clerkes and owre illuminated doctors make interpretation that he muste be contented with one coÌ„gregation For this worde wyues muste here be vnderstondid and taken for temples / churches / benefyces / prebendes or bisshoprikes and yet there be certen fownde amonge these spirituall husbandes spiritually maryed to many women / that is to say benefyces after theyr owne interpretation â–ª whose luste and pleasure the kysses and embracyngs of .xxx. soche wyues is not able to satysfye or to diminisshe The lawe of the Turkes concernynge polygamye is to be abhorred dothe worthely displease me / because it doth resiste the ordinaunce of god â—nd what is to be iudged of the papisticall rules decrees forbyddinge matrymonye to them to whome god dothe permyt it / yea dothe ernestly commaunde that they whiche can not kepe them selffes with in the lymytes of chastite sholde rather vse the remedye of holy matrimonye â— Pet. v. then to burne perpetually wyth the fyers of concupiscence Are they not snares of his makynge whyche runneth aboute as a blustringe lyon sekinge euermore whome he may deuower Do they not taste and sauer of the very spryte of â— Tim. iiij Antichriste Verely saynte Paule a teacher of the truthe doth nominate and call them the doctrynes of the dyuyle But let vs now descende to the ciuile lawes which oneles they be teÌ„pred after the moderation of relygion and of Chrystes AlexaÌ„der the sonne of Mammeas doctryne they can not be iuste and godlye Therfor did Alexander emperoure of rome the sonne of MaÌ„meas so moch regarde the cheiffe poynte in a maner the hole summe of Christes lawe â–ª Do not thow to an other that thow woldeste not haue done vnto thy self fe that he caused it to be written in euery place of his palace and courte And when any â–ª offenders were condemned by the lawe and sholde suffer exeqution / he caused the sayde most worthy sentence by a common officer called a criare to be recited vnto them in the audience of all the peple staÌ„dinge by / whiles that sentence was gyueÌ„ And he truly was a moche wyser and a better prince for the common welth then was Philyppe afterwarde whiche fayned hym self fe to be the fyrste of the emperoures of Rome that dyd receyue the catholicke faythe rather then that he dyd fauer in dede the Christen religion from his very harte Amonge the people nation of the Turkes ther be for a truthe ciuile lawes made whiche dyffer no thinge from the lawe of theyer relygion / supposed of them to be very trwe but they garnyshe and defende it / and those statutes are coÌ„mytted vnto mete meÌ„ whiche may teache and interprete them Iustly and truly with greateste faythe and reuerence whom theye call Calyfes And the publike weale is coÌ„mytted vnto Iudges and ministers of Iustice that are knowne and approued to be well disposed persons and diligent kepers of the lawes / that the place of Iudgement may fauer righteousnes and not falsehed / iniurye / thefte / and disceyte / and that the emperoure hym self fe may obeye the lawes whiche by his authorite dyd briÌ„ge theÌ„ in / and requireth them to be kepte of the comon people / so are the people the more induced to obserue the thinge that is good and ryght whyles they do taken for the moste excellent gyfte of god siphone be names of hellishe infernall furies as the noble Greke orator dyd longe ago diffine where with the partes of a cytteye realme / or commonaltye is glued to gether amonge them selues no otherwyse then the membres of one bodie ar coupled to gether with the Ioynynge of the seuwes and are directyd vnto euerye mouinge And therfor a lawe is the decre of a laufull magistrate ordined by god of any The diffinition of a lawe maner of thynge agreable to the prynce / the law / and moste perfyt reason that is to saye the wyll of god / and applied vnto honestye and the commune proffit But what is done of owre masters the interpreters of the law bothe of god and man Truly a greate parte of them takethe more paynes then they be thankes worthy to alter and transfourme those statutes that be moste righteouse and holsome after theyr owne luste / nether do they coÌ„sider / as it sholde seme / that they be occupyed in an holy thinge / but rather to suppose that they had not to do with a reuerent maiestie and to haue a lompe of claye delyuered in to theyr handes in the whiche after the maÌ„ner of potters they myght prynte or fasshion what so euer Image and similitude they lyste / yea and play the tryflers amongste them self fe And the emperoure and the empresse are not bownde to the lawes as flatterers say And thei caÌ„ easeli finde theÌ„ that will consent and agre thereunto But then in conclusion what doth the people Verely euene as Claudianus sayeth whose wordes we rehersyd before Claudianus Claudianus Mobile mutatur semper cum principe vulgus They are allwayes altered and chaunged wyth theyr prynce / and so by soche meanes it is come to passe that the lawes do not socoure soche as lyue in miserie and the righteous but them that be circuÌ„specte and the whiche are instructe with rewardes / deceytes / suttle argumentes / craftye rebukes / fallse accusementes and capcious cauillatioÌ„s / In theyr councells holden for the publyke weale the reason of fylthye lucre is more estemed then of The euill â—â—â—stâ—tion of the lawe is â—ause of moche mischefe honestye / and pryuate proffit is preferred to a common wealthe / the lawes be bowght and solde in the merket Godly decrees be taken prisoners Iudgement is gyuen for brybes â–ª so that he optayneth victorye not that hathe the better cause / but that is the more welthye stryuer and that hathe gyueÌ„ or promysed greateste rewardes In courtes where the lawes sholde be truly mynistred and withoute perrialyte the pore widowes and the Orphanes cause is not regardyd true iustice hath hir legge broken and can not come to the consistoryes / where the wicked doth syâ—â— in iudgement and the pore man lyethe troden vnder fote / the innocent cryethe owte / The vngdoly doth reioyse / settethe vp his bristles / and dothe auauÌ„te hym self fe / Where bytter worme woode
with his wyffe Iesabel the Sydonite dyd opresse the beste cyttezyn Naboth by a false quarrell Agaynste whome Elyas dyd immedyately pronounce sentence of deathe But when Achab herde the worde of the Lorde by Helyas / he rent hys clothes / and he couered hys fleshe wyth a shyrte of heare / and he fastyd and slepte in sackecloth / and he walked with hys heade hangynge downe to hys bosome And the worde of the Lorde came to the Prophte Elias the Thesbyte / sayinge Doeste thow not se how Achab humbleth him self fe before me Be cause he so submitteth hymselffe for the cause of me I wyll not bringe that euylle in his dayes whiche I had deuised but in his sonnes dayes I wyll brynge my plage vpoÌ„ his house These be the wordes of the storye of the kinges the third boke the .xxi iiii king i Chapter Neuerthelesse Ochozias the sone of Achab dyd not consyder his fathers mischeffe / as the wycked with Ezechiel do boste in a prouerbe The fathers haue eaten sower grapes / and the chyldreÌ„s tethe Eze. xviii are set on edge But for because he folowed the dedes of hys wycked father the thretes dyd nather moue hym brought vnto his father by the excellent Prophet of god / nor yet the plage of drowthe whiche dyd occupye the lande of Israel thre iii Kyng â—vii Iames .v. yeres and syxe monethes wyth the greate derthe in a maner of all thinges God dyd persequte the iniquite in the kynred folowynge / whyche the father had exercysed before / and the sonne dyd not ameÌ„d after many excellent warninges Whiche thinge in the dedes of the iewes kingedome is manyfestly perceyued For when the iiii â–ª Kyng xvâ—â— state of the people was moste corrupte Ezechias rayninge ouer them a godly prynce But neuer the lesse whiche was not with oute moles or red markes of the flesshe and had in hys courte asorte of vngratyous knaues / as Sobna and other / Esay xxii and the cheffe rulars and masters of relygyon dyd myserablely bewytche the vnluckye people as it is manyfeste in the Micheas .iij. wordes of Esay Micheas brought forth the sentence of God after thys maner in the thyrde chapter of his prophecie Therfore shall Syon for yower sakes be plowed lyke a felde / and Ierusalem shall become an heape of stones / and the hyll of the teÌ„ple shall be turned into an hye woode Shal we suppose God to haue spokeÌ„ those thinges in sporte Was it hys wyll to moue their myndes wyth vayne threatenynges that they myght as chyldren be sodenly taken with vayne feare No truly but the same thynge was declared by Micheas that they had deserued / and that God wolde do vnto them All though wyth no herde condytyon / that yf they wolde repent by the mercy of God they sholde be saued Therfore Sennacherib kynge of the Assyryans dyd compas truly iiii Kinges .xix. the cytye of Ierusalem rounde aboute with a greuous seyge but he dyd not talie it / as Micheas / as Esay / and as other dyuyne Prophetes had thretened wyth the worde of God Why so Verely because Ezechias and Iuda dyd feare the Lorde and prayed before his face And the Lorde repented hym of the euyll / whiche he had spoken agaynste them euen as it was bosted of the elders in the congregation of the people / whiche defendyd Hieremye agaynste the qwarelynges of false prophetes preistes / as it is wrytten the .xxvi. Chapter of Hieremye Afterwarde Iere. xxvi when Ezechias not well remembrynge how he was preserued by the helpe of God from the power of the Assirianes delyuered from his deadely dysease dyd wax proude for the message done vnto hym by the ambassadoures of Babilon iiij Re. xx and showed them all his treasures for a boste a pryde the prophet Esaye dyd Esa xxxix gyue diuyne sentence agaynste hym and prophecied that al those thinges shold be carryd away from thens vnto Babylon ij Chron. xxxiij Whose Sonne Manasses laden wyth all maner of myscheffe was taken prisoner and brought to BabyloÌ„ Neuer the lesse when he dyd knowlege his synnes / thowght ernestly for to ameÌ„de / he was restored to his fathers kingedome playde the godly vertuous priâ—ce But his iiij Reg. xxi sonne AmoÌ„ after the deathe of his father callynge backe agayne the former abolyshed wickednes was shortly slayne in his owne howse of his owne seruantes In whose steade Iosias his sonne was ordined kinge / which hearyng Hieremie and other godly men prechinge of the moste â—iij Reg â–ª xxij and xxiij corrupte state of the people dyd correct with moste syncere diligeÌ„ce the seruyse of god and the politike ordre of the publike weale falne in decaye after the rule of the holy byble Therfore Iosias beynge a lyue the Chaldeis dyd kepe no warre with the Iues But when his children which iiij Reg â–ª xxiij anâ— xxiiij rayned after hym Ichoahaz / Iehoakim / Zedekia theyr Neuye Iehoacin dyd gouerne the kingedome moste vngraciously wolde not be called backe with the preachinges of the prophetes Zedekia his councellers the false prophetes did bothe brynge theÌ„ self fe / also the people the hole countreye vnto destructioÌ„ And yet the moste stedfaste prophet Hieremie which many tymes had towlde before haÌ„de that the cyttye IerusaleÌ„ sholde be taken Iere. xxi xxxij and xxxvij aÌ„â— xxxix of the Chaldeies / that the teÌ„ple aÌ„d howses therof sholde be consumed with fyer / the kynge with his childrene to be haÌ„dled moste wrechedly in the beseygeinge therof wheÌ„ the tyme was at haÌ„de that they sholde be expulsed did promise Zedekia wyth the wordes of god / that yf he wolde delyuer vp hym self fe the cyttye in to the haÌ„des of the chaldeis / with whoÌ„ Eze. xvij he had brokeÌ„ his othe promise before he sholde bothe be gentlely intreated of the kynge of Babylon And the cytye also with their goodly temple and other holy thinges sholde not be destroyed What caÌ„ be brought more clere to declare the proffyt of vnfayned repentaunce Whyche in the laste article of troblesom paine was so greate a socure vnto the Iwes And lest any man sholde suppose the sayde godly vertu called repentance to be at any tyme in this worlde vnprofytable or ouer late euen as it is sayde in the common prouerbe it is to late to spare in the bottome the example of the Nyniuites doth teache To spare in the bottom / that is to say when all to spent vs abundantly For after that God had reproued the moste vngracious myscheffes of the sayde cyttye / and towlde them that Niniue sholde be ouerthrowne wyth in fortye dayes fyrste the inferior people and then after warde the kynge indeuoured theÌ„ self fe very ernestelyeto amende theyer maners And they we returned vnto the mercye of
Rome it selfe was ouercome by them of Bothlande For Rufinus a Frenche man borne Rufinuâ— whome Theodosius had ordeyned to be the cheiffe rulare of the courte of CoÌ„staÌ„tinople / the defence of his sonne Arcadius the Easterly empyre beynge coÌ„mitted vnto hym dyd trayteroufly procure the Gothians to vexe GrekelaÌ„de / aÌ„d he moued the Caucasiane inhabiters to inuade Asia wyth fyer and sworde and other calamites the which warre doth by his owne swynge brynge with it And some wryters do name those destroyers of Asia Isaures / some to be HunnyaÌ„s Hieronimus Hieromâ— â–ª the which beynge at that tyme at BethleeÌ„ was in a maner the noter or marker of all those calamytyes / and he promysynge in the Epitaphye of Nepotianus that he wolde remembre the vnluckye chaunces whiche men had suffred with in two yeares doth reherse the deathe of Rufinus / Timasins and Abundantius and the destruction and wastynge of Asia and India by the newe and that moste crell enemye / whiche cam from the caucasiane rockes But the Hunians and Isaures had now a lyttle before destroyde or spoyled the Romane prouinces And Rufinus his treason beynge knoweÌ„ was slayne at Thessaloma by the souldiours of Archadius whiche lately had bene the retayned warryours and followed the banners of Theodosius and so receyued the rewarde of his treason in the selffe same yeare wherein he inuaded by his foxysshe wylynes the dominion of rchadius / and opened the gates to the caucaseane Turkes / shewed the waye vnto them and by his promyses styrred them vp to destroye the Cristen people Neuer thelesse by this his very vyle vnhappye death he hath lefte an example behynde hym whiche the folowers of the same his falsehed maye suerly looke for / that is to saye / they shall be the porcion of foxes and rewarded with Psal lxiii the betrayers of theyer owne contrey / of libertye / Iustice / relygion / and of the churche of Christe ower kyng sauiour But Gildo vnto whose trusty defence Theodosius Gildo had commytted Aphrica parte of the westerly Empyre whyles he attempteth to take it vnto hym wrongfullye was shortly slayne by his brother Mestezel Mestezel at the commandemeÌ„t of Honorius the Emperour whiche had also commaundyd Stilico and his sonne Eucherius for to be Eucherius headed two yeares before the Gothians had takeÌ„ Rome For Stilico whome The odosius had ordined to be the Gouernoure of the westerly cowrte and to be the defender of Honorius and of the Romane kyngedome had by a cruell craftynes the longer kepte secrete his treason mayntay nynge the Gothians in Italye to the intent that the Kyngedome beynge extorted or taken a waye by violence from Honorius by meanes of the warre / he might delyuer it to his sonne Eucherius the whiche from hys yougth dyd pretende the destruction of the Christen fayth Therfore o yow Christen men marke and prynte diligently in yower mynde this yeare thre hondreth fower score and xix in the whyche Theodosius the right godly prynce beynge taken owte from thys worlde dyd leaue hys Empyre deuyded / and his sonnes beinge far vnlyke Arcadius Of whom Arcadius was so folysshe and destytute of all goodnes vertues / mete for a Christen kynge / that his wyfe named Eudoxia mouynge hym vnto it he Eudoxia bannyshed the greate clercke and moste holy man Iohn Chrysostome beynge byshop of the churche of ConstaÌ„tinople And Honorius receyuinge newes at Raueâ—na Honorius that Rome was loste merueled greatly that Rome his play fellowe had so shortly loste the victorye with whom the daye before he had mexely played This worde playefellowe cam more redelye into his mynde then the towne of Rome the whiche now longe afore had suffred very greate assaulte In the same yeare thre not defenders or gouernoures but traytours receyuynge the comoÌ„wealth dyd myngle or myxe all thinges with maÌ„slaughter and spoyles that theyr tyrannye myght be made stronge vnto them / euen as it were with sure bulwarkes and brasen walles In the whiche moste wycked inuentions Rufinus Rufinus Gildo and Gildo yet neuer thelesse were by aÌ„d by oppressed And in the same yeare the Caucasean gates were vnlocked and set wyde open the gates of warre the gates of greateste calamityes And the turkes beynge called owte of the hydeous rockes / dyd begynne with owte any certen captayne / with owte lawes / and with owte lerninge to spoyle robbe through Asia The same yeare god showed fourth his wrathe by the heauens and dyd prycke men forwarde to amendment of lyffe beynge the onely and moste suer waye to eschue the euills hangeynge ouer theyer heades For truly the elemeÌ„t was sene to burne And the erth trembled with Prodygiâ—us signes aÌ„d woÌ„der full tokens greate mouynges by many dayes to gether Also before Theodosius dyd orden before haÌ„de that Honorius his sonne sholde be constitute in the same place where in he had fyrste wylled Arcadius to be partetaker of the kyngedome the sonne sodenly loste hys lyght Furthermore abowte the deathe of Valentinianus to Valentinianus whome Theodosius bequethed his sonne Arcadius by .xxx. dayes continually a fyrye doue appered in the elemeÌ„t For God whiche willeth not the deathe of a synner but rather that he sholde be conuerted and lyue / doth styrre men by wonders and significations of euylles / that in tyme they sholde marke theyerlyfe / how that it doth agre or varye from godes coÌ„maundementes / and that they sholde consider the nature of god / and the worde and the examples showed agenste incurable synners / and that therby they sholde lerne what sholde be necessarie for them to do / and that they may eschwe the vengeauÌ„ce to come For what doth it appertayne vnto me to speake of the haynous dissemblinges or of the backbytynges of the rulars of the churche and of the moste corrupte maners of the ChristeÌ„ people in this tyme seynge that the same may be knowne by the tenth booke of the ecclesiastical historye whiche is called tripartyte And also by the wryghtynges of Ierome / Ambrose / Augustyne / Orosius Chrisostome and other whiche do often and greuously rebuke the synnes of these tymes Therfor the Turkes affayres seme conuenient and necestarye for to be towched here and there as it were by leapes / yea that brieffely vntyll ower tymes For wheÌ„ the Turkes abowte the space of two hondereth yeares had inuadyd the scatered regions of the christeÌ„ men / and after the maner of theues with owte dominion / with owt lernynge and lawes / with owte any captayne and therfor by an vnknowne name when they had I saye by startes inuadyd prouincyes and beynge laden with theyer praye returned home at the laste in the tyme of Mauricius the emperoure theyer name was knowne in Mauricius Europe and Asia For Mauricius a man full vngodly holdynge the empyre of constantinople / a greate conteÌ„tion than stirred vp amongste the patriarchs
not be destroyed yf ten righteous men might be fownde in that cyttye / and lyke wyse in Ieremye the fyfte chapter Go ye rownde aboute Ieremy v the wayes of Hierusalem and beholde and consyder and serche in the stretes therof / yf ye can fynde one man that doth equall and right or seketh for the truthe / and I shall spare that cyttye is not so to be taken or vnderstonde in this sense / that god is wounte to spare many wicked and vngracious lyuers for one or .ij. good men of excellent vertu / for Hieremye and Baruch Abdemelech other moste godly men ware at Hierusalem 4 Re. xxv â–ª / wheÌ„ it was destroyde of Nabuchodonosor Also Ionathas which was a man noted in holy scripture of so mocke vertu as no man more was slayne to gether with hys cursed father Saule fyghtinge strongly agaynste his enemyes the Palestynes / whych before tyme beinge acompanyed 〈…〉 xiiij but with one onely maÌ„ his faythfull esquyer or the bearer of hys harnes had ouerthrowne the tentes of the sayde his aduersaries / and put them to flyght But then do godly men resiste the wrath Exâ— xxxij of God / euen as dyd Moses to whome the Lorde sayde Suffre me that I maye destroye this people Then do they stande in the gappe of the broken wall / left that any plage shold inuade the people Then do they defende their cyttyes with stronge bulwarkes / and make intercession for the people when they onely represent / not theyr owne syngulare goodnes / but How and wheÌ„ good men may staÌ„de wyth theyr prayers / betwene the people and the wrath of God also the goodnes and vertu of the people wyllyng redy to amende their lyuyng When they be not accepted onely for theÌ„ self fe / but in the name stede of al the cyttezyns / and that they may haue lybertye in the place of iudgement / in the commoÌ„ couÌ„cel / in holy assembles and coÌ„gregatioÌ„s gathered to gether to speake and saye their mynde frely of relygyoÌ„ and of righteousnes / and innocencye of lyuynge to be renewed For then ther remayneth some h 〈…〉 e of better amendement and a signe of some vertu / labouringe and stryuinge to breake forth into light / whych God wyll not put owte but doth socoure it / nouryshe it / helpe it / that it may brynge forth it selfe / and growe vp vnto rypenes and plentyfull frute And it is a thinge alienate or disagreable from the disposition Esay xliij Mat. xij of Christe owre kynge that he sholde breake the brosed rede / or els quenche the smokynge flaxe As on the other syde or contrary parte Salomon gyueth warnynge in hys Prouerbes that wycked me Prouerb â–ª xxix brynge a cyttye vnto confusioÌ„ And after hym Hesiodus the Poete confyrmeth Hesâ—odâ—â— the same / whyche dyd wryght this verse Saepe luuÌ„t ciues quicquid peccatur ab vno That is to saye All the hole cyttezyns do many tymes suffer for one mannes offence Not that the iudgement of God is agaynste the lawes gyuen by Moses which neither doth ascrybe the vngratyous dedes of the father to the chyld / nor Ezâ— xviâ— the cursed offences of the chylde to the father / that the one myght be slayne for the others trespasse / but for because there is for the moste parte a coÌ„mon participatioÌ„ amoÌ„ge cyttezyns being partetakers one of an others iniquite / for that the wicked offenders be not punysshed / nether yet a iuste measure set vnto the murthâ—rynge mischeffe of them sodenly inuadynge the publike weale Wherfore by the rightous iudgement of god / for the rauesshynge of Dina Iacobs daughter not onely the Genesis .xxx. iij. lecherous yonge maÌ„ Sichem beynge the Author of that vngratious acte but also his father Emmor beynge to fauorable and all the hole cyttye were vtterly destroyed of Leui and SymeoÌ„ / whiche did cruelly reuenge the fowle iniurye done vnto theyer syster The noble cyttye of Troye and all the kingedome of Priamus Troye was destroyed for the synne of Paris the sonne of Priamus was wholy wasted with ten yeres batayle for the mischeffe vnpunysshed of his sonne Paris / whiche had taken away Helene the wiffe of Menelaus his hoste a GreciaÌ„ / and king of the Lacedemonyes WheÌ„ the ambasadoures or messengers of Dauyd were put to rebuke and spytefully intreated of Hanon the kinge of the Amonytes commaundinge the one halffe of â—j Reg. x. theyer berdes to be shauen / and theyer garmentes to be cutt in the mydle euen harde by the but tockes of them not onely the couÌ„cellers of that euyll dede were punished / which had prouoked the king therunto but the kynge and all the people beyng defiled with the lawes of the heathen dyd suffer horrible punishement of the moste righteous kiÌ„ge Dauyd The cittie of Carthage hauinge spite at the domion Carthage of the Romanes and an obstinate folower of theyer example in laboringe by conqueste to subdue nations was vtterly destroyed aÌ„d ouerthrowne because that in tyme it dyd not resiste the councell and furye of theyer Duke Haniball Because the Gaabites wolde not delyuer Iudg. xx the wicked cyttizynes to be iustly punyshed vnto the Israelytes requyrynge to haue theÌ„ not onely those fewe whiche by force had oppressed the Leuites wyffe / dyd receyue the rewarde of that horryble dede but also the towne of Gabaa and all the tribe of Beniamin whiche had put on harnes vnto the defense of that fylthye myscheffe dyd perysshe wyth slaughter vnto the nombre of syx hondereth men And O the holye and wonderfull iudgementes of God For the faute of one cursed theffe whyche had vsurped vnto hym self fe a clooke .ij. hondreth syeles of syluer and a tonge of gowlde of fyftye sicles weyght beynge part of the excommunicate thinges of Hierycho whyche Iudg. vij were not destinate of god to be gyuen to the pore / nether yet to be reserued vnto the holye treasurye / but to be burnte wyth fyer the hoste of Israel was turned to a most shamefull flyght at Hai / a great sorte of moste strong men beinge slayne Nether coulde the wrath of God be pacyfyed with any other ende / then wyth the death of the cursed these Achan Chapt. xv VVhyche thynges for as moche as they be eueÌ„ so o ye Christen men what hope of recouerynge owt of the Turkes possession owre regyons taken awaye / or els to howlde them styll that the prouydence of the Lorde hath lefte vnto vs doth there appere ether in ower warres and councells / wysdome / ryches / or in the felowshyppe of godlye men / whom I dowte nothinge to lye hyd in the Christen churche / and to praye wyth feruent deuotion / that the walles Psal li. of Hierusalem maye be buylt agayne Or ells what hope can we haue in the power and helpe celestyall / seynge that cruell myscheuous dedes
are newlye commytted euery daye / with monsterous lustes of the flesshe / intollerable dysceytes / inuasyons of theues and spoylers of contreyes / robberyes / burnynges / sacrilege And the Authors of soche euylls be not sowght forth wyth iuste dylygence And when they be discouered / manyfested and knowen They be not punysshed wyth dewe correction / yea they be garnysshed wyth moste noble names / honours / and rewardes They occupye the holy seate of iudgement / they be partetakers of the commmon councell / when any thinge is sayde / done / or treated of the publyke weale / of religyon / of ryghteousnes / and of the glorye of Christ the sauyoure But those men whych studye to lyue in Christ and to be farre awaye from the disceytes of Antichrist are holden and proscrybed A thing◠to be lamented of all mē that haue one dropp◠of Christ◠bloode in their bodyes for enemyes of the churche and of the publycke weale They are appoynted to be destroyed wyth blooddy decrees and the slaunder of those men whyche to accuse them falsely receyue for theyr labour the fourte parte of their goodes so that they haue nothynge any where in saffe garde / nothynge wythowte greate perrell / in so moche that they be constrayned to defende theyr lyues / theyr fame / and their goodes in pryuye corners / and they maye lyue more saffely in the dennes of wylde beastes then in the temples of Christianes / and they suppose verely and not withoute a cause that it standeth them in hande to be more myserably afrayed of the Preistes and pastours of the churche then of the Turkes and Tartarians The contynuall cryinge one with an other of them that be oppressed / banyshed / driuē owte of theyr contreys / spoyled / noted wyth markes of infamye wyth owte deseruynge / tormented wyth the boocherly exeqution of the hangemen in prysons and dongeons is euen now gone vp in to the eares of the lorde of Sabaoth Yea euen now theyr lamentable gronynges and moste greuous syghes do occupye the eares of the lorde whyche alone by hym self fe considereth Psal ix theyer paynes and sorrowes so that the prayers of Hypocrytes cryynge vnto hym can not be herde There standeth in the syght of the lorde a watterpot fylled with the teares of wydowes / of fatherles childerne of them that be naked / of oulde men that haue loste theyer childeren / of them whiche are put from theyer heritage / and are vtterly forlorne / of those congregations whiche beynge destitute of faythfull flockefeders are destroyde by the bypathes of deathe And it maketh that the moste mercifull eyes of god ower father doth not beholde ower miseryes Many and often tymes yea euen daylye do men headed wyth swordes / strangeled with halters / drowned wyth waters / tayed or cheyned to postes / burnte with fyer / buryed quycke ascēde vp to the celestial felowship aboue which maketh god sore displeased angrye with vs / and all his angelles and other sayntes / and also they styrre vp agaynste vs heuen / erthe / fyers / sees / floodes / wyndes stormes / tēpestes / and in conclusion all the worlde For whye It is not the crueltye and tyrānye of the Turkes that fyghteth agaynste vs but the wrath of god from aboue is sore kyndeled and waxeth cruell vpon vs by a cruell people The Turkes brynge not in warres vpon vs so that ower garisons of men and con̄cell may not turne them awaye but god the Lorde of powers and the maker and gowernoure of heauen and erth fyghteth agaynste vs. The hande of god / the plages of god are strycken into vs. Solimanne is onely the whyppe with the whych the holy and Solymāne now Emperoure of the Turkes is a scourge sent of God for owre trāsgression ryghteous Lorde dothe beate and scourge vs for owre vicious lyuynge He is the rasoure wyth the whych he hath determyned to pare vs to the quycke He is the sworde wherewith all the transgressors of Gods lawes be slayne He is the fell and vengeable instrument wherwith we muste ether be amended / or els be vtterly destroyed And to hope for an ende of those plages beinge indued with soche euyll maners / soche peruersyte / and soche hardenes of mynde as can not repent the nature or disposition of god / the thretenynges of god the warkes of god / and the examples of all tymes doth so greately forbyd it that it can not also be right to desyer it For truly it wolde growe vnto a sure and moste greuous destructiō / because that in processe of tyme we sholde be confirmed in ower mischeuous dedes and wicked auncient customes and ordinaunces and in a lyffe fyghtynge clene contrarye with gods preceptes And we sholde be perswaded that god were the alower of ower moste vngratious actes Nather sholde any thowght or consideration / no not the lest that might be / come in to owre mynde of chaungynge the wayes of ower moste corrupte lyuynge What proffyt therfor sholde the captyued Christianes take of ower victories whiche by owre example wolde turne the fredome of theyr bodyes delyuered from bondage in to the licence and facultye of carnall luste / pleasure and concupiscence What proffyt sholde the Mahumetanes take being ouercomne or losinge the victorye whiche beyng wrapped in no lesse tyrannye and more profounde superstitions sholde be made the chyldrē of helfyer more by doble then they were before What Mat. xvi sholde it proffit vs to wynne all the hole worlde and to loose ower soules ▪ How moche sholde the knowlege and glorye of Christe the kynge be promoted by owre vyctories and prosperous fortune whyche also maketh werye and ouercometh the hartes of wyse men seynge that vnder the hande and rodde of the lorde / and the wonders of nature also makinge vs a ferde / and that with manifeste significations of greuous calamytyes hangynge ouer owre heades / that I may in the meane tyme kepe sylēce of the lordes most louyng requestes / wyllyng vs to the contrary we lede ower lyues in soche saffegarde and intemperancye that we declare not ower selffe any thinge at all for to regarde the studye or exercyse of the Christen doctryne of syncere godlynes / and the deuoute exercysing of vertues and innocencye But yfit were owre mynde to be turned to the lorde correctynge vs and to come agayne in to the kynges hye waye whiche ledeth vnto felycyte / from the whiche we haue strayed Mat. vij very far of vpon the right hande and Deut. ◠the lefte hande / and that we were pleased to haue the doctrine of Christe the Lorde and of all his Apostles and moste holye Prophetes the onely rule bothe of true vnderstandynge and also of lyuynge well and vertuously / whych thinge as it is necessary / so is it also easye / moste sure and worthy for the Christen professiō we sholde sone haue experience what greate dyuersite there is
dyd tell before hande Iosephus that there sholde be sygnes in the sonne and the mone in the starres But Iosephus a writer of storyes / reherseth not a fewe of those wonders whiche the Iudgement of God had prophesyed before Abowte the descendynge of Iacob in to Egypt wheÌ„ the afflictioÌ„ of the Israelytes was now at hande of the whiche god had Gene. xv warned AbrahaÌ„ ij hoÌ„dereth yere before One man that is to â—â—ye Ioseph the sonne of Iacob Redâ— the storyâ— Genesis xxxvii aÌ„d xxxix The Lorde dyd ouerthrowe one man of moste excellent vertu wyth wonderfull mysery and calamytyes / that by the example of his pacience the people of god sholde be encouraged for to perseuer in afflictions whiche the Lorde had prohecyed to come And he also promised that ther sholde be an ende of all those trobles and that they sholde be delyuered with glory and greate riches from that nation / whiche with cruell tyrannye had oppressed them Also the children of Iob beynge destroyed with the fall of an house / his ryches taken Iob .i. ii from hym by the Sabees Chaldees Theues and Robbers / hys body tourmented with botches from the sole of his fote to the toppe of his heade / an vnkynde people contemnynge hym whome he had rewarded with infinyte benifytes / his freÌ„des accusynge him as a wycked creature / and his wiffe prouokynge hym for to curse god â–ª Iob had none other hope of healthe lefte him / then that he knewe his soule sholde be conserued in the hande of almyghty God / and hys bodye to be restored vnto glorye in the resurrection of the deade / and to optayne euerlastynge beatitude Wyth the whyche hope he stode inuyncible and full of corrage agaynste all the assautes of hys enemye the dyuylle / And that the Israelytes commynge afterwarde into the lande of Egypte for a lytle whyle to be straytely corrected and all other the true worshippers of god sholde beholde more clerer then the light that the hope of them is not vayne whyche permytt and gyue ouer theÌ„ selues all to gether to the goodnes of god Iob was not onely delyuered from all hys plages / but also he dyd optayne here in the erth greater felicite by doble so moche more then he dyd possesse Iob. xlij before And wheÌ„ the sayde Israelytes dyd eueÌ„ now grone vnder the yoke of Pharo or ells rather were baked in the ouen of Exo. ij ilj afflictions / whyles Moses a man sted awaye for the death of the Egyptian / dyd fede the cattel of Ietro the preiste of the Madianytes he dyd se a busshe burnyng which not wythstandynge was not with the fyer burnte or consumed And approchynge What the burnyng busshâ—â—yd portendâ— and signifie nere vnto it / he herde an angell / speakynge in the busshe with the wordes of God / that he dyd beholde the affliction of his people and had herde theyr crye / that he wolde lose or set them at libertye Which thinge being sene / the Lord showed to Moses the people of Israel / whych being vnto the Egyptians very odyous and as it were full of pryckes / and also rough with the thornes of vyces were therfore exercysed in greate calamytyes Neuerthelesse they were not yet all to gether destroyde / no nor sholde not be of the tyrannye of Pharao / God beinge present in the myddeste of them / whose prouydeÌ„ce dyd not fayle them / how soeuer they were troden vnder the fete / nether wolde he suffer any thynge to happen vnto theÌ„ that dyd not brynge moste greate proffyt But lest my oration sholde wander to farre of in the explication of wonders / I wyl be coÌ„teÌ„ted wyth these fewe before expressed / seinge that they proue sufficieÌ„tly monsters and wonders / and prodygyous signes and tokens and these stranÌ„ge warkes in the world not to be vayne / nether yet with conteÌ„pt for to be demitted For why they be as the tokens of God / which brefely and as it were with a short quicke senteÌ„ce do put before owre eyes the celestiall Iudgement of mennes affayres / and they coÌ„maunde vs to compare owre maners and this present lyffe with the disposicion and wyse sayynge of diuine scriptures and with the warkes of the lorde done before tyme. And so to pyke owte a sure senteÌ„ce what is to be looked for god or euyll For as godly and obedyent childerne when they se theyr father / to houlde vp his fynger / to becken with his heade / to wynke vpon them / or when they here him whistle are moued in their mynde to coÌ„sider diligeÌ„tly by the disposicioÌ„ maners of their pareÌ„t by soche thiÌ„ges as he hath done spoken before tyme what he wolde in that present for to be ameÌ„ded takeÌ„ hede of / so that they waÌ„der very seldom or ells truly not far of from the marke / all whiche thinges truly moueth not a frowarde and a stubberne childe any thiÌ„ge at all no not thus moch eueÌ„ so god striketh stirreth vp the myndes The miracles of nature are signes gyueÌ„ of God to make â—s citcâ—m â—pecte in the conspâ—eratioÌ„ of his diuine pleasure of good meÌ„ with the miracles of nature that firste they maye serche examine them self fe theÌ„ afterwarde the state of the publike weale so farforth as it may be manifeste or knowne and that they may compare it with the nature and worde dedes of god rehersed in the table of the holy scriptures other faythful histories By the which respect of the lyffe of men of gods will aÌ„d pleasure a more sure senteÌ„ce iudgemeÌ„t is gathered far awaye / theÌ„ Astronomers do pronosticate by the aspectes of the Planetes Where of studie spryngeth or rather is increased / of pleasynge god with vertu / with innoceÌ„cie of maners / with almous dedes / with prayers and other holy officis What may we therfor suppose the firie doue in the ayer for to haue signified / that I may passe ouer the defectioÌ„ of the sonne / the quakynge of the erth / the burninge of the elemeÌ„te and other thinges / wheÌ„ as Maximus Arbogastes / Eugenius / and certen other false desirers of tyraÌ„nie were the firste players of that fatall tragedie / which Ruffinus the caller forth of the Turkes Gildo and Stilico had moued Before the face of all the worlde there appereth a firie doue that euery maÌ„ myght â—e / whiche some time bereth the figure of the holy goste the gyftes of his grace / wherfore A declaratioÌ„ of the fyrye done what she myght portenoâ— and lignyâ—â—e it is wrytteÌ„ that the sayde holy spirite dyd reste vpoÌ„ owre Lorde beyng baptized of Ihon in the lykenes of a doue Also a doue sent owte of the Arke of â—oe brought gladde tydinges / the waters of the floodes fallynge awaye and the wrath of god remitting it self fe Sometyme a doue figureth