❧ A Godly consultation unto the brethren and companions of the Christian religion. By what means the cruel power of the Turks/ both may/ and aught for to be repelled of the Christian people/ Theodore Bibliander being the Author. ❧ Thou shalt also find here (most gentle Reader) of the reasons where with a firm and sure concord and peace in the Church/ and the Christian public weal may be constituted/ and of the first beginning and increacementes of the Turks dominion/ and also of the superstytyous and damnable law of the Mahometans/ and of other certain things most worthy truly to be red and considered.  The horse is prepared against the days of battle/ but the Lord alone giveth the victory. Proverb. xxi  

To his most deretly beloved brethren the faythull worshippers of our Lord jesus christ/ Theodore Bibliander wisheth grace and peace from God the father.  
WHen of late days the sad tidings of the destruction of hungarye had brought great sorrow unto all good men: that thing which Christen godliness did require/ and that I could only do in such great calamities I did it/ that is to weit I was very sorry for the misfortune of our men. And I besought the Lord he would spare his people/ which he had redeemed with te blood of his only begot ten son/ & that he would not proceed on still to be revenged upon us/ according to our deservings: afterward I did begin to consider in my mind one thing of an other/ by what means we might resist these evils waxing fervent & so to heal the wound received/ that here after more deadly wounds be not gynen unto us: Wherefore when all the speech of te vulgar people was consumed in these urgent evils. And the chief men & rulars of cities did hold many councils to conserve the public weal/ I did suppose it not to be a thing alienate & agen●●e the ●●yce of those men that do apply ●eri●n●e and namely the holy scripture if they did describe some firm & sure reasons of holding war against the Turks lying so grievously over Germany/ that is to say the tower of Christian 
Mathematical masters are which be cunning in Aulgry me/ music/ Geometry and astronomy.  doom. Although the Mathematycall clerks and masters of astronomy do take upon them the fore knowledge of wars thorough the trientall & Quincuncial aspects of jupiter/ Saturn/ and Mars/ & of other Planets/ and express the causes & chances of them/ and accomplish the same with a natural sharpness of wit/ & as men expert in some certain use of things: yet would Alexander discrete & sharp 
Alexander.  in correction the most noble Prince in the feats of war/ chiefly use the council of the old excercysed soldiers: Never the less I do judge much better counsels: to be required by right of those men that be studious of divine scriptures. For the divine laws befuge forth the levity even the minister of religion in to the former part of the host/ & they 
Nun. i. duty. xx Nun. x.  do set him between the multitudes now standing round about in their array/ and with the hoorse sound of the trumpets they do minister a 〈…〉 ●●●ce to the wars waxing hot/ that it may be printed in the hearts of all good men/ not to be chance and blind fortune/ not to be inconstant or sliper Mars which 
Mars is feigned of poets to be the god of battle and it is also one of the planets.  rashly myxeth together the troubles of war/ but that it is God the governor of heaven and earth/ which by judgement & sure reason giveth unto some men merry victory/ & turneth an other sort unto flight: And that religion with out the which no thing can be govenrned well and happily hath in battle the chief use/ as in the most danger of the public weal: Also many sermons of the prophets dispute of the causes & chance of wars: and even this matter as a thing propre or specially pertaining unto divinity doth Hieremye knowledge unto Hananiah the son of Azure/ saying/ the prophets which were before me and thee/ 
Heir. xxviij.  from the beginning/ & did prophecy upon lands and great kingdoms/ of war and trouble and hunger/ or else of peace/ were proved by this/ if God had sent them in very deed when the thing came so to pass which the Prophet told before: More over many ministers of 
Constantine  holy doctrine/ after the coming of our lord did not abhor from the pollytyck rules of keeping war: for that I may pass by: How that in the tents of constantine 
Constantyne.  the great/ every pavilion of the soldiers had learned men in holy things how▪ Bernharde the abbot was the author 
Bernard.  of bearing harness against the Saracecens: That I may hold my peace of the Innocencianes/ and the Eugenianes and such other trumpet blouwers of out landysh wars: saint Augustyne the greatest 
Augustyne.  master of divinity in his questions to the book of joshua doth almost explicate the whole reason to keep battle godly: saint Hierome also writing in Bethlem the 
Hierome  same time wherein the Turks did waste most cruelly the lesser Asia/ & a part of Syria/ and at the last had killed all Syria/ araby and Egypte with fear/ did show that the sins of the Christian people were the cause of that plague/ and that there was no sure victory and health to be looked for/ before there were a return unto virtue and righteousness: The council of the which most wise and also most holy man if our fore fathers would have used a great while ago: We should have had all germany fire at this day from all the fear and weapons of the Turks and also all Europe. Neither should the sect of Mahumet have obtained the greatest part of the world inhabited. And Christ the wisdom/ righteousness & power of God/ should have been preached in those places/ where as now lying falsehood and mad superstition doth exceedingly rejoice and triumph: Therefore I following the example of such men all though with a long space between/ have judged it a profitable thing/ if I should bring unto my brethren not so much a new council as to renew an old: Which thing shall worthily have now the more weight or be the better pondered after that it is known by a proof so many evils being overcome what skill it is to obey him that giveth good warning. But my oration was to be aplyed some thing more nearer unto ower times/ and the description was to be made of those reasons/ with the which a sure and contynu all concord might be constituted in the Christian congregation. Of the first beginning and increasynges of the Turks dominion/ of the superstitions of Machumet/ and of other certain things: so that my oration hath received a long measure and is largely drawn in length which thing never the less the greatness of the business did require. But if the speech or style there of shall seem unto any man to be uneloquent/ let the same parson consider that it was not my mind here for to trifle with the flowers of Rethorycke/ but to bring rather faithful than painted glittering council unto things afflicted. Bitter rebukes or taunts do some where offend and ripe putrefied botches are lanced with an hard knife/ but necessity did require it. Or else I am not so ignorant of things that I know not what the affections of some men desire to hear and what a sweet mischief flattery is/ the 
flattery is a sweet mischief.  very destruction of Kings and of the public weal/ as Arrianus saith. And I 
Arrianus  am endued with such a natural inclination and fortune that my desire is to have the good will and favour of every man. But yet for all that their diseases must needs be told them that the medicyns may the truelier be ministered lest some so den destruction should fall upon us/ whiles yet we cry peace peace daubing a wall with untempered mortar which the 
jere. viii. Ezec. xiii.  overflowing waters of the lords wrath may overthrow. Nevertheless what so over be the sprite or mind of this writing/ I will be judged of godly men/ so that they which have any better reasons let them gently distribute them: And they that have not/ let them gladly use these with me in silence and hope tarrying and abiding the saving health of our lord God.  
Far you well/ from Zurik 1542.   

The consultation of Theodore Bybliander unto his companions of the Christian name/ how the cruel power of the Turks is to be resisted.  

The i Chap.  ALl though I do not doubt (good Christian brethren) that there be many which both in their Godly sermons and also in their general councils do with diligent and convenient communication express all the reasons wherewith the common wealth of all Christendom might be defended from the cruelty of the Turks/ yet never the less the same consultation seemeth unto me to be so indifferently pertaining and common to all men which do profess the name of the high emperor christ/ that no man's study ought to be taken as vain and unthankful which gently 
The authors good will ought not to be contemned.  bringeth forth to a common use what so ever council/ help or succurre he supposeth to have found either by study or inquysition. For saying that in the time of tempestuous upswellynges of water/ or shipwreck/ fyeror otherlike calamity of men. Right acceptable unto us is the good will and diligent labour of those men and thanks worthy which willingly do run to help us. Although in the mean time there be many other sufficient and enough to preserve and deliver us from the apparel objected. How much less will good and wise men refuse the office and council of them which in the times of war and trouble/ as it is even now (if ever there were any wother) endeavour themself to do what they can for the public weal turning all theyer words and thoughts to the health of the same that it might be recovered conserved and increased? And therfore●o ye wise men wiche know the laws and custom of the church my trust is that none of you 
The Author's first request.  will ascribe the vice of pride unto me for that I do enterprise to declare my mind (this book given abroad) of the great and most weighty matter in the which so many excellent men of singular wisdom/ virtue/ wit/ and learning are busily occupied. But rather will attribute it to the part of honesty because that I retaining faith in ower lord and saviour jesus Christ and believing his universal people that is to say his catholic church/ do apply my mind to bring those things in to remembrance which I have learned out of divine scriptures and the books and words of most wise men to be most profitable to the preservation of the Christian common wealth and namely in this time in the which the most cruel enemy of all Europe lyenth grievously in our necks. Neither truly have I purposed with to bitter words 
The Author's purpose and intent.  to persecute the Turks affairs/ deeds or manners which they have done at any time either to cruelly or injustly. And so to provoke our men to the more hatred of that spiteful nation/ saying that unto noble things godly enterprises virtue is rather required then rash desire to be revenged. Nather go I about to incense or move the rulars of cities to proclaim bloody war to hotly and out offtime against the Turks. Neither yet will I persuade them to take truce with the most fierce adversaries of true religion. Nather of them bothewil I do in this state of things and as the world is now/ all though I had great plenty both of wit and eloquence/ the which being proved of some men (alas for sorrow) with little circumspection hath brought the people of Christ in to extreme dangers and most bitter sorrow the great and rich kingdom of Hungary lately being lost: the which very often and alone by itself hath in times passed strongly defended/ sustained/ and repressed the most grievous assaults of our cruel adversaries: But all my purpose is with plain and evident truth (which thing both time and manners doth ever more require) to open the causes for the which we have kept war so unhappily these many years with this 
The things to be entreated of in this book.  cruel nation. And how that by our vices which brag and crack in vain the most worthy name of christ/ and have no deeds of holy living agreeable to the same/ the monarchy of mohammed with his superstytyous and damnable law hath grown up after this terrible manner. afterward I will show that it is not only a good thing and an honest/ but also an easy thing and a necessary/ to cut of the causes of our evils and plagues: And last of all I will declare with what weapons and by what means the enemies of Christ'S name both may and aught to be overcome.   


Chap. ij  ANd first of all that the beginning of all these wars/ captivity/ oppression/ and all plagues which the Turks have brought upon Christian people may be clearly perceived to be in ourself/ which are Christian men by name only/ & not in deeds and living/ it shall be necessary to compare the ordinances and discipline and manners of 
Hour manners with the Turks must be compared.  hour adversaries in some part with the virtues and vices of hour men/ taking an example at the Apostles and Prophets/ which many times by such a compendyous way did bring the followers of godliness into a more inward knowledge of themselves/ so that they might make them to behold in the life of other strange nations/ as it hath been in a glass what is foul or honest/ what is good or evil in men cloaked/ cowled/ and hooded with titles of names of holiness/ and how much every thing consisteth in his own kind/ for by the demonstratyon of comparison it is more evidently seen what so ever they would know or not know either by ignorance or dissimulatyon/ looking upon the precepts and judging themselves to favorablely. Therefore if it shallbe known the same ungracious deeds which we abhor in the Turks/ or else such like/ ye or greater myscheffes to be done amongst Christianes'/ & that freely or without any punishment. Again those virtues which are prescribed of our master & great Emperor jesus Christ to be more gently nourished & excercised amongst the part takers of Mahumets superstition & enemies of Christ'S cross then amongst feigned & false Chrystianes': it must needs be granted as I suppose this fierce and cruel nation by the righteous judgement 
Mark this well for it toucheth the quick.  of God to be stirred up and brought upon us/ which might reprove our perversity and take just vengeance upon us/ because we have contemned and trodden underfote 
The power and vertu of the Christian religion.  the law of our god and Christian religion. And therefore at the same religion must I begin to declare my mind whose power is known to be very great in all degrees both in magistrates and 
The poets do say ●e that because Or o●nothe●s has made a man of clay and 〈◊〉 ●●er 〈◊〉 from heauē●●● life into him. jupiter sent Pandora a woman with a box full of alkyndes of diseases unto him/ but he refused it/ whose brother Epsmetheus opened it/ a● than all manner of sicknesses flew abroad.  private persons/ in war and peace and in every age and condition of men. The which also whiles it is kept whole & inviolate delivereth kingdoms/ nations and cyryes and all men from evil. But being corrupt/ it openeth as it were the box of Pandora and poureth abroad all manner of myscheffein to the world. More over as we know that there is but one only holy and true everlasting and living God/ so do we confess that there is but one only holy and true religion/ which of Christ the son of God & of the virgin mary the only mediator between God and man is called Christian. And it containeth an everlasting covenant that the Lord is our God and we again his people holy and consecrated/ with, out the which fellowship or cummunion of saints with Christ best and greatest/ there is not granted of God unto men any felicity or promiss of blysed life. But the wrath of God 
The definition of ● religion.  and all manner of calamities with death at the last and extreme misery. Nether can I for the medyocrite or little quantity of my understanding in few words better define religion then to be as I might call it a life or a living nature and a virtuous dysposition put in to men by the word of God/ which maketh men to be truly mice good/ & blessed/ for why it bringeth most true and sure knowledge of the greatest goodness and also of the only good God and his true worship and maketh us pleasant and acceptable unto him/ and styrrethe up the mind with holy affections towards God and men: and also calleth vake our minds from those things which be contrary to gods divine pleasure & therefore ought they to be taken as filthy and unhonest Furthrmore it maketh constancy to grow in our breasts/ lest we taken with the love of the vain flattering kind or shadow of good things or else with the fear of any misfortune hanging over our heads/ might be carried away/ 
The praise and commendation of religion  with every wind from those things that be very virtuous and good in deed/ out of the which fountain of religion floweth and cometh all offices and noble acts/ and all that integryte or innocency of living/ virtue and conveniencye which is called holiness. This giveth power and goodness to the laws. This giveth authority unto the magistrates and maketh the people to be justly obedient/ when at the commandment of theyer celestial father and lord of heaven and earth/ they give unto every man what so ever is dew/ whether it be honour or tribute custom or rent or any other thing. Religion alone maketh a good King/ a good consul/ a good alderman and counsellor/ a good minister and doctor of religion/ a good cittizynne/ a good soldier a good merchant/ a good husbandman/ and a good workman. Religion coupleth men together with most holy bonds/ both the magistrates and the people committed unto them/ the parents and the children/ the husband and the wife/ the cyttizynne with the cyttizynne to be friends and fellows/ and bindeth the soldiers to their captains & the people in whose name the battle is holden with most holyeste leagues and oaths to suffer together strongly and like men what so ever fortune chanceth unto them. And that I may once in few words utter my hole mind Religion is an infinite treasure 
Religion briefly di● fined.  of all good things which no portion of man's life may want no more than the body may be with out the soul which is the only cause whereby it moveth/ or the world may lack the light of the son. Therefore how many so ever have 
All godly men of all worlds were chrianes.  benein any world or in any nation/ good and wise men and the friends of the immortal god/ & in conclusion ascribed and numbered to dwell amongst saints They were ever Christianes' which truly by the word and son of god/ by the wisdom and truth and goodness of the celestial father have by election and free gift obtained both wisdom and goodness and that same thing which is called blessed & everlasting life, Nether are those men forbidden or prohibited from the fellowship of Christianes' which were not marked with the outward badge that is to say were not baptized in the name of Christ or Messiah/ saying that Adam and after him the wother patriarchs even the most holy men truly were called in the holy scriptures the true worshippers of the lord and the servants of god/ but yet not Christianes'. Nether maketh it any matter by what way or by what means the son of god was declared & known unto the heathen/ whether it were by the scripture or preaching of any man/ as of Enoch or Moses. Whether by the contemplation of gods meruelus handiwork in any part of the world declaring him to be the most wise and chief workman and maker of the world best and most mighty. Whether it was showed them by the revelation of Angels or by the only finger and work of god without, the help of any creature coming from the lord/ that is to say by the holy and coessenciall spirit of god/ so that they obtaining by the word of god necessary wisdom unto salvation did possess and declare themselves in deed to be the children of god & cittizynnes of the new jerusalem 
reve. xxi.  which descendeth from above/ so that they were members of the true and primative church/ whose names are written in heaven/ which church truly is neither ended in the spaces of times nor yet interrupted or cut asondre with the limits of places/ nations/ tongues & dominions.   


Ca.. iij  But for because man is composed or made of soul & body/ it aught to be judged both most profitable & also most just that the inward religion/ faith/ or godliness be represented and excercised in the outward comely gesture and ceremonies even as it were in a glass and in an obscure thing? Aknowleging god 
The use or abuse of Christ's sacraments/ declare whither thou lou●ste ordes●i saste Christ's religion  with mouth and hands and with all thy holebodye/ and (as I might so speak) with all thy faculties/ power and goods preaching and praising him/ whom with in thy heart thou reverently aknowledgest to be the everlasting fountain of all goodness: And as the outward comely gesture or honouring of god is like or agreeable to the inward religion so that it ought not to differ from it no not an hear breedeth/ And as all godly mendo reverently exercise and with all diligence defend the ceremony or sacrament instituted of god/ and as it is a clear token of a mind chased away and forsaken of the true religion to neglect the outward comely gesture action and fair use of the sacraments of god/ either to corrupt them/ or when they be corrupted to will to defend the abuse of them. Even so for the time/ or as the diversity of time did require there hath been variation made in the cerimonyes/ and yet in the mean season godliness and religion (as adpertayning unto the very substance of the thing itself) was saved and preserved whole & sound. For why wother were the sacraments instituted of god & delivered unto hour first parents in paradise 
diverse were the sacraments a● diverss times.  as the tree of life and the tree of knowledge of good and evil where they might exercise religion. Whother were the sacrifices permitted unto the saints or holy men after the fall of Adam and Eve/ and the reparation promised by the blessed seed unto the time of Moses. Wother ceremonies were delivered by the same Moses unto the israelites/ the old liberty in the mean time being left or reserved unto wother nations where in the patriarches with plain or single sacrifices did celebrate the mysteries of Christ: An other manner & form of holy ordinances or sacraments was instituted after the son of god being incarnate had performed all his promises/ and by his death the sin of all the world being redeemed and salvation repaired by an everlasting sacrifice: ascending in to heaven / he had fulfiled all things that were promised to the fathers & prefigured in the rites of the holy ceremonies. For why Christ delivered unto the church a few sacraments in number/ as saint Augustine sayeth/ and they were of most 
saint Augustyne.  noble signification and holyeste obseruat●or. For jesus christ hour lord and saviour did institute and orden the glory/ the praise or commendation of grace & the doctrine of repentance when he commanded his Apostles that they going in to 
Mar. xvi. Math. x.  all the world should teach in his name repentance and free forgiveness of sins & not the chopping & changing of super● stytyous tradytyons of men mixed with his pure word. And he commanded the same thing to be observed unto the end of the world/ bidding them also to baptize in the name of the father and of the son and of the holy ghost unto the remission of sins and newness of life. He also commanded his worshippers to break the bread of his holy supper and to distribute it among the brethren and to drink the wine of the holy cup in the remembrance of everlasting health purchased by his death with most large and 
Mat. xxv● Luc. xxii.  hearty giving of thanks. Finally he willed holy congregations to come together in his name to make supplication 
joen. xvi.  unto god the father by the name of him what so ever good things we desire to obtain or what so ever evil things we would have driven away/ and to give thanks unto the praise of the Creator and governor of all things. Unto the which religion which the son of God did make most goodly/ and delivered to his people to be conserved 
Things necessary to be required for the conserve of the christian religion.  and reverently exercised/ there is diverse things very necessary to be required/ as apt and meet ministers to preach the word/ and to celebrate the sacraments. There must an honest place be appointed where in the ministration of such holy things may justly be executed. A time also is to be prescribed in the which the people being void of the care of earthly things may congregate or come together about such godly and necessary business. Riches and ornaments meet and convevient/ may not be wanting/ with the which the temples dedicate to the lords name may be builded and repaired when they are in decay/ the poor people may be succoured/ & the ministers of the Christian doctrine & the true worship of god may be kept and nourished. All which things for as much as they pertain unto the use of divine administration are worthily taken for holy and hallowed things/ & in them to put/ to hide or to colour guile & deceit/ is a very wicked and a thevissre thing. But how many so ever there be/ which have the outward religion▪ of Christ common among them/ whither they do it from their heart or feignedly for some temporal proffyt/ in what part of the earth and under what Prince so ever they be/ they are numbered for soldiers pertaining to the church and the Christian people/ whose head is Christ. And of this most 
Christ alone is the head of the church.  ample and large Kingdom/ none other man can hold the sceptre/ that is to say rule and govern it/ then christ the only king and Prince of all princes which by the holy sprite of him and his father/ by his word and the ministers of religion/ by the rulars of the politic order and laws of the public weal/ & also by the administration and diligent service of Angels and of every creature conserveth and defendeth his people on every side. And as god hath ever sins the creation of the world excellently declared his most present godhead/ wisdom and goodness righteousness and power in his outward church/ as in a peculiar people and city yea & as it were in his own house even so was it done/ christ governing all things very god and man in the unite of person/ & so we look that it shhal be still unto the end of the world when all his enemies being overcome 
Psalm. ●x  & made his foot stole/ he shall deliver his 
Kingdom is here taken for his elect people. 1. Cor. xii.  Kingdom up to his father that god may be all in all. For when any people breaketh his precepts & falleth aways from his holy laws/ by and by he threieneth And if that be contemned and will not serve/ he prepareth rods to beat & punish them. Again when men will know theyer faults and ask forgiveness making promise to amend theyer wicked and most sinful living/ god is ever more wont to be easily reconciled that is to say he will soon forget his anger 
Eze. xviij  and take them to his mercy. Truly the gifts are infinite which Christ hour King of his celestial liberality doth distribute to his true worshippers. Nether will he suffer any thing to chance which shall not bring some passing 
jere. xlvi.  great profit to his true lovers. But the enemies of his church he doth destroy. Nether will he suffer them to escape unpunished which do his people injuries and despite/ commanding his elect in the mean season to be of good comfort and to attribute the vengeance to him which both can and will requite the tyranny done unto them with indifferent 
Luc. xviij  justice when he shall see the time to be most for the profit of the godly and best to illustrate his own glory. But less I should make to long a rehearsal of those men which have been plagued for theyer unrighteousness done against the 
Hierom●  church/ for as much as saint Hierome sayeth/ all the persequtors of the lords 
Persequtors of the church never scape unpunished  true & faithful congregation that ever were from the beginning of the world unto his time (that I may hold my peace and speak no thing of the torments to come in the fire of hell) to have received also in this present world the scourge of vengeance according to the deeds of their tyranny committed/ we shall here be contented with two examples briefly touched and compendionsly expressed. Pharaoh the king of Egypt had 
Pharaoh the king of Egypte  never oppressed the people of Israel with such most cruel and open tyranny if they had not made god angry and displeased with theyer sins/ for why? they were not there for so evil entreated of the Egyptians because that god had 
Gen. xvi.  told Abraham before hand that his seed which is to say the posterity of his generation should be afflicted or plagued by the space of four hondrethe years: But for because that god did know from the beginning the sins of the israelites & for their offences did therefore prophecy that they should so be punished/ nevertheless so soon as they cried unto the Lord/ all though they were not yet thoroughly amended/ god did not despise their prayers/ but giving unto them the best captains Aaron Moses & Marie/ did bring his people from intolerable bondage 
Exo. xiv.  in to liberty/ & plagued the tyrant of Egypte and all his kingdom with 
julianus Apostate.  most grievous punishment. julianus the Emperor and nephew of Constantyne the great was not admitted either by the negligence of Christ the prince/ nor yet by any cruelty of God unto the persecution of the church. But for because that many men did abuse the peace which the Lord had restored unto the church by the best Prince Constantyne/ as it is easy to perceive & behold in the scolding altercation more than of harlots/ between the heads and Captains of religion which were gathered together at Nice by God's divine sufferans. The children of arrius did succeed their most godly father constantine. And soon after the apostata julianus/ which rather by craft & pollyce of wit did hurt the church then with cruelness and grievous torments/ as it was done of other tyrants. But going forth to battle against the Persians he threatened most cruel things unto the Christian people when he should with victory return home again: and he vowed the Christian blood unto false gods/ against whom the church did fight with words/ and confessing her sins & desiring forgiveness of her offences/ obtained her health at the lords hand which doth judgement and justice in the earth: Nether did god despise the prayers of the church: for julianus being brought thorough the disobeyed of a certain Persiane together with his host into a solitary place/ a would or a wilderness/ received a deadly wound/ not well known whether of a man or of an angel: nevertheless when he saw none other remedy but that he must needs die/ & that out of hand/ the wicked tyrant was constrained to knowledge that Christ had gotten the victory/ yea and that with his own blasphemous mouth/ in so much that the very blood spinning or running out of his body with fierce violence into the element did proclaim/ and cry out: O thou jesus of Galyle thou hast overcome me/ thou hast overcome me. Which destynye certain godly men had prophesied before that it should happen unto him consyderinge with themself what fortune ever more is wont for to follow the persecutors of the church. Which seldom or never with out blood or murder/ descend unto pluto the great devil of hell where all they be gathered together that have filled the earth with the fear of theyer tyranny. Furthermore it is red that when the sophister Libanius (after 
Libanius the sophister.  that julianus was gone for the against the persians) did inquire and ask of a certain school master of Antioch what doth the carpenters son? noting verily thereby & meaning Christ (which was brought up and nourished under the governance of joseph which did exercise carpenters craft) he made answer with out any fere & said. He buildeth and maketh for julianus a chiste or a costyn for to 
Athanasius.  be buried in/ Athanasius also was wont to call julianus a little thin cloud which should moste swiftly pass away & be blown over. But after that Julian was slain/ the blindness of the heathen was compelled to know the truth in so much that a certain man in the title and name of wisdom most famous among them/ said. How do the Christianes' affirm theyer god to be full of patience and a sufferer of injuries? There is no thing more angry/ no thing more present than his wrath/ for which could not differ his indignation and vengeance no not a little space upon Julian the emperor.   


The iiij Chapt.  NOw my oration & purpose maketh haste unto the false & Antichristen shadow of religion/ for why? as there is one god/ one wisdom/ one truth & one goodness/ even so likewise there is but one only true religion/ that is to say the Christian: Nevertheless thorough the craft of the devil & the foolishness of 
diversity of religion is the cause of great strife.  men/ as there be many lords and gods numbered and counted even so is there also many religions/ and that very diverse among themself. Nether do the learned men and also the unlearned differ more in any thing then in religion/ so that well near a 'mong an infinite sort of forms and fashions of feigned religion/ every nation supposeth his own to be best/ yea surely and alone by itself laughing all other to scorn as vain & foolish/ despise the as false/ hateth & abhorreth as wicked & damnable/ and wisheth that they were destroyed & utterly abolysshed/ so that theyer own religion might have the upper hand & be spread abroad on every side far & near/ by the means where of there is great plenty of hatred sown amongst men & most grievous contentions/ with wars in conclusion and slaughters of men and other all manner of persequtions. Whiles every man striveth with greatest study to uphold & advance his own god/ faith and religion. Wherefore sathan the most spiteful enemy of gods glory and man's health/ lieth in wait to destroy nothing more vehemently than the uncorrupted and sincere health or preservation of religion/ which being safe hole and sound/ the kingdom of god doth 
what proffitcometh of religion being kept and disproffit being broken.  grow and flourish and man's felicity is greatly amplyfyed and increased/ but contrariwise being appaired or made weak/ it can not be but the blessed name of god must needs be derkened and men wrapped about with innumerable evils. Therefore the wicked sprite stirreth up every meischevous corner of his wit/ and proveth all the ways to the wood to corrupt religion/ & being corrupted by his suggestion and the feigned Imagynatyon of men (which without any respect to the word of god do make them an idol in their heart & give th' 〈…〉 unto pleasant or acceptable worship a●ter their own affections) to restrain/ suppress & keep it under. For that I may passover with silence & set a side the superstitions of the heathen: How often did the israelites being under the administration of the judges and kings depart away from the religion deelivered them of god & confirmed with wonderful works? What monstruous worshippings of 
Cy●. x●●. jere. ●ij.  god did they receive which truly didnot abstain from the slaughter of their own children & to offer them unto idols? yea truly the prince's themself & the heads of religion and all the people (a few being except) did conspire together in to 
jere. ●.  strange rites & customs of worshipping false gods/ & that the prophets should prophecy a lie/ and the priests should clapps with their hands/ & rejoice thereat/ & all the people should be well pleased and have great pleasure & delectation in thee things. Therefore were not godly men so greatly obeyed which went about to call them back again into the way of health & to renew or restore religion being lost: but they were taken for seditious & wicked persons & for men stark mad & out of their wits until such time as the people being plagued withsome great calamity were brought back again by the scourges and whips of the lord from their false gods and dumb ydolls unto the true god which liveth for ever and did change their wickedness with godliness/ theyer mischief with vertu/ theyer ignorance with knowledge. etc. How many heresies did invade the church of Christ with in a few years after the lords ascension unto the heavens? And yet for 
There is no heresy but it seduceth some men.  all that there was no heresy that ever came abroad & brought forth itself so weak and unreasonable which did not draw away part of the churchiss flock far of from the truth/ so that they could scantly be brought again into the way of health with the great labour of those men which in learning and living were men apostolic & most holy messengers sent from the lord. What is more abhorring not only from the holy scriptures but also from all good reason then the doctrine of the heretic called 
The heretic Manicheus  Manicheus which did knowledge one-while some infernal fury/ an other while Messiah/ and sometime the holy ghost to be the Author of his sect/ and he taught that there was an other God of the old people before the incarnation of our lord/ and an other of the Christianes' syns he was/ incarnate and in holy things he mixed such abominations as is not to be spoken. But what business/ what vexation/ what trouble did he make unto the church which certain years did hold Aurelius Augustinus wrapped and tayed as it were in a net/ being easily the prince of all divines? Truly there was never any superstition or heresy so utterly perverse which had not some thing 
All heresies agree in some points with the Christian doctrine.  common or agreeable with hour Christen true and catholic religion and which lenethe to the sure foundation of the everlasting verity. Nether is there any nation so untaught either else so wild which hath not given some evident token 
All nations know that there is a God.  of itself that it perceiveth there is a god and a supreme and prepotent nature/ by whose power cheffely the world is governed and to whom they study to do acceptable service and to pacify the displeasure of the godhead with their own institutions and ceremonies/ and so to win his favour. For why god loveth all men with out the respect of persons & is indifferent to them all/ willing them all to come to the knowledge of his truth and to receive health/ and for that cause doth he grant in the respect of Christ his son by the same Christ his wisdom and virtue the use of a thing most & necessary unto a blessed life/ and he soweth the sedes of religion and wisdom in the breasts of men/ which in some of them by the same grace of god whereby they were sown and planted/ grow 
Ma●. xlij. Sede indifferently sown groweth not alike in every ground.  and bring forth plentiful fruit. And in an another sort partly thorough negligence and wild bringing up/ partly thorough the fraud and craft of the devil/ & partly by the false persuasions of men they are either utterly destroyed or else being corrupted they do degenerate & fall out of kind into some superstitions For why where the mind is once turned away from the right way and the lygh● of Gods word/ it must needs wande● in darkness and errors. And some certes true understands or knowledge of th● nature of God and of his true worshypp● and state of beatitude it corrupteth e●ther by putting to or taking aways and some of them it plainly destroyeth/ some it keepeth safe and sound. Therefore may we find many men ambyguous doubtful. And (as Helyas said to t● 
The three of the kings the xviii.  people of Israel) halting between the tr● god & Baalim/ that is to say, false & fa●ned gods/ so that partly they do knowledge and confess the true God/ and do certain things right and honest and acceptable to God: and partly being tayed in the net of false opinions they cleave unto lies/ and commit and do things contrary to the will and pleasure of God. wherefore as we ought not to allow all the deeds and sayings of those men/ which do profess the Christian religion/ saying that it is manifest they be often times taken in errors and faults: even so is it not convenient to condemn all the ordinances and laws and deeds of them which differ from the Christian religion/ yea even in very many and the chief doctrines and articles: for why the Prophets and Apostles and the only author of our health doth show and declare some things in the life of the heathen/ which good and faithful Christianes' aught for to follow using an exact/ a well tried and moderate 
The tyr●● unto the Thessalomens' the ●yfte.  judgement/ so that according to the council of saint Paul/ all things may be tried by the rule and squire of Gods word. And then at the last let that thing be holden which is koowen and proved to be good and true. Nether seemeth the sentence of saint Hierome worthy to be left untouched which he hath written in the commentaries of Aggeus the prophetyf when thou shalt see any man to do many things which be good and righteous among many works of sinners/ 
A notable sentence of saint Hierome  god is not so unrighteous that for the many evils of a few he will be for gettfull of the good. But he will make him only to reap those things which he had sowed in good earth and to gather them together in to his barns/ but he that is utterly an Apostata shall not ever more eat. But shall perish with hungare. These things did that chief doctor of the church write which is agreeable to the saying of the Apostle Peter in the tenth chapter of the acts. I perceive for a truth that there is no respect of persons with God. But in all people he that feareth him and worketh righteousness is accepted with him. furthermore that we may make haste unto hour pretended purposes I seem unto myself very well to define the Antichristen religion/ or rather superstition/ if I say or affirm it to be a false persuasion of the godhead and blessed life coming of the defection 
The Antichristen religion briefly diff●ned.  or ignorauncye of the mind being void and destitute of the word of god by the means where of many are made foolish and evil and unhappy and miserable/ for if a man (the everlasting verity and celestial wisdom left and for saken) go about to determine any thing of the most good thing or chiefest goodness/ that is to say of the only best & greatest good god: necessity will constrain him to give or ascribe unto god of mamies traditions/ invention ● or devices which are abhorring far a way from the nature of god best and greatest/ and again he shall take from the creator and give & attribute unto the creatures those things which be pertaining proper and peculiar unto god only/ where of springeth an idol and an Image is made of a strange god: and forthwith a manner a form or a fashion of worshipping is applied thereunto after their private effections. Owte of the which beginnings there springeth afterward wother false opinions and evil affections and words and deeds which differ from the truihe right and honesty. For why nothing can be done of men right or fair and honest and acceptable unto god. But as far forth as they be neighbours and companions of the Christian religion: Even now dame superstition with her sister Idolatry and wickedness of the mind shineth without the doors and doth exhybet and give themself to be plainly seen in the institution of their outward exercise/ manner/ gesture and behaviour/ worship and service done unto god/ when the names convenient and agreeable unto God alone and also the honour dew only unto his supreme majesty is given to his creatures/ being called savyoures/ patrons and defenders/ and in the stead of God an image set up or whatsoever similitude whereunto man create and made after the likeness of god doth bow himself. To the which he lighteth candles and burneth frankincens and other sweet odours/ smells and perfumes. To the which he maketh most solemn vows. And there be very many actions or fashions of the superstitious worshipping of god/ which here to rehearse were a vain thing. But how many so ever there be which do conspire and agree together in doctrines the which be against the Christian religion or be partakers 
A breffe description what antichrist is/ and of what membres he is campacte  among themself of profane and polluted sacraments are judged to pertain to some one sect as of the jews/ the Manicheis/ the jacobytes/ the Arrianes/ the Mahometans/ & of such other like: and all these sects brought as it were into one body maketh one absolute and perfit Antichrist/ whose head is the 
The devil is the head of antichrist.  devil: and under him be Dukes & Captains of the Antichristen host sundry and diverse at diverse times/ which under the name of Gog and Magog are elegantly figured of Ezechiel the prophet/ in whom the devil dwelleth or inhabiteth corporally. And as from 
Eze. 38. 39  cain which killed his brother righteous Abel for his true religion the 
Gene.. iiii  enemies both of God and of all holy men were never wanting at any time. Even so the captains and followers of Antichrist shall never be lacking unto the worlds end/ which may exercise trouble or persecute the church of god diverse may's/ That christ the King of glory may bear rule in the midst of his enemies/ which shall defend his faithful servants from all evil/ and shall render unto his enemies not only temporal afflictions/ but also except they repent in time eternal punishments in the world to come. But for because it would be a long process to dispute of the Antichristen doctrine and the damnable traditions of men I will be contended to have admonished and given you warning that the prophet Zacharye doth represent as it were in a shadow & mystically 
●he sig●ificatiō●f the fly ●●g ho●e ●●ch. ●  express in the fift chapter by the flying dooke which & what manner a learning it is: to what men it is acceptable/ with what wings it is carried a lost from the ertue: what in conclusion it bringeth to pass and what end the false doctrine of religion obtaineth.   


v. Cham  Therefore these things being laid as the foundations which hither to we have spoken generally of the Christian and Antichristen religion: we do turn our style unto the religion of mohammed/ which the nation of the Turks hath obstinately holden these seven hondre the years and more. And de yet still defend and labour as much as they can with most cruel wars to amplify the same/ for the prescription and manner of worship ping God/ and to obtain blessed life by the title of Mahumet the most excellent 
The law of mohammed what it is/ and what it containeth.  Prophet hath certain things very well known/ to be foolish and dishonest/ which so greatly do not taste or savour of the celestial fountain/ that they also differ far and wide from all good reason/ and the which except most great necessity did require it I suppose it not to be lawful to bring them into the ears and thoughts of honest men. Some things it containeth that be very trifles and meet for nothing but to move men to laughter/ and are of alliance unto old wifes tales. A gain some things be so craftily builded after the similitude of honesty and wisdom/ that to the judgements of men they appear to be most holy ordinances. Moreover therebe certain things contained therein so like and agreeable to the law of Moses and doctrine of the gospel/ that a man would suppose at the tyrste sight they had been derived out of the fountain of celestial oracles to 
Oracles divine answers or sentences  teach men wisdom and to make them blessed. For mohammed crieth out of the jews infidelete/ and he contendeth that Christ was conceived of the holy golls and borne of mary a pure virgin. And he calleth him the great Prophet of God and the word and soul and spirit of God/ which shall come to judge the whole world. Nether would Mahumeth seem at any hand to be Christ's enemy or that he would abolish his doctrine. But only to take upon him to correct those things that were depraved and thrust in craftily of other men. Also Machumetes doctrine doth valiantly resist certain old heresies condemned by the word of god and judgement of the catholic church as of the Anthropomorphites/ which held opinion that god 
The ●●ere●●e of the Anthrepomorphytes.  was compact and had such another body and members as a man. In conclusion he cutteth the throat a sondre of the heathen superstition utterly denying the pluralite of gods. Neither will he grant any use of Images in any manner of wise to stand with religion. And lest I should make to long a process this is the beginning the end and the hole sum of Mahumetes law/ that there is one only eternal and living god/ which made 
The hole 〈…〉 me of Mahur●e 〈…〉 la●●e briefly expressed  which doth conserve and govern all things what so ever is contained within the circuit of the round world. And that Mahumet being the chief messenger of god and above all other knowing the secrets of his divine mind did never teach or bring for the any thing to be believed or in the living of men to be kept and observed which was not drawn or derived out of the very mowth and heart of the true god. And that to believe him so faithful a master of the truth is to believe god/ which used so familiarly his prophet Mahumet/ but to reprove and despise him is as great an offence as to set even god himself at haught/ which had sent that heavenly doctor to instruct men in the truth. And that the followers of Mahumetes doctrine as the right begotten children of faithful Abraham and ayeres of the divine pronises shall for a truth receive in this world all manner of good things and in 
A very faith or promise to make fools feign and a cruel threte to make cowards afterd●●  the world to come to dwell for ever in paradise where they shall have plenty of all manner of pleasure. But the contemners and for sakers of his law which is describe in the authentic instrument which they call Alcorane as the wicked enemies of god they shall be plagued not only with temporal but also with eternal pains and punishments/ their soul's being called a gain to their bodies in the day of general resurrection. But let it be so that Mahumets laws were brought in not by any sinful man/ but by the holy prophet of god/ but by an archangel/ and that not certain but the most part of them all be a agreeable unto divine scripture. Let us also admit that all the followers of Mahumet be men most happy and fortunate/ and let every one of them howled the kingdom of rich & prosperus Araby. And let their life in an outward show seem or apere to be most holy: Nevertheless because the doctrine of Mahumet doth not hold Christ for the head in whom only the building of the house and people of god is jointelye knit together. And for as much as it 
Ephe. ij.  layeth not the reasons or effects of religion and true beatitude upon the foundation of the prophets and Apostles it is a plantation not which the celestial father hath planted. But an earthly or rather a divyllyshe plantation which the lord jesus in a time appointed shall pluck up by 
Math. xv.  the roots with the spirit of his mouth. But what manner a foundation of the everlasting verity is it whereunto the congregation or church of the godly leaneth & cleneth fast & sure? Verily that jesus of Nazareth crucified under Pontius pilate dead buried is Christ very God and man in the unity of person and saviour of all the world/ but cheffely of the faithful/ by whose blood only and death and righteousness cometh all the remission of sins/ 
Rom. iii. 1. Corin. ●  justification/ redemption/ the favour of God/ eternal life & the perfruition of godly beatitude. But to whom is it granted to be partakers of such a great & inestimable benefit? To them that buy it for money? To them that do challenge it by the trust of their own merit or any other creature? No truly: But unto them that believe with the heart which doth justify and knowledge with the mouth unto their health Christ to be their saviour: The which thing for as much as the Turks 
Rom●. ●.  profession doth utterly deny and resist as much as it may. The eternal verity compelleth us to confess that this great multitude being in a manner infinite (the which to be remembered is an horrible thing) of Mahometans/ of Turks and Saracenes and of other nations/ be not the people of God/ but his extreme adversaries and a very divillyshe and a contrary sect. Which holdeth not religion in reverence/ but is taken in the snare and tayed fast by the heel's with the rusty fetters of cankered superstition. Which doth not possess the divine promises/ but is subject unto threatenings and most grievous damnation/ unto the which sect who so ever are joined heartily and with a free will: They do not walk in the way of true health and blessed felicity. But they cast themselves headelinge into extreme darkness/ into everlasting death/ into the fellowship of the dyville and in to the deep whorlepole of desperate infelicite. Where for I think it not good to pass by with silence by what Author & in what time this most pernicious sect was first made/ them the which truly there was never any wother more largely opened and spread abroad/ or that hath continued longer: many prodigyous signs and wonders appearing in the firmament/ in the see and in the earth to give warning before hand that a great plague should come upon all the earth/ whiles men would fly unto the mercy of God/ and correct the perversity of their evil disposytion & most corrupt living.   


Cham vi.  IN the year from Christ'S birth. ccccc and lxxxvij Mahumet was borne in a village called Ittacip/ not far of from the most famous city of wealthy araby called Mecha/ near to the red see. 
When and where Mahumet was borne.  At the which time Mauricius I can not tell whither I may say did hold or spoil the Empire of Constantynople with covetousness and falsehood & brybrye. But Gregory by his surname called Great/ did exercise the office of the bishopric of Rome/ which did lad and trouble rather than trime the church with ceremonies. And he dydsome thing oppress the Christian religion itself. And even now there was a contention betwixt the bishops/ as an evil eggecasse in/ for the primacy of the church/ john the Patryarche of Constantinople requiring that in that city might be the head of all whother churches: where there was both the seat of the Empire and the universal Prelate of the chief church and general bishop of all the whole christian world/ which thing Gregory the romish puppet did let and forbid/ contending Rome to be the old or ancient seat of the Empire/ and the Romish church builded of Peter not to be inferior to any whother: but the appellation or name of universal priest or bishop agreeing and perttayning to the precursor of Antichrist he did refuse: Nevertheless 
Precursor the messenger running before to prepare his ways.  shortly after the death of Gregory/ Bonyface the third did obtain with moche contention and strife of Phocas the Emperor which did succeed Mauryce that Rome should be called holden & esteemed the head of all churches, being nothing afraid of Antichristes' company/ which Gregoyre did ascribe to the title or name of general bishop. Nether did he fear any thing at all the name of a tyrant/ which Cypryane did attribute to this name Pope or bishop of bishops. Nothing did he regard these words and example of Christ/ which sayeth: Learn of me/ for I am meek & lowly 
Mathe. xi.  in heart. The heathen princes do rule as lords over their subjects after their own arbitrament. But you shall not do so. etc. Therefore the most ambitious and cursed contention being sprung up betwixt the bishops of the curch/ Mahumet was borne: which constituting or ordininge a new superstition and Kingdom might in process of time throw or cast out of the church the most proud titles and lables of mytars and brags of those men wiche falsely usurp with most detestable pride for to be called the vicars of Christ and drive them away even as one wedge driveth out an other. His father's name was Abdalam by nation a Persian and an Idolater. But among the people of araby called Scenites/ he was a man not unnoble or vilely esteemed. The name of his mother 
Abdelam & ●mma parents to Mahumet  was called Emma/ born of the tribe or kindred of Ishmael/ which people did profess & knowledge yea even then the doctrine of Moses in so much that they did circumcise their children/ and did other things afther the manner and custom of the jews. Therefore whiles both the parents doth forge and fashion the child's mind after the institution of their own sect/ so as it chanced they did distract or draw it a sondre in to diverse parts so that he would not appllye or join himself constantly to any of them. Nature had annourned/ granisshed and decked mohammed with excellent gystes if he would have used them well and she had brought him forth a man apt and meet unto noble affairs. All the which 
A bre 〈…〉 scription of Mahumetes qualities.  things he turned unto the destcuction both of himself and of all the world whiles he did follow his own euyll● lusts and would not resist the suggestions of the dyville and did obey the most ungracious masters of mischief. For by all the parts of his life even from his child hood upward he was evermore doing and did bring for the most detestable deeds by the witness and declaration whereof his mind was well known to be covetous/ cruel/ unrighteous/ desirous and very greedy of honour and dominion prone and ready to all manner of foul and filthy pleasure. The proportion/ beauty/ or shape of his body was passing excellent and his might and strength very great to sustain and hear all manner of labour/ saving that thorough his intemperancy he had gotten at the last the falling sickness. He declared his mind many manner of ways to be strong/ valiant/ and full of boldness both to undertake and to drive a ways great dangers. His wit was quick in consideration/ and subtle in all the change and shifts of policy/ and of moche ability which way so ever he did bend himself. Here unto he had also a fyled tongue and asmothe to utter his words with such eloquence and faculty of speech that he could easily persuade what so ever be would. Neither did he want the science or knowledge of arse magic that is to say the craft of conjuring/ charming/ and whitchecraft. And above all things he sought with most diligent study to have the name and estimation of a Prophet. More over about the history of his education and bringing up/ Author's do vary and differ very moche/ which thing chanceth often times to the writers of such matters. For part of them affirm that the child being destitute of both his parents did come to Abdemonaplis a rich man among the Isinaelytes and one that occupied the trade of merchandise/ which delighting greatly in the beauty and wyttt of the boy did not only take him for his 
How under whom Mahumet was brought up.  son/ but also delivered him all his riches and wares that he should carry them upon camels to the martes and merkettes hither and thither aver all Egypte and Syria. And after the death of his master to have married his masteres being a widow of fifty years old. And to have received in the name of a dowry freely given him all his master's goods. another sort say which is more like to be true and more agreeable to the writings of the Mahometans/ that he was a ward or a fatherless child under the governance of one Manephis/ or as some writers call him Abdemonopolis/ which did set him being a 
Perlust●●ite to travel thorough/ to behold round about or to know perfe●●●●  young man to the feat of merchandise that he should perlustrate Egypte and Syrya/ by the which occasion he using the familiarity and having the aquayn●ans of the jews and Christianes' which were divided in to many sects: He did get and obtain diverse and many fold knowledge of sundry learnings and variable doctrines. All though certain jews and heretics runagates (as Mattheu the Archidia●ene of Autioche/ which being condemned for the heresy of the Jacobites that deny Christ to have died & suffered/ all other things of the evangelic 
The heresy of the jacobites  history they do affirm & grant/ was fled into the country of araby. And Sergius the monk of Constantinople ● 
The heresy of Ser●ius ca●●ed ●n N●stor●ane/ 〈◊〉 ausche was a follower of the heretic Ne●●orius.  a Nestortane/ which sect truly knowledge Christ to have been conceived of the holy ghost/ & begot of mary a virgin. But his divinity or godhead to have been given him afterward by the merit of his virtue) did teach mohammed with familiar mastership: so that he seemeth to be a man compact and patched together of many religions. But Mahumet a lusty & a valiant young man/ in the mean time whiles he wandered about being a merchant he was accustomed often times to go in to the house of a most noble widow excellent in riches among the Ismaclytrs/ and her name was Gandigena/ 
 or as some waiters call her Cadiga: which whither she was bewitched with Magycall enchantments or else brought by some whother train into a fools paradise and love of the young man/ married him/ and made Mahumet lord of all her goods/ with the which riches and certain dominion of lands and possessions pertaining unto her by title of right he being set up/ or as it is said more commonly then wisely/ made a man/ did procure and get men to help him/ and addyste to his commandment whatsoever he would interpryse/ attempt or begin. And anon he waxed famous and full of renown with noble acts and deeds. And he applied his mind to occupy a kingdom and to govern a realm. 
The felling ●phnes hol● it to procured.  But for because he had gotten the falliuge sickness thorough the immoderate use of wine and lethery. And his wife waxed weary of her marriage/ he covered his disease with a most subtle lie/ and he cloaked himself craftily to the vulgar people with the rumore and fame of a divine intercourse: for he told his wife that Gabriel the Archangel did bring unto him celestial messages: whose 
A discey●fully excuse and cloak for the rain  brightness for as much as a mortal man might not sustain suffer and abide/ he must needs fall: which thing was wont for to happen unto all the Prophets. That thing did so lift up the woman's mind unto pride/ that by and by she told it forth unto her gossoppes and familiar 
Fame fly●til C●●yltely.  companions. Fame very swiftly pouring abroad over all the people that Mahumet had the fruition of angels communications words and talkings. Moreover the most corrupt state of the christian people did give him occasion unto new matters: for why whiles the rulars of churches apply all they: study most earnestly unto udlenes and riches and honours/ neither watch for the health of the flock/ feeding them faithfully with the wholesome word of their salvation/ like as it is all way necessary/ the people were corrupt every where with heretical doctrines & all kind of mischeffes. Heraclius also his 
Heraclius the emperor/ an evil minister of his office.  self being subject to great ungracious crimes did not only minister his office/ rule/ and authority royal/ most nawghtely/ but he also permitted the public weal to men that were covetous/ unrighteous & rass●e unruly harebrains. Furthermore the emperor had infamed the empire with incestuous marriages 
Incestuous matrimony is when men and women mary withi those degrees of consanguynite that a●e forbidden of god le●●. twenty-three. / his own ne●e being married unto him/ and he beyinge of alliance to the heresy of the Monothelytes and wrapped besides for the in magical superstitions had manifestly forsaken or fallen away from the obedience of Christ the king of kings. Therefore the people were even now ready to cast of his yoke and to rebel against/ him so that occasion and captains would offer themself unto them: Which thing chanced to come to pass in araby/ for when the dukes or captains of Heraclius denied the Saracenes their hire and other gifts dew unto them which a long time had taken wages under the Christian emperors/ a great despite also being added there unto/ that the rewards of virtue did not pertain unto dogs. The fierce and cruel barbarous nation expert 
A ●oble wound given to th● Saracenes.  and exercised in battle/ and acustomed to wars receiving at one time a double wound of injury and reproach did begin to seek a captain which might carry the fire bronde of sedytyon before them. But Mahumet cheffely and above all wother seemed very apt/ meet and convement/ which should be ordained head of the battle/ a busy seditious 
Mahumet is chosen to be chief Captain of the Sarac●nes rebellion.  fellow and a bold and endued with a wit to rule the roast and meet to take such a matter in hand▪ Which desirously embracing the occasion long sought for (the multitude of the armed men being called together) did preach vehemently of the wrongs done unto them by the presydentes or cheyffe captains of the emperor of Constantinople & of the pride of the King of the Persyaves which would take divine honours. And so about the year of man's salvation six hundredth & three and twenty/ He raclyus now leading the twelve year of his reign in the Empire. The Saratenes having mohammed unto their captain which was then xxx years old did pluck their necks out of the collare of subjection and set themselves at liberty the souldiares of rome partly being slain and partly put to flight. 
●ow & by what means Mahumet did first procure the name of a prophet.  Which victory did procure and bring forth unto him the most great prayso both of a most noble captain and of a most excellent Prophet which being promised a long time before to the servants of god/ that he should make free & blessed the children of Abraham/ did now with deeds fulfil the divine promises. But the most subtle man Mahumet as he received willingly the praise and title of Messiah/ even so considering with himself the favour of the people to be but frail/ and as lyghtas a feather/ whiles it be retained and kept fast with some religion/ he determined with himself to bind the people with some new superstition. That he might afterward or in time to come have them obedient unto him/ & that they should not be driven with every light moment hither or 
The thyrse book of the kings the xi● Chapter.  thither: which thing he did after the example of Jeroboam which did so bind unto him the ten tribes of the people of Israel abstract and taken away from the kingdom of juda/ with the superstitious worshipping of golden calves and with wother ceremonies that by the space of. CC. lx. years they could not be brought again unto the Kingdom of the house of david with any preaching of the prophets. No nor yet with any misfortunes coming unto them/ until the time of their last destruction. After a like manner Mahumet also divyining to make the people of araby faithful 
The people of ●r●bye in the time o● Mahumet were mixed together of jews' o● Christianes' and the worshippers of Idols.  and subject unto him/ which were then mixed together of jews and Christianes'/ and they also depraved by the heretical doctrines of Arrius/ Sabellius/ jacobus Nestorius'/ and such other like. And of the worshippers of Idols namely of Venus the lady of corrupt and filthy pleasure/ did suppose it to be best to bring them all in to one sect. Unto the which then afterward all whother nations might come also. Wherefore thorough the help of the heretics Sergius and Mathue and of these two jews Andias' 
Mathue● Sergins Andias' ● Cabalachabar helpeth Mahumet to make his laws.  and Cabalachabar whom he had used for his schoolmasters before time he did begin to make both a civil and apopishe law tempering the composition and the making thereof with a wonderful craft that he might seem to be an adversary unto no feet. But to make them all friends and to reduce and bring them in to a most holy concord/ that he might the more easaly be received of all men and retained the more constantly. There were also many things added plenteously which pleaseth the desires and corrupt judgement of the vulgar people/ as the hope of great richesse/ lordship/ and largeness of dominion/ the use and perforation of carnal pleasures/ and such a means to obtain perfeyt felicity and beatitude/ as every man may easily perform with his own strength/ so that he will enforce himself there unto. A day and a time of convocation or meeting 
prefixed appointed before ●ande.  together being prefixed in the which this new religion should be published/ it is said that mohammed had bewitched the minds of the simple people with crafts/ which be not abhorring from a most subtle wit/ neither are they without examples/ for why he had prepared and caused vessels off goold and silver filled with most delicate meats and drink for to be hid underneath the ground in the place of their assembles/ which of the diggers being brawen out in the sight of the people should portend the tokens 
Portend is to signify before hand.  of a most wealthy kingdom. There was also a dove/ which descending upon his shoulders and flying unto the ears of the author of these new laws/ did testify the presence of the holy ghost/ declaring unto him some privy 
suborne● is as much to say as prepared to beguile.  divine and secret mystery/ as suborned interpreters did openly declare. But she was before brought up by hand of a young pygeone made tame/ and taught to gather peason many times out of Mahumetes cares/ so that knowing the man's voice/ and being kept hungry she would fly unto him very familiarly. And by the same craft a bull being customablelye used and put or sent out of the bullhye fields did bring the book of his holy laws tayed unto his horns/ that the foolish multitude of the people assembled might believe it to be brought out of heaven/ and 
The sect of heretics called Helcesaytes.  not to have been written by manes wit. Even as did a certain sect of heretics/ called Helcesaites/ which did boast the book of their doctrine to have fallen down unto them owte of the heavens by dynyne revelation. The volume therefore was received of the Prophet preaching with most great reverence. It was opened/ recited and allowed of all men. A solemn oath was raken and they were all sworn unto Mahumets laws: and that the decrees for ever after might be howlden as ratified/ holy and hallowed/ a worthy cover for such a cup was added/ and a capital punishment was set or appointed as unto men convict of high treason whosoever dare detract but with one word the deeds and dignity of mohammed/ either yet call back his doctrine confirmed with most sufficient witnesses into doubt and the controversy of dysputatyon. And so this feigned Messiah which did boast himself for to be sent with the power of weapons/ not with the virtue of miracles/ perceiving the minds of the people to be sufficiently bound and obedient to all things: After or according to the law 
The law of Mahumet commandeth his followers with wars to increase their kingdom & religion  of amplyfyinge their dominion/ which hath brought no less destruction unto the Saracenes then to the Christianes'/ and yet deadly miseries unto them both/ which commandeth with wars to subdue nations unto the consent of their religion or else to cause them to pay tribute he determined to persecute with battle the people subject to Heraclius the Emperor. And in the year six. C. & thirty. from the virgins bringing forth of her first begotten son/ he brought a great & enmyous multitude of soudyoures out in to siria. And Damascus being taken he setteth the seat of his kingdom therein/ where he tokethe temple a divine honours very gladly/ which thing he had detested before with fervent words in Co●dra king of the persians or Perthianes: Fron thence forth he did invade the persians the matter channsing unhappily in the beginning/ for because that the hired souldyoures of the Turkysshe nation fighting most strongly did drive back the Saracenes (A wound also being inslycted or stricken in the face of their captain Mahumet) As it is said/ but renewing the battle with multitudes repaired out of the people called Scenites/ by force he subdued the Persyanes' unto his dominion/ which the forty year of his age being paste when he had been sick of a stitch in his side 
Affynt● were the● which by the marriage of his wife were of his alliance.  seven continual days/ and after he had quafte▪ up the venom given him of his affynes/ which should succeed by the title of inheritance in to the possession of his wife Cadige/ he died a death meet and worthy for such a confector and bruar of poisons. The followers of his sect did reserve 
The death of mohammed & how and where his body was buried.  the dead carks three days unburied/ because they thought it should have been carried of angels up into heaven/ as the false Prophet had told them before. But being offended with a pestilent air & most grievous stink they cast it away from them very disdainfully and with great contempt/ which his most inward friends did bury with great solemnity laying it in the temple of Mecha. And as it is expressed in histories they closed it in a chief or a coffin made of steel hanging in the top of the temple by the power and virtue of an Adamant stone set and fixed most cunningly by the chiefest masters of building above in the vault whose special nature & property is to draw up iron and steel 
Mahometans is a word derived of Mahum●t like 〈◊〉 or Christ be called Christianes'.  unto it. And this church of Mecha is yearly visited of the Mahometans for the cause of religion both for that the body of this stinkinig prophet is there shrined: as Compostell in Spain is sought unto for the relics of james/ & also for that the law requireth all the Mahometans for to come thither a pylgrymageons in the year as it was prescribed 
Exo. twenty-three Deut. xvi.  unto the Jews to viset the temple of jerusalem/ and thrice in the year to present themself there in the sight of the lord. And although that god hath some time cast down the tomb or coffin of this cursed seductor with thunder and lightening given from a 'bove/ that he might reprove the damnable vanity of such superstition. Nevertheless the same error received and rooted in the most inward parts of theier breasts doth even now also pursue them still void of all grace and dwelleth amongst them unto this 
Schultanes Calyfes & Amires be n●mes of office among the Turks/ as among us mayor 〈◊〉 ryffe/ Constable. etc.  day. For after the death of Mahumet the Saracenes did spread abroad theyer kingdom and superstition long and broad ordening princes over Egypte & Aphricke/ & Asia whom else where they call/ Schultanes some where Calyfes/ and some where Amires/ and by such other names. Moreover about the year of hour salvation repaired. ccccccc. lv. Pipine governing the kingdom of France there was war begun betwixt the princes 
Mahume● Duke of Persia.  of the saracens in so much that mohammed the Duke or chief rulare of Persia brought an army of turks hired for money 
Imbriel duke of Babylon.  to help him in his wars against Imbriel lord or head captain of the province of Babylon/ which drove a way their enemy and put him to flight very happily. But they being molested with injuries done unto them as they supposed and having a captain called Stranglinbec 
Stranglinbec Captain to the Turks fighting against the Saracenes. / did occupy Persia with theyer weapons where after that they had slain Mahumetes proctor. Forth with truce was taken with the Saracenes/ and they agreed among themself of the fellowship of religion. Where as before the Turks did worship Idols after the manner and custom of the Scythianes/ & by that means they have transflated the saracenes empire and the custody and defence of Mahumetes superstition unto themself of the which matter more things shall/ be spoken in a place convenient.   


Cap. vi  You have the order (o ye Christian men) briefly recited of a dolorous piece of work and most sorrowful business/ by what authors the turkish religion was compact and sowed together of diverse sects/ and by what occasion that evil sect did first spring and break owte/ the which overrunning by little and little the parts of the world under the Turkysshe Empire/ yea and beyond the same is far and wide enlarged. And by what causes their empire did first begin and afterward increase/ whereby the Christian dominion seemeth to be brought into narrow limits and is daily wasted/ made less/ and dimynysshed. Now what thing in the Turks affairs shall we first invade that by contention we may the better behold the state and condition of christian men/ and that the good and evil things of both the parties laid as it were in the balance of saint Michael may be brought unto the indifferent weight of the truth? Shall we rebuke them for that they study or endeavour themself with power and force of arms and not with reason to dilate and spread abroad theyer dominion and superstition? What man endued with a good mind can praise them for so doing? saying that religion is the gift of god and the work of his holy sprite which can neither be brought in/ nor driven out by violence of the breasts and minds of men. But in the same or in greater damnation are the great head captains set next to the standard of the Christian religion for to defend it and the chief heads of the Christian people which do bannysshe and condemn the doctrine of the son of god theier king/ and persequte it with fire and fury/ and prescribe contrary doctry●es vn●o Christ/ defend and thrust thē●● by ●●●lence. Let certain decrees of the bishops of Rome be looked upon. let the bloody statutes of those princes be known and considered that are obedynt to the pope and will follow his lusts in all things as thowghe they were his bondmen. How many innocent creature's hath been spoiled of all theyer goods for the profession of the Christian verity with in these xxty years in the which the goodness of god hath given a more sincere and brighter knowledge of Christ? How many have been marked with the hot iron of most extreme infamy and put to open shame and penance as they call it? How many hath been bannysshe● and driven out of their country's with their young & tender babes & wives? How many weeping eyes & heavy hearts hath been seen as in the days of Herode to be 
Mat. i●.  howled. the parents spoiled of their dear and best beloved children drawn to their slaughter with great cruelness as a sheep to the bochers' stall or an ox to the shambles? How many widows and orphans have been made for the profession of the gospel? Verily they can not be numbered the which being tormented and cruelly dysmembred/ some in prisons and bongeous/ some head●● with sword/ some strangled with halter●● some put in sacks and drowned with waters/ some buried quick/ some brent with fire. Yea and if the truth may be told/ condenmed of Christianes'/ hath lost their lives/ for the name of Christ (ah lass for sorrow) among them that are called Christian men by name: so that such as be innocentes/ & that favour the law of Christ from their very hearts might live far away in much better safeguard among the Turks the professed enemies of Christ's name: then among the most blessed/ and most reverend/ and most holy prelate's of churches/ and the sworn and obedient children of those named spiritual but carnal living fathers. May the Turks be judged worthy of reprehensyon for that they will not suffer their laws and doctrines to be examined by the rules of holy scripture/ and so to be proved as it were gold by the touch stone true or false? And that they cry out and hold it for a very wicked thing to call back again into the controversy of dysputatyon statutes enacted well and wisely and received with the consent of a great number of people and confirmed with the space and time of so many worlds? Shall it displease us that men be put to death and their heads with the sword stricken from theyer shoulders which dispute but one word against Mahumets opinions. And that they be not rather denied improved or resisted by the way of argument and disputation? What man having knowledge of the Christian laws & custom can allow the same? Or at the lest way being not destitute of his right wit who will not rebuke it/ & speak against it? The Prophets did not 
All godly men were evermore pleased to have their doctrine examined a●d tried  so/ neither yet the apostles nor any godly men in virtue and living like unto the apostles/ no not the philosophers of the best fort nor any other wise and discrete men which did not abhor to have those sentences to be disputed and examined which they did believe to be most true. For why the truth would be known/ the truth would be bolted owte/ and the truth desireth utterly for to be seen. It hateth darkness and above all things it loveth light which waxyth bright also by dysputatyon and being known it turneth the hearts of men unto it in whom is any desire of the truth and verity. But those men which will not suffer their▪ doctrine/ and their ordinauncies and deeds to be judged and determined/ and by convenient disputation holden with reason to be examined Truly they make themself to be worthily suspected/ that either they know themselves to be blinded with great ignorancy or else that they love darkness rather than light/ because their 
john iii  deeds are evil, I pray you what is done of the most part of Christianes' and specially of the grand captains and defenders of ower religion/ and that rejoice 
Mat. twenty-three  so greatly to be saluted and called masters/ lights of the church/ pillars of the house of god/ the confutars of heretics/ and the hammers and beetles to strike owte their brains▪ How stamp they? How stare they/ as hasty as Ajax and as far as ever was furious Orestes/ when a moderate and religious explication of Christ's doctrine is required of them/ & when false persuasions be reprehended the which are made either thorough folysnes or else for the evil and covetous desire of private proffyt/ and are thrust in to the congregations/ partly by violence/ and partly by craft and deceit▪ I will touch a few things which in this hour time are more than known unto Christian people/ and yet be they done of many as it can not be denied: There be certain heavy burdens layl● in the necks of Christian men's conscyenties as the vows of the cloisterers & the single life of priests/ which God doth not requyer/ neither do they illustrate his holy name that is blessed for ever/ nor yet bring any manner of fruit or profit unto men/ but great loss & damnable danger both of bodies and souls. Again there be some things very well seen to have been brought in by violence in to the manners of the church which differ so moche from the lords divine pleasures that one egg is not more like an other than the self same things are consonant and agreeable/ either unto Jewish doting fables/ as the choice and difference of meats and such whother tradytyons of man's will and pleasure without the precepts of Gods word: or else unto the madness of the heathen/ as the worshipping of images: or to the superstytyons of the Mahometans/ as the invocation of saints/ pilgrimages unto holy places/ romish pardons/ jugglings of miracles/ which false and detestable charms turn away men's hearts from the living God. Let a man expert in divine scriptures & notably studious both of the lords glory and ●f the church's health and saffegarge apply his wit and learning to help these things/ and let him do it with the best order and reason that may be/ And how shall it be taken? Will not hour great 
The ma●tr● & ●ōdyty●s of our● masters and doctors of the pope's church.  masters and doctores cloaked with the title of holiness and learning/ as though they were stirred up with some angry sprite and infernal fury be turned by and by unto truel checks and crafty guiles/ bitter rebukes and violent oppression? Will they not make an owte cry: O unworthy deed and most ungracious world: the decrees of holy fathers of councils/ of so many learned men/ observed and kept so many worlds must now be called back again to scoles and altercation. Owte upon heaven and earth/ what a wicked & a cursed thing is this? Hour most holy father of Rome Goddess own ●icare in earth/ and his blessed college of Cardynales are utterly contemned by a sort of bag abounds and brainless gallowclappers. Their holy laws and ordinances made with good iudgemet/ and received by the consent of the church a great while a go: shall they now be retracted? We will not suffer it to be rend in pieces with wild horses: we will rather fight as obedient children ought to do/ not with arguments and dysputatio●● But with sword and with all manner of boucherly instruments for the statutes/ Acts/ liberty/ dignity and amplytude of ower most holy mother and Apostoly●● church of Rome: against the runagate●● against the reperypes/ against the heretics/ and against the seditious/ busy? and manifest enemies of peace and rely●gion both of god and all good men. So 〈◊〉 I pray you/ what will you do? Remember yourself well/ and be not so hasty for it is said that such men want no woe: where are you become: whither are you gone? what justice do you use? where is the law of hour Lord and saviour Christ/ which Petre doth express the Prince of the Apostles and the builder (as it is said) of the church of Rome some fyme the flower of sincere faith/ and yet as I trust hath now in store some relics of the same/ though many do count it to be but a cage of unclean birds▪ 
Apo. xviii  what doth the Apostle saint Peter command I pray you in his first epistle unto the Christianes'? sanctify (sayeth 
●. Petr. iij  he) the Lord jesus in your hearts being ready all ways to gyus a● answer to every man that asketh a 〈…〉 son of the hope that is in you/ and that with meekness and fear having a good conscience. That law being gyvene by the holy ghost as it ought not to be corrupted with any cursed and crafty interpretation: even so is it confirmed by the examples of most godly men and of the son of god: for why Christ by the authority of the holy scriptures/ of Moses and of the wother prophets and with the deeds of most holy men agreeable to the scripture did prove and confirm his doctrine which he had brought owte of heaven from the father/ and did declare it by miracles not only to his disciples/ but also to the enemies of the truth the scribes and pharisees. How diligently/ how holy/ and with what moderation doth Origene dispute against Cel●us one of the sophisters of the sect of the epicures? tertullian against the jews/ the gentiles and the heretics/ Augustyne against Pelagius/ Donatus Manicheus and whother? Those old hys-shopes of Christ's church which joined together the greatest learning with 
The manuer & con●d●tyon of the old bishops of Chris●tes church  most holy living/ men never sufficiently praised/ calling a congregation for new heresies either waxing ripe or else springing up as of Arrius/ Macedonius/ Donatus/ Pelagius/ Nestorius and such other were accustomed evermore sy●fie to behowlde soche perverse doctrines very inwardly and to try them by the rule of divine scripture and then afterward with good advisement they did deny them with sufficient testymonyes and evident demonstration and did cut their throats in sondre with most weighty sentences by the sword of the sprite/ which is the word of god. But the Authors and followers of those evil opinions 
〈◊〉. vi.  they did sludye to reduce & bring again to the knowledge of the truth and fellowship of the church. last of all they did orden punishments by the laws/ & concluded those venomous diseases to be cut of thorough the providence of the politic and civil magistrates/ lest they shholde creep any farther unto the destruction of the people of God. How like are yower manners and your deeds against the revengers proctors and attourneyes of the catholic faith/ which make promise that they will 
To deprave is when a sentence ●ell spoken is otherwise alter●● and ●ade 〈◊〉  plainly prove the doctrine of Christ t● be depraved in many parts/ the manners of the church to be degenerate and fallen out of kind/ superstityons' to be brought in with intolerable bourdens not to be borne/ and those men to be oppress●● whom Christ made free/ so that a place ●ay●, be assigned/ Audience may be given/ and a time prescribed fit and convenient/ and that shortly. Truly ● you Christian men I am greatly moved and I shake every joint of me as often as I do behold the state and condition of this time/ into the which yet nevertheless the holy & good providence of God hath preserved and kept us most miserable wretches. They knowledge their own self/ which are no friends but fences/ not the pastors/ but the wasters of the holy church/ that there be many things in the rites/ the Sacraments/ the ceremonies and manners as well of the common 
The 〈…〉 of the truth's 〈◊〉 〈◊〉 to be 〈◊〉 of ordr●.  people as of their heads clean out of frame and wrested far away from their first institution/ and their conscience heareth them record that there be diverse abuses about such things/ which als● many times doth bewray themself in the face of all the world/ and yet for all that a convenient place and a meet time can not be appointed that they might unshake council/ and cast their heads together/ which way at the last the church might be reformed: How long hath the church now being afflicted hour gentle and loving mother worthy to be honoured of all good men ten 〈…〉 required and made supplication in most lamentable wise by maximilian the emperor of most noble memory and other princes before him and after/ that she might be delivered from the grievous 
The godly petytion of our mother the church unnto her children.  and importable burden of to much oppressed and sore troubled consciencies/ that she might be loosed from the bands of simony/ that she might put away those fowl pocks and sco●●es where with they have defiled her and made her evil favoured warse then with a leprosy/ that she might receive again her former bew●ye & her old simplycite/ integrite dignity/ that she might be governed with the laws of Christ her saviour lord and husband. But what did ower mother boasted and crack of some men with great and goodly words/ which how moche they regard her/ they declare by their deeds many manner of ways. What did she (I say) obtain of her ●erely beloved children whom she had nourished and brought up with her great cost and charge? Who be more disobedient and in opinion who doth more styfflye rebel against her than they whom she hath handled most gentlelye and the which should ●ere no rule or have any place in the congregation of god if she were not utterly oppressed and trodden under fo●e? And yet in the mean time they be fell and cruel against every good man/ and the flock of Christ is most miserablely rend in pieces of wolves and thieves with robberies/ with punishments of prisons/ with bannysshement●s/ with burnings of towns/ of villages/ of cyttyes'/ with slaughters/ abjurations/ slannders/ and torments pasing the wit the devise or invention of the most cruel tyrant called Phalaris/ so that in my judgement the Gothians the hunnians and the ●andalins/ and other such like barbados nations doth seem to be a great deal more just and righteous than the bloody institutions and motherly decrees of the falsely named Christianes'/ then the enemies and persequtors of the church▪ cloaked with the title of christianity and the similitude or appearance of owteward holiness. There be many things done of the princes and people of the Turks against Christian men for the spite of ower religion and the desire to amplify there own superstition/ and yet is there no mischief committed of ●yre professed enemies/ where of we may not find in hour time a like example yea 
Solimanus emperor to the turkish nation.  and rather a warse done among us. Solimannus Emperor of the turkish nation would not abide nor suffer no nor any other prince of the Turks/ the which hath been syns Othomanus the twelve (if those things be true the which be written of their deeds and dysposytyon) they would not I say have permitted the Christian men subject to their dominion for to be entreated after such a manner as a great sort of most godly men & their 
A lamentable thing.  honest wives/ virgins and children have been handled for the profession of the gospel in Germanye sometime the daughter of liberty & in other parts of Christendom: I tell the truth and a thing more than known to a great meinie and so much the more to be pitied that the punishment of innocentes doth not grieve us as it ought to do/ neither do we study earnestly for any amendment whereby we might scape the grievous wrath of God.  
Owte and alas for sorrow (o you Christian men) whither will you extend/ shall I say yowre patience or not rather your negligence: Will you look that the romish idols/ popish Prelate's/ no 〈◊〉 but belly gods should entre before you into everlasting life/ which hol●ynge 
Luke. ●●.  the key of knowledge and being provoked by the space & time of so many years will not enter in their self/ and do forbid other as much as they may? Do you not perceive the matter to be worse and worse every day thorough their most crafty and subtle translations? Did Gedeon I pray you and josaphat Ezechias/ josias/ Theodosius/ justinianus & certain other order themselves so slackly in restoring of religion and righteousness? What should I speak of the wrongful usurpatyon of the goods of the church? What may I say of the corruption and defylinge of the Sacraments▪ of supersty●yōs/ and of the judaslyke being and selling of messes/ diriges/ trentals/ christeninge/ buryings/ prayers merits/ relics/ pardons/ and such other like things/ as charming of belles conjuring of candles/ pawlmes/ water/ ashes/ & such like? which truly the Turks do abhor to here/ and it maketh them to tremble/ to see hour ungodliness/ we in the mean season ga●ynge upon them with the great loss both of life and goods/ not once moved with any manner of knowledge and token of sorrow. And why so? verily because we 
●. Cor. by.  do not regard the doctrine of god tawght by saint Paul nather do we judge this sentence any thing at all to pertain unto us give not thy right hand to every man/ neither be thou a part taker of other men's offences.   


Chap. seven.  The Turks do stick in the superstitious worshipping of saints and they call upon men departed this life to help and souccurre them boing 
The supper stytyous worshppping of saints.  in pain/ grief or heaviness: and being delyverod from any evils or else rewarded with any good things they give thanks for the same to dead holy men and saints departed/ as they suppose/ by whose benefit they judge themself for to be helped/ kept and preserved from all danger: and they worship one Zedy●●asid 
Zedichasid  with great reverence which is a patron to their men of war in the time of battle and never faileth any of his clients ● retained servants/ on 〈…〉 it be when he is asleep & can not hear the noise of their prayers thorough the great 
Acchikpa●●●.  and thick clouds. They honour also one aschick passa the which is taken as the son of jupiter called cupide. For a fortherer of love to be procured. And to make them happy with the plenteous procreation of children/ which thing the gentiles were wounte in times passed to ascribe unto juno/ some where among poets called Pronuba by interpretation the chief lady/ god's or masters to women in theier affairs of marriage and matrimony/ and some time Lucina by plainer explication the gods of birth. Scheith passa is had in great reverence/ 
Scheich passa.  for that he is taken as the god of mirth solace and comfort/ and suageth theyer sorrows/ thowghtes/ cares/ and griefs of the mind/ and giveth great ease help and socure to such as live in painful miseries and careful afflictions. And that they may have their hogs/ their sheep/ and their bulloks kept in safeguard/ they call upon the name of Barthschin 
Bartschin passa.  passa which is bolden worthy of high worship because he is their shepherd their neteherde/ and their swyneherde/ & taketh cure and charge of all their cattle/ as it is said/ that Hendalyne keepeth watch and ward over the herds & folds of the Christianes'/ Alivan passa is a 
Alivan passa.  sure patron at all assays/ and a special advocate to assist and help them/ when they strive one with an other at the law or otherwise. Hatschipettesch defendeth 
Hatschipettesch.  his clientes from all weariness/ dangers and parells when they do iornaye and travel by the way. To conclude the procuration of the Turks business and affairs of the Mah umetanes is attributed & given unto many whother saints/ lest that one only God should be troubled to much having no help but himself with the care and grief of erthelye things. But with what face darest thou b● so hardy to lay the crime of this folly and wickedness unto the Turks charge which dost thyself the same things & rather wars if warse may be? For very shame either take away the dumb names of George/ Anthonye/ Barbara/ Erasmus/ and of whother he saints and she saints/ or else it must needs appear that thou dost stick fast/ and art likewise drowned in the same mire/ which art called a Christian: and yet thou mylt not ask all things in the name of Christ of hour most liberal father: which haste the noble wise/ and eloquent promise of the Lord: what so ever you shall ask the father in my name/ he 
john. xv.  will gyne it you: which haste the noble precept of God Psal. xlix. offer unto the 
Psal. xlix.  lord the sacrifice of thanks giving & pay thy bows unto the high and call upon me in the time of trouble/ so will I hear the and thou shalt honour me etc.  
But if the Turks call Christian men wicked and out of their wits/ which put of their caps to Images/ do incline 
The e●●se● denerat●ou of Images.  themself to do worship/ bow their knees/ lie flat on the ground with all their bodies/ set up tapers/ light candles/ burn franckynsence: which turn their prayers to a stock or a stone: & having their purpose and desire fulfilled/ give thanks therefore to a dead thing with out breath or life: How wilt thou deny the intention of a most grievous crime? By what reason/ way/ or means wilt thou avoid it? Shall we say there be none Idols or vain carved images called simulachres among Christianes'? Men will not believe us/ for the matter is evident unto the contrary/ and hour temples are seen in the face of all the world to be filled/ stuffed/ and beset round about with such maumets and puppets on every side. But unto what use? ● wise question forsooth and a warm ininterrogation: heresy to represent the blessed saints that dwell in heaven/ unto whom religion itself commandeth us to give honour and worship for as much as they be patrons/ helpers and defenders of all them the which require their help and succour/ and will express the inward love and kindness of the mind with outward prayer and thanks given unto them for such benefits as they have received and taken at their hands: Therefore thy gods O Israel are according to the multitude of thy towns & cities as Hieremye saith/ yea 
jeremy. ij  every man hath more saints well near for to be his patrons then there be members of one body/ saying that one and his fellow must defend the head/ an other the hand/ an other the belly and who is able to number them all? But thou wilt say/ they teach the lay people and are unto them in the stead of books and as letters be signs to them that can read. 
The sophistical invention of Gregory the great  heresy asharpe reason and a subtle invention first to wnde out/ by Gregory the great not in the wrightynges of fishers but in the arguments of sophisters. Nevertheless I would very fain learn of the most crafty disciples and valiant defenders of these dumb gods whither the devil syrsatane did ever teach the people heathen and Christian more evil and false in such idols then painted or graven Images do teach good & true? But that more is attributed unto them than they do either teach or signify: the thing proveth itselffe many manner of ways. For why? Wherefore do men run as although they were moved with some▪ ungracious fury by see and by land unto such Images? why be vows made to go seek an idol that is so far, of? Why are Images laden with gold and silver/ and the poor Christian people in the mean time sufferde to perish for cold and hungare? Why is it holden for a greater offence to overthrow a rotten post then to strike the brother of Christ for whom he would be borne and suffer death? Why doth the bragger's of the Christian doctrine put those men to trouble as most ungracious heretics/ which teach that Images ought to have neither place nor use in religion/ and the which with good order take them out of their temples? Upon the Turks side fighting against Images & breaking them down Moses standeth up with all the valiant host of the Prophets which do abhor Images as a thing most detestable/ adding also the reasons why they are not to be suffered amongst the worshippers of the lyninge god. Nether do the Apostles fight against the turks in this behalf which warneth men to be ware of Idols 
Moses the prophets the Apostles/ the church and all good reason for biddeth the wicked veneration of Images.  and teach them no where to worship nor in any wise to make them any graven Image. The primative church also maketh with the Turks/ which a long time was clean with out Images and in the days of Tartulliane the sign of the cross only was had amongst Christianes' without any worship done unto it/ for a knowledge and token of 
Tertullia etc.  the Christian warfare/ as the people of Rome hath been accustomed in time of battle to have an eagle for theyer badge and cunnisance. Good and perfect reason doth also consent to the Turks hatred against deaf and dumb idols/ which thing I will make plain by the words of the most excellent and famous clerk Origene: 
Origene.  which in the vij book against Celsus rebuking and checking the Christianes'/ for that they followed Moses and the jews in abhorring the use of Images wryghteth in this wise: it is an unworthy thing/ that the creature/ which is subject to vanity/ should be settin the stead of god having no need of any thing: or that it should occupy the Rome of the son of god the first begotten of all creatures/ that it might be honoured. Moreover there ought no forged thing to be in his mind/ which will worship God truly and in sprite and in verity: 
Lactantius Firmianus.  What should I recite Lactantius Firmianus a man far away both better learned and more holy than Gregory the great: which doth not doubt to affirm that there is no true religion nor any manner of virtue/ where as is an image. And he was an excellent wryghter doubtless against the heathen people: but he that will show me the difference between the Idols of the heathen and dumb gods of the Christianes' I shall surely wonder very greatly at him.  
I will add this one thing which 
Caucasus the most fly mountain rough and inhabitable dew. ding scithe a from the land of India.  ought not to be passed over. Hour enemies the Turks which in times paste did springe and come out of the rocks of Caucasus and afterward were made & fashioned after the laws of Mahumet do hold the name of god in great reverence/ neither do they usurp it except some great and weighty matter constrain them: and in the time of war they bear owtwardely written in their sheyldes that there is no overcummer but god. Nether would they commit the fame or riches of a private man/ I will not say the public weal/ unto the faith or credit of any man which with out most great necessity would swear the dreadful name of god. But how is it used among us? I will speak no thing of perjury/ which truly is a vice more often seen among Christians then is either seeming or else convenient/ but I will say that 
The repre hensyon of perjury & blasphemous sweting.  thing which all men knoweth to be contrary to god/ and yet the most part of us do it/ and the rest are no thing grieved in their minds therewith as it would be seem godly people to be/ and those that be judges and rulares of the laws do not refrain it with convenient gravity in ministering justice. Tell me I pray you is there not a light usurpation of the lords blessed name and a plain contempt of his divine power in the mouths of children/ of them that are aged/ of men and women/ of the magistrates the priests and of the common people: If a man shall begin to make any sport: there is nothing delectable/ nothing merry/ no thing pleasant or worthy to be lawght at except some blasphemous oath be added there unto. If any thing must be affirmed to be true or otherwise the words and communication can not seem to be weighty/ full of gravity and worthy to be believed except the name of god taken in vain be put there unto. In brawling and chiding/ in boasting and crac lying/ in threatening and denying/ no man can be believed without an oath. That man is not worthy to bear the name of a lusty inventus/ a jolly brute/ a bold man of war/ and a gentle man borne of a noble stoke/ that can not make the heavens/ the elements and the throne of god to break and thunder out of his mouth. That can not rend the lord for alachet & sroere apace the blood/ the wounds/ the cross/ the precious death and bitter passion of Christ. Let any godly man standing by and hearing the same be offended therewith and put the blasphemer in the remembrance of a better mind. And then is he either ready 
The pageant ● property of blasphemous sweaters.  to play the jack braggare and to draw owte his weapon agayuste him that was jealous for the lords sake: or else he will colour his mischief with this or some other such lick scoffing excuse. Hold thy peace good fellow for saints are a sleep. Why art thou displeased? I do but remember the name of Christ & his holy members/ and thinkest thou that to be evil done? God is an honest man and knoweth what I mean though thou being a fool art utterly ignorant. It is a knack of the court/ sometime used also in diverse whother places among diverse men I will not say of one but of all degrees/ an ornament of speech and a point of tisthoryke: Yea shall I speak the truth? It is one of the most pestyle ut plagues of Egypte/ and a colour of the devils facundyous eloguence/ wherewith all the words and tale is painted. I say not of a Christian/ but of a man that is mad and out of his wit. And yet for all that who is he among us that is so disposed with the said enorm and ungracious mischief as he ought to be? Who bringeth for the any such token or sygnyfycatyon of sorrow and displeasure as the jews were went to do/ which greatly disposed hearing such abhomynatyon/ were accustomed to rend their clothes beside their backs? Where be the laws of God/ which willeth 
Leut. xxiii  a blasphemer to be corrected with the loss of his life and punishment of his head: Where is the constytutyon of the new civil ordinances made by the emperor justinianus: What cyttye in all Christendom doth minister such dew and indifferent justice as the persians/ the Scytheans/ and hour contremen the Germans were wont for to do against a lie? If god which made and conserveth all things/ if the holy ghost/ If christ the son of god be hour god tell me where is his religion? If he be hour lord where is his fear? If he be hour father where is his honour: If we do believe him to be all mighty and most wise/ & true in his words? why do we not once bow at his most grievous threats? Was it spoken in the gospel to Christianes' or to stones/ let yower communication be yea yea & nay nay/ What so ever is 
Matth. ●.  added more/ cometh of evil and of the divyle? Thou shalt not take the name of thy god in vain say the the lord: and he thretenethe no man to scape unpunished that will usurp his blessed name unreverenly and with out a just cause. And do we marvel to see the Christian common wealth to fall daily in decay and hour men of war to be slain and overcomen with the nations of the Turkese Let us rather give thanks truly unto the goodness of god that the earth doth not open from beneath nor the sudden storms of wild fire and brimstone fall down from above/ and that we do not descend abominable whoredom in so great liberty with out any punishment? how great and shameull advowtries bedayle committed in every part of Christendom that I may hold my peace and speak never a word of the ravisnment of virgins the which of many Christianes' is taken now a days not for a mischief but for a game and sport. That I may pass over the vice of incest and the corrupt chastity of unmarried priests which feign themselves to be gelded fo the Kingdom of god and yet they commit such unnatural abomination as is not convenient for to be named lest it should infect honest ears and poison the paper and breath of the readers/ besides other mischief where in they excel the Turks whose propriety is not (though they be the enemies of Christ's name) to keep many wives in one house as the prodigious vow makers of wifeless thastite do keep many concubines and shameless harlots. But if any man among them have many habitations and is constrained by the diversity of bussines to dwell in diverse places as are merchant men: then are they also permitted to keep the more wives and in such diverse places to have divers women and else not. Never the less the Turks do grievously offend therein and they be justly condemned by god's laws/ wherefore who so ever is innocent and knoweth not himself guilty of as great a crime/ let him boldly taste stones at them being convict. But here I am sure hour most holy 
john. viii Deu. ●●ii.  father's will laugh my foolishness to scorn if I should lay to their charge spiritual polygamy. For where as the apostle prescrybethe that a bishop should be fawteles and the husband of one wife: the 
i Tim. iii.  great clerks and hour illuminated doctors make interpretation that he must be contented with one congregation. For this word wives must here be understondid and taken for temples/ churches/ benefices/ prebends or bishoprics: and yet there be certain found among these spiritual husbands spiritually married to many women/ that is to say benefices after their own interpretation▪ whose lust and pleasure the kisses and embracyngs of xxx such wives is not able to satisfy or to diminish. The law of the Turks concerning polygamy is to be abhorred & doth worthily displease me/ because it doth resist the ordinance of god ●nd what is to be judged of the papistical rules & decrees forbidding matrimony to them: to whom god doth permit it/ yea doth earnestly command that they which can not keep them selves with in the limits of chastity should rather use the remedy of holy matrimony 
●. Pet. v.  then to burn perpetually with the fierce of concupiscence? Are they not snares of his making which runneth about as a blustringe lion seeking evermore whom he may devour? Do they not taste and saver of the very sprite of 
●. Tim. iiij  Antichrist? Verily saint Paul a teacher of the truth doth nominate and call them the doctrines of the devil.  
But let us now descend to the civil laws which whiles they be tempered after the moderation of religion and of Christ'S 
Alexander the son of Mammeas.  doctrine they can not be just and godly. Therefore did Alexander emperor of rome the son of Mammeas so much regard the chief point & in a manner the hole sum of Christ's law▪ Do not thou to an other that thou wouldst not have done unto thyself: that he caused it to be written in every place of his palace and court. And when any▪ offenders were condemned by the law and should suffer exeqution/ he caused the said most worthy sentence by a common officer called a criare to be recited unto them in the audience of all the people standing by/ whiles that sentence was given? And he truly was a moche wiser and a better prince for the common wealth than was philip afterward which feigned himself to be the first of the emperors of Rome that did receive the catholic faith rather then that he did faver in deed the Christian religion from his very heart. Among the people & nation of the Turks there be for a truth civil laws made which differ no thing from the law of theyer religion/ supposed of them to be very true: but they garnish and defend it/ and those statutes are committed unto meet men which may teach and interpret them justly and truly with greatest faith and reverence: whom they call Calyfes. And the public weal is committed unto judges and ministers of justice that are known and approved to be well disposed persons and diligent keepers of the laws/ that the place of judgement may favour righteousness and not falsehood/ injury/ theft/ and disobeyed/ and that the emperor himself may obey the laws which by his authority did bring them in/ and requireth them to be kept of the common people/ so are the people the more induced to observe the thing that is good and right whiles they do taken for the most excellent gift of god 
siphone be names of hellish & infernal furies  as the noble Greek orator did long ago define where with the parts of a cytteye realm/ or commonaltye is glued together among themselves no otherwise then the members of one body are coupled together with the joining of the seuwes and are directed unto every moving. And therefore a law is the decree of a lawful magistrate ordained by god of any 
The definition of a law  manner of thing agreeable to the prince/ the la/ and most perfit reason that is to say the will of god/ and applied unto honesty and the common profit. But what is done of hour masters the interpreters of the law both of god and man? Truly a great part of them taketh more pains than they be thanks worthy to alter and transform those statutes that be most righteous and wholesome after their own lust/ neither do they consider/ as it should seem/ that they be occupied in an holy thing/ but rather to suppose that they had not to do with a reverent majesty and to have a lump of clay delivered in to their hands in the which (after the manner of potters) they might print or fashion what so ever Image and similitude they list/ yea and play the triflers amongst themself. And the emperor and the empress are not bound to the laws (as flatterers say) And they can easeli find them that will consent and agree thereunto. But then in conclusion what doth the people? Verily even as Claudianus sayeth whose words we rehearsed before. 
Claudianus.   Claudianus. Mobile mutatur semper cum principe vulgus. 
They are always altered and changed with their prince/ and so by such means it is come to pass that the laws do not succour such as live in misery and the righteous: but them that be circumspect and the which are instruct with rewards/ deceits/ subtle arguments/ crafty rebukes/ fallse accusements and capacious cavillations/ In their councils holden for the public weal the reason of filthy lucre is more esteemed then of 
The evil ●●●st●tion of the law is ●ause of moche mischief.  honesty/ and private profit is preferred to a common wealth/ the laws be bowght and sold in the merket: Godly decrees be taken prisoners. judgement is given for bribes▪ so that he obtaineth victory: not that hath the better cause/ but that is the more wealthy striver and that hath given or promised greatest rewards. In courts where the laws should be truly ministered and without perrialyte the poor widows and the Orphans cause is not regarded: true justice hath her leg broken and can not come to the consistoryes/ where the wicked doth sy●● in judgement and the poor man lieth trodden under foot/ the innocent crieth out/ The ungdoly doth rejoice/ setteth up his bristles/ and doth avaunt himself/ Where bitter worm wood come thforth for the sweet fruit of equity: Honesty and godliness is rend insunder: 
prod●●es ●● thieves that be robbers of countries/ and and p●ra●es/ which spoil and rob ●y th● see  cruelly tormented and torn in pieces as it were with wheels/ lady righteousness lieth in her chamber grievously wounded and is almost dead. Therefore are men spoiled in the fields & slain in the woods journayes taken by land be dangerous thorough predons & by see thorough pirates. Towns tremble with uproars & seditions. Wars be holden most cruelly/ and men be slain without pity/ villages be brent. Cities fall in to ashes/ their goods taken away/ and not asked again/ nor their enemies disclosed. Doth not that troblesomenes of things and extreme ungraciousness require that Nabuchodonosor coming 
Hieremy. ●xxi●  with Nergall and Sacasar may set his throne in the gates of Hierusa●● and teach them to execute judgement and righteousness? But this place requireth me to speak of battle which thing my mind abhorreth/ for as much as I have not been accustomed unto tents and pavilions 
Muses after the 〈◊〉 ti● of poets are called the daughter's o● jupiter & Memory/ by whom therefore is is understand the knowledge and study of the liberal sciences. / but rather unto learning and unto the Muses/ I will there for speak a few things. It is not only the civil decrees and statutes of nations that permitteth men to keep just war. But the laws of god also and the examples of most holy men giveth sure knowledge unto the magistrates that they may lawfully defend righteousness with the force of arms/ for they are commanded to carry the sword unto the defence of good men and to the oppression of the wicked. But it chanceth many times that Christian men d● offend in the contrary part and it cumeth to pass that they put on harness & take weapons in their hands: not for righteousness/ religion and liberty/ to drive a way injury and despite/ from theyer children/ virgins/ wives parent's/ friends/ women old men country/ from their houses/ theyer altars/ and theyer temples: but wars are taken up for every light cause and their are ended or put down mosts shamefully. Not the institution or mustering of the soldiers▪ Not the craft or science of warfare. Not the money & wages which is the sign▪ 
There is no point of hour war that we prepare to a good & godly purpose  we of battle. Not the provision of vyttelles. To conclude the distribution of meat in due time/ the observation of order & array/ their signs/ their weapon's/ a wise and prudent policy to come to the knowledge of their enemy's councils/ & the necessary preparation of battle are not referred to an honest and wholesome victory or else to a firm and sure peace. For why show me the man of war and paint him to me with words a person put in office to play the souldioure in the cause of the public weal which at the commandment of the magistrate 
Legione is a mombre or a multitude of men of war contaynig●▪ 6000. footmen and. 732. horse men.  defendeth righteousness with his weapon/ and being sworn or bound with an oath fyght●th against his enemies and driveth away force by force. If a man to day would require such soldiers among the multitude of Christianes'/ I am afraid he shall not find many legions worthy to be admitted and put in office. For as farforth as Ice the common sort of p●ple prepared for the wars we may better define a souldioure to be 
The souldioure described in his right colours.  a man which hath put of all gentleness of nature or at the lest way● a great part of it/ proud in apparel/ in speaking & in going: which is a shamed of sober modesty/ lawgeth virtue to scorn/ hatethe peace/ and abhorreth from no tyranny/ Which willingly procureth madness with unmeasurable drinking/ and with his great & manifold blasphemies setteth god against him & maketh him angry with himself and other/ which carrieth cruelty in his countenance/ Thretes in his tongue/ ready rash audacity in his fifth and sword/ and in his hands he beareth a life ready be bowght 
By incorporate divylls understand the soldiers terce and cr●e●l as it were hellish and ●●●●rnall thryes.  and sold for money. What manner of men are the dukes and captains? not so much the armed defenders of righteousness as they be the conjurers of incorporate devils: Whom except they hold fast with a very wise inchanute▪ went with in theyer prefixed circles/ by & by they may see them break out unto the destruction both of themself & other What be theyer tents and pavilions? The most ungracious schools of all manner of mischief. What is war and battle? The most miserable calamity and final destruction of mankind. But if these my definitions shall seem to be more foolish then true: They that be learned men and have understanding of the science and feats of war I trust will pardon me. But the rash unlearned han●●vals 
〈◊〉 be cruel men of war/ so called of ●●ni●al sometime Duke of Ca●t●●●.  may laugh me to scorn as A doting busy fool which durst be so bold to write of such matters as are pertaining to wars with in the walls off an house dedicate to the muses.   


Cap. ix  NOw they that have seen the order of the Turks household keeping/ as did Septemcastrensis (which in the days of Sigismunde the emperor 
Septemcastr●sis.  described their affairs as farforth as he had knowledge being a prisoner among them by the space off twenty years) declare such a manner and condition of all things pertaining thereunto/ as seemeth to be more agreeable/ not to the precepts of Plato/ but to the laws of the church. then that/ which is seen at this day in the houses of them that be private parsons and magistrates among Christianes'. The men be sad and full of gravity▪ Their wives chaste and busily occupied in keeping of the house. Their children be diligently brought up: and 
The order ●●●●er of the Turks household keeping  well instruct in theyer religion. There is little or no thing given unto idleness and immoderate sports. Vnthryfiye games and plays as cards and dice hath little place amongst them. In getting and in keeping off substance they be studious and active/ profitable and cleanly in their buildings/ in their meat and drink/ and in the clothing and apparel off theyer bodies. And therefore they have riches privately sufficient and coffers replenished with treasure: from whence the chargys' be mynistered and all the expenses in the business of war and peace. And lest I should be to long/ I will pass over the cottages of husband men in the country/ the houses of rich men/ of merchants/ of priests/ neither will I compare the ordinances of ower enemies to ower instytutions/ whose houses it were convenient to be as churches and the habytations of holy men. Only do you behowlde the order and manner of great men and of the Christian nobility in theyer howsehowld keeping. Let your eyes be cast about by the hawles of princes/ by the company of students/ by the colleges off priests/ by the cloisters off monks/ by the cowrte off ower most holy father/ the secret chambres of his bloody red carnals and the palaces and houses of hour bishops most reverend fathers in god And you shall think you to see such a blessed company and such an order and provision of things concerning household as the Poet Horatius doth paint in these verses.  Horatius. 
Nos numerus sumus fruges consumere nati  
Sponsi paenelopes, nebulones Alcinoique  
In cute cur anda, plus aequo operata juventus 
Horatius   
That is to say: we are a number borne to consume the fruits of the earth. The husbands of penelope/ very vicious livers and yet men of great Authority/ In pampering of the flesh/ yongeth doth his part more than right requireth.  
In conclusion to compare the offices and duties of all ower men & those things which be contrary to honesty and virtue by all manner off ways with the manners of the Turks/ it were an infinite labour. I will therefore touch the matter compendiously & yet will I do it so largely as shall be sufficient to discern the truth.  
There is in the Turks a certain manifest manliness and wise taking heed/ 
The wise policy of the Turks before the beginning of theyer wars  and circumspection in going a bout theyer business. For before they begin theyer wars or any other matter it is theyer propriety to council together in the wisdom of words/ which done/ they do prosecute theyer purpose and follow such things as they take in hand very earnestly with strong and mighty deeds. Nether are there any labours so grievous and painful which they do not almost suffer with incredible patience. In ower men allthowgh there be no excellency wanting neither of wit nor mind: yet I can not tell how or by what means that either to moche cowardness or faint hearted sluggyshenes springeth up among them when they must take upon them any hard enterprise/ honest/ and profitable to the bublike weal: Or else we be carried unadvisedly after the manner of wild beasts into  perils which chanceth many times unto us thorough ower own rash foolishness and the lack off good consyderation in time. And therefore being stricken with great impaciencye/ thowght and care/ we 
The lake of good consideration in time bringeth the Christiannes' in to great dangers  begin to shit the door when the stead is stowlne and to ban and curse the matter so unhappily ended which we had before so foolishly begun. And one reprehendith an other if any thing fortune otherwise then according to their opinion & expectation where as the fault is common and pertaining unto them all. I will speak no thing of hour great intemperancy in sports/ in plays/ in words/ in living/ in the filthy affairs of lady Venus'/ in plainer inglysshe called lechery lust of the body or carnal concupiscence Nother mill I say any thing of ower apparel which we change daily after the manner of apes so that no thing offereth itself so foolish & worthy to be lawght at/ so that it seem to be a new trick/ which we do not delight to follow. I will say no thing of ower pride and ower boasting and cracking not of that virtue and good things which we have in deed. But which we falsely fain for to have. Some men are so greatly given unto vain glory that they rejoice in misscheffe and be well pleased/ for that they be poor in virtue and void os all goodness. I will pass over many such other things of the same kind/ in the which the honesty of the Turks is seen to be greater than of the common sort of Christianes': a miserable thing and yet (ah lase for pity) it is to true. But you peraduenter will say that the turkish princes and emperors do burn with ambition that is to say the immoderate lust and desire of dominion/ and they wrestle▪ as although they were shit up in some narrow straits among the large & most wide lands of so many kingedoms/ and they cease not to enlarge the costs of their empire. It is very true/ they do so in deed/ but I would to God that they were syke alone of that same disease and that a great number of proud and ambitious men were not to be found among those disciples that are named after Christ/ to whom it is said. Except 
Mat. ● 〈◊〉  you will receive the kingdom of god as little children you shall not enter in to it: To whom it is said. God 
●. of Pe. ●.  resisteth the proud and giveth grace to the lowly. For that I may pass over with silence the great contention that is among cyttezynnes who should be taken as cheiffe/ and how every man studieth to exalt himself: That I may hold my peace & speak never a word how princes draw out theyer sword one against another/ not only for the conquest of dominion: but also for the vain and usurped names and titles of rule and authority: Good god what thirst is there of vain glory/ honour & dignity? what fervent desire of promotion? what greedy and hungry hunting after goe and selling and in their bergaynes made hither and thither. What is in the more part of ower men to whom the Lord said earnestly: except yower righteousness 
Matthe. v.  shall be more abundant then of the scribes and Pharisees you can not enter in to the kingdom of heaven? I am afraid lest ower time be the same where of ower saviour said: when the son of man shall come suppose you that he shall 
Luk. xviij  find faith in the earth: And one brother shall be traye an other unto death/ and a man's enemies shall be they of his own house. Whiles nation shall rise up against nation/ and people against 
The great abomination reyguing in the world/ vertu being bāpis●hed & righteousness put to t●ghte.  people/ righteousness is put to flight/ and bannysshed out of the country. And in her stead there is cumme guiles/ frauds/ deceits/ usury/ false barganing/ circumvention of poor widows & fatherless children/ corruption of merchandise or making of false wares/ iniquity in selling with false weight and measure/ false performation of hired work and labour/ loss of reward & with drawing of wages truly deserved counterfeiting of money/ robrye of the common treasure: Stealing of all things both holy & unholy. Faith is no where sure: not between companions and princes confederate: Not between fellows and friends/ not between man and wife. The laws of nature between them that be kinsfolk and of alliance by marriage are vanished away in to a beastelyke/ wild and cruel 
Polypu● is a fish with many feet/ which turneth himself into many colours. Vertumnus atumbler or a turner in to many shapes & similitudes.  madness. To show a fair face: to turn the cat in the pan/ as it were Polypus & Vertumnus: to feign and dissemble all things: with fair promises to make fools feign and to deceyne by any manner a means: That is in conclusion the wisdom of hour world: those things be the defensies and most sure councils of hour life: all ower delight is set in lying. And to be smeared about the mouth with the sweet venom of flattery: we give great rewards: neither is there any man better accepted or more in favour in the haules of great princes than flatterers/ the which at all times hath been their most grievous and utter destruction/ but why do I speak of Princes haules/ when in the chairs or pulpetes of churches where the gospel is or ought to be preached/ men are found/ which tycle ycheing ears with sweet words/ and will not scrape the little tender ones/ or rub them hard with the biting truth. In those places to submit themself to the judgement or opinions of the the devil unto the liberty of the children of God/ unto the light of the truth/ unto the worshipping of virtue and holiness unto everlasting life and the perfruition of Godly felicity. And he hath commanded us for to be holy as he is holy: 
Levit. nineteen.  for to be perfit as he is perfit: for to 
Matthe. v.  be salt wherewith the world might be powdered: for to be lights shining be fore other men in the pureness of living: that they might thereby be provoked/ enticed/ retained/ and brought unto the fellowship of Christ. And by what way that thing may be obtained he hath largely and plainly expressed in his everlasting word. And that we might lead a life agreeable to so great and such an excellent profession: he replenished hour minds with his sprite sanctifying: Nether did he orden us to be given to beastly lust/ as the bondmen of the flesh. Nether did he bind us to the powers of the planets. Nether made he us subject to the dyvylles instigations. Nether would he have us adicte to the conspyrations of the wicked. But that we being 
Luke. 1.  delivered from all ower enemies/ might serve him the lord in holiness and righteousness: 
Actuo. i.  he gave us his word and sprite to be the master and guide of hour living. And that it should not grieve us to walk in the way of health: he moveth/ pricketh forward/ and provoketh us there unto with many great and godly promises/ & those not vain. For why? God forbid that the supreme and only verity should make a lie. And he laboureth to drive away cowardness and sluggysshnes with horrible threats prepared evermore not for the lovers/ but the despisers of god/ jest we should at any time sleep in death. Moreover he hath painted before hour eyes the condition both of the good people and likewise of the wicked/ with many great and noble examples in the monuments of holy scriptures/ that I may speak no thing of other histories/ and that I may pass over with silence those deeds which be done/ we looking upon them.  
But what is done with us (o you Christian men? How doth hour manners/ living and deeds agree with the best approved learning of Christ? What fruit or profit doth hour celestial father receive of the field of his peculiar people? What thanks do we render unto him for his infinite and inestimable benefits? If we would knowledge the truth we do all things wickedly: For why? those men which ought not in any wise to be made like to the world in evil things/ nor to draw a yoke with the 
●. Cor. vi  wicked/ doth so greatly degenerate and fall out of kind from all godly dysposytyon that they are found to be moche wars then the manifest enemies of the Christian religion. Look I pray you upon all the manners and deeds of the common sort of the Christian people. In what obstinacy of mind/ hardness of heart/ dullness of virtue/ and wilful blindness and ignorance of the truth/ live they? Consider all the parts of their life. Behold all the outward orders of the church/ bishops/ Preystes/ deacons/ kings/ princes/ lords/ Gentlemen/ elders/ cytezynnes/ merchants/ yeomen/ husband men/ master's/ servants. And how moche do you see of Christian Godliness? For 
Baal was an idol▪ whereof meution is made three Reg. nineteen. therefore to bow knees unto Baal is to honour & worshipfalse gods.  I speak nothing of them that keep themselves secret and be privily good men/ & hath not bowed their knees unto Baal. And I would to God that they being armed with divine power would once come abroad/ and set up again the lords glory greatly darkened with our vices/ and repair the most extreme & grievous ruin of the church. I trust also that among the Tu 〈…〉 they be not all so greatly enwrapped and addict unto the superstition of Mahumet: But that some of them are pertaining unto the holy catholic church/ which is the communion of saints/ for as much as Abdias did serve in the palace of Achab that 
iiii. Reg. xviii.  wonderful wicked king/ and yet was he a most faithful servant unto his Prince/ and a noble patron of the Prophets of God/ from whose indignation Helyas flying supposed himself to be left alone which truly might worship the God of Israel/ but he is tawght by an oracle and divine answer that there was reserved by the help of God seven thousand faithful worshippers of the Lords holy & woste reverend Majesty/ which never had bowed their knees to idols/ nor did consent to the veneration or worshipping of creatures. Under a like manner 
iiii Reg. v  Naaman the Syryane was a faithful taptayne/ & did trweseruyce to the king his master/ a cruel enemy to the israelites/ and yet did he worship & call upon the name of the true God of Israel/ that Christ might prefer his faith unto the deceitful/ coloured/ & painted holiness of the jews. But the church doth not judge of things that be secret. Where fore I must speak of the life and manners both of the Christianes' and of the Turks/ as far forth as they be many feast to the judgements of men. Therefore what virtue will ye show in the men of hour time/ which is not more lovingly favoured among the Turks? What thing can you allege to be done of the Turks untruly/ cruelly/ proudly/ and immoderately/ whereof there is not a like or a worse example in ower men? Therefore 
There is none other thing the cause stour evils but ower own mis●che●●e.  the movings of the celestial circles or planates are not the parents of hour calamities/ as the vanity of ower Mathematycall masters do trifle/ neither hath the preaching of the gospel and (as some evil mowthed slaunderes say) the new sects of the Lutherans and Zwynglyans brought forth both these other evils/ and also these destructions and iviuryes done unto us by the turkish Mahometans: But ower manifest my kednes/ but ower coutenming of gods word. But ower dissolute/ corrupt and abominable living/ declaring us to be epicures rather than Christianes'/ hath cast us in to these miseries/ the lord calling us back in vain/ that the stepe & dangerous ways of perdition avoided we might enter in to felicity by a way that is plain/ safe Easy/ Ye and to the lovers of christ also iocounde and pleasant Show me the world that hath been at any time more ungracious than owers? Show me the people which being defiled with the vices of ower time/ hath escaped the wrath and punishment of god? The longanimyte or the prolonged patience of god will not suffer himself to be evermore despised. And he hath warned us a great while/ he hath gently exhorted us/ he hath feared us with wonderful signs and terrible tokens/ both in the heavens above and in the earth beneath. 
The cause wh● god castt●th in his 〈◊〉 and bringeth h●● plague vpō●s.  But we being obstinate/ hard hearted/ & stiff necked/ do still resist the holy ghost and will not amend ower vicious living wherefore ower righteous/ holy/ & well willing father casteth in his rod among us that by the smart thereof we may know the striker/ which could not/ or else rather would not be amended  any more gentle & softer handleing. More over by what enemies should we be punished more justly then by the turkish Mahometans/ whom the sins of ower forefathers & cheiffely the perfidy/ that is to say the false breaking of promises in falling away from the true Christian faith & theyer unjust dealing both with god & man/ hath brought owte of the rokes of Caucasus: hath lift them up from small beginnings and begerly poverty unto the empire & dominion of Asia. Hath made them lords and 
Asia/ Africa/ & Europe/ be those three parts of the world/ into the which Cosmographers have divided the whole ea●rth.  rulars in Africa/ and in conclusion hath given them power/ strength and liberty to invad Europe with their ships and galleys by that part of the see that is called Hellespont. We do still nourish them/ and that they may go on forward and attempt all things merely as they have begun▪ we leaving to the vices of ower elders do minister unto them courage & audacity/ so that by the righteous judgement of god we way come at length unto like confusion captivity and bondage. When abhor the name of a turk so that we judge them as the most ungracious and wicked enemies of god & religion/ and worthy to be slain with everlasting punishment▪ Again they on the other side perceiving the filthiness of living that is among Christianes'/ ather by heresaye/ or else by that they have seen with theyer own eyes being present among us/ are so confirmed in their superstition. That their judgement is they should be the children of hell fire/ if they would change the received manner of their living with the Christian religion: that they had rather suffer death then to come in to ower churches on every 
It abhorreth the Turks t● to see and perceive hour abominations  side polluted with Maumettes and Idols: that they being brought by some train or chance in to the houses of ower most reverend father's/ and beholding the pumppe of their pestiferous & most stynckinge vices/ do take them to their legs/ and they fly away from them as it were from the burning of Sodom 
〈…〉  and Gomorre: that they do suppose they can not give unto god any greater honour/ or do him better service/ than to endeavour themself/ to their uttermost power/ to destroy ower pride/ to murdre ower people/ to waste ower countries to spoil ower kingedoms/ to overthrow ower cities/ and lay them flat with the ground. The Turks therefore do rise up into judgement before the seat of 
Mat. xii.  god the judge & governor both of heaven and earth with the Christian generation so greatly degenerate and fallen out of kind/ and they do accuse them for to be only Christian men in their names and words. But with their deeds to deny all manner of godliness. The Turks I say bear witness against us/ that they being made and fasshyoned after the laws of mohammed/ have more virtues and less vices than we: whom therefore we do hear Again of saint Paul▪ In 
Roma. ij.  that thou judgest an other/ thou condemnest thyself because thou dost 
Luke● xi●.  the same things: We hear of ower lord God thou evil servant. I judge the even of thine own mouth and of thine own words I do condemn the. The Turks being righteous men in comparison of the vain bragger's of the christian religion are allowed and destinated of God for to punish his church so foully disfigured and to correct her with such punishment as is dew for a woman taken in adultery/ For why? she hath broken her wedlock and violated the covenant confirmed with Christ's blood in following of false gods in whom she hath put her trust. She which is Christ's spouse is no thing afraid to hurt him with spiteful injuries with fallse breaking of promise/ and with most great vnkyndenes● And therefore do ower enemies truly despoil and take away ower riches which we denied to the poor/ yea rather to Christ requiring them in the poor. Which we did rather give to Idols and to scoffing knaves and railers and we owerselffe usurped them to the great superfluite of ower carnal lust & pleasure & not to the necessary use of ower living. They waste ower lands/ they lead us away prisoners out of ower own sweet contreies' in the which we regarded not to worship god truly or to seek diligently for the kingdom of heaven. In the which we did not study for the conservation of the public weal/ but as the wicked betrayers of ower country we applied ower minds/ not to virtue and godliness/ but to tyranny/ private profit and all manner of misscheffe. They take away ower liberty/ which we most unthankful and ungracious wretches did turn all together in to the service of sin/ they tear ower flesh and they wound ower bodies with they: cruel 
Venus is feigned of Poetes to be the god's o● love & Bacchus the god of w●●●. Mammon is evil got or evil kept gods therefore by Venus Mammon Bacchus understand lechery covetousness ●lat●uy●.  crooked sword. They defile they murder & chop them in pieces with horrible spites and scorns because we do not keep them as the most holy temples of god. But do daily pollute them and have made them the brothel houses of Venus/ Mammon/ Bacchus & of all uncleanliness. They rip● the bellies and cut the throats a sondre of ower young infants and sweet little babes taken away by cruel violence out of the bosom/ and arms of theyer parents. Or else they keep them up to make them slaves taide fast with chains to row in theyer Galleys/ and do reserve them to a miserable life/ because that they being borne unto Christ and dedicate unto God are not brought up among us with such virtue and diligence as is convenient/ fit and agreeable to the lords request. The husband and his wife be rend a sondre and are carried away into strange regious very far of the one from the other because that matrimony is so greatly abused/ carnally polluted/ viciously corrupted/ and is not holden in reverence according to the honour and dignity there of. Ower dearly beloved parents are taken away from us because we neither give unto them due honour for theier great cares 
Deuter. b  and pains taken in ower bringing up: nor yet worship truly and in spirit and verity ower celestial father which is in heaven. Ower brethren also joined unto 
john four  us by divine kindred we do not so greatly embrace/ with holy love/ that we can find in ower hearts to help and socure them: but we are better contented neither to be idle nor yet well occupied in going about with spiteful malice to do them displeasure/ to slander and to hurt them And lest that many should be borne the children of the church (which know leging the one only and eternal living god and whom he hath sent jesus christ/ might obtain everlasting life) we hinder and let them with the filthiness of ower vices/ and there for very well worthy which having myllestones tayed about ower necks might be cast into the depeste waters of the see to go fish after haddocks.   


Cap. xi  NOw are the wells and running springs of all those evils showed and discovered which redound or flow out of Thracia into Germanye and threateneth a great flood unto Europe and that for be cause that the people professing the Christian religion that is to say the true and only and perfit religion doth not perform in theyer manners and living any thing at all or else surely very little: that is agreeable to the doctrine of Christ/ in so much that the Turks the professed enemies of true religion/ the uphowlders of the standard and the most sharp defenders of Mahumetes superstition do excel ower men (which have but the names and not the deeds of Christians) in the godly use and exercise of righteousness and of all other virtues/ and they sin more moderately. This is also the disposition of god and his perpetual custom/ as the divine scriptures 〈…〉 eute/ and the hysto 〈…〉 s done/ beareth record: 〈…〉 pen unto men the pleasu 〈…〉 l will/ and doth moneys 〈…〉 e what is to be done & 〈…〉 voydyd. And he calleth 〈…〉 as go out of the right 〈…〉 way again: But such 〈…〉 whom he can not bring 〈…〉 reason or persuasion of 
Cap. xi  〈…〉 heyer evil disposition & 〈…〉 on's and vices/ that they 〈…〉 p god with dew reveren 〈…〉 f faith and charity: either 〈…〉 te them with hungare/ or 〈…〉 lages or with the ●soday 〈…〉 
Deuter. ●  horrible wild beasts or 〈…〉 tie of the sword/ or elles 〈…〉 vylls together. And so 〈…〉 e unto theyer mischief. 
john four  〈…〉 for that in this ower time 〈…〉 Christ and other innumera 〈…〉 of god hath made us no thin 〈…〉 And saying there is little 〈…〉 of godliness and virtue left 〈…〉 ge (which thing good men 〈…〉 d it can not be denied: bo 〈…〉 amityes/ then truly most 〈…〉 nuasions of our adversaries 〈…〉 s turks doth vex and trouble us/ that either they may drive v 〈…〉 to repentance and amendment o 〈…〉 ving/ or elles utterly destroy us 〈…〉 bring us to confusion.  
Therefore now (o you Christian men) 〈…〉 aught for to think of the remedy of 〈…〉 se evils/ and we must seek out some good haven that is with out danger/ and by what rowing or by what governance we may arrive in to it/ and escape these cruel tempests and dangerous raging sees: For they that have small substance/ and the which are diseased with dett/ do not suppose it to be enough to have known the causes by the which they did fall in to those miseries/ but they labour diligently/ except they want reason and their right mind that they may come out/ and be d●●●uered of such danger and dett/ and that ever more afterward they may take heed that they slip not again into the same misfortune. And they which are wrapped and taken with the fevers/ the ague/ or any other manner of sickness/ are not contented only to learn the causes of their disease/ but they search owte studiously some medicine/ if they be wise/ that they may be restored unto their good health/ and know the reason how to preserve the same▪ which may defend them after wards from like evils hanging over their heads: How moche more truly is it convenient for us to seek out not only for what things the wrath of God is stirred up against us and out of the same both other calamities/ poverty of things/ murrayne/ pestilence/ seditions/ and also the most grievous wars of the Turks: But more over to gather together the most sure reasons & means to please god/ that the evils supressinge or thrusting us down might be removed. And that they come not again hereafter: to provide with ripe and perfect council in due time And that ower many and great offences are in the cause that god being angry may deliver the people/ which bear the name & Sacraments of Christ/ in to the hands of their most grievous enemies: it is manifestly▪ declared as I suppose. Now that we may please the celestial majesty and take away the causes of all ower evils there can no thing be brought better & more sure than that which is the most sincere and brefeste council. Truly that ower ungracious deeds being amended and ower contumacy and disobedience seta side/ by the which we have despised hither to the precepts of the lord ower god and father: we may come again in to favour with the governor of all things. The same thing how much it is honest and fair/ and how it ought to be done with greatest study/ all although none other profit thereof should be set forth: it hath no need of probation. For why? seeing it is a fowl thing to offend ower parents/ or ower kinsfolk/ or ower friends and companions/ or any other deserving well of us/ and by ower offence to break frdeship/ a fouler thing to bear hatred still/ a most fowl thing not to will to do ower diligence that the offences might be taken away/ and friendship renewed: What a more unworthy thing is it and joined together with greater filthiness/ to have offended ower celestial father/ which hath garnished us with infinite benefits/ and to prorogue enmity & not to will to be brought again in to favour with him that was hurt/ and may by good right utterly destroy us/ and yet he rather requireth us to eschew the pains & to possess with pleasure his goodness never spent? That repentance and amendment of living is truly proffittable unto all men/ cyttyes'/ people/ and kyngedomes. The stories of the bible do teach every where and it is recorded in very many places of the holy scripture plainly pronounced. Owte of the which only/ we will touch a few things. For Hieremye the xviij Chap. declaring the parable of the pottare/ in whose judgement it is set/ to break the vessel quickly now being made or being broken to make it again: toucheth very pleasantly the power & strength of repentance or of the new amendment of the formore life that he might drive away the evils hanging over ower heads & so greatly even now suppressing or thrusting us down on every side. For even thus he saith. May not I do with you as the pottar doth (o you house of Israel) saith the lord/ behowlde ye house of 
jere. xviii  Israel ye are in my hand even as the clay in the pottars hand. I will speak suddenly against a people & against a kingdom that I may root it out/ destroy & waste it/ but if that pepole against who me I have so devised, convert from their wickedness. I will repent also of the plague that I had devised to bring upon them. What can be spoken more clearly? The orator of best approved faith & most worthy to be believed maketh promise with the words of god that he will call back his punishment/ if men will amend theyer sins for the which he had determined to plague and correct them. For god doth not keep war with man kind. But he perscuteth ower offences and desireth to save the people the very work of his fingers. Nether ought the twysted and dysagreable interpretations of sophisters to be herd of threatening of diffinytion and predestinatyon. But the promise of god is to be embraced and holden sure with all ower heart/ even as it were with an holy Anchor: which doth promise remission of sins and forgiveness of pain unto all men how many so ever will by his help amend their disposityon/ and manners and deeds. In the which thing god is not changed neither is there with him any inconstancy 
The nature▪ and merciful inclinatyon of God to ward us most miserable sinners.  of whose nature this is the propriety: to will well unto all men/ to help them/ to exhort them to endeavour them self for to take health. To call them back from perissheing. To chasten them with whips/ to spare them being amended and to enrich them with good things. O the ineffable clemency of god which striveth to make his enemies & traitors/ his friends with loving kindness. O the most merciful sweet and comfortable voice a faithful witness of greatest goodness and declaring to careful sinners the most sure hope of health. What speaketh Ezechiel unto the israelites of his time/ when the lord had threatened a great while by his servants the Prophets that Nabuchodonosor king of Babylon should destroy the nation of the Iwes whiles they would amend? If I say unto the wicked thou shalt surely die/ and so he turneth from his sins & doth the thing that is lawful and right in so much that he giveth 
Eze. xviii  the pledge again/ restoreth that he had taken away by robbery/ walketh in the commandments of life and doth no wrong: then shall he surely live and not die. And a little above in the same chapter it is furthermore added/ as truly as I live saith the lord god I have no pleasure in the death of the wicked. But moche rather that he would turn from his sin and live. Turn you Turn you (O ye of the house of Israhel) Oh wherefore will you die? These and many such wother things doth god speak by his Prophet Ezechiel the xxxij & the xviij Chapters/ which do well express the power of repentance and of turning again to the mercy of the lord and the study of godliness. But what thing should we 
God hath sworn to be merciful to us if we will repent.  seek to be more sure than the promiss of the supreme verity and that with an oath added thereunto? john the baptisie threateneth unto sinners the wrath of god which shall destroy them and the which 
john the baptist Mat. iii.  shall cut down the unfruitful tree as it were with an axe set unto the root/ but the same john doth also declare that the way to avoid all manner of evil is by the amendment of the former life/ and he saith to the Pharisees and to those that came to the baptism of repentance. O ye generation of dipers who hath put you in mind to fly from the vengeance of god hanging over your heads? Peter also promiseth unto the jews 
Peter. Acts ii  knowledging the cruel heinous offence of crucifyinge the son of god most sure health if they would repent and be baptized in the name of Christ the saviour. And that we may taste also of Moses the fountain or springe of all divinity which when he seemeth to be the most chief & stiff demander of divine justice: 
Moses Deutero. xxviii. and Leu●. xxvi  nevertheless in the enumeration or nombring of rewards and pains Leuitici the xxvi Chapter and Deuteronomium the xxviij he showith greatest hope of health unto sinners not obstinate / but to such as be penitent and will forsake their evil offences/ in so much that he promiseth the favour of God & an end to all evils to them that were now oppressed unto the uttermost & brought into bondage: if with all their heart in their enemies land they would turn unto the Lord their God. And that clemency of the Lord and easiness of sparing so that men will cease to sin is uttered with a celestial voice/ Exodi the 
Exode 〈◊〉 xxxiij ●  xxxiiij. Chapter. For why after that Moses had required to see the glory of God and a proste to be given of the Lords divine majesty: he heareth that no mortal man and living in this world may see the face of God: Notwithstanding the same Moses should be conserved in the cleft of a rock/ that he might see the backepartes of the Lord/ & that he would pass with all his goodness by the face of Moses. Which therefore standing in the den to him assigned/ did see a cloud/ and he heard the nature of ower 
The nature of hour lord god declared unto Moses Exod. xxxiiij.  Lord God to be showed unto him with a celestial or a divine description. The which for as much as it is a thing most worthy to be known▪ I will rehearse it in Inglyshe words/ which is some thing more agreeable to the scripture of the Hebrew than the common translation of the Latin: jehovah/ jehovah/ Deus misericors. etc. That is to say: Lord/ Lord God/ merciful and gracious/ longesuffering/ and abundant in goodness and truth/ keeping mercy in store for a thousand worlds/ forgivinge wickedness/ ungodliness and sin/ and yet for all that not leaving them all ways utterly vupunysshed visiting the wickedness of the fathers upon the thyldrens & upon the children's children unto the third and fowrte generation. But that the same thing also is performed with deeds that this description teacheth to be in the nature of god: both the holy scriptures and the Ecclesiastical histories do sufficiently bear record/ that we may pass over and speak no thing at all of other strange & profane matters/ and how easy and gentle the lord is to them that repent. More over what an houlesome and goodly medicine the changing of hour dispsition and manners after the rule of gods law is unto ower misery: the register or commmentarye of the Iwes affairs under the administration & governance of the judges doth teach very well. For joshua being dead and that people which had perceived the works of the lord in the days of Moses and joshua being judges over them: they that came after them immediately did cast away from them the worship of the true god/ and they served Baalim and other creatures after the manee of the heathen to whom they did give false existimation of divine power. Wherefore the lord waxing angry/ delivered them in to the power of Chusan Rischeatane/ king 
judg. iii.  of the Sirianes that they should suffer his tyranny viii years and when they being oppressed  grievous calamities would come again in to the right way and know the one only true and everlasting god worshipped of the holy fathers and would call for his help/ changing theyer wickedness in to the study of virtue: God did remit the just perseqution of his displeasure/ and of theyer covenant broken/ and he gave them Othoniel a revenger of their injuries which might support the public weal fallen in decay and bring them again to liberty. By such a like means Ehud did lose the israelites from the captivity of the Moabites/ and Barach 
judg. iiii  and Deborah from the tyranny where with jabin king of Canaan had oppressed the Israhelytes/ by the space of xx. years: And Gedeon defended them from 
judg. seven.  the Madianites which with continual invasions had wasted them by the time of vii years. And jephthah repressed and 
judg. xi.  brought under the Palestines and Ammonites when Israhel by affliction had learned to fear and worship the lord. Samuel also restored the people of god by none other means/ than by the amendment of the former life and that suddenly done and not feigned in the translation of certain years. For why he preached unto all 
●. Kings seven.  Israhel after this sentence. If you will turn unto the lord in all your heart: them put away the strange gods Baalim and Astaroth from among you/ and prepare yower hearts unto the lord and serve him only/ and he shall rid you out of the hands of the Philistines. What did they at length? The children of Israhel removed Baalim and Astaroth and they served the lord only. But the people being gathered to gitther in Maspha Samuel did give commaundament and called the public weal back again to the laws of god/ where they did also knowledge their offences unto the lord/ and they fasted and prayed desiring Samuel also/ which in the name of all the people should heartily desire the lord his god to be merciful to them/ whiles he was occupied in holy things and made his prayers with all the people: the merciful Lord did give unto them most ready remedy. For why it thondereth in the element/ and he cast a sudden fear upon his uncircuncysed enemies/ so that part of them were slain of the Israelites/ and part of them recovered themselves in to their country with most shameful flight/ which victory they did ascribe full & hole unto God only to whom it did pertain. And the Philystines where brought under as the story of the kings sayeth/ neither did they attempt any more that they might come in to the costs of Israel/ and the hand of the lord was against the Philistines all the days of Samuel/ and the cities were restored again unto Israel which the Palestines had taken away. But why so I pray you? Verily because Samuel was in very deed a godly ruler of the public weal and therefore did govern and regard the same: and not the vain name & feigned person as it were in some play or tragedy of a good prince: for he did both reverently observe religion and righteousness 
Prynces● magistrates of the public weal be tawght their duties in m●nistringe their 〈◊〉 ces up the example of Samuel.  himself. And that they might also be observed of all the people/ he spared no diligence/ no faith/ no pains/ till he had brought it to pass with greatest vigilancy/ going about the people assembled or gathered together here and there in Israel/ that he might earnestly treat with them all of the public weal and of the business of the Church/ visiting theyer schools that the doctrine of godliness and the 
iij. Re. xxi  admynystratyon of holy things should be kept pure and safe. Achab the king of Israhel a marvelous a monstruous and a wonderful wicked prince together with his wife jesabel the Sydonite did oppress the best cyttezyn Naboth by a false quarrel. Against whom Elyas did immediately pronounce sentence of death. But when Achab heard the word of the Lord by Helyas/ he rend his clothes/ and he covered his flesh with a shirt of hear/ and he fasted and slept in sackcloth/ and he walked with his head hanging down to his bosom. And the word of the Lord came to the Prophte Elias the Thesbyte/ saying: dost thou not see how Achab humbleth himself before me? Be cause he so submitteth himself for the cause of me: I will not bring that evil in his days which I had devised but in his sons days I will bring my plague upon his house. These be the words of the story of the kings the third book the xxi 
iiii king. i  Chapter. Nevertheless Ochozias the son of Achab did not consider his father's mischief/ as the wicked with Ezechiel do boast in a proverb. The fathers have eaten sour grapes/ and the children's teeth 
Eze. xviii  are set on edge: But for because he followed the deeds of his wicked father & the threats did nather move him brought unto his father by the excellent Prophet of god/ nor yet the plague of drowthe which did occupy the land of Israel three 
iii King. ●vii. james .v.  years and six months with the great dearth in a manner of all things: God did persequte the iniquity in the kindred following/ which the father had exercised before/ and the son did not amend after many excellent warnings. Which thing in the deeds of the jews kingdom is manifestly perceived. For when the 
iiii▪ King. xv●●.  state of the people was most corrupt Ezechias rayninge over them a godly prince But never the less which was not with out moles or red marks of the flesh and had in his court asorte of ungracious knaves/ as Sobna and other/ 
Esay. xxii  and the chief rulars and masters of religion did myserablely bewytche the unlucky people as it is manifest in the 
Micheas three  words of Esay: Micheas brought forth the sentence of God after this manner in the third chapter of his prophecy. Therefore shall Zion (for your sakes) be ploughed like a field/ and jerusalem shall become an heap of stones/ and the hill of the temple shall be turned into an high wood. Shall we suppose God to have spoken those things in sport? Was it his will to move their minds with vain threatenings that they might as children be suddenly taken with vain fear? No truly: but the same thing was declared by Micheas that they had deserved/ and that God would do unto them. All though with no herd condition/ that if they would repent: by the mercy of God they should be saved. Therefore Sennacherib king of the assyrians did compass truly 
iiii. Kings xix  the city of jerusalem round about with a grievous siege: but he did not talie it/ as Micheas/ as Esay/ and as other divine Prophets had threatened with the word of God. Why so? Verily because Ezechias and juda did fear the Lord and prayed before his face. And the Lord repented him of the evil/ which he had spoken against them: even as it was boasted of the elders in the congregation of the people/ which defended Hieremye against the qwarelynges of false prophets & priests/ as it is written the xxvi Chapter of Hieremye: afterward 
jere. xxvi  when Ezechias not well remembering how he was preserved by the help of God from the power of the Assirianes & delivered from his deadly disease did wax proud for the message done unto him by the ambassadors of Babylon 
iiij Re. xx  and showed them all his treasures for a boast & a pride: the prophet Isaiah did 
Esa. xxxix  give divine sentence against him and prophesied that all those things should be carried away from thence unto Babylon. 
ij. Chron. xxxiij.  Whose Son Manasses laden with all manner of mischief was taken prisoner and brought to Babylon: Never the less when he did knowledge his sins/ & thowght earnestly for to amend/ he was restored to his father's kingdom & played the godly & virtuous prince: But his 
iiij. Reg. xxi.  son Amon after the death of his father calling back again the former abolished wickedness was shortly slain in his own house of his own servants. In whose stead josias his son was ordained king/ which hearing Hieremie and other godly men preaching of the most 
●iij. Reg▪ xxij. and twenty-three.  corrupt state of the people did correct with most sincere diligence the service of god and the politic order of the public weal fallen in decay after the rule of the holy bible. Therefore josias being a live the Chaldeis did keep no war with the jews: But when his children which 
iiij. Reg▪ twenty-three. an● xxiv  rained after him: Ichoahaz/ jehoakim/ Zedekia & their nephew jehoacin did govern the kingdom most ungraciously & would not be called back with the preachings of the prophets: Zedekia & his counsellors & the false prophets did both bring themselves/ & also the people & the hole country unto destruction. And yet the most steadfast prophet Hieremie (which many times had telled before hand that the city Jerusalem should be taken 
jere. xxi & xxxij. and xxxvij. and xxxix.  of the Chaldeys/ & that the temple and houses thereof should be consumed with fire/ & the king with his children to be handled most wretchedly in the beseygeinge thereof) when the time was at hand that they should be expulsed: did promise Zedekia with the words of god/ that if he would deliver up himself & the city in to the hands of the chaldeis/ with whom 
Eze. xvij.  he had broken his oath & promise before: he should both be gently entreated of the king of Babylon. And the city also with their goodly temple and other holy things should not be destroyed. What can be brought more clear to declare the profit of unfeigned repentance: Which in the last article of troublesome pain was so great a socure unto the Iwes? And lest any man should suppose the said godly virtue called repentance to be at any time in this world unprofitable or over late? even as it is said in the common proverb: it is to late to spare in the bottom: the example of the Nynivites doth teach 
To spare in the bottom/ that is to say when all to spent.  us abundantly. For after that God had reproved the most ungracious myscheffes of the said cyttye/ and told them that Ninive should be overthrown with in forty days: first the inferior people and then after ward the king endeavoured themself very ernestelyeto amend theyer manners. And they we returned unto the mercy of the lord. And God dydle theyer works and how they were converted from theyer evil way/ and he changed his decree of sudden vengeance to be brought upon them/ Nether did he destroy them as he had 
jonas three and four  spoken by the prophet jonas/ whose evil affection God also reproved for that he was sorry to be counted as a false and lying prophet the city being saved to the which he had prophesied extreme subversion. Whereby it is evident that there is no thing more pleasant unto God▪ then that men with the amendment of theyer disposition and manners might avoid the sword of his celestial wrath shaked at theyer heads. And although that every hole nation or city will not put away their vices: yet the amendment of some and singular men is very acceptable unto the lord. And it obtaineth the putting away of urgent pain and grievous punishment or else truly a mitigation thereof if we must needs be slain with the stubborn hearted. For when the Gothians did invade Rome Halarich and Radagaste being 
Halarich and Radagaste head Captains to the Gothians  their captains/ a great part of the cyttezynnes were infideles/ and they laid all the cause of that cruel war, & destruction upon Christian religion/ and the despised honouring of idols. And they required their temple and abolysshed superstitions for to be restored and set up again. another part of them putting their trust in God/ and flying to his celestial help/ by their prayers made in the name of Christ obtained remission of all theyer sins. Therefore the city being taken/ Halarich the emperor of the Gothians did command that no man should be spoiled in the temples of the Christianes'/ wherefore the good people flying to the lords houses as in to a Saynctuarye were defended by the help of God and amongst them certain in infideles I can not tell whither I may say professing or suddenly feigning the christian religion. When in the mean time the city was defyeled with robberies slaughter/ fire/ the forcing of women and ravishing of virgins. At the same time the Duke or captain of the Hunnians called Subtarus the brother of Mazuchus which brought forth Attyla 
Subtarus the brother of Mazuchus father to Attyla borne in Scythia/ and called the scourge o● god for the great destruction that he made in Germanye/ which after he had sub dued Hungary and over thrown Aquncia/ a cytty in italy/ returning home again/ died & was choked with immoderate bleeding  the scourge of god/ the gothianes and the Germans being diversely vexed: did invade the Burgundions which have theyer habitation by the river called Rhine/ the former inhabiters thereof being driven away/ that the same thing might chance unto them that Publius Mimus doth teach. Thou must look to be dealt with all thyself as thou dealest with other men. Wherefore the Burgu●dions utterly mystrustinge theyer own power/ might/ & weapons: do turn them all together to the help of god. And forbecause they had served by the common fame/ that the God of the Christians doth evermore help his devout clientes  his most present power: They do all with one consent embrace the faith of christ. And the vii day from theyer baptism three thousand Burgundions did come upon the infinite multitudes of theyer enemies/ and ten thousand of them being slain together with theyer Duke: They constrained the residue with fearful flight to recoil back to theyer own country: Truly how moche goodness the changing of an evil ordered life doth bring unto men: can not to be showed in this place/ and it is every where declared in the doctrine of godliness.   


Chapt. xii.  IT followeth therefore that I may teach it to be an isaiah thing to transform ower living & to put away the burden of iniquity/ for the which the vengeance of god both with other instruments/ & also with the weapons of the turks invadeth christendom with raging violence/ so that we do not disdain to use those faculties which god himself doth offer unto the same thing/ and to walk in the right way which the holy scriptures doth show/ and not the feigned traditions invented by sophisters of contention/ confession and satisfactions. But lest I should be to full of words in a matter that is very plain I do think or judge repentance as it is taken after the manner of divinity/ for the amendment of all ower life and a new returning unto god: to be very well defined in the words of the xxxvi Psalm/ which also be repeated in the Epistle written unto the hebrews after this manner. Depart from evil & do the thing that is good and dwell for ever. Now we understand that thing to be good/ that is right and honest. Again we hold that▪ thing to be evil that is false & filthy: of the which two things god doth allow the one/ he commandeth and perswadith and promiseth gifts unto it/ and he praiseth and honoureth and rewardeth it. The other he improveth/ he forbiddyth/ he dyswadith/ he rebuketh and he persequteth it with pain and punisshements. Therefore 
What it is to do penance & to repent truly.  to do penance/ as divines speak/ and to correct ower life is to cast out of ower mind and all the purpose & manner of owerlyving/ those things/ which be contraye to the will of god/ whither we ower self received them by ower own affection and error/ or whither they wear delivered unto us by some other men/ as it were with hands/ and to do/ yea and with greatest study to ensue those things which are a agreeable unto the supreme law & most perfit reason/ that is to say unto the mind of god/ so that he which before time did superstitiously worship things created: let him now religiously worship only the true living god/ Which before was perjured/ may now keep his oath and perform those things where unto he is sworn: Which before was an homicide may now abhor from slaughter & blood? Which before was a breaker of wedlock and an unclean person may now hold matremonie in holy reverence and live chastely: Which did hurt his brethren with craft and guiles may now abstain from injuries and do good to as many as he is able to profit. Unto the which thing there is need of a sure and perfit knowledge of sin and virtue/ which the book of the ten commandments of the law of god doth briefly express/ and also the doctrine of Christ which with his passion and death doth justify the wicked with out any of their own works/ or of any creature so, that men only will know themself to have oftended and confess the same unto god against whom they have sinned & which alone by himself may forgive sins: & let it not grieve men only that they have leapt over the divine laws/ but let them hold also a sure purpose and study from henseforth to live after the prescribed councils of gods word. Soche repentance the true worshippers of god ought evermore devoutly to remember/ the which is allway both effectual and houlesome/ purifying the hearts with faith and the which doth lose the knot of all ower sins/ so that god doth not remember them any more/ as the Prophets 
Eze. xviij.  are wont to speak/ That is to say/ he doth not impute that they shoal be tormented with pain appointed/ for why that were to require and persequte sins and not to forgive them. Nether doth god receive any other satsfaction than the blood add death of his only begotten son which the true faith doth knowledge leaving to the remission of sins/ and not to being and selling like hucksters that the fine may begyven to the priests which they have ordained/ & that part of ower sins might be redeemed of pardoners and part scowerde away in the fierce of purgatory. Truly the church is satisfied when she saith a man changed and converted unto virtue and godliness/ that he which did lately offend uviht wickedness and filthy living unworthy of the company of holy men: now being transformed by the grace of god: bringeth joy & is holden worthy of the folowship of the church. Truly we do not disallow that he whose mind is troubled with any dangerous doubt cast in to his conscience should ask council of men that are expert in divine matters & namely of his own curate/ which may lift up his afflict conscience with the comfort of divine promises & also show him the means & the reason by the which in time to come he may be ware to offend god. But to run from corner to corner & from rift to rift like as swine do when they seek after acorns & to search owte the secrets of men's minds with auricular confessions: It rather confirmeth the tyranny 
priests ●wght not to be so curious in the serchige out of other men's sins as to give than good council.  of a few than it doth fourther Christian godliness. How doth it chance then that to alter ower manners disposytyon and acts when they be evil and nawght/ and to direct the course of ower living unto the mark of gods will pleasure and commandment: seemeth unto many men of ower time a very hard thing & also will. Then afterward let him consider that every work seemeth to be very difficult 
Degetius  before a man prove it as Degetius saith/ & that many things of insuperable difficulty in the opinion of men: to be brought to pass with little business when a proof of them is made. When Elephants were first brought forth against the multitudes of the Romans the greatness of the beasts made the greatly afraid & drove the men of war owte their place/ which had never before fowght with Elephants: But when they did assay to set foot by foot by them/ & to strike theyer hooked noses with their sword & to thrust their spears in to their bellies: that thing was turned in to a game. The lord pronownceth that it is not only an hard thing but also 
Mat. nineteen. 〈◊〉. Luk. xvi●j  a thing unpossible that rich men should enter in to the kingdom of heaven. But the same lord teacheth also that no thing is unpossible with god/ & that those men can not enter in to the kingdom of heaven that put their tr●●● in their riches. Furthermore it is to be thowght that it is far away a more Isaiah thing to cast away the yoke of hellisshe Pharaoh them to 
Hollyshe Pharaoh signifieth the ●y●yll.  bear it. Set before your eyes a man very desirous of honour and dominion/ and what doth he suffer? Yea what grievous cares is there which he doth not devour / that the may excel othermen? Set before your eyes the life of a tyrant which with threatenings and violence had rather have enemies then by just governing to retain faithfully friends ready to stick by him against all fortune. Behold 
Dionysius.  the sword which Dionysius did hang up that it might lie over and above the head of a certain Philosopher marveling at the wretched condition of tyrants. Set before your eyes the hellish sprite of an enivous man: Set before your eyes the life of a covetous niggard/ of a mecher/ of a Glutton and you shall perceive those men to bear a most grievous burden that lead a life repugning to the laws of god. And to transfygure the same in to a better state: is to cast a way a great farthel. And on the contrary side you shall see the lords yoke 
Mat. xi.  to be very light/ as he saith in the gospel & a sweet burden if you look narrowly upon the life of a moderate man/ which being a rulare in the public weal doth bear himself in his office justly and truly/ which being a private person is obedient to the laws/ gentle/ fair and simple/ chaste/ sober/ and profitable. I would have it also to be considered how many times those men which are a live to the world: do beguile them self of that pleasure and felicity that 
The lovers of the world gape many times after those things that they can not obtain.  they covet most/ and how they altar daily/ and sometime every hour the trade of theyer living in to contrary things/ and often times they have hope set before them of very little profit. As those men which be conversant in great men's houses/ which go a warfare/ which play the merchant men. But you will say the mighty men of power doth let that the sincerity oft the christian doctrine & the rites of the church and honesty of manners 
Mighty men of power may gnash their tethe against the lord & his Christ/ that is to say his verity but they can not overcome it.  (which in times paste was in the people of god and ought allway to be present) can not be called back again: for why the inferior magistrates do over moche behold theyer superiors/ & every man or the fewer in number hath a respect to te greater multitude. Nether do the towns and lords which peradventure hold but the jurisdiction of one parish/ suppose that any thing ought to be attempted whiles the lord of the hole country called an Earl go before them. And under a like manner the Earl looketh upon the Duke: The Duke upon the King The King upon him that is greater than he/ or upon more Kings. And the same foolish observation (which is a more unworthy thing) is seen in the ecclesiastical officies/ that the parson taketh heed of 
While every man gazeth one upon another religion lieth in the dust & no man reacheth hour his hand for to help her up  the Metropolitan. The Metropolitan beholdeth the archbishop The archbishop the patriarch or universal Puppet when never the less there is equal power given unto them all to edify and not to destroy/ that after the rule of gods word/ and not man's pleasure/ a spiritual building might be made. And many do suppose that with owte the authority of a general council no thing can be brought to pass. But there be many reasons at hand where with all this opinion should be proved false if I wear disposed to apply my mind. Nevertheless by the most evident examples of ower time/ faith can not be taken away at no hand. For why how many things within these few years be there correctid both in many places/ and not in one time neither by any covenant or promise made before: but only by the prescription of the holy scriptures/ which the superior magistrates went about to keep back very obstinately? And can not all other matteres that are behind be redressed under a like manner? May not other cities being also wrapped in papistical trifles do the same thing which we see to be done of them all ready/ which being inferior in riches and leaning to the help of god: hath proved to set upon a thing very excellent and holy & necessary? Doth not the romish puppet lie wounded & slain in the conscience of men/ so that neither his wares can find merchants to buy them/ nor yet his thonderclappes feared and his blyssinges & his cursings are taken both a like/ which unto all men but a little a while ago was a very fearful beast. The israelites in the book of the judges are 
judges. ij  said that they cold not put away the residue of the Chananites: But why so? verily because they would not: But they might have abolished with very little business all the Chananites/ if they despising the commandment of god had not preferred cowardly idleness before the most holy business/ & that with the greatest loss of theyer own goods as they did shortly after prove it in deed. And lest that either every man or else every city should cover the difficulty of their cowardness in renewing of religion and righteousness: the lord hath set forth Ninive the cheyffe cyttye 
Ninive  of the Assyrians kingdom/ where unto there was no thing wanting at all/ that might make repentance I say not very hard▪ but plainly impossible. For why? first of all this very great & most rich city did flow & swim  many and great abominations/ with idolatry/ unfaithfulness/ unrighteousness/ cruelty murder's/ ambition/ excess/ & that I mayons tell alltogyther in few words: it was a world with all her malice brought with in the precinct or bridgement of one wall. And those mycheffes had continued by the space of a thousand and two hundredth years & more/ and they were turned by most long custom into nature. Also 
The Nin●uites wanted no th●ge which might withdraw them from repentance and keep and retain th● in vicious living  theyer victories and success of fortune and the inerpugnable defence of the place and theryches of the city and the great plenty of men meet to govern all manner of matters/ whither strength or policy were to be used/ did command them to be in safeguard and to go on forward as they had begun with theyer former mischief. Or else if the ninivites did think to turn away from the wrath of the godhead by the amendment of their manners/ the long continuans of theyer most ungracious deeds did cast against theyer shynnes the desperation of health. For who may suppose that the devil did not move his instruments/ that he might possess for ever the chief head of his kingdom? Or who can deny that god was not angry and displeased with the ninivites for such great abominations/ namely saying he threatened utter destruction unto them with in forty days? Nevertheless the ninivites▪ at the only preaching of jonas the prophet a strange & an unknown man/ and the which had little prevailed in long preaching amongst his country men the jews/ & as a runagate was lately brought in to the office of a prophet: did suddenly turn unto the only true God/ so that every man departing from his iniquity did call for 
jonas. iii  the mercy of the Lord. Nether did the people tarry for the decrees of their most mighty king that they might refer so great a business unto the kings council and then in conclusion to set upon the renewing of a better life if it should be his pleasure. The king also being 
The king of Niniu● had not the people nor the people the king to be the author of their repentance: but both the people and the king had God for their Author.  ignorant of the will of his people/ decreed with himself to amend his living/ & he performed it with deeds/ so that neither the king had the people to be the Author of his deed nor the people the king to be the Author of theyer deed: But both the king and the people had god for theyer author/ whom they believed being warned by his prophet/ which did reprove theyer wicked abominations and did denounce the pain thereof by the righteous judgement of god. Wherefore ower cowardness and luskyshenes doth make at this day that to renew divine honours/ the sincere doctrine of faith/ the ceremonies delivered of Christ and truly observed of the holy father's/ the sincere health or honesty of mind/ the innocentye of living/ the estimation or the honouring of justice/ and of all virtues/ seemeth to be a work very hard & difficult & full of apparel. But this most heavy sleep with out waking which our first parent Adam hath sent unto us/ a thing pertaining after the flesh to ower inheritance doth cast soche a mist before ower eyes and judgement/ that we desire righteous things and we desire them not: & we are vexed with the false fantastical images of greatest difficulties: like as it where the slothful man/ which in the proverbs of Solomon sayeth. There is a lion 
Prover. xxvi.  without/ & I shall be slain in the midst of the streets. And a lions is in the way. Like as adore turneth about upon the post where upon it hangeth/ even so doth a sluggard welter himself in his bed. The slothful lusk putteth his hands under his harmeholes and it grieveth him to put them again unto his mowth. Therefore that evil vice of sluggysshenes is to be thrown of with virtue/ and religion is to be stirred up with godly zeal/ that our will may apply itself to perform those things that God doth command/ & to drive away those things which god doth improve/ and that we may strongly resist the vain fears of the world and the devil. 
By a proof the things are many times found easy/ which seemeth very▪ hard.  And it shall be known by a proof those things to be very easy/ which seemed to be most hard▪ that ground to be very plain/ which did apere to such as were blind to be full of deep devouring goulffes: Those fields to be fair and open/ where they supposed to have seen most high tops of hills. Why therefore do we not follow the example of king Alexander of Macedonye? which when he was 
Alexander of Macedonye.  full of melancholy humours and by his nature most inclined to sleep/ taking his rest/ was wont evermore to howled in his hand a baulle made of silver/ which falling down in to a brazen basyne that was underneath/ might stir up his mind unto the remembrance of those things that were most worthy for a most mighty emperor. Often & many times ought we to remember what hope what rewards are set before us if we will hold fast the commandments of god: and what pains be ordained unto them that regard not his holy precepts. The reading of holy scripture ought diligently for to be applied. We must use one to exhort an other/ and one to do for an other. Every man ought to strive that he may run before in the work of god/ and not to come lag behind/ and as a cowardly souldioure to follow the hyndermoste part of the host. The most goodly 
The godly examples of most holy men must be evermore set before ower eyes.  examples of holy men are to be set before ower eyes and to be looked upon: as of patriarchs/ prophets/ apostles/ martyrs/ confessors/ matrons/ virgins/ children/ in whom a fires strength of godliness did exercise itself/ and in whom the word of god was well declared to be of such effect: that kingdoms did yield and give place unto it/ yea and all the hole power and might of the world. Let religion only be well intended with virtue annexed there unto: and God shall prosper with his present sprite all the noble acts that we go a bout. Wherefore to dispute with any longer process of this vertu repentance how easy & how profittable a thing it is/ may seem unto any man to be but a vain or superfluous thing/ saying that most extreme & last necessity lieth upon us to renew the true honour of god & righteousness: whiles we be fully determined to put our wives/ children/ parent's/ brethren/ friends/ country/ liberty/ and in conclusion ower selves wholly in to the hands and arbitrement of the nation of the Mahometans. For why? Wko hath brought the Turks out of the rocks of Caucasus in to Christendom? Verily the corrupt living and sins of the Chrystianes'/ for saint Hierome doth witness 
Hierome.  the same thing: whose words I will reh 〈…〉 in the stead of a conclusion. Who did exalt the Turks unto the dominion of Asya and Europa and Affryca? Ower sins: for why the stories of ower received faith do declare the same. Who hath brought them to the costs of italy and Germany? Ower great sins: which thing Palatina a very wise man & of great approved virtue doth knowledge in the life of the Bishop called Marcellyne which at the commandment of Diocletiane was crowned with martyrdom. For where as Eusebius in the beginning 
Eusebius  of the eight book of the history called Ecclesiastical/ doth attribute the cause of most grievous perseqution unto the sins of the christian people: Platina/ which under the puppet Sixtus the iiij of that name/ did describe the lives of the bishops of Rome: doth apply it very well unto his time. But that you may perceive in the mean season ower time also for to be painted. He writeth verily after this manner: This calamity which ower men hath suffered. Eusebius affirmeth to be permitted and suffered of God/ for the manners of the Christian congregation being corrupted with over moche liberty and pardon. But namely of the clergy. Whose perversity the righteous judgement of God did determine to bridle with such perseqution whiles he did behold dissimulation in theyer countenance/ Gyle in theyer heart/ and disobeyed in their words. For they striving amongst themself with envy pride/ debates/ and hatredes/ did seem rather to play the tyrants than the priests/ being utterly forgetful of christian godliness and polluting divine mysteries rather than celebrating them. But what do we suppose will come to pass in our time in the which ower vices are grown so farforth that they have scantly left unto us with god any place of mercy? How great covetousness there is among priests and namely them which do possess greatest promotions and riches. How great lust and carnal pleasure there is had one every side. How great Ambytyon and pomp. How great pride and Slouthefulnes: How great ignoraucye both of themself and of the Christian doctrine: How little religion and that false and feigned rather than true. How corrupt manners worthy to be abhorred/ yea even in profane men whom they call seculares: it pertaineth not to speak/ saying they sin openly and in the face of all the world after such a manner as although they sowght to be praised therefore. Believe me/ the Turk will come/ would to god I were a false Prophet yea he will come in deed a more violent enemy of the Christian name then This clesiane and Maximiniane. Even, now he knoketh upon the walls of italy. We sluggards & full of sleep do look after a common destruction: giving heed rather to ower own private pleasure then to the common profit. Hitherto wrighteth Platine. But for as much as the Turks affairs are not known unto all men and saying they have a very great respect unto my purposed consultatyon/ this place seemeth to requyer that the first original and increacementes of the turkysshe empire might be compendiously touched by every principal part there of/ never the less some thing more deeply then in ower beginning before rehearsed/ that it may be seen most evidently/ that the riches power and dominion of ower adversaries hath increased thorough the sins of the Christian people. And that there shall be none end of ower evils which the Turks bring in upon us: except that we forsaking ower ungodliness and most ungracious sins/ will fly unto celestial helps and succours.   


Chap. xiii  authors worthy of credit do attribute the habitation of the Turks to be at the mount Caucasus between the Sarbarousnes of the north & the fierce Scythian/ as Pomponius who sayeth that 
Pomponius.  they do inhabit great wilderness & sharp with continual rocks & also the same 
Pliniu●.  sayeth Pliny. And I am easaly persuaded to believe the Thuscanes to be named in ptolemy for the Turks/ the letter. ●●beinge changed that. S. might be written in the stead thereof. And the most expert men in the Hebrew tongue do judge the Turks to be named of Thogorma/ 
Gene. x ●. Chron. 1  the son of Gomer/ navy to japheth. The which kindred with Gog & Magog following Antiochus, that most cruel tyrant called Epiphanes/ that is to say illustryous did scourge the jews according to the prophecy of Ezechiel written in the xxxviij and xxxix Chapters/ about the houndreth and forty years before the birth of hour Lord. At which time the war of Antichrist was greatly figured by the strivings of Antiochus King of Syria and of the Maccabees. Where upon in the twenty Chapter of the Revelation/ Gog and Magog be put as 
Gog and Magog.  for the aids of Antichrist/ whom the jews by vain expectation do look for to come in the end of the Roman Empire to kill Messiah the son of joseph. And that incontinently they should be oppressed and overconne by Messiah the son of David before the walls of jerusalem. And the same opinion of the jews sprongne out of the holy scriptures & sayings of the old father's/ but not wellunderstanded/ hath not a little busied the minds even of the Christian men. And saint Augustyne writeth against it in the twenty book entitled and named De civitate Dei/ that is to say/ of the city 
Methodius.  of God. Methodius bishop & martyr who flourished about the three hundreth year of the lords birth did judge more truly of Gog and Magog & of the other people of Scythia. He prophesied that these borderers of the mountains of Caucasus should invade the Christian dominions not as wholly Antichrist/ but as part of him/ A fox opening to them the gates and strong enclosed howldes/ the which hitherto did keep them back from annoyance of the Christian people. And there be which interpret mohammed to be the same fox/ and Gog and Magog to be the Turks. But hereafter I will show you that a long time before Mahumet was borne the Christian men were greatly plagued by the Turks/ and that for sin/ if that first I shall have found out the signification of the fox/ the which Methodius not with out the prophecy of the spirit did make to be captain to the Caucasiane army. For it is well known that the wit of a fox is crafty and moche spoken of in the proverbs of the common people for preparing of his dens and living/ for disceyvinge the hounds/ for eschewing of snares & such other things. Where upon for the declaration of a subtle disceyvinge or false man a fox is mentioned both in holy scripture and also amongst profane writers. And therefore the lord casteth of the disguised or counterfeit disciple the which for the love of the present commodity 
Mat. viii.  had purposed to follow him saying. The foxes have dens and the birds of heaven nests/ but the son of man hath not where he may lay his head. Also he 
Luke. xiii  calleth Herod the tyrant instructed with many deceits a fox. And Ezethiel 
Ezee. xiii.  doth compare the false Prophets of the israelites the which regarded not the glory of god nor the health of the people but their own private wealth unto foxes. The spouse also requireth the foxes 
●ant. ij  together with their welpes for to be taken which devour the been of the lord her husband/ that is to say those which be false towards god and man/ as been heretics and they which exercise the administration of high offices/ not for any common wealth/ but refer all things unto private proffyt/ that they may gather together/ riches/ Excellency/ voluptuous pleasuers/ not regarding the loss of other men/ neither yet the hindrance rf the glory of god. Therefore the Turks being provoked or called out of the rocks of Caucasus as by a token given them by the rulars of the Christian people which had a foxisshe wit crafts/ falsehood/ and manners compounded for to decevye: And being led forth as it were by certain grease/ steps and paces: they have climbed up to a most great dominion/ and now they draw near unto us/ by the sufferance of god which suffereth hypocrites to reign 
job. 34  for the sins of the people as we read written in the book of job.  
The world driving forth three hundredth four score & the nynetenth year 
Theod o●● us tathes to Arcad● us and ●●●ortus.  from the lords birth Arcadius & Honorius did receive their father's dominion/ Theodosius being dead: than whom among Christian princes there was never none more godly. And the same man for his wisdom/ strength and all kind of virtues is worthy to be conferred or compared unto best princes. For he considering that he should leave his kingdom being very great unto so young men/ & of so careless & untoward disposition did think that it should be best for the common wealth to appoint men whom he had enriched with many benefits & annourned with great honours/ being meet also for those things both for council and strength/ to be most faithful tutors unto his sons and just administers of the empire. But the benignity of the right liberal prince could not correct theyer evil dispositions. Nether could his witty forecast/ behold the blind corners of theyer unfaithful minds. Nor his godly providence drive away the plague coming to the Christian dominions for contempt of the word of god and all manner their mischiefs. For anon as Theodosius the valiant main taynour of religion and justice was translated to immortality and heavenly glory: the three men to whom the right holy prince had delivered his children and common wealth both to be f 〈…〉 fully used and defended greatly deceived by the dissimulation of the foxes/ they being kindled with the fyerbrandes of ambytyon and covetousness/ by their false councils fraud/ deceits/ and manifest violence did inflame the east party/ Tracye Grece/ Italy/ Germanye/ France and Affryk with deadly wars/ and as in times passed the foxes having the fire brands tayed unto them the which Sanson did put into the fields or lands of 
jud. v.  the Palestines did burn up the corn both far and broad: even so these traitorous rulars not so much sent forth by Theodosius as by the wrath of God/ whiles they go about to usurp the kingdom unto themselves/ by the space of fifteen years/ do destroy & pyllethe Christian dominions both with inward and owtewarde wars/ even until Rome itself was overcome by them of Bothlande. For Rufinus a French man borne 
Rufinu●.  whom Theodosius had ordained to be the cheiffe rulare of the court of Constantinople/ the defence of his son Arcadius & the Easterly empire being committed unto him: did trayteroufly procure the Gothians to vex Grekelande/ and he moved the Caucasiane inhabiters to invade Asia with fire and sword and other calamities the which war doth by his own swing bring with it. And some writers do name those destroyers of Asia Isaures/ & some to be Hunnyans. Hieronimus 
Hierom●.  the which being at that time at Bethleem was in a manner the noter or marker of all those calamities/ and he promising in the Epitaphye of Nepotianus that he would remember the unlucky chances which men had suffered with in two years: doth rehearse the death of Rufinus/ Timasins and Abundantius and the destruction and wasting of Asia and India by the new and that most crell enemy/ which came from the caucasiane rocks. But the Hunians and Isaures had now a little before destroyed or spoiled the Roman provinces. And Rufinus his treason being known was slain at Thessaloma by the soldiers of Archadius which lately had been the retained warryours and followed the banners of Theodosius and so received the reward of his treason in the self same year wherein he invaded by his foxysshe wylynes the dominion of rchadius/ and opened the gates to the caucaseane Turks/ showed the way unto them and by his promises stirred them up to destroy the Cristen people. Nevertheless by this his very vile & unhappy death he hath left an example behind him which the followers of the same his falsehood may surely look for/ that is to say/ they shall be the portion of foxes and rewarded with 
Psal. lxiii  the betrayers of theyer own country/ of liberty/ justice/ religion/ and of the church of Christ ower king & saviour. But Gildo unto whose trusty defence Theodosius 
Gildo.  had committed Aphrica part of the westerly Empire whiles he attempteth to take it unto him wrongfully was shortly slain by his brother Mestezel 
Mestezel.  at the commandment of Honorius the Emperor which had also commanded Stilico and his son Eucherius for to be 
Eucherius.  headed two years before the Gothians had taken Rome. For Stilico whom The odosius had ordained to be the governor of the westerly cowrte and to be the defender of Honorius and of the Roman kingdom had by a cruel craftiness the longer kept secret his treason mayntay ning the Gothians in italy to the intent that the Kingdom being extorted or taken a way by violence from Honorius by means of the war/ he might deliver it to his son Eucherius the which from his youth did pretend the destruction of the Christian faith. Therefore (o you Christian men) mark and print diligently in your mind this year three hundreth four score and nineteen in the which Theodosius the right godly prince being taken out from this world did leave his Empire divided/ and his sons being far unlike. 
Arcadius  Of whom Arcadius was so foolish and destitute of all goodness & virtues/ meet for a Christian king/ that his wife named Eudoxia moving him unto it: he 
Eudoxia.  banished the great clerk and most holy man john chrysostom being bishop of the church of Constantinople. And Honorius receiving news at Raue●na 
Honorius.  that Rome was lost: marveled greatly that Rome his play fellow had so shortly lost the victory with whom the day before he had mexely played. This word playefellowe came more readily into his mind then the town of Rome the which now long afore had suffered very great assault. In the same year three not defenders or governors but traitors receiving the commonwealth did mingle or mix all things with manslaughter and spoils that their tyranny might be made strong unto them/ even as it were with sure bulwarks and brazen walls. In the which most wicked inventions. Rufinus 
Rufinus Gildo.  and Gildo yet nevertheless were by and by oppressed. And in the same year the Caucasean gates were unlocked and set wide open the gates of war the gates of greatest calamities. And the turks being called out of the hideous rocks/ did begin with out any certain captain/ with owte laws/ and with out learning to spoil & rob through Asia. The same year god showed fourth his wrath by the heavens and did prick men forward to amendment of life being the only and most sure way to eschew the evils hangeing over theyer heads. For truly the element was seen to burn. And the earth trembled with 
Prodygi●us signs and wonder full tokens.  great movings by many days together. Also before Theodosius did orden before hand that Honorius his son should be constitute in the same place where in he had first willed Arcadius to be partaker of the kingdom: the son suddenly lost his light Furthermore about the death of Valentinianus to 
Valentinianus.  whom Theodosius bequeathed his son Arcadius by xxx days continually a fiery dove appeared in the element. For God which willeth not the death of a sinner but rather that he should be converted and live/ doth stir men by wonders and significations of evils/ that in time they should mark theyerlyfe/ how that it doth agree or vary from gods commandments/ and that they should consider the nature of god/ and the word and the examples showed against incurable sinners/ and that thereby they should learn what should be necessary for them to do/ and that they may eschwe the vengeance to come. For what doth it appertain unto me to speak of the heinous dissemblings or of the backbytynges of the rulars of the church and of the most corrupt manners of the Christian people in this time? saying that the same may be known by the tenth book of the ecclesiastical history which is called tripartyte And also by the wryghtynges of Jerome/ Ambrose/ Augustyne/ Orosius chrysostom and other which do often and grievously rebuke the sins of these times.  
Therefore the Turks affairs seem convenient and necestarye for to be touched here and there as it were by leaps/ yea & that brieffely until ower times. For when the Turks about the space of two hundredth years had invaded the scattered regions of the christian men/ and after the manner of thieves with out dominion/ with out learning and laws/ with owte any captain and therefore by an unknown name: when they had (I say) by starts invaded provincyes and being laden with theyer pray returned home: at the last in the time of Mauricius the emperor theyer name was known in 
Mauricius.  Europe and Asia. For Mauricius a man full ungodly holding the empire of constantinople/ a great contention than stirred up amongst the patriarches of the church for the primacy/ yea and that by john head master of the church of Constantinople/ the Turks/ one Bochamus' 
Bochamus.  being theyer captain/ passing through the lesser Asia/ the town of Bosphorus being taken did inhabit themselves in the borderes of Europe/ and that in the sight of them of Constantinople. The which plague except my judgement faileth me/ god did show forth to fear them from this contention of honours and lordship and other their wickedness/ and to call than back again to the study of christian god lines. Phocas the emperor the which 
Phocas.  had gotten the empire by theft and not done any good thing in it (as some men say) saving that he suffered the ecclesiastical primacy unto the Bishop of Rome/ did drive again the Turks in to the rocks of theyer native country araby at that time bryngeing forth a greater mischief/ except that manners wars then of the heathen were cast away from the christian men's hearts. For when Heraclius the emperor (Phocas being slain) had obtained the empire by thette and done many things foolishly/ unrighteously/ cruelly and ungodly/ and that the bishops of Rome did study with great labour to establish theyer primacy/ and did consume the goods of the church upon unmeasurable or rather mad buildings of temples/ and every day did counterfeit more things the which should rather bring in superstition then embrace godliness/ and that the wother bishops did not watch with just diligence to eradicate or pluck up by the root the old errors/ as of the Arrians/ neither to withstand the heresies springing up as of the false doctrine of the Monothelytes 
Pyrrus & Cyrus.  which Pyrrus and Cyrus being also bishops did spread abroad: Mahumet did nourish & with great study brought forth a pestiferous monster in Arabia. But for so moche as all things be wrowght 
Rom viii  in to goodness to them which love god: at the least way Mahumetes sect shall bring with it this one good thing/ that by comparation it may rebuke the superstitious decrees of the romish bishop and his extreme tyranny not to be suffered▪ until allmyghty god shall abolysshe them both/ with the spirit of his power / and that the kingdom of Christ s●all be fresh and florysshe/ like as the war chancing between Cosdroes' 
Cosdroes'  king of the Persians and the emperor Heraclius. Which as it did greatly further the pretences or purposes of mohammed: so brought it great fruit to rebuke feigned religions and conterfeyted holiness. For Cosdroes' the first Conqueror of jerusalem taken and overcome: carried away the Lords cross to amongst the Persians/ and he worshippeth it being set in a golden throne with precious ornaments. But in the mean time he denieth peace unto Christian men except that they denying him that was crucified would worship the son/ after the manner of the Perlians. And partly 
i Corin. i.  he flayeth/ partly he keepeth underby unworthy bondage them: which knowledge none other wisdom/ righteousness/ nor power to be set forth by God then Christ only/ and that he was crucified. The same Cosdroes' did receive worshippings and kissynges of feet whereof the Bishops of Rome do also not think themself unworthy. This Persiane Turk doth drive men by force to his religion/ and even the same thing doth Heraclius the which commandeth the jews and circumcised people to be drawn will they or will they not to the baptism of Christ. And in that matter he is author to the kings of French men & of Spain. By the which violence the Saracenes being the more vehemently stirred up for that the more part of them were circumcised: went unto Mahumet. For Cosdroes' being overcomne and taken by the treason of his son Syrach whom 
Sirach.  being baptised Heraclius did set in the kingdom of the persians: Mahumet did move the Arabians unto rebellion/ and the nation of the Saracenes being bound unto him with new laws and superstition: he did first invade Syria/ and then afterward the persians/ against whom Heraclius called out into Asia a great number of turks to be his helpers/ not then desiring health or aid of the lord God the giver of victory from whom he had turned his most ungodly heart: but sowght it of the Turks being there unto hired and waged for money. Therefore his council failed him like as it did the israelites to call for the help of the Egyptians and Assyrians that he might lead himself and the christian people not only of that time but also their posterity in to extreme infelicite. For Mahumet ●nd the saracenes being afterward made rich with the spoils of diverse princes did spread abroad theyer kingdom & superstition very largely through Asia & Africa by years a few less than an hundredth & xxx part of Spain being also taken.  
But Gregory bishop of Rome defending 
Gregory  wickedly the worshipping of Images against the emperor of Constantinople and also wrapping the kings of the French men in Italiane battles against the Lumberdes that he 
Pipine  might also teach Pipine master of the French court to break his faith and 
Hilfr●●.  to be false to his king Hilfrike under the vain hope of the papistical absolution whereby he might use the said king Pipine & afterwards other at all points after his will & pleasure: the turks affairs did lift up the head higher and their business did prosper more and more in Asia. For strife and discord being begun between the cheyffe rulars of the Mahometans about the▪ year of ower health recovered/ seven hundredth fifty & six mohammed prince of Persia & Media with great helping & assystinge 
Mahumet  multitudes of the Turks did overcome Imbriel prince of Babylon/ and 
Imbriel.  when the Turks did seem unto them selves to be unworthily entreated of the Persians the followers of Mahumet one/ Stranglinbecke being theyer captain: they vexed Persia with bloody battles. afterward the elder men being called out of Turkey/ they invade Babylon and 
The covenant ma●e between the Saracenes & the Tur●●s.  afterward araby. At the which time they covenanted with Calypha that the Turks hitherto the worshippers of Images should us sworn to the pleasures off mohammed and that they should hold together the empire or dominion of those lands which they had now gotten by wars and for theyer power that they should defend the Saracenes religion. And from that time forth the Clearness of the turkish name did more and more darken the Saracenes name/ so that the kingdom and superstition is more often named to be the Mahometans then the Saracenes. Wherefore the Saracenes being driven out of Asia did the more grievously lie upon Spain/ Italy/ Grece and other provinces towards the West. After these times when the common wealth of the Greeks by sundry and right grievous troubles were divided among themselves and the doctrines of religion/ concerning the proceeding of the holy ghost and of setting up of Images more untemperately then Christen godliness teacheth and requireth were stirred up/ and that the church held no better estate in the West parties by the reason of war/ which was begun between the Greeks & the Armenians: the Armenians when they 
Armeniā●  perceived themselves to be weaker in strength/ and could find none other remedy did call the Turks unto them to be their fellows in war. Which occasion they using and being by the same fortified and made strong: do trouble the provyncyes of the Greeks dominion through Asia and Ponthus in such wise that Nicaea being taken/ they set or put one Soliman for to be Prince over the same. Nether did they cease after this time to enlarge their dominion through Asia and Syria/ laying their hands also upon the Egyptyans Mahometans/ that is to say followers and favourers of Mahumetes law/ until the time of that notable voyage of the Christian men made into Syria 
Godfrey Lothary●ge.  Godfrey Lotharing being their captain. At the which time ower men did fight often times most strongly against the Turks/ so that theyer affairs began to decay about the year of ower health recovered xi hondereth/ until the Tartarans thrusting in their helping hands which after an hundreth years 
Can Guista.  they had escaped/ one Can Guista being their Captain/ at the last were oppressed. The which victories and recovery of jerusalem with the land and country called palestine did clearly bring more labour/ charge and evils unto ower men than proffyt/ whither that you mark worldly commodities or the encreacementes of religion. For in the same time two most strong bulwarks of the romish 
The first original of the begging friars  tyranny and superstition began to be builded and either of them divided into four parts/ I say the orders of the begging friars and the books of the pontificial or popish law/ the which very long & to much more than long hath with stand the glory of Christ & true godliness.  
And about the year of hour Lord a 
Othomamnus the son of Othogrulaius.  thousand three houndereth Othomannus the son of Othogrulaius/ which was a man borne and brought up in Galatia did provoke or stir up again the turkish army/ Anatolia and Bythynia being taken and many other towns unto Pontus'/ the which calamity he that doth not see that it ought to be a scrybed unto the people by theyer names only Christianes': I judge him to lack his mind and all understanding. For the same time Bonifacius the eight a man 
Bonifacius.  of monstruous ungodliness ruled the romish church/ who the angels of Satan instructing and assisting him persuaded celestine his predicessoure to forsake 
Celestine  the Bysshoprycke as though by godly oracles he had been admonished to leave the charge unmeet for him/ and the most unhappy Bonifacius entered secretly in to the church as a fox/ he ruled as a wolue/ and he went out as a dog according to the common proverb spoken of him. He made the decretals/ and reneming the jubilee an old ceremony of the jews/ he brought it up in Rome in that self same year when the turkish nation receiving as it were their spirit again (by process of time in the which they seemed to be oppressed) began to trouble the world with new tempests▪ the horrible comets & earthquakes no thing at all moving either the bishop or the heads or the common people to judge & know more truly the Christian religion. And for as much as it should be to long either in style or as it were in a sum to write or express the vices & mischief of Bonifacius as Platyne did/ thus much I will here say that no man of the Christians did more fordoure or give greater aid to the pretences of the Turks/ then the Romyshe not pastor but wolue not Bonifacius which is as much to say as the Good doer/ but Maleficus that is to say the mischief worker. For he nourrysshed discords among the people of italy and specially between the Venetians/ and the Genuweys. And he three times did 
Albert Philippe.  refuse to confirm Albert king of the Germans. Anon after because that Phylyppe the French king could not in all things bear the insolency and tyranny of the bishop: he rendereth the kingdom of France unto Albert/ whom he had so often rejected and put of/ Philippe provoking in vain to have a Synod or council held/ to the intent he should not be defamed with any wrongful 
Michael Paleologus. Bawdw●.  curse or thunderbolt of interdiction or excommunication. At this same time Mychael Paleologus and Bawdewyn (which last of the nation of the French men ruled Constantinople whom the Venetians helped and the bishop did privily provoke unto deadly contentyon) did strive at Constantinople for the empire. All which things did give both strength and courage unto Ottoman king of the Turks. Nether were the old ancient virtues even then beloved in Germanye/ in so much that men were found in the court of king Albert the which provoked john that he oppressing his uncle being king: the young man by murder should make himself a way unto the Empire. Truly there was so moche unrighteousness among the rulars of the Helvetians called the Swytcheners/ that men being the lovers off justice and honesty to the intent that they might the better defend the chastity of theyer wives and children: did give theyer faith or made faithful promise one to an other with the oath of their fidelity (holy religion set between them that is to say consenting unto them) that they for theyer power would restore the wrongful and not to be suffered lordeshype and dominion unto good men/ and that they would defend that which they knew for to be true holy and righteous. I let pass to speak here what lands Orcanes the son of Othomane did take using the opportunity of the inward discord of the Greeks when that john Cantacazenus 
Orcanes  master of the palace did first 
john Cantacazenus Caloiohamnes.  orden and choose Calo johannes the Emperor an old man a dotard to be his son in law and to mary his daughter and then afterward did traitorously put him out of his kingdom who instantly desired Amyrathes nephew of the 
Amyrathes.  first Ottoman that setting unto him xii. thousand Thurkes to aid and help him: he might so be revenged of Cantaca azenus and vex and trouble Greek land. I pass over unto the year a thousand four hundredth and lij in the which mohammed took the kingdom of Constantinople 
Constantyne.  from the Christians/ Constantyne the king being slain and men of every age degree & condition being right miserablely afflicted. But what times passed afore/ how stinking/ how full of ungracious mescheffes both of the Ecclesiastical and seculare persons? Was it not that the church being divided thorough the discord of three ambitious bishops/ cold not with a council holden be united and made at one again? Was not the general faithful promise made not only unto john hus but also to the 
john Husse.  heads and commons of Boheme shamefully violated and broken against the just order of the civil jaws? Was not the truth and Christ's doctrine by violence oppressed? Were not the innocent men & the witness of Christ (the council of the Christian people) partly condemning/ partly granting/ partly to gentlelye and fylthelye suffering) consumed with cursed burning? Who letted the Council of basil (which all orders had decreed at Constantia) that nothing could be brought to pass/ amended or reformed? 
Eugenius the fourth of that name bishop of Rome.  Was it not the bishop Eugenius the fourth? Who stirred up the Dolphin/ that the Germans might perceive themselves to be a mocking stock unto the Romans/ Amadeus being in vain created to be Bishop after the contumacy or disobedience of the romish Prelate? Eugenius the four Who for his own ambition and covetousness did make cursed wars in Germany the which the Helvetians being ryhht strong men did with their blood restrain? Eugenius the fourth. But in the mean season what did Eugenius? what determined he what browhht he owte of the secret closet of his breast first at Ferraria and then afterward at Florentia when that the Armenians and john Paleologus emperor of Constantinopole and Patriarch of the same cytties did consayle with him? What did Eugenius (I say) that room holy father determine & conclude with the said Armenians? for sooth that the Greeks should believe that after this life there is a purgatory or a place of purgation/ that they should 
The strong foundation of purgatory the papistical primary.  confess the romish bishop to be the true vicar of Christ and the Lawful successor of Peter to hold and to enjoy the highest place in the world to whom both the esterly and wasterly church should be duty eobey/ for thus doth Platyne set forth in the book that he hath written of the lives of the bishops. And do we yet marvel that Constantinople is taken away from the tyranny of the romish bishop and after that Trapezontes? How or by what means the Rhodes was taken of the Turks/ how possessed and lost/ what truces have with in these xxi. years been concluded with Solymanne or against him/ or for what causes/ and how much good or evil they brought to the sco●ged flock of Christ jesus ower Lord and saviour/ how moche men hath here studied to set forth his glory/ who stirred up Lewes the best prince of hungary to make war/ & whither he was provoked there unto with study and set purpose to oppress the gospel springing up through the kingdom of Boheme and hungary or to help the Christian affairs/ who joined together john his successor and Ferdinandus: I am more unapt than that I ought to carry the common fame any farther in the style of my wryghting or else to discuss the secrets of princes. But there is a God there is a judge of all men/ before whose judgement seat all men shall be stayed. He is the searcher of the hearts the which shall 
Hie. xvij: Matth. v.  render unto every man openly that which he hath done in secret. He in that great day shall make manifest or show forth the defenders and oppressors the friends and the enemies the good counsayllours and the traitors of the right holy church.   


Chapt. xiv.  Never the less this is a playve case/ which all good and wise men do knowledge and they do greatly complain the ship of the church to be corrupted with a stinking pump flowing in to her with great vices and most ungracious mischeffes/ guiles/ study of lying/ false breaking of promise/ treasons/ discord/ little regard of the public weal/ immoderate accuration of private proffyt/ robbery of the common treasure/ sacrilege/ in temperancy/ surfy●tynge 
Sacrilege is the stealing of holy things.  and drunkenness/ Aduoutryes'/ all manner of uncleanliness/ Tyrannies/ cruel eye/ superstition/ the contempt off god/ contempt of the law/ of equity/ of honesty: which things every one of them hath destroyed in times passed the most flourishing cities and greatest kingdoms. And in all worlds ather by divisions and robberies among themself/ or else by some strange enemy or by some other pains: they have been plagued of God in his peculiar people. And they have brought the Turks ower most grievous and deadly adversaries (the gates of Caucasus being unlocked) as it were out of an other world upon the Christian people. And they have made them of poor men rich men/ & of weak men and feeble/ valiant & invincible/ from small beginnings by marvelous increacementes they be now made most mighty & fearful. What confidence therefore is there or else rather what madness to hope to get the victory of them which with ower great losses hath grown up to an immeasurable dominion: and to put none end unto those vices/ by the which the riches or substance of the Turks is increased whiles they do cruelly exequte and minister the pains decreid against us of god being angry? And for because it grieveth us to for sake those ungracious evils which hath subdued inmumerable towns/ Verymany I lands/ rich kingedoms'/ people and nations (in times passed invincible) to the dominion of the Turks/ and hath made god displeased and angry with us/ and through him all the world/ what remdey is there now at the last whereby we would take away/ I say not from the Turks those regions that they now occupy and have in theyer possession But to retain or keep them sure which the clemency of ower Lord God calling us back also unto repentance hath yet left unto us? Shall the nature of ower countries and strong bulwarks defend us? No/ no: For there is nothing that so moche displeaseth God as when (the help and confidence in him only neglected and refused) we fly unto hour own wit/ policy and trust in the strength of hour men/ goods/ riches/ castles/ and towers/ as ye may see what displeasure he took with David/ for noumbring his men/ and unto what an hard choice of three grievous plagues he did puthin to. Also it is well known that the 
The ●ulde fable of the rock Tanrus other wise named Caucasus/ and what it signified.  Turks being but weak in the beginning did pierce the great mountain or rock Taurus/ in the which the old antiquity did properly fierce a fierce nation/ for to be shit up with in iron gates/ with out doubt signifying thereby that the: Barbarous conditions the fires and cruel manners of those turkish Scythyans should be removed from the costs of christendom by the brazen decreys of gods defence/ which can none otherwise be taken away/ but by the hand of God the revenger. The Lord also threteveth the people of Idumea/ which had theyer trust in great rocks not easy to come to that he would cast them down/ yea though they builded theyer 
jere. xlix.  nests amongst the clouds. The see called Euxinus'/ Hellespontus/ Aegeus/ the overmost & the nethermost see from Syria unto Gades: Are they not all known for to be occupied with the turkyshe navies/ and do they not sail in them at theyer will and pleasure? How often was Jerusalem the most valiant city of all the este part of the world/ how often was it taken? Cast your eyes round about the world and behold what goodly cities lieth clean extinc so that there appeareth not any signs or tokens of the owlde foundations which seemed some to have been inexpugnable: Where is Amon/ Troy/ tire/ Ninine/ Babylon/ Cartage? Lie they not all flat with the ground? Was not Constantinople being fettered with the gives of sin/ taken of Mabumet sooner than herbs willbe sudden in a pot/ which sustained the violent assaults of 
Constantinople besieged of the Paiazites.  the Paiazites eight years/ and was not able to be overcome of the Saracenes in the most grievous siege of three years whiles a cruel pestilence did fight also with in the walls god defending it? Shall we strive with the nation of the Turks in goods and riches? But there are found private men amongst this people which have greater riches/ evils and treasure far away then ower kings. Fourthermore what did great treasures profit Persepolis/ Susa/ what did they profit Babylon/ Croesus/ Darius/ and diverse other? Are the leagues or covenants of peace more sure at this day amongst Christians then in times passed 
Leagues of peace are not to trusted unto.  in the which we have been a prey to ower covetous and ambitious enemy? But all the parts of christendom was never torn in pieces with greater hatreds and more divisions/ namely thorough theyer fault which coveteth nothing so much as to blot out the doctrine of christ the king/ & divers people & kings not of the mean sort of the christian name are confederate with ower enemies. May we compare with the Turks in the weapons of war & the multitude 
The Turks be equal with us in strength and feats of war.  of men? Do we excel them in the strength of ower bodies/ in the science of war far/ in the observation of the discipline and governance excercised in tents & pavilions/ in patience/ in vigilancy/ in studious diligence/ & in all the ●eates of battle? Or else what did those things profit ower elders that they might have been preserved from the subjection of the turkish dominion when both ower enemies were less instruct in all these things & ower forefathers did far away excel 
There is no thing that can help/ but the breakers of God's laws must needs be plagued.  them: How often have we proved by plain experience that the law of the lord doth threaten the breakers thereof/ that the lord setting his face against us/ we should fall down before ower enemies/ and be subject to them that hate us? How often have we learned the same thing to be true which the most excellent warrior David writeth in the Psalm? The lord hath no delight in the strength 
Psalm cxlvij  of horses neither is he well pleased in the armours of men: but the lord is well contented with them that fear him and with all them that trust upon his mercy. But we do not trust unto flesh nather yet to 
●. Pet. i Esa●. xli.  man's help & presydye/ knowing very well that all flesh is like unto hay and all the glory thereof as the flower of the field/ and that he is cursed of the lord and infortunate which putteth flesh for to be his arm. We truly set the hope of ower help in the lord. We leans to the help of the christian religion. We look for celestial aids and succours. I am pyttyfullye afraid lest that many do brag  theyer mouth that they put the trust of theyer health in the name of God which is the strong tower 
Proveth xviii  of defence from the face of ower enemy. But theyer mind being driven with the winds of affections to be carried away with a carnal security or safeguard into an uncertain haven. Of the which sort of men Micheas speaketh/ theyer 
Mich. iii.  princes did give sentence for gifts & and theyer priests did teach for lucre/ and theyer prophets did prophecy for money/ and yet they willed themself to be taken as men that hold upon God saying. Is not the lord among us? Tush there can no misfortune happen unto us. Therefore shall Zion for your sakes be ploughed like a field/ and jerusalem shall become as an heap of stones and the hill of the temple shall be turned into an high wood. Isaiah also in the xxviii Chapter reproveth the vain confidence of the people with 
〈◊〉 xxxiii  a most weighty sentence saying: hear the word of the lord (o ye mockers) which bear rule over the people that is in jerusalem/ because ye have said/ we have made a covenant with death/ and with hell are we at agreement/ and though there go forth a sore plague it shall not come unto us. For we have made falsehood our refuge and under vanity are we hid. Therefore thus saith the Lord God Behold I lay in Zion for a foundation a stone/ even a tried stone/ a precious corner stone/ azure foundation: Who so believeth let him not be to hasty. judgement also will I lay to the rule▪ and righteousness to the balance so that the hail shall take away your lying hope/ and the privy place of yower refuge shall the waters run over/ and thus the covenant that you made with death shall be disannulled/ and yower agreement that you made with hell shall not stand: yea 
All ower ●eu●●rs ● covenants be frustrate which be devised against the lord.  when the sore plague goeth forth ye shall be trodden down under it. From that time that it goeth forth it shall take you away. For early in the morning every day/ yea both day and night shall it go thorough and when the noise thereof is perceived it shall gendre vexatioon. Which therefore be the sure foundations of ower hope? With what reasons shall ower mind 
The name of christianity prevaileth us no thing whiles we have the thing itself.  be supported? What divine promises doth lift up ower mind? Where be the documents of godly and christian men? Shall we be in safeguard because we do brag and boast the name of christ/ & are called his brethren & the sons of god? But what did such like vain appellation of names with out body & spirit profit the Israelites? Do they not hear of Ezechiel your father was an Amoryte 
Ezech. 〈◊〉  & your mother a Cethyte. Doth not Amos also take away the vain boast of theyer kindred and goodly names saying: Are ye not unto me as the children 
Amos ix  of the Moryanes' (o you children of Israhel) saith the lord? All those wicked doers of my people shall surely perish with the sword that say. Tush the plague is not at hand/ there shall none evil come upon us. Behold the eyes of the lord are upon the realm that sinneth to root it clean out of the earth. Those men are not approved/ god being theyer 
john. 〈◊〉  judge/ to be the children of faithful Abraham which calling Abraham father doth not bring forth the works of Abraham's faith. Nether are they the children of god and the heyeres of his promised bliss and kingdom/ which in theyer deeds represent the devil for to be theyer father. Shall the most holy mysteries of the Christian religion/ Baptism and the lords supper keep us in safeguard and defend us from all ower enemies? But what did holy sacraments proffyt the israelites which were all baptised under a cloud/ and under Moses/ & did eat with us the same spiritual meat and drink the same spiritual drink as the apostle teacheth unto 
●it. 1. Corin. x.  the Corinthians? But for because they were Idolaters/ the servants of evil concupiscence/ tempters of Christ/ fornicators/ murmurers against god/ and false reprovers of his holy judgements: They were slain in the desert/ declaring unto us also an evident example lest if we give ower selves to be like unto them: we may likewise suffer after the same manner: that I may pass over the profanations of holy things and the symonicke buying and selling of Messes wherewith the wrath of god be ing kindled can not be quenched whiles such monstruous wickedness be taken out of the way. Shall the doctrine of the gospel boasted in ower books and in ower often talking defend us? It was not sufficient to the preservation of Samaria 
It is not sufficient unto ower preservation to boast/ crave ad speak of the gospel.  and the kingdom of the ten tribes to have herd helyas thundering and lightening out of his mouth the words of God and likewise Heliseus/ Oseas/ Amos and other most excellent preachers of the lords divine judgements whom they would not obey. But they were brought under the power first of the Syrians & then afterward of the Assyrians till they wear utterly consumed 
jer. xxxix  and brought to nought. Jerusalem with the kings joachim and Zedekias were not preserved by the preaching of the most divine jeremy that the Chaldeys should not overthrow it: Nether was it defended by the preaching of the Apostles and of Christ the saviour from the weapons of the Romans: For why? a 
Luke twelve  servant knowing his masters will and not doing it shall be beaten with many stripes. And the kingdom of god is not set in words but in deeds/ not in saying but in virtue.  
Peradventure the holy temples of the saints hour advouryes and special advocates as it were towers and saynctuaryes will deliver us from the sword & cruelty of the Turks ower enemies. But they have held now a great while the scpulchre of our lord/ they hold the churches beautified and consecrate with the divine preachings of the Apostles and of the apostolic men they howled the shrines of the most holy martyrs. More over ower temples whiles they be stuffed with the images of all manner of beasts and of monstruous men some harnysed/ some shaven/ some anointed/ some having feet of wood/ some half white/ some 
Annubis was any ●dle among the Egyptians made like a dog when they did worship for Mercurius feigned of poets to be the god of e●oquens.  half black/ are more like the temples of Egypt in the which sometime were monsters of all kinds of gods and the barking dog Anubis/ then they do resemble the lords houses/ If a man should behold what buying and selling and lucre is in them: they be more like the taverns of merchants than the oratoryes of holy men. In conclusion the lords tabernacle in the which the ark of his holy covenant and the most holy relygues 
i. R●. iiij.  ware set: did it defend the city Sylo and the kingdom of Israel from the palestynes? What holier house builded unto god was there ever in this world than the temple of Jerusalem? What church 
jere. seven.  more famous? But what sayeth the scripture? Amend your ways and your councils and I will dwell with you in this place. Trust not in false lying words saying: here is the temple of the lord Here is the temple of the lord 
jere. vi●●●  Here is the temple of the lord. But rather judge right betwixt a man and his neighbour: oppress not the stranger/ the fatherless &/ the widow/ shed no innocent blood/ Cleve not to strange gods to yowerowne destruction: Then will I let you dwell in this place/ yea even in the same land that I gave afore time unto your fathers. But behold ye trust in lying tales that beguile you/ and do you no good: for when you have stolen/ murdered/ committed adultery/ and perjury/ when ye have offered unto Baal following strange and unknown Gods: shall ye be unpunished? Yet then come ye and stand before me in this house which hath my name given unto 
The reprehension of of ower carnal hope/ truste● and confidence in burning of cādels● tapers ● franckinsence and s●che other like carnal sacrifice.  it/ and say: Tush we are absolved quite although we have done all these abominations. What? think you this house which is called by my name to be a den of thieves? But god is well pleased with ower holy acts/ ministrations/ and goodly service done in the temples/ with sweet smells/ with perfumes/ with candeles and tapers burning/ with all manner of gifts and oblations/ with singing/ with organs and other such like melodious instruments of music/ with quyristers singing bescante/ with Turkey she conjurations and the fearful thonderclappes of excommunication. Let us hear how moche god doth allow all these things in Amos the prophet: 
Amos .v.  I hare (saith the Lord) and I do abhor yower holidays/ and where as you do cense me when you come together. I will not accept it/ and although ye oshre me brent offeynges and meat offeynges yet have I no pleasure therein. As for your fat thank offerings I will not look upon them. Take a way from methe noise of your songs. I will not hear the sound of your organs and the plays of music. But see that equity flow as the water and righteousness as a mighty stream. Furthermore we ought for to ponder whither god hath given unto us the same power which he promised unto Abraham/ that whom so 
Gene. xii.  ever we bliss should be blessed/ and whom so ever we curse/ should becursyd. Or else whither the sprite of error hath rather deceived us with a false persuasion/ even as Balac king of the Moabites said unto Baalam: I know that he is blessed whom thou blissest/ and he is cursed/ 
Num. xxij  whom thou cursest. Never the less it is written I will bliss your curses and 
Mala. ij.  I will curse your blyssinges saith the lord. But will you be saved by yower 
Superstitiously to fast to n●t to fast that god m●ght be pleased b●● to make him angry.  fastings? would to god you fasted truly and not rather after the manner of those hypocrites whom the holy ghost reproveth by the prophet Isaiah saying: lift up thy voice like a trumpet/ Cry as loud as thou canst and show my people theyer offences and the house of jacob their sins: for they seek me daily/ and 
Esa. lvii●.  will know my ways/ even as it were a people that did right and had not forsaken the statutes of theyer god. They argue with me concerning right judgement/ and willbe nigh unto god. Wherefore fast we (say they) and thou seest it not? we put ower lives to straytenes & thou regardest it not. Behold when ye fast/ yower lust remaineth still/ for you do no less violence to your debtors than you did before. Lo ye fast to strife and debate/ and to smite with your fist without mercy. Now you shall not fast thus that your voice might be herd above. Think ye this fast pleaseth me that a man should chasten himself for a day and to writhe his head about like an whoop/ & to lie upon the earth in an hearye cloth? Should that be called fasting and a day that pleaseth the lord? Doth not this fasting rather please me that thou lose him out of bondage that is in thy daungere/ that thou break the oath of thy wicked bargains/ that thou let the oppressed go free/ and take from them all manner of burdens/ to deal thy bread to the hungry/ and bring the poor wandering home in to thy house/ when thou seest the naked that thou cover him and despise not thine own flesh. Then shall thy light break forth as the morning and thy health flourish right shortly. Thy righteousness shall go before the and the glory of the lord shall embrace the. Now by these words as it is evident that the lord abhorreth all ower fasting which is prepostorous and not referred to the law of god: even so like wise is he disposed to see us observe superstitiously days/ months/ years/ and times and to put a difference of those meats which he hath created to be received with thanks gyning of them that believe as it appeareth to the Galathianes the iiij? Acts the x: and to Tymothy the iiij: and in many places more. But what say you to ower litanyes and ower prayers and supplications? Do not they purchase the help of god? Hath not god promised that by prayer we shall obtain whatsoever we ask? Hath not prayer made unto god driven away greatest dangers and calamities? Hath it not overthrown the host of ower adversaries? Hath it not preserved the pavilions of good men/ cyttyes'/ regions/ and hold kingdoms? There is truly a great and a 
The necessary use of holy prayers.  necessary use of holy prayers at all times in the Christian congregation/ of the which more things shall be spoken heraster in a place convenient. Never the less it can not be denied and it ought not to be dissembled that the prayers of all men are not herd/ neither do the petitions of every man go thorough the heavens. For why 
The prayers of all men be not herd.  those prayers for to begin with all/ be to be holden as vain and of none effect which are not made unto god the father by Christ the saviour in the holy ghost. Wherefore saint Augustine upon 
Augustyne.  the Psalm an hdesireth & ix saith/ that that prayer which is not made by Christ hath not only no power to put away sin: but the same is also turned in to sin. Wherefore the Litanyes commonly usurped amongst Christians which by name prayeth unto saints: as unto james/ maurice/ Leonarde/ Barbara/ & in their kind Angels/ archangels/ patriarchs/ prophets/ Apostles/ martyrs/ confessors/ virgins/ and widows: doth not so greatly obtain things that be good at the hand of the Lord: but they do rather make the wrath of God more grievous & stir up the tempests of evil 
Math. iiij  plagues. For truly that manner of calling upon he saints and she saints is far wide from the example of Christ and all good men/ and also forbidden by the laws of God▪ for why it is written: Thou shalt worship thy Lord God/ and serve him 
Deuter. v  only. And in the Psalm xlix Call upon me in the time of trouble/ so will I hear thee/ and thou shalt honour me. It is also forbidden in the first precept of the book of the ten commandments/ to hope or to ask those things that be good of any other than of God▪ only/ from whom 
james i  they be descending/ or to give thanks for benifyttes received/ that is to say/ for victory being gotten/ for peace/ for abundance of riches and all other things pertaining both to the body and also to the soul to any other then to God/ for why he sayeth: I am thy Lord God/ which 
Deuter. v.  brought the out of the land of Egypt/ the house of bondage. Thou shalt 
The heathen would never have prayed to their Idols y● they had believed them to have been creatures  have no strange gods before me. It is furthermore written in the stories of the heathen/ as of the Romans that in sharp and dangerous times the people were accustomed to make their prayers fast by the beds or tabernacles/ not as they supposed of creatures: but as they falsely believed of the immortal gods and goddesses. The Prophets also doth upbraid the people of God very grievously for their superstitious worshipping of the creatures/ & they do teach the same mischief for to be the cause of all infelicite. But if the same thing do fortune sometimes unto men/ that they have required of saints & creatures: we are tawght in the Christian doctrine that such manner of prayers are not the cause wherefore they obtained any manner of good thing: but an accident or a chance: even as it fortuned in one time that the Christian men which were hired to play the souldyoures under Marcus Aurelius in Germanye did 
Rayne given by prayer unto the souldyoures of Marcus Aurelius  ask rain of the living God by jesus Christ/ & the heathen men of war did likewise ask the same of their false gods. Now were it both a wicked & a very foolish thing to say that the prayers of the heathen had obtained rain/ whereby the hole army of the Romans was delivered faithful & unfaithful/ & not rather to attribute it to the godly supplications of the Christianes' and to the great goodness of god which doth evermore fulfil the desire of them that fear him/ heareth their 
Psal. cxlv  payer & will save them. Moreover those prayers are not effectual which all though they be powered forth in the sight of the lord of hosts: yet are they so foolishly dispersed that the wind as it were carrieth 
He that will obtain by prayers may not Waver.  them away/ which thing the Apostle james doth witues speaking of the celestial wisdom. But that the precept of God might have his full strength in all other things: let him (sayeth he) that lacketh wisdom ask it of god (which giveth it to all men abundantly and casteth no man in the teeth) and it shall be 
james i  given him. But let him ask in faith & waver not/ for he that doubteth is like a wave of the see which is toast of the winds and carried about/ therefore let not that man think that he shall receive any thing of the Lord. Furthermore the prayers of those men be frail & of none effect 
God will not hear us when we pray for vain things.  which ask vain things and also hurtful or such things as be contrary to the will and glory of God/ which being best can not but will the best things/ and therefore they be not herd when they pray for those things which be not worthy either to be asked or else to be received of ower most holy father that is in heaven. Wherefore Christ the Lord said to his Apostles desiring that 
Luke. ●●.  fire falling down from heaven might burn up the town that had shytt them out: you know not what spirit you are of yower self/ the son of man did not come to destroy souls but to save them. Also saint Augustine writeth very eycellently upon the forty Psalm 
Augustyne.  saying. Call upon god with praise and thanks giving/ and not with reprehension/ for mhy when thou callest upon him to destroy thine enemy/ when thou wilt rejoice of an other man's hurt/ and callest god unto that evil: thou makest him partaker of thy malice. For why thou supposest god for to be as thou art/ wherefore it is said unto the 
Psalm l  in an other place: these things haste thou done and I held my peace. O thou wicked creature thou dost conjecture that I would be like the. Kyther to speaketh Augustyne. Now therefore ower prayers ought to be made after the rule of the lords will and we must evermore pray with these exceptions. Thy will be full filled and not owers/ Thy name be sanctified/ as 
Matth. v●  ower saviour did go before in his words and the universal congregation of good men did follow after for why the lord knoweth what things we have need of and what things be profitable or noisome unto us before we begin to pray. Nether will he reach a scorpion 
Luke ix  unto his children requiring bread/ neither will he suffer us to have ower desire when with out knowledge we ask that is evil. And we receive that is good: when we be not herd. Moreover loche as be cowardly and slowthefull sinners are suffered of god to depart from him in vain and void of theyer purpose and that worthily/ which temp●e 
Sluggards may well bab●e/ but all the●● prayer is of none effect.  god and will not walk in the way of health which god doth show them/ nor will not use those means/ faculties and instruments which god hath set in the midst of them or else rather given in to theyer hands to remedy the evils hanging over their heads: or else to drive away those things that now opresseth them and to conserve theyer health. Against whom the most wise and noble man of most famous memory 
The notable sentence of Marcus Cato.  Marcus Cato hath given a memorable and plainly a divine sentence/ that the help of God is not procured with foolish & vain trifling vows and prayers: but all things cometh luckily to pass by diligent taking heed/ by labouring lust●lye ●d by good council. When thou givest over thyself to slowthefullnes and cowardness: call not upon god/ for he is utterly angry and sore displeased with the. Therefore if we will have ower desires to be confirmed:/ If we covet to feel the help and socure of god: we must apply ower selves with all ower heart unto the common health/ we must watch/ be circumspect and labour very sore and strongly. and as the common proverb doth monish us/ with god we must put to ower hand/ which unto noble acts requireth such as be diligent labourers studious and active/ and not Idle and slepye lookers on. The 
Esopus fab●e o● the carter praying unto Hercules/ whom the poe●es do rain to be the God of strength.  fable also of the carter reprehendyth very wisely the cowardness/ and slowthefullnes of sluggysshe bableing orators/ which desired of Hercules to have his cart styckinge fast in the mire to be drawn owte/ but answer was made him that he must lay his shoulders unto the wheels/ and provoke his horses to draw/ and so by that means it should easily begotten out of the swallowing goulffe: last of all the ears & mind of god doth abhor from the prayers of them the which are wrapped in deadly crimes & doth nather from theyer heart desire that theyer sins 
Repentance must be joined with ower prayers for the lord stopp●●● his ●a●●s from ●●sty●ate offenders  might be forgiven them/ neither do they earnestly study to amend theyer living: which thing the lord god himself hath wytnesed with many divine sentences in the holy scriptures of the which we will only touch a few. In the first chapter of salomon's proverbs wisdom and the word of god speaketh to her despisers: because I have called and ye refused it and have stretched out my hand and no man regarded it/ but hath despised all my councils and set my correction at nought: therefore shall I also laugh in yower destruction/ and mock you when that thing that you fear shall 
Prover. j  chance unto you/ even when the calamities falleth in sondenly like a storm and your destruction like a tempest/ yea when trouble and heaviness cometh upon you. Then shall they call upon me: but I will not hear them. They shall seek me early: but they shall not find me/ and that be cause they hated knowledge and received not the fear of the lord: but abhorred my council and despised all my correction. Therefore shall they eat the fruits of theyer own way and be filled with theyer own inventions. And in the xxviij Chapter. He that turneth away his ear from hearing the law: 
Prouerb● xxxviij.  his prayer shall be abominable. Again in the xxi Who so stopeth his ears at the crying of the poor: he shall cry 
Pro. xxi.  himself and not be herd. Mycheas also saith/ O hear this ye princes of the house of jacob and ye judges of the house of Israel. Should ye not know what were lawful and right? But ye hate the 
Mithi. ii●●  good and ye love the evil/ ye pluck of men's skins and theflesshe from they ●r▪ bones/ ye chop them in pieces as it were in to a cauldron and as flesh in to a pot Now the time shall come that when they call unto the lord: he shall not hear them/ because that thorough their own Imagynations they have dealt so wickedly. The lord also speakth in his Prophet Isaiah the first Chapter saying. when you hold out your hands/ I will turn mine eyes from you and though ye make many prayers I will hear no thing at all▪ for your hands are full of blood. wash you therefore and make you clean/ put away yower evil thowghtes out of my sight/ cease from 
Esay. ●.  doing of evil/ learn to do right and apply yower selves to equity. &ce. And in the lviij of Esay: God professeth himself to be very hard and plainly inexorable unto the wicked as it is evident by 
juexorable/ that can not be w●ue and obtained by prayer  these words: Behold the lords hand is not shortened that it can not help/ neither is his ear so stopped that it may not hear/ but your great offences hath separated you from your God and your sins hideth his face from you that he heareth you not/ for your hands are polluted with blood/ and your fingers imbrued with unrighteousness. etc. Now 
Saints whither they be dead or ●●yne can not prevail by prayer to help the wilful resysters of gods sprite and truth  that the prayers of saints whither they be departed from the duties of this life/ or whether they be yet still living in the earth can not put away those calamities which God the righteous judge bringeth upon the obstinate offenders and the wilful sinners against the holy ghost: the only testimony of john the evangelist in his first epistle doth sufficiently declare/ where as he sayeth: there is a sin unto death/ for the which say I not that a man should pray. The Lord also sayeth in the gospel that sin against the 
●. joan. v. Mat. xii.  holy ghost shall nather be forgiven in this world nor in the world to come. But jeremy declareth it more evidently/ speaking of the saints/ which whiles they were alive obtained very much by their fervent 
Ier●m. xv  prayers: Though Moses and Samuel stood before me yet have I no heart to this people: drive them away out of my sight that they may go some unto death/ some to the sword/ some to hunger/ some into captivity: And of the living saints there is a familiar example jeremy the vij Pray not thou for this people/ neither give thou thanks nor make intercession for them: for in no wise I will hear them. Why? seist thou not what they do in the cities of juda and in the streets of jerusalem? And the same thing is also repeated jeremy the xi 
jere. x●  chapter after this manner. It is found out that whole Israel and all the cyttyzyns of jerusalem are gone back: They have turned themselves to the blasphemies of theyer fore fathers which had no lust to hear my words. And a little after it followeth: therefore pray not thou for this people/ bid nather praise nor prayer for them for although they cry unto me in theyer trouble: yet I will not hear them. &ce. It is a place well set forth and moste worthy for to be looked upon very inwardly/ for as much as saint Hierome that notable doctor of most famous memory interpreting the same not only clerkly but also plainly sayeth: Of these words we learn that he wasteth his labour in vain which prayeth for an other man when he is not worthy to receive of god the thing that is prayed for. And that an other man's righteousness 
Jerome.  all though it be never so excellent may not defend the iniquity of other men: it is most plainly expressed the xiv of Ezechiel: That land which sinneth 
Ez●c. xiv  against me and goeth forth in wickedness: I will stretch out mine hand upon it and destroy all the provision of their bread/ and send dearth upon them to destroy man and beast in the land. And though these three men No/ Daniel/ and job were among them: yet shall they in theyer righteousness deliver but theyer own souls/ sayeth the lord of hosts. And a little beneath it is said: if these three men were in the land as truly as I live (sayeth the lord god) they shall deliver neither sons nor daughters but only be saved themselves. Wherefore it is written Esay the third: bid the righteous 
Esay. iii.  do well for they shall enjoy the fruits of theyer studies/ but woe be to the ungodly in theyer wickedness for they shall be rewarded after theyer works. And in Habacuc the second chapter an excellent divine sentence is proponed/ and set forth with the which ower mind may be fortified and kept sure even as it were with an holy anchor in all parells and temptations. He that is unfaithful his life is not in safeguard within himself: 
〈…〉 cuc. ●●  but the righteous shall live by his faith. The Apostles also giveth often warning that every man should be honest in all points and keep a good conscience having with in themself an holy reioy sing/ for as much as every man shall 
Balat. vi.  bear his own burden in the day of the lord and reap that he hath sowed. For the promise of god made unto Abraham 
Be. xviij.  that the sodomites should not be destroyed if ten righteous men might be found in that city/ and like wise in jeremy the fift chapter: Go ye round about 
jeremy. v  the ways of Jerusalem and behold and consider and search in the streets thereof/ if ye can find one man that doth equal and right or seeketh for the truth/ and I shall spare that city: is not so to be taken or understand in this sense/ that god is wounte to spare many wicked and ungracious livers for one or two good men of excellent virtue/ for Hieremye and Baruch & Abdemelech & other most godly men beware at Jerusalem 
4 Re. xxv. / when it was destroyed of Nabuchodonosor. Also jonathas which was a man noted in holy scripture of so mock virtue as no man more was slain together with his cursed father Saul fighting strongly against his enemies the Palestynes/ which before time being acompanyed 
〈…〉 xiv  but with one only man his faithful esquire or the bearer of his harness had overthrown the tents of the said his adversaries/ and put them to flight. But then do godly men resist the wrath 
Ex●. xxxij  of God/ even as did Moses to whom the Lord said: Suffer me that I may destroy this people: Then do they stand in the gap of the broken wall/ left that any plague should invade the people: Then do they defend their cities with strong bulwarks/ and make intercession for the people: when they only represent/ not their own singular goodness/ but 
How and when good men may stand with their prayers/ between the people and the wrath of God  also the goodness and virtue of the people willing & ready to amend their living. When they be not accepted only for themself/ but in the name & stead of all the cyttezyns/ and that they may have liberty in the place of judgement/ in the common council/ in holy assembles and congregations gathered together to speak and say their mind freely of religion and of righteousness/ and innocency of living to be renewed. For then there remaineth some h 〈…〉 e of better amendment and a sign of some vertu/ labouring and striving to break forth into light/ which God will not put out: but doth succour it/ nourish it/ & help it/ that it may bring forth itself/ and grow up unto ripeness and plentiful fruit. And it is a thing alienate or disagreeable from the disposition 
Esay. xliij Mat. xii.  of Christ hour king that he should break the brosed reed/ or else quench the smoking flax: As on the other side or contrary part Solomon giveth warning in his proverbs that wicked me 
Proverb▪ xxix.  bring a city unto confusion. And after him Hesiodus the Poet confirmeth 
Hes●od●●  the same/ which did write this verse: Saepe luunt cives quicquid peccatur ab uno That is to say: All the hole cyttezyns do many times suffer for one man's offence. Not that the judgement of God is against the laws given by Moses which neither doth ascribe the ungracious deeds of the father to the child/ nor 
Ez●. xvi●  the cursed offences of the child to the father/ that the one might be slain for the others trespass/ but for because there is for the most part a common participation among cyttezyns being partakers one of an others iniquity/ for that the wicked offenders be not punished/ neither yet a just measure set unto the murdering mischief of them suddenly invading the public weal. Wherefore by the righteous judgement of god/ for the ravishing of Dina jacobs' daughter not only the 
Genesis xxx iij.  lecherous young man Sichem being the Author of that ungracious act: but also his father Emmor being to favourable and all the hole cyttye were utterly destroyed of Levi and Symeon/ which did cruelly revenge the fowl injury done unto theyer sister. The noble city of Troy and all the kingdom of Priamus 
Troy was destroyed for the sin of Paris the son of Priamus  was wholly wasted with ten years battle for the mischief unpunished of his son Paris/ which had taken away Helen the wife of Menelaus his host a Graecian/ and king of the Lacedemonyes. When the ambasadoures or messengers of david were put to rebuke and spitefully entreated of Hannon the king of the Amonytes commanding the one half of 
●j. Reg. x.  theyer beards to be shaven/ and theyer garments to be cut in the middle even hard by the but tockes of them: not only the counsellors of that evil deed were punished/ which had provoked the king thereunto: but the king and all the people being defiled with the laws of the heathen did suffer horrible punishment of the most righteous king david. The city of Carthage having spite at the domion 
Carthage  of the Romans and an obstinate follower of theyer example in labouring by conquest to subdue nations was utterly destroyed and overthrown because that in time it did not resist the council and fury of theyer Duke Hannibal. Because the Gaabites would not deliver 
judg. xx.  the wicked cyttizynes to be justly punished unto the israelites requiring to have them: not only those few which by force had oppressed the Levites wife/ did receive the reward of that horrible deed: but also the town of Gabaa and all the tribe of Benjamin which had put on harness unto the defence of that filthy mischief did perish with slaughter unto the number of six hundredth men. And O the holy and wonderful judgements of God. For the fault of one cursed thief which had usurped unto himself a clock & two hundreth syeles of silver and a tongue of gowlde of fifty sickles weight being part of the excommunicate things of Hierycho which 
judg. seven.  were not destinate of god to be given to the poor/ neither yet to be reserved unto the holy treasury/ but to be burnt with fire: the host of Israel was turned to a most shameful flight at Hai/ a great sort of most strong men being slain. Nether could the wrath of God be pacified with any other end/ than with the death of the cursed these Achan.   


Chapt. xv.  which things for as much as they be even so (o ye Christian men) what hope of recovering out of the Turks possession hour regions taken away/ or else to howled them still that the providence of the Lord hath left unto us doth there appear either in our wars and councils/ wisdom/ riches/ or in the fellowship of godly men/ whom I doubt nothing to lie hid in the Christian church/ and to pray with fervent devotion/ that the walls 
Psal. li.  of Jerusalem may be built again? Or else what hope can we have in the power and help celestial/ saying that cruel mischievous deeds are newly committed every day/ with monstruous lusts of the flesh/ intolerable deceits/ invasions of thieves and spoilers of countries/ robberies/ burnings/ sacrilege? And the Authors of such evils be not sowght forth with just diligence. And when they be discovered/ manifested and known. They be not punished with dew correction/ yea they be garnished with most noble names/ honour's/ and rewards. They occupy the holy seat of judgement/ they be partakers of the common council/ when any thing is said/ done/ or treated of the public weal/ of religion/ of righteousness/ and of the glory of Christ the saviour. But those men which study to live in Christ and to be far away from the deceits of Antichrist are holden and proscrybed 
A things to be lamented of all men that have one droppy of Christ● blood in their bodies.  for enemies of the church and of the public weal. They are appointed to be destroyed with bloody decrees and the slander of those men which to accuse them falsely receive for their labour the fourte part of their goods: so that they have nothing any where in safe guard/ nothing without great peril/ in so much that they be constrained to defend their lives/ their fame/ and their goods in privy corners/ and they may live more safely in the dens of wild beasts then in the temples of Christianes'/ and they suppose verily and not without a cause that it standeth them in hand to be more miserably afraid of the priests and pastors of the church then of the Turks and Tartarians. The continual crying one with an other of them that be oppressed/ banished/ driven out of their countries/ spoiled/ noted with marks of infamy with out deserving/ tormented with the boocherly exeqution of the hangmen in prisons and dungeons: is even now gone up in to the ears of the lord of Sabaoth. Yea even now their lamentable groanings and most grievous sighs do occupy the ears of the lord which alone by himself considereth 
Psal. ix.  theyer pains and sorrows so that the prayers of hypocrites crying unto him can not be herd. There standeth in the sight of the lord a watterpot filled with the tears of widows/ of fatherless children of them that be naked/ of old men that have lost theyer children/ of them which are put from theyer heritage/ and are utterly forlorn/ of those congregations which being destitute of faithful flockefeders are destroyed by the bypathes of death. And it maketh that the most merciful eyes of god ower father doth not behold ower miseries. Many and often times yea even daily do men headed with sword/ strangled with halters/ drowned with waters/ tayed or chained to posts/ burnt with fire/ & buried quick: ascend up to the celestial fellowship above which maketh god sore displeased & angry with us/ and all his angels and other saints/ and also they stir up against us heaven/ earth/ fierce/ sees/ floods/ winds storms/ tempests/ and in conclusion all the world. For why? It is not the cruelty and tyranny of the Turks that fighteth against us: but the wrath of god from above is sore kindled and waxeth cruel upon us by a cruel people. The Turks bring not in wars upon us so that ower garrisons of men and council may not turn them away: but god the Lord of powers and the maker and gowernoure of heaven and earth fighteth against us. The hand of god/ the plagues of god are stricken into us. Solimanne is only the whip with the which the holy and 
Solymamne now Emperor of the Turks is a scourge sent of God for hour transgression.  righteous Lord doth beat and scourge us for hour vicious living. He is the rasor with the which he hath determined to pair us to the quick. He is the sword wherewith all the transgressors of God's laws be slain. He is the fell and vengeable instrument wherewith we must either be amended/ or else be utterly destroyed. And to hope for an end of those plagues being endued with such evil manners/ such perversity/ and such hardness of mind as can not repent: the nature or disposition of god/ the threatenings of god the work of god/ and the examples of all times doth so greatly forbid it: that it can not also be right to desire it. For truly it would grow unto a sure and most grievous destruction/ because that in process of time we should be confirmed in ower mischievous deeds and wicked ancient customs and ordinances and in a life fighting clean contrary with gods precepts. And we should be persuaded that god were the alower of ower most ungracious acts. Nather should any thowght or consideration/ no not the lest that might be/ come in to hour mind of changing the ways of ower most corrupt living. What proffyt therefore should the captyved Christianes' take of ower victories which by hour example: would turn the freedom of their bodies delivered from bondage in to the licence and faculty of carnal lust/ pleasure and concupiscence? What profit should the Mahometans take being overcome or losing the victory which being wrapped in no less tyranny and more profound superstitions should be made the children of helfyer more by double than they were before? What 
Mat. xvi.  should it profit us to win all the hole world and to lose ower souls▪ How moche should the knowledge and glory of Christ the king be promoted by hour victories and prosperous fortune (which also maketh weary and overcometh the hearts of wise men) saying that under the hand and rod of the lord/ and the wonders of nature also making us a feared/ and that with manifest significations of grievous calamities hanging over hour heads/ that I may in the mean time keep silence of the lords most loving requests/ willing us to the contrary: we lead ower lives in such safeguard and intemperancy that we declare not ower self any thing at all for to regard the study or exercise of the Christian doctrine of sincere godliness/ and the devout exercysing of virtues and innocency. But yfit were hour mind to be turned to the lord correcting us and to come again in to the kings high way which leadeth unto felicity/ from the which we have strayed 
Mat. seven.  very far of upon the right hand and 
Deut. ●.  the left hand/ and that we were pleased to have the doctrine of Christ the Lord and of all his Apostles and most holy Prophets the only rule both of true understanding and also of living well and virtuously/ which thing as it is necessary/ so is it also easy/ & most sure and worthy for the Christian profession: we should soon have experience what great diversity there is between a righteous man and a wicked/ between him that serveth God & that serveth him not. For truly God (which hath the hearts of kings in his hand/ and may incline them which way he list/ which also 
Prou. xxi  turneth a man's enemies for to be his friends when he is pleased with his ways) will ather turn the hearts of the king and people of the Turks unto the thinks and considerations of peace: Or else if they will still continue to be wood angry and to rage upon us with theyer wars as they have begun: the Lord God of hosts shall be upon ower side and he shall give us strong and courageous hearts/ honest and houlesome councils/ untamed or invincible power so that the tents of ower host must be▪ the pavilions of god. And ower emperor must be god himself/ in whose sight manly to die or else to overcome shall be all alike one fair thing/ houlesome and pleasant. And when the lord shall be with us and shall prosper whatsoever we shall invade or attempt in his name/ (which is a tower of strength before the 
Psalm. le Pro. xvii● Rom. vii●  face of hour enemies) who shall stand against us? Of a surety than shall we perceive the same thing to chance unto us that the lords mouth hath spoken long ago: Ye shall go forth/ and the Lord shall fight for you: if ye shall walk in 
Leu. xxvi  my ordinances and keep my commandments & do them/ there shall no sword go thorough your land/ and ye shall chase yower enemies/ and they shall fall before you. And five of you shall chase an houndreth/ and an houndreth of you shall put ten thousand to flight. And your enemies shall fall before you upon the sword/ and I will turn unto you. You shall be increased/ and I will perform my covenant with you/ and I will walk among you/ and will be your God and ye shall be my people. Also hour victories shall be joined together with the glory of God/ with the health of ower brethren which serve a cruel bondage amongst the Turks/ with ower own health and theyers also which be ower enemies/ so that they may complain not for that they be overcome of Christianes': but that fortune had so long envied them the same felicity/ that now at the last they might be overcome of true Christians. Of whose preservation we ought far away more diligently to think then of their destruction. And to permit the chance thereof to the good will of hour celestial father/ which by his unmeasurable mercy hath gryfted us/ being unworthy and all together alienate from the testaments of God into the olive 
Luke iii  tree of the people of God. And is able yea even out of stones to raise up children to faithful Abraham/ and to make of Turks/ of Saracenes/ of Tartarians/ and Jews/ the best Christianes'. As it chanced in times passed unto the Gothians. Nether is the hand of the Lord any thing shortened or his word made of 
john iii Luk. x. i●●  less strength or the holy ghost (which hath liberty to breath where he list) shut up or tayed shorter that he can not even still at this present day do the same thing.   


Chapt. xvi.  But for because I promised that I would in the third place of this my consultation tell & declare with what weapons and feats we must fight against the hosts of the Turks: I will now express with few words and without the painted eloquence of Rhetoric all those reasons which I judge to be effectual/ and best and singular/ not only to drive away the power of hour enemies/ and to preserve ower own affairs: but fathermore to enlarge the lands of the Christian kingdom by all those regions out of the which the superstition of Mahumet hath cast forth and thrust back by force all ower vain bragging what so ever it be of the Christian name. But if any man shall bring any better and more just councils: I will most gladly obey him. So moche is it away from my purpose that I would wish any man for to consent unto my sentence/ whiles every best and most wise man shall know the same to be joined most near with the glory of Christ the saviour and the profit of the public weal. And first of all/ the pretenced purposes/ and goods/ & riches of hour enemies are to be looked upon. Then afterward with what defences we hour self be armed. And the council of the lord is all way to be used which that he giveth in the gospel of luke all thowghe but for the cause of an example and in a 
Lu●. xiii●  parable saying: Which of you willing to build a tower doth not first sit down & connte the cost/ whether he have sufficient to perform it/ lest after he hath laid the foundation & is not able to perform it: he may fail and give over with the great irrision or laughing to scorn of all men. Or what king goeth to make battle against an other king/ and doth not first consider whether he be able with ten thousand to meet him that cometh against him with twenty thousand/ or else perceiving himself for to be to weak/ whiles his enemy is yet a great way of/ he will send Ambasoudoures and desire peace? The which thing we must follow even at this time and council must be taken whether it be a more profitable thing and an honest to keep war with Solymanne emperor of 
The Turks keep war with us for two causes/ that is religion and dominion.  the Turks or else to attempt some indifferent conditions of peace. But the Mahometans keep battle with the Christian people for ii causes/ that they may as wet strive with us for religion as for domion. And in the battle of religion they be armed with weapons that are of great of foot and may do very moche with unlearned minds/ & the which do not inwardly behold the truth/ but labour obstinately to obtain the victory. For the doctrine of Mahumet showeth a fair face owtwardely of a great consent with the doctrine of Christ/ for as much as it doth confess one true god and praiseth Christ very greatly. And it curseth the jews Christ's adversaries and many other things doth it booste/ so that the simple people and such as take no heed and be not circumspect do suppose Christ and Mahumet to have been companions and fellows confederated/ which opinion hath added great strength unto many sects and heresies. Moreover a certain exquisite kind or face of holiness and the wonders of miracles all most done daily/ and the continuance of their sect by so many years/ and the consent and conspriration of so many nations and people in to the same/ and the wonderful success of 
The diversity between the Christian church and the Turks church at this present time Cantic. i.  fortune in victories/ in riches/ & in other temporal things doth uphold and commend the religion of Mahumet: where as the Christian church lieth in the dust & appeareth owtewardely very evil favoured/ sluttysshe/ needy oppressed and filled with diverse and moche people weak feeble & faint in the faith/ with many ungracious men/ & with many traitors. And all her beauty lieth hid inwardly/ that is to say faith/ the knowledge of god/ holiness and righteousness by Christ/ even as the spouse of god speaketh in the balletts of Solomon: I am black/ but yet am I well favoured/ even as the bagynges of Solomon & the pavilions of Cedar. And it is song in the Psalms that all the beauty and apparel 
Ps. xliiij.  of the kings daughter was set inwardly wrowght about with gowlde and curious needle work of diverse colours: And there for unto spiritual battle the Turks bring sharp and obstinate minds/ so that a Turk being a proselyte is very seldom seen in the Christian church/ were as many of us like false apostatataes (which is a shameful thing & greatly to be lamented) do forsake hour religion and fall a way unto them. Now partly thorough the prescription of their law which commandeth them with wars to spread abroad their religion or else at the lest way to make men of a contrary religion trybutaries unto them/ and partly thorough ambition (which is a kyns woman to slesshely dispositions/ and can keep no measure when the matter cometh to pass after her own mind and supposerh the winning or 
To hold the wolu● by the cares/ is t● be in double and doubtful danger/ like as is that man which holdely a wol●e by th'●eares/ for if he shot de lethim go/ it is dangerous ● to hold● him styl● it is dangerous also.  taking away of one new kingdom/ only to be a step or a Grece to invade other) the Turks also do strive with us for dominion/ and they gape after ower temporal goods/ so that we plainly (after the proverb) may hold as it were the wolue by the ears. For a substantial & sure peace can not be between the Christians & the Turks so long as they do observe the law of Mahumet. Where for to abstain from wars ought not so much to be called a peace as a breathinge/ & a seeking of some better advantage. And therefore we must pray vehemently to the Lord hour God that he will wit safe to open the eyes of the Turks understondinge that they may behold the vanity of their superstition and the sure and eternal truth of the Christian religion. For why by that means in conclusion an holy/ a good/ a safe/ a honest and houlsome concord both to them and us might be obtained. Again to keep battle with the Turks is a thing full of great peril and of moche difficulty which way so ever we turn us in the world/ For why that dominion of theirs is opened very wide by Asia/ Africa/ & Europa/ and it is abundant with the multitude of men and of all other things that war hath need of. And there be leagues or bonds of peace made between Solymanne and the most mighty politic rulers of the Christian name (as men say) Which things how moche they help ower enemy & how great opportunities they do bring unto him/ or how much they do hurt ower affairs (I holding my peace) all men do understand. What should I speak of the conscript and ordinary multitudes of horse men and foot men and of men pertaining to their ships and galyes? What of they supplements or store of artilerye as of bows/ guns/ harness and of other such like things in a manner being infinite? What of theyer arays/ victual/ learning/ experience/ providence/ and concord? What of theyer perseverance/ theyer sufferance/ and observation of dominion? All which things are better known unto those men to whom the knowledge of such things belongeth/ then to me. Nether can they be comprehended at one time in any consultation/ saying that many times in the former part of the host/ in the battle and even suddenly a good captain must take new council. But this thing ought not to be dissembled that the Turks are ower most cruel enemies and are best instruct and prepared in all things. And that ower power against them is very little/ weak/ feeble and in a manner worthy to be despised: except ower help be looked for in the name of the lord which made heaven and earth/ great/ incomparale/ invincible/ and at all times ready for them that fear the same lord/ and hope for health in his mercy.   


Chapt. xvij.  NOw truly by what means we may get and obtain the same thing and use it evermore: I will from henseforth tell and delcare/ trusting no thing at all unto mine own wit (which is very small) neither yet upon any singular wisdom. But I will follow the steps of gods word and the demonstration of those stories which unto such as make diligent inquisition: do many fest express according to the course of all worlds/ what hath at any time either profited or hurt the church/ what god hath done and wrowght/ and with what instruments/ or else by what means/ in the church/ either before the word of god was incarnate or afterward. And if I do conjecture truly: the lord hath warned us with a wonderful token that a sorrowful and bitter destiny hangeth over the church and for what causes/ and how and by what means she may escape it/ the fift year before the Turks did first muade Asia (Rufinus the traitor calling them forth (when by the space of xxx days together a fiery dove did apere in the element/ and was seen of all men. Truly 
Prodygyous signs and wonders ought neither with conrempte to be neglected nor yet super●tytyou●ly to be observed.  as wonderful signs and strange sights & fashions of things not accustomed to be seen ought not to be observed superstitiously no more than dreams and other such like things: even so likewise those things ought not to be despised which the maker and gowernoure of nature hath objected or cast in between the heathen and the companions of true religion/ as often as he would bring forth any noble work and provoked men more inwardly to consider theyer living and also to ponder the judgements of god/ so that in time they might fly from the evils hanging over their heads. Wherefore the Lord in the gospel 
Ma● xxiv  of S. Luke speaking of the destruction of the juysshe nation/ did tell before hand 
josephus.  that there should be signs in the son and the moan & in the stars: But josephus a writer of stories/ rehearseth not a few of those wonders which the judgement of God had prophesied before. about the descending of jacob in to Egypt when the affliction of the israelites was now at hand of the which god had 
Gene. xv.  warned Abraham ij. hondereth year before: 
One man that is to ●●ye joseph the son of jacob. Red● the story● Genesis xxxvii. and xxxix  The Lord did overthrow one man of most excellent virtue with wonderful misery and calamities/ that by the example of his patience the people of god should be encouraged for to persever in afflictions which the Lord had prohecyed to come. And he also promised that there should be an end of all those troubles and that they should be delivered with glory and great riches from that nation/ which with cruel tyranny had oppressed them. Also the children of job being destroyed with the fall of an house/ his riches taken 
job i two.  from him by the Sabees & Chaldees thieves and Robbers/ his body tormented with botches from the sole of his foot to the top of his head/ a unkind people contemning him whom he had rewarded with infinite benefits/ his friends accusing him as a wicked creature/ and his wife provoking him for to curse god▪ job had none other hope of health left him/ than that he knew his soul should be conserved in the hand of almighty God/ and his body to be restored unto glory in the resurrection of the dead/ and to obtain everlasting beatitude. With the which hope he stood invincible and full of courage against all the assaults of his enemy the dyvylle/ And that the israelites coming afterward into the land of Egypte for a little while to be straightly corrected and all other the true worshippers of god should behold more clearer than the light that the hope of them is not vain which permytt and give over themselves all together to the goodness of god: job was not only delivered from all his plagues/ but also he did obtain here in the earth greater felicity by double so much more than he did possess 
job. xlij  before. And when the said israelites did even now groan under the yoke of Pharo or else rather were baked in the oven of 
Exo. ij. ilj  afflictions/ whiles Moses a man stead away for the death of the Egyptian/ did fede the cattle of jetro the priest of the Madianytes: he did see a bush burning which not withstanding was not with the fire burnt or consumed. And approaching 
What the burning bussh●●yd portends and signify.  near unto it/ he heard an angel/ speaking in the bush with the words of God/ that he did behold the affliction of his people and had heard their cry/ & that he would lose or set them at liberty. Which thing being seen/ the Lord showed to Moses the people of Israel/ which being unto the Egyptians very odious and as it were full of pricks/ and also rough with the thorns of vices: were therefore exercised in great calamities. Nevertheless they were not yet all together destroyed/ no nor should not be of the tyranny of Pharaoh/ God being present in the midst of them/ whose providence did not fail them/ how soever they were trodden under the feet/ neither would he suffer any thing to happen unto them that did not bring most great profit. But lest my oration should wander to far of in the explication of wonders/ I will be contented with these few before expressed/ seeing that they prove sufficiently monsters and wonders/ and prodygyous signs and tokens and these strannge work in the world not to be vain/ neither yet with contempt for to be demitted. For why they be as the tokens of God/ which briefly and as it were with a short & quick sentence: do put before hour eyes the celestial judgement of men's affairs/ and they command us to compare hour manners and this present life with the disposition and wise saying of divine scriptures and with the work of the lord done before time. And so to pike out a sure sentence what is to be looked for god or evil. For as godly and obedient children when they see their father/ to hold up his finger/ to beckon with his head/ to wink upon them/ or when they here him whistle are moved in their mind to consider diligently by the disposition & manners of their parent & by such things as he hath done & spoken before time what he would in that present for to be amended & taken heed of/ so that they wander very seldom or else truly not far of from the mark/ all which things truly moveth not a froward and a stubborn child any thing at all no not thus much: even so god striketh & stirreth up the minds 
The miracles of nature are signs given of God to make ●s citc●m ●pecte in the consp●eratiō of his divine pleasure.  of good men with the miracles of nature that first they may search & examine themself & then afterward the state of the public weal so farforth as it may be manifest or known and that they may compare it with the nature and word & deeds of god rehearsed in the table of the holy scriptures & other faithful histories By the which respect of the life of men & of gods will and pleasure a more sure sentence & judgement is gathered far away/ them Astronomers do prognosticate by the aspects of the Planets. Where of study springeth or rather is increased/ of pleasing god with vertu/ with innocency of manners/ with almous deeds/ with prayers and other holy officis. What may we therefore suppose the fiery dove in the air for to have signified/ that I may pass over the defection of the son/ the quaking of the earth/ the burning of the element and other things/ when as Maximus Arbogastes/ Eugenius/ and certain other false desirers of tyranny were the first players of that fatal tragedy/ which Ruffinus the caller forth of the Turks & Gildo and Stilico had moved? Before the face of all the world there appeareth a fiery dove that every man might ●e/ which some time beareth the figure of the holy ghost & the gifts of his grace/ wherefore 
A declaration of the fiery done & what she might porteno● and ligny●●e.  it is written that the said holy spirit did rest upon hour Lord being baptised of John in the likeness of a dove. Also a dove sent out of the Ark of ●oe brought glad tidings/ the waters of the floods falling away and the wrath of god remitting itself. Sometime a dove figureth the church/ as when in the ballets of Solomon (which do celebrate the covenant of god and man & coplling together in Christ) it is said to the spouse: 
Cant. j v●  thou hast doves eyes. And again in an other place/ one is my dove/ one is my derling/ she is the only beloved of her mother & dear unto her that bore her etc. The Philosophers also called natural/ or the curious searchers out of the secrets of nature do teach/ that of all mortal creatures there is none that keepeth the faith of wedlock so truly as a dove and yet in 
The nature and property of a dove after the judgement of the Philosophes.  the mean time to be most fruitful in procreation. Moreover they affirm that sitting by the river side to drink or to bathe her she observeth or marketh very well the shadows of hawks and of such other like ravening fowls/ and getteth herself in to some privy denue or hole as it were in to a sanctuary lest she might be the pray of such tyrannous birds flying above and over her head: All which things do marvelously agree with the catholic church and every part thereof. Now fire for the manifold power of giving light or brightness/ and of making hot/ and of purging/ doth resemble many times in the figures of divinity the afflictions of the faithful/ as in the psalme-lxv. we went thorough fire and water and thou 
The signification of the fire wherewith the dove was ton passed about.  broughtest us out in to a place full of comfort and refreshing. And the. xliij Chapter of Isaiah in the comfortable speech (which as a sure thing paid before hand/ was destinate to the captived prisoners in Babylon) it is written after this manner: When thou shalt walk thorough the fire it shall not burn thee/ and the flame shall not kindle upon the for I am the Lord thy god the holy one of Israel thy saviour. What therefore did the fire prophecy? What did the dove signify 
A great fire/ that is to say a great trouble ●● affliction  in the space of thirty days not burnt up or consumed in the fire? Truly a great fire to be prepared and by the sufferance of god shortly to be thrown upon the church: But upon what church? verily the Christian church which had most brodely enlarged the coostes of theyer donnimon and had the fruition of greatest felicity under the best prince Theodosius/ and was taught likewise of the most holy and best learned masters/ of Augustine in Africa/ of Hierome in Syria/ of Ambrose in Italy/ and other innumerable by Greek land/ by Italy/ France and Germany/ unto whom the celestial clemency of god had given men also that were continual in the reading of holy scriptures/ as Swia and Fretela and 
Suni●● Fretel●.  other. But she sleepeth and snorteth like an Idle houswyffe/ neither did she regard for to make answer with praise and thanksgiving and with other like duties and offices of virtue unto the celestial husbandman for such his great costs labour and diligence spent up on her. And therefore did he prepare fire stricken out of the caucasean rocks to come forth in to the este part of the world which by little and little might reprove or take away all things pertaining both to the body and also to the soul/ and the which a long time might burn the whole dove round about within and without that the most elect servants of god also might be vexed or provoked unto a wicked defection. But why 
Burning in greatest opero/ that is to say dere● in greatest afflictian●.  so? May we judge it to be done for that intent/ that the church burning in greatest fierce might be brought in to coals and ashes? No verily/ but that she not regarding the benefits of god and despysinge lighter corrections and threatenings/ being chastened by an harder vexation: might receive the clear light of the truth/ that holy loves toward god and hour brethren (which even then were very cowlde) might newly be warmed and stirred up again/ that the spots/ the wrynkeles/ the rusty vices/ and all can herd deformyte/ the despising of her husband Christ/ the trust in creatures and forged loves and worshipynges/ the contempt of God's word/ the perseqution of good men/ the houckster like selling of doves/ that is to say of the celestial gifts of God's grace and the remission of sins/ the symonyacke buying of the lords passion and of all other holy things/ the perseveratyon in hardness of heart with out repentance and other sins against the holy goste-myght be baked/ roasted or scoured away with fire/ so that then afterward (both the bellows and the blower being destroyed) the dove shall come out of that melting furnace as it were all new and covered over with silver/ which then all together being fair and well favoured may please Christ her spouse/ which only may look upon god/ all her other advouterus lovers with the which she had played the harlot before being excluded far away out of her heart/ which sitting by the fresh riining streams of the mellifluus words flowing out of the lords mouth the only fiumtayne of everlasting life/ may behold diligently the cruel deceits of her enemies and fly away from theyer violence in to the holes of that rock/ whose side was opened upon the cross giving life/ & his feet and hands bores thorough with wounds giving health/ wherein conclusion/ the dove being in safeguard/ when she hath hid herself in the merit of the passion of the son of god a live & of the son of Marie of the house of David: she may bring forth sweet and most pleasant songs to the lord her husband/ that is to say. The confession of her sin/ the imploration of gods help/ praises and thanksgiving in the name of Christ the only saviour/ which with the father and the holy ghost reigneth one god world with out end. Amen. Moreover the coniecturatyon of this wonder (which was object and seen about the beginning of the Turks perseqution that the church being warned before hand might beware and take heed/ or else being wrapped in afflictions/ she might constantly wait for the help of god/ doing diligently in the mean season every thing that hath any moment or help of health be it never so little) I put it all together unto the judgements of good and godly men being mindful of the saying of jeremy the xxiii. Chapter. The Prophet that. hath a dream let him tell it. And he that under standeth my word let him show it truly/ so that this my interpretation may have no more faith or farther credit given unto it than it hath obtained by the consent of god's word and by evident demonstration of the truth.  
Now from hence forth I will briefly touch those things which flow out of the Christian religion as out of a spring and bring infinite commodities/ so that with them all public weals be florisshinge and happy/ and with out them there is no thing can be well done either at home or abroad. And that is proved with a marvelous consent of gods divine scriptures and of good reason and of the judgement of wise men amongst the heathen and of histories as well that be strange as of those that be familiar. Among the which concord obtaineth the chief place/ whereof Sallust called (as 
Sallust.  I may use saint Augustine's words) historicus veritatis/ that is to say a writer of true stories/ saith/ that by concord small substance doth increase: and again by discord most great riches will waste a way and come to nought. And Publius a writer of merry verses/ never the less full of wise sentences/ affirmeth 
Publius Mimus.  weak help to be made strong with sure consent. Also the Psalmographe or the writer of Psalms commending concord as a most necessary thing saith. Be 
Ps. xxxiij  hold how good and joyful a thing it is for brethren to dwell together in unity. And in the last end of the same Psalm it followeth. There hath the lord promised his blessing and life for evermore. It would be an infinite thing to rehearse thoroughly the testyfycations or witnesses of concord out of the holy scriptures & other profane histories. But truly how much discord doth hurt/ at the lest way this one sentence of Christ will show & declare: Every kingdom divided 
Luke xl  with in itself must come to desolation. And of that something there be over many examples written in the familiar history of the church: For what other thing destroyed Constantinople/ Thracia/ and Grecia/ then wars & strifes among themselves? What was ever a more bloody thing or fuller of slaughter/ then the contention of the Christian Princes at the city of Ptolomais in the battle of the Saracenes? Or at the flood Verna in the battle of the Turks? What hath so much holpen the Turks and Saracenes at 
Nothing helpeth the Turks more than the discord of Christian Princes among themselves.  all times/ as the discord of ower men whiles the Romish Puppet as it were Baws in Terence doth trouble and inquiet all things/ & setteth the Greeks together by the ears with the Lonumbardes. The L●bardes with the French men and the Germans/ the Germans with the Italians▪ But when did that contention/ permitted of God (nevertheless thrown in to the church by the bishop of Rome's Labour and procurement) cease for to sow● great calamities? Therefore a certain barbarous man a Scythiane which made or builded the dominion of the Tartarans called by name Can Guista/ did exhort his xii sons (which dying he left 
Can Guista.  behind him) unto concord/ as unto the only sure stability of the public weal/ by the example of a sheaf of arrows/ which being surely bound▪ together/ none of them was able to break asunder. But the shafts being loosed on from an other they did very easily crack than in pieces. And by the same means a noble Captain called Chria Sertorius did bring his host unto a concord showing that the strongest men of war could not 
Chria s●●torius.  draw out the hears of an horse tail all at once/ but taking the weak hears divided a sondre: they might soon pull them out/ one after an other without any pain. But the dyssymulatyon of hatred for a time or the feigned promise of frendeshyppe and help is not to be called concord/ which things as they do many times greatly hurt those men which take no heed/ and be not circumspect and some time also destroy them even so be they most filthy and revenged or punished of loving jupiter/ that is to say of god the presiden▪ and author of friendship & society with great pains. But concord is a sur● 
The definition of concord.  consent of minds and wills in any matter so that what soever things God saith/ to will the same/ to not will the same/ whose parent and conseruatryce Similitude 
similitude by interpretation is calle● likeness/ and it is named among learned men to be the mother of concord/ because ●●at whe●● as men ●e of a  〈…〉 ●ayth 〈…〉 te.  as farforth as the nature of things doth bear and suffer: bringeth all things unto a unite. Nether is every conspiration and consent evermore good and howlsome/ as the conjuration of Catelyne against the public weal of the city of stome/ and the heresy of the Arryanes' against the church of Christ/ but that concord only which is contracted betwixt good men with god for to obtain honest things/ righteous and holy/ and to drive away those things which unto them are repungnaunte and contrary. Which manner of friendship or faithful socyetye made strong as it were with such pins as carpenters use in their frames when they nail or join the great balks and beams to the wother timbre/ is at no hand belonging to the wicked/ which of the Apostle are called unmannerly and reprobate vessels. But it is only pertaining unto the companions of the one only and true religion/ that is to say the Christian. Which as they be held with one faith and religion: even so are they bound together with the same Sacraments in to one holy church/ which they will defend with all theyer power being gathered together under the one only and the greatest Bishop 
john ten  as it were in to the sheepfold of the best shepherd/ in towhomeal godly membeing of one mind do so much consent that they do knowledge it to be the most extreme unfaythfullnes to fall a way from him and to forsake him. For what other man is that most high Bishop the head affyxed and joyntely knit unto the church to the worlds end then Christ jesus? Which ous dying did offer himself for hour sins/ & daily sacrificeth/ 
Hebr. xl.  daily pacyfieth the wrath of god that he be not displeased with us/ maketh intercession for his elect/ doth consecrated us with his own blood/ blysseth with all benediction and is of ability to pardon and to taken compassion of ower infirmities for as much as he was tempted by all things and made like unto us/ sin only except. 
Heb. ii●●.  He also did communicate the same his power unto the church and he ordained some to be overseers/ some to be pa/ stors/ and theachers'/ that in the name of him they might preach repentance and remission of sins and distribute the Sacraments/ delivering none other 
Ephe. iiij Mar. xvi.  religion than the very same which Christ did teach with word and fulfilled with his deed going before in the good example of living. And he willed greatest authority to be unto that office and ministration well and truly governed saying. He that heareth you heareth me/ and he that contemneth you contemneth 
Luke. x.  me▪ and my father that sent me. But against the stubborn and disobedient/ as against them that be seditious/ a pain is decreed/ so that they which resist the ordinance of god are judged to resist the Lord/ & they that resist him shall of a truth be destroyed of him/ as the examples 
Num. xvi  expressed in Chore/ Dathan & Abiron do manifestly declare. Nether hath the romish Prelate received greater power of Christ the supreme and only universal bishop (all though he were even the best & most virtuous man living 
The Romish bishop hath no more power given him of God/ then the bishop of Eugudye  in the earth than the Bishop of Eugubye or of any wother village in the most● extreme corner of Germany. Unto whom if a message should have been sent in old time (as some people did) then was this commonly the tenor thereof. We se● thy power/ thy pomp and pride/ thy superfluite and great excess with all thy other trumprye/ deeds/ and affairs to be contrary to christ. Wewyll not fill/ thy bottomless sack and insatiable covetousness. We will not suffer thy cruel tyranny/ & therefore will we tarry with out thy synagogue in the church of ower bishop christ. If Germanye had done the same thing and used a like answer/ greeting/ or salutation to him but a few years passed▪ we should have had or this day a far better form and state/ both of the church and the public weal. Moreover the people of the church are assured of this one thing (which a sure/ a trusty/ and a continual concord doth evermore require) they have 
Luke. 1.  one law & the same also being righteous and best. They have one king and Monarch Christ unto whom the celestial father hath given the seat of his father David that he may rule and have dominion from see to see/ & that he may exequte judgement & justice in all the earth. And he ordineth ministers of justice under him in every place which may 
Rom. xiii  defend goodness and good men/ & draw out the sword against them that be evil when & as often as need shall require it. Owte of whose laws all other laws be lawfully deducted. Therefore the Empire of Germany obtaineth all her power and jurisdiction: Not of Carolus the great: Not of the bishop of Rome: Not of Caius Cesar: Not of Romulus: But of 
The Empire of Germany hath all hy● power of God only.  Christ the king of kings and the Lord of lords as I will at some time here after manifestly declare if the Lord give me life. Wherefore let the Christian princes and people do the same thing: yea let them do it in deed from their very heart that Agelaus Naupactius did council & persuade unto the Greeks/ exhorting Philippe and Acheus unto peace that they 
Ag●laus Naupactius. ●  would speak and agree both in one thing/ and one help an other whereby they might conserve themself and their cities from the envious nations of barbarous people/ none other wise than men do take hands together which are constrained to wade thorough rivers with out ships or boats. For the word of Christ ower Lord God and saviour even the byshope of ower souls and best 
1. Pet. ij.  king ought for to stand sure and fast in ower breasts which sayeth by this thing men shall know that you be my disciples▪ 
john. xiii  if you shall love one an other. And this saying of the Apostle. Bear you one an others burden and so shall 
Galat. vi.  you fulfil the law of Christ. The most holy band of brotherly concord must be evermore occupied before ower eyes unto the which thing to be retained (as often as the name & glory of Chrisie and the necessity of ower brethren doth require it) a strong & valiant man will be ready and prepared against all fortune what so ever it be.   


Chapt. xviij.  furthermore because battle and 
As men h●ue their name's o● manlynes/ so owgh● they in their acts to be very manly i● godly virtue. Dir en● a virtut● dicitur.  war is holden and performed most chiefly by men/ which as they agree in name even so in very deed ought they to have fellowship and acquaintance with virtue. And seeing that no thing whether it be lylle or great/ may without virtue be speedily done: therefore is virtue to be required as a thing most necessary/ namely when christian warfare is taken in hand and openly proclaimed which craftily is not conceived 
In time of war/ if men ●●uer studied for god lines and vertu/ th● behowueth it them most erns●ly to practice them  and bend to invade the dominions of other men but justly to defend ower own against the violence and tyranny of the Turks: which enemies as they are the most sharpest old soldiers/ excercysed in fresh and new victories and the fiercer for that they remember theyer old victories: even so they being now any mated with one and whother show and glitering pretence of some feigned conceived verten/ come unto battle. Nether be hoveth it them only to be garnesshed with virtue which go forth armed against the enemies of them that are called Christians: but also all those which are left at home. For as Marcus Cicero very 
Marcus Cicero.  clearly saith: Small and weak are the armours without in the field/ except there be good counsel at home. Yea and so is that also of no less truth/ which is commonly said: Feeble/ and weak/ impotent/ and faint is the help and strength of weapons/ one less both at home and abroad men do earnestly strive who may be most godly and virtuous to obtain their common health and salvation. For the praise and flower of virtue/ and honest dealing (after the comonaltye be set at peace & quietness) bringeth forth infinite profit/ conserveth and increaseth the private and common felicity of all men neither is there any other thing that so presently putteth from us the tempestuous storms of battle. And when battle be giuneth to chance: them virtue endeavoureth and diligently laboureth most that it might be put of/ and avoided with the lest loss of men and goods. Nether was there at any time Prince or people that did get them great glory by battle which did not set before their eyes the great study both of religion and virtue. Which thingethe laws and the discipline of the Romans continuing in their tents do testify whiles they so well prospered in all plenteousness. Also their houses and family did never so lukely prosper as when the holy city was earnestly given to prayer and thanks giving unto god and to pacify his wrath/ whiles yet the hard soldiers lay watching under their tents for the health and safeguard of the comonweal. Wherofit cometh that in the dream 
The dream of Nobuchodonosor w●at it signifieth. Da●●. ●●.  of Nabuchodonosor Davi. ij. cha. the Romans are signified by the iron/ which tameth and maketh soft all things. But in their feet when it was come to extremity/ and (as ye would say in conclusion) the vision showed them to be mixed with dirt and iron/ that is to weyt/ that they should partly be mixed with the old & ancient virtues strength of mind boldness of nature/ actuitie and honest manners of their fore fathers where with they should for a time sustain themselves: and partly with the slimy clay of miry vices & all dirty abominations/ idolatry murder/ sacrilege/ adultery/ incest/ perjury/ treason/ infidelity/ unnatural concupiscence/ and insatiable Sodomitical mysthese and such other like/ where with at length they should take a fall and be thorwne down from all their glory Christ was borne the son of god and of david taking up to him the empery and governance of all the hole world whose kingdom shall never have end But this hour anointed Messiah shall reign the Lord and king even in the mids of his enemies/ and shall defend his own people. And he being carried as it were upon gentle horses/ in his faithful worshippers breasts bend and given all unto vertu: shall forthwith obtain the most fair and goodly victories even unto the worlds end/ when Antichrist shallbe all together hold destroyed: And they that have fought lawfully under the banner of their Emperor Christ shall receive the everlasting crown of glory/ raygninge for ever with the Lord of glory/ having the full fruition of the divine beatitude. But as for them which by name only are men/ and not by virtuous acts/ and the which living heredyd smite fear into all men/ and after their death left behind them a fowl stinking fame and name for the destruction of so many lands and slaughter of men: did not want the affectation of virtue 
 no more than did Thearcon the Ethiop/ Phul Assar & Senacherib Assyrians/ Benhadad and Hazael Syrians/ Hannibal/ Herode / Silla/ C. caesar/ Attila/ Totila/ Damerling Sytha and infinite wother. But and if at any time the people of god ought to exercise godliness and practise virtues (as it is at all times convenient for them so to do) in the perellis of battle it behoveth them most chiefly to use them as I shall show it plainly by two testimonies of the scriptures: For joel telling before the vengeance of god which Sennacherib King of the Assyrians should bring in/ teacheth all the states and degrees of the people how that by the amendment of their living/ by earnestly bending themselves unto virtue/ and by the exercysinge of godliness they might avoid the pains and plagues now hanging over their heads. Which sermon albeit it was specially applied unto the time of King Ezechias: yet is the mention of the coming of Christ woven therein/ that his hole church should not doubt/ but that the same doctrine is pertaining unto her also. Furthermore by two ceremonies Deu. twenty-three. it is taught 
In thei● tents ought soldiers to ●● pure and holy.  us what exquysyte holiness is required in the tents of soldiers. And unto the teremonyes which of the people of the jews were to be observed until the time of correction and betering in the coming of Christ/ there is added an interpretation/ which clearly teacheth the same thing that must be observed in every age and all times of the faithful people/ for thus he saith: when thou shalt go forth against thine enemies in to battle/ thou shalt keep the from every evil thing/ and a none afther it is written. For thy lord god walketh in the midst of the tents to deliver thee/ and to deliver thy enemies in to thy hands/ and see that thy tents be kept holy that no filthiness be seen in them/ lest the lord forsake the. What may playnlier? what more expressly canve prescribed to any man that daily is conversant among in the company of the right holy men/ in the temple & ministration of holy things? Which thing Balanthe 
Num. xxv and xxxi  enchanter or sorcerer considering/ gave council unto Balac king of the Moabites which coveted to destroy the israelites/ that the women which were Madyanytes should be set before them to entice and provoke the Israelites to sin. For there is no doubt/ but that they should be punished with some notable heavy plague if thy did offend the lord their god: as they were in deed/ for anon after because of their fornication & strange false worshipping of Beelphegor in one day there were smitten down and plagued xxiij thousand men. The same concel did Achior 
The Christians ar● not overcome/ bu● by and for their own sinful living  Prince of the Amonytes give unto Holofernes/ when he was studying how the israelites might be overcomen. For he calling to mind all their state and course of life from their beginning said. There was never host that could overcome or run upon and over this people/ but when they had gone bake from the worship of their Lord God: for as often as besides their own God they worshipped any whother/ they were given into a pray/ 
judith. ●.  caste against the sword/ and had in great opprobry. And as often as it repented them to have gone bake from the worship of their Lord God/ the God of heaven gave them power to resist. And a little after: Now than/ my lord/ search if there be any wickedness of them in the sight of their god & we shall overcome them: if not we can 
Sultanns Memphyticus  not prevail against them: for their God will defend them. Likewise also Sultanus Memphiticus/ which about the time of Ottoman the (Turk ruled Egypt) upbroyded the Christians/ saying: he would not attribute the victories of the Saracenes and the winning of Syria & other Provinces unto their own strength/ for he knew it right well/ no thing might hurt the Christians/ if they used virtuous living. But because that by furfitting excess and drunkenness/ they differed not from brute beasts/ being given all together to superfluite/ lechery/ adultery/ deceiving one another/ fraud/ lying/ forsweringe/ betraying/ stealing and with other grievous abominable crimes/ did offend god: the goods prosperity and possessions of the Saracens increased every day more & more and the wealth of the Christians decreased. Nether are the christians to be feared/ as long as by their so great and grievous crimes and abominable sins they continue to make god angry and against them. Oh would god this exprobration & casting in the ●ethe of Sultan would once byght the minds of hour Princes and grate upon the hearts of Christian people/ as surely it ought and should pierce them even unto the very mary in their bones/ and smite out that profound slothful sleep in all mischief/ and provoke them unto the study of virtue where by as well ower shame might be taken away as the blasphemies of God's name ceased/ whiles yet ower ungodly enemies clatter against us saying/ where is their god? wherefore vertwe is very necessary for Christian war/ and their error is not only very gross/ but also the most pernicious/ which would sweep out of tents all benevolence/ humanity/ moderation of mind/ chastity/ sobriety/ clemency/ as though thorough these most best things manly minds should be effeminated made weaake 
faith i● wars necessary / and the more Cowards and to be plain/ the men to become all together unapt to battle: without the which said virtues/ they are not in any wise worthy to be called (I will not say Christians) but neither bold men/ no nor yet men/ but beasts. For the Apostle also writing unto the Hebrews declareth the strength and power of faith which is expressed by virtue and might/ to haven the dominion in ware. By their faith/ saith he) they passed thorough the red see as 
Heb. x●  thorough the dry land/ in the which see the Egyptyons' tempting and proving to follow them/ were swallowed up. By faith the walls of Heirico fell down in the circuyt of seven days. By faith Rahab the Innkeeper perished not with the onbelevers/ when she received the spies with peace. And what yet can I say more? The time will not serve me to tell of Gedeon/ Barach/ Samson/ jephthe david/ Samuel/ and of the Prophets which thorough faith overcame kingdoms/ wrought rightwiseness/ obtained the promises/ stopped the mouths of lions/ quenched the fyercenes of fire/ chased away the edge of the sword/ were made hole of theyer sickness/ made strong in battle and subverted the tents of the alients. That I might therefore moste breyfely and plainly define what thing 
The cause and effect of virtue  virtue is/ there apere two things most Chiefly to be considered in it. The cause which steereth a man to do virtuously/ and the effect/ action and work that is done & brought forth. And as for the cause and form: who can think himself to she we it better than doth god's word. Deu. vi. and Math. xxij. where it is taught/ the law and Prophets to depend of two comandamentes/ that is/ to love thy lord god with all thy whole heart and in thy whole soul/ and in thy whole mind and thy neighbour as much as thy noun self. But God can there no man love/ nor yet any man for gods sake except he knoweth by faith that there is a god/ & what manner a god he is to them that seek him/ so that faith can not be separated from 
faith c●●●ot he separated from love.  love. Wherefore Paul i Cor. xiii. After he had declared most high things addeth there unto. If I have not love: it profiteth me no thing. And in an other place/ what so ever is not of faith, it is sin. Now 
Ro. xiv.  as charity is of god (for God is charity) & he that abideth in charity dwelleth in 
i joh. iiij  god/ & god in him (John to witness) even so is faith also the gift of god. Wherefore there ought no nother parent of virtue 
Virtue wh●t it is.  to be spoken of in man: then god the author of all goodness/ which by his fear & religion gryffed in to means hearts by his pliant word and spirit sanctifying: exciteth and steereth us up unto exceeding clear things. Which thing even the most chief among the heathen acknowledged saying/ noman to be made a noble man without heavenly inspiration and privy motion. And Plato the best learned 
Plat●  among the Greeks/ showeth by the words of Socrates/ all the virtue and gravity of man to be esteemed of the knowledge of god: and contrary wise his wickedness and viciousness to be measured of the ignorance of god. Also the actions of virtue and offices or deeds (as they be commonly called) are good works: as when the thing is done which god commandeth/ or that omitted which he forbiddeth/ as when there be no Images made nor live led to nor worshipped/ when parents be honoured and when whother things be observed which are numbered certainly and couprehended breyfly in the ten Precepts prescribed of god. In which part all the brightness of virtue and her wide fame and fruit is beholden/ that the glory of god mought be extended/ and the men (as well they whose acts are passing excellent as all whother) might be holpen with diverse commodities. Vertewe therefore is the first and chief act of religion 
The definition of Sertu.  and the strong power and earnest actyvitie of the better nature which the word of god gryffeth in to men's minds/ refrayninge man lest he obey the affections of his depravid natural disposition/ holding him from the flattering vain persuasions of the world and evil suggestions of the devil/ and thrusting him forth to apply himself unto the will of god/ & with a certain holy obstinacy and perseverance to ensue those things which god commandeth/ to thrust from him and to repel with great diligence the things that god forbiddeth. And this godly contention of religion/ faith & love/ and as (ye would say) the travelinge and forth bringing of any noble and excellent work/ is alone by herself or as I might so say. A pierce A: Never the less she extendeth herself in to all the parts of hour life/ & hath diverse names according to the diversity of the matter & business / in the which religion expresseth her 
Virtue for t●e diversity of diverse business have diverse names  strength and virtue. For in the searching and consideration of those things that be true and good for to be done and in eschewing of those things the which unto them are adverse and contrary. She is 
Prudence  called wisdom and Prudence. In the despysinge of good and evil things temporal and transitory what so ever they be the which in this world may chance unto man/ and in the sufferance of grievous labours for god and honesty: She is called Fortitude & Strength. In defending the society and fellowship of men and 
Fortitude  in making of bargains and in giving accounts and in retaining the joining together of god and man: she is called justicie giving to every man that which is his own. In the moderation of the mind and in refraning of discords lest 
justice  any thing might be out of his right course or not agreeing with the dignity of the person/ with the place and time/ and lest any thing should be to moche or to little ather in ower living/ eating/ drinking/ apparel/ words/ speech and communication and in any other things: 
Temperance.  She is called Temperance and Medestye. The which principal first or chief kinds of true and honest dealing are divided yet again in to certain special or inferior parts subject to the same/ like as there is a great plenty and diversity of things which are used and occupied in the life of men. And here is to be noted that all things laudable have evermore somewhat hurtful and against them. In all which things the great plenty of the testimonies both of God and man may suffice to make declaration/ even as do the examples also of the Saracens and Turks wars yea and of every history. By the which it is manifest to see and behold how great weight or effect virtue hath in battle. But because the most part of the holy scriptures is occupied in the commanding of good offices and works/ and saying that every man (which by writing or (as they say) with a lively voice showeth the way to live honestly godly and blissedly) doth for his power express the definition of virtue 
Dertu is most necessary in the Christian war far.  and vice: I seem unto myself to have done my office and duty very largely in that I have admonished and given warning that virtue is above all things necessary in the Christian warfare. Unto the which virtue nature hath instructed us marvelously by the laws gryffed in to us by the finger of god/ so that we be not grieved or that it doth not irk us to look upon the rules how we should live and govern owerselues well by all the parts of ower life. Furthermore as the true religion not feigned/ false/ and dead (as 
james two  james calleth it) occasion being offered/ declareth her power and effectuously worketh some good work/ so that in vain those men may glory and brag of the 
As the true religion can not be without good works: so are not all those works good that appear fair in an outward show.  Christian faith which by theyer virtue & deeds do not express the same: even so do many with out any religion at all bring forth works appearing good in an owteward glittering show and counterfeiting vertu// which never the less do yet obtain theyer own painted brightness for a time/ making men to wonder and marvel at them and yet are they of little or none effect as certain herbs & flowers (of which there is one called lavender spike) in figure/ savour and taste counterfeiting other herbs that are far 
Lavender spike.  better. Yea and in some part they represent and give forth the virtue and strength of the true herbs/ god doubtless provoking his worshippers unto the study of the true and perfect virtue by the emulation or envy conceived of the false worshippers/ for even the shadows of virtue are of such valour and great strength that in deed Sibilla said to Aeneas: 
Sybylla Aeneas.  unto virtue there is no way shut up but that she will luckily overcome all things be they never so hard & high. Now after concord which like a sure strong city defendeth public weals/ whiles one brother & friend is helped of an other and after virtue which tameth all things: in the third place it is convevient and seemly to put the art and science of Chivalry and war far/ all be it this science may be contained under prudence or policy. For as the precepts of Physyk/ rhetoric/ and tillage must be temperated to the present things by the counsel and judgement of a good artificer: even so the institution of battle and warfare requireth the moderation of politic and prudent Captains. For many engines and weapons which some time paste were profitable and used/ should now be to none effect. And the subtile counsels and crafty engines in battle wherewith ancient captains did dysapoynt and put their enemies to flight/ not used in place and time may sooner destroy than now save the host. notwithstanding yet is the doctrine belonging to war very profitable/ as the thing itself plainly declareth For seurely in every thing although nature be right good and excercise very profitable/ yet desire they art and science to help them that man might be perfect in euerycōdi●ion to do effectuously any excellent deed. Nether shall the soldier be made excellent with out some cunning information/ albeit a natural aptness & disposition be required/ as some land will more plenteously bring forth men apt to betaile/ some soil more abundantly corn/ some ground metal. etc. Wherefore in the tents of the Romans/ and also at home there were the most cunning masters of fence or men of arms the which might teach them the art of fighting or (as they be called) the feats of war When battle was first to be holden or kept with a multitude of ships called a Navy against the Carthagivenses which had been long excercised upon the waters 
Neptunus' the God of the see.  and possessed the sees as the lords thereof: the Romans (which had neversayled in the salt foam among the raging waves of Neptunus' dominion) would never have set one foot out of italy against their said adversaries whiles they had first learned the seats & knowledge how to drive on theyer Galleys with oars/ how to govern the stern/ when to stay theyer course/ to attend to the voice of their captain and governor/ when to invade their enemies ships and to do other things which battle requireth that is waged and fowghten upon the waters. Also Pyrrhus king of the Epirotes 
Pyrrhus.  required for himself those soldiers which had learned to obey their wise captain/ for such men (he said) that with in a few days he would make them warriors muicte or unable to be overcome. The people of Lydia had some time the greatest fame of most noble chivallrie and of most goodly victories▪ but when they did once fall away from armour to merchandise and other vain crafts: anon after their hole strength waxed faint and vanisshed away. And except there were a certain sure manner to exercise battle and the same also retayvinge great power and strength: surely god had never given to his people the laws of the styntes in the laying forth & 
N●me. if.  measuring of theyer tents/ of the choice and admitting of soldiers/ of the seigelayinge to cities/ of the dividinge of the spoils/ of the order and setting for the of the battle/ of the forth ecalling and forespeakinge of the hos●e/ of the signs/ bamners'/ cognisances/ and such other things/ that I may pass over with silence how that many wise men have put the art and science of warfare in letters and books/ that I may omit the laws and manners of diverse victorious natious in the ordering of their Tents and other such like affairs pertaining unto war/ of whom the histories make of ten mention. At the last that I may bring forth one example for an infinite number: Did not Abraham the most high/ and (as ye would say) the confederated friend of God & the forestanderd bearer of hour faith: did he not in that battle (where 
Gen. xiii●  in but with a little host at one time he scattered and put to flight four the most mighty Kings of all Asya after they had slain that most strong people of Sodom and Gomor) did he not (I say) wisely and expertely declare the might and power of the discipline of war/ and manifestly express the hole observation thereof? Wherefore as holy religion persuadeth the faculties of warfare/ policy and strength both of mind and body to be given of God/ so that for the same we ought for to say with the most victoryose Prophet David? Praised be the Lord God my king/ which instructeth 
Ps. exliii.  my hands unto war/ and teacheth my fingers how to keep battle: even so like wise the laws of god and examples of the most excellent men teach us not to contemn the doctrine of war/ which by the consent of men and the instruction of nature is also confirmed. Surely these long and many years ago the manner of ordering the fore front of the battle hath ever been observed profitable 
The order and arape of battle 〈…〉 taken of ●ranes   which in the first beginning men affirm and say to have been expressed and learned of Cranes observing and keeping with crafty policy their diligent watch theyer order and array.  
But the cheifeste knowledge of that doctrine is busily occupied about the end of war and battle/ wherefore Aurelius Augustine the most noble Doctor of the church in his tenth question to the book of joshua saith. A just man ought 
〈…〉 slyn  theyfely to remember that he take in hand just battle. just battles were wont to be defined which did revenge injuries/ as when any nation or city (which was to be required by the force of arms) would either neglect to correct the offence committed of their people or else would not render such things again as they had by injuries taken away. But that kind of war without any doubt is iusle and lawful which god do the command. In the which the captain or the people is not so much to be judged the Author of the battle as for a minister under god ordained of him to defend his people. But when a Prince hath taken just war in hand: whether he get the victory with open field or by subtile trains and policies it is no hurt unto justice. Thus moche sayeth he. Wherefore as it is not convenient for Christian men moved with avarice or ambition or of a fierceness and fury to fight against the Turks/ when they would be at rest: even so good & right reason and godliness doth command/ exhort/ and constrain us to repel enmyous wars either by some civil communication and honest league of peace or truce taken: or else with strong courage and weapons bent even at their faces: so that we being delivered from the fear of hour enemies (god fyghthing with ws/ or else rather 
Luke. ●  for us) mought serve him in holiness and righteousness all the days of hour life. As form/ if there were any hope of some honest and sure peace without blood and without the infinite parels of battles/ I would judge it best first by counsel rather than by war to tempt to have peace with the Turks/ as did the Romans with the Carthaginenses/ even whiles Sagunthus their next city contrary to the trwse taken in the former battle was destroyed. And Ezechias laboured in all that he could to buy peace 
iiij. Reg. rviii.  with money of that ungodly Sennacheryb. Theodosyus also took trwse by an oath with Athalarik King of the Gothians not yet christened/ which was unto the public weal not only honest but also luckily and prosperous. But & if all hope of honesty and sure peace be gone/ so that there flieth abroad nothing but the fierce fame of cruelty and preparation of war (and hither to I can not tell whether ever at any time leagues or covenants of peace taken with the Turks/ brought more good than evil to the Christianes'/ of the which thing now there is no time to dispute) I think it best first that men convert these minds unto the help of Christ hour King and saviour/ and then afterward to compose/ redress and order such things as be out of frame after the prescriptions of God's word so far forth as the time of truce and peace taken will permit and suffer them. And as concerning the residue of things left unredressed redressed for the lack of space and time convenient: to make a faithful promise and a vow unto God to see them reformed at better leisure & opportunity: which vow and promise made (after all danger removed and taken away by the help of god) must be performed with a good faith. And then in conclusion they must endeavour themselves with all their heart stomach and strength to compel and drive bark the power and tyranny of the Turks by the example of most holy men. For good reason and nature constraineth/ the word of god commandeth the laws cry/ religion driveth and compelleth/ that great injuries and contumelious rebukes/ be avoided and thrust far away from ower goody/ from all hour substance and riches/ from our tenements and houses/ from aged and impotent people soon oppressed with injury and from the woman sear subject to the ravishment of unchaste Ruffians/ from compled man and wife/ from children & parents/ from ower conntrye/ so that strong ●●n ought with all their diligent power and study to hold fast liberty/ laws/ justice/ honesty/ religion & the worship of the most high god/ with our other goods which god of his singular goodness hath given us/ and willeth them to be defended by the mutual help of the Christian society. And as after that all things being reasoned and reckoned before with good consideration/ battle is to be taken in hand: even so must it be also foughten constantly. Nether shall it be good or profitable for men once broken with labours and contrary chances (as full diverse and many are the fortunes of battle/ the lord in the mean season teinting the confidence and faith of his children by slaughter and such bloody plagues) to prefer any peace be fore armour and batyle which thing hath brought the greatest contempt and infinite miseries in to diverse lands cities and kingdoms. What suffered? yea what did not the Romans suffer by xxiv. years/ whiles the first battle was foughten with the Phenisions otherwise named the Cartaginenses? What and how great damage and loss of men and goods sustained the Romans? But yet at length perseverance had the victory. Who may tell the difficultes & distresses which the same Romans sustained in the xvii. years of the two battle with the same Phenisians for throwing down of one of their confederated cyttes? And as Manlius 
〈…〉 lives.  saith in the story of Livius/ ever did the Romans fight more strongly then luckily. A certain city in Phrygya of the Christian name did choose rather to be throne down to the ground standing constantly and honestly in the confession of Christ/ then by any fowl & thevisshe covenant of peace and truce to come in to the hands of the tyrant of Parthia. The xi tribes of Israel/ to avenge/ the injury of one woman (which tribes were twice and 
jud ●. ●  yet again the third time scattered and put to flight/ with the loss of xl thousand men) did not yet shrink from their battle until they had destroyed the Authors and defenders of that mischievous abominable crime. It were to long to tell the long and most hard beseyges of Jerusalem/ tire/ Gaze/ Troy/ Constantinople and diverse other: but only let us set before ower eyes the Machabeys men most strong valiant and holy: which fighting against king Antiochus by diverse and many chances do give us example what is convenient for men to do which must fight a genste the Antichristians. Therefore unto this warfare it is necessary to seek owte the best tried & chosen captains. For why (as the most common verse giveth waringe) the strength of the soldiers consisteth in the policy and council of the captain. Also Leonidas was wont for to say: The herd o● 
Leonidas.  Hearts is more to be feared having al● on unto theyer captain: then an host o● Lions having an heart unto theyer captain. And how much it lieth in the Emperor ather to win or to lose the victory (whom the vulgar people call th● supreme or general captain/ whether h● be a king or any other constitute in th● name of a prince) very many histories do sufficiently teach and declare. For wher● 
●. Re. xli●.  Saul was rejected and forsaken of Go● fighting unhappelye against the palestines: he brought the people of god into extreme miseries. Whom David succeeding a man after gods own mind/ di● 
two. Re. xi.  all his feats of war so prudently and happily that he increased the domion o● Israel by subduwing and bryngyng● thereunto many other nations of the gentiles. But for his adultery and slaughter 
Intestyne battle is when a kingdom is divided with in itself.  of that right good man ●rias/ he wrapped the kingdom with intestyne battay 〈…〉 and war. Beccause that Naaman ha● the religion and fear of God before hi● eyes: God thorough him did give health ● salfegarde to Syria. Achab King of Israel/ when he had taken Benhadad king 
iiij. Re. v.  of Syria/ and had not slain him/ he heard this heavy threatening: Because thou hast let go out of thy hands this man 
●●. Re. ●●  worthy death: thy life shallbe taken away for his life/ and thy people shall die for his. And after the third year/ he invadinge the Syrians again/ both Achab his self was slain & a great part of his people. josaphat also king of juda & a godly prince/ because he contrary to the answer of god given unto him was confederated with the 
●j. Par●● xviij.  ungodly king Achab a tyrant condemned of god: did with great difficulty escape the apparel and danger of his life. julianus the apostata/ whiles he persewed 
julianus Apostata.  the Perthians rashly and foolishly with out any policy: destroyed in a manner all his whole host at Ctesiphont after whose deatth iovinianus the noble warrioure and confessor of Christ taking 
iovinianus.  the Empire/ even in a little space did both bring the soldiers unto Christ's religion and delivered the host from deaths mowthe. But wise men described perfectly a right god emperor or captain to be 
A good captain must be endued with iiij. things.  endued with four things/ that is to meit: with cunning and knowledge of the feats of war/ with strength & virtue/ with authority and power/ with felicity and good fortune. For saying that in the inferior captains called Centuryons / and in the homely or rude soldiers/ 
Centurious becalled captains over honderds  wisdom/ experience virtue and strength ought for to be of greatest power: it is convenient that in the same things that man far exceed and excel other/ upon whose shoulders the comonaltye hath laid the chief weight and all the charge of the batayland warrfare. Furthermore except the soldiers have a clear good opinion of the wit/ wisdom/ experience/ vertewe and faith of the Emperor and chief ruler over them▪ how can he with his reasons/ exhortations and persuasions inflame them to fight/ stay them and refrain them when he list. And to be short/ how may he have them pressed and ready unto all chances? But yet here will ● not omit the fame and name of a good emperor to be of moche effect 
Alexander.  as of Alexander the great whose fame feared and overcame many nations before they had seen his banner and armours. The felycite and good luke in putting by the hurts and damages from the host and common weal/ and by battle to procure glad victory with whother commodities/ cometh of no thing else then of the favour of god almighty/ which doubtless favoureth the godly and the lovers of right dealing/ but the unjust & wicked he turneth away and thrusteth them from him. For even the holy scriptures threaten to thes wicked men grievous and sharp calamities/ but to the good they promise all that is fortunate & prosperous. Wherefore Claudianus writing of the most lukkye war whereby Theodosius over came Arbogastes and Eugenius in the mountans called the Alps: singeth this song: 
Claudianus.   
O nimium dilect deo tibi militat aether. Et coniurati veniunt ad classica venti.  
That is to say. Oh dearly beloved with god/ whom the wether/ the air and wind helpeth to fight. And the winds being conjured do pleasantly blow and come unto thy navies. Examples there be many & plain here and there in the stories of excellent emperors of which Germany 
Arminius  had ever great plenty/ as Arminius/ Oedakker/ Chunrades/ Othones/ with infinite other. The which germany if once at the last she would earnestly consider/ and call to her remembrance her ancestors virtue: she should give us again men/ which should be praised and celebrated with the wits of good writers. But yet the most absolute and perfect example of the highest emperor is set before ower eyes in joshua/ and so forth in David/ and in joab. Also the writer of the books of the judges delareth the lessons which every good captain ought for to follow.  
Now even reason compelleth that we ought not to admit every man without respect into the number of the Christian Chivalry/ lest the host be letted & hindered by unprofitable and sinful wicked 
Every man is not to be retained a souldioure in the Christian warfare.  men: no notherwise then ships often times be overcharged and sunken with to heavy burdens. The same thing do the manners and the people's custom in tents teach and declare/ which excelled in virtue and wisdom having the most tried choice of soldiers. The laws of god also in deuteronomy command not only the fearful herttelesse to be removed out of the host: but also such as 
Deut. xx.  are tangled with any false religion or evil affection/ so that they can not give themselves wholly unto death for the public weal. Wherefore these common rybaldes whorehonters/ drunkards/ and swerers'/ ought to be cast owte far from the tents of god/ & also such that for money and spoils will either fight against/ or defend every cause how false & unjust so ever it be: of whom the Poet saith.  
Nulla fides pietasque virisque castra s●qūtur There is no faith/ There is no godliness with these men that follow the tents. Nether are such men the apt and lawful avengers' of superstition/ whom the threheaded and triple croned Bishop/ is wont to make/ with white/ black/ and red buskins and boots/ as false traitors were wont to smite & coin false money/ but men fearing god must be chosen which will not forget theier oath made to their captain & emperor Christ in their baptism and that ●ight vesture or badge of warfare and earnest penny given them of their godfathers taking them up to teach them Christ's faith/ which vesture is given them to this intent that they should and will unto their last breath defend the causes and faith of Christ's church/ and not the romish bishops false causes & Antichristen religion. For he that neglecteth the first principal oath & Sacrament: how shall he in so great apparel keep his faith and promise with men? For this was once the form of the holy oath under the Christian emperors (if any man would seek it) that 
The holy oath which the soldiers were wont for to make unto the emperor.  they should swear by god/ Christ/ and by the holy ghost and by the emperors Majesty (which next unto God ought to be loved and reverencyed of mankind) themselves manyfully to do all things which the emperor shall command/ never to turn their faces in battle/ nor to refuse death for the Roman (or to speak more circumspectly) for the Christian common weal. And how great a treasure it is to have a godly and holy soldier/ it shallbe sufficient to show it by two examples/ of which one is in the story of the kings. When Amasias' king of juda had hired a thousand of the Israelites 
●●. Paral, xxv.  such as worshipped the golden calves to fight against the people of Idumia: he was by the word out of god's mouth commanded to take of their soldiers badges and send home the legions of the ungodly/ unto whom not with standing yet he had paid their wages before: for thus he said: let not the host of Israel go forth with thee/ for god is not with Israel nor with all the sons of Ephraim. And if thou thinkest the battle to consist in the strength of the host god shall cause the to be over comen of thine enemies/ for it is God's power both to help and to put to flight. The other example is declared in the ecclesiastical history of Eusebius after this manner: When the host of Marcus Aurelius was almost lost for the lack of drink being diseased with a grievous 
Marcus ●urelivs.  thirst and theyer enemies were even now almost upon them so that they looked for none other but death and thought themselves to be utterly undone: the Christian soldiers kneeled down praying to god and they obtained both a plenteous shower of sweet rain/ & that lightening and fire falling down from heaven destroyed their enemies/ where upon it was called of the emperor the lightening legion. Beside this/ the bold mind and disposition and apt comeliness of the body must in the choosing of soldiers be well looked upon: of the which thing the captains part is to consider. Moreover what manner a company whether foot men or horsemen or navies by sea/ and how great a quantity and number of them must be brought forth: it behoweth to esteem judge and conjecture of and by the state & substance of theier Enemies/ and of their own power/ and riches. For as it should be but a fondness to lead forth an host of foot men against a navy: even so to overcharge the city or comonaltye with a great host when no 
Xerxes.  need is: were but madness. Ever is a good host better than a great. Xerxes' king of the persians led forth an infinite multitude into Grekelande: but the end thereof declared a great host to be a great confusion. King Asa faug●● with Zora the 
●. ●● xiiij  Ethiope with a grea● multitude. The huge great hosts of Pazite & Damerling the Tartariane destroyed one another at the mount Stella and in the fields o● Cathalaunia Aetius and Attila. Abraham 
Gen. xiv  with ccc xviij. men/ at one time overcame the four most mighty kings. Gedeon with the ccc men slew mothen an c and 
I●di●. seven  twenty thousand of the Madianites. It was given to four hondereth of the Laced● moneys manfully to die with Leonida their captain at the mountain called Thermopyle/ but yet not to have let or prohibited the Persians from theyer incursion. The Prince of the Danes with a little host troubled the tents of mohammed when he had taken Constantinople. And the same mohammed was scattered and put to flight with a little power of ower Germans. expert and wise men do judge and suppose the little number or the smalenes of the army greatly to have hurt 
●ewes  and hindered that battle wherein ●ewes the late king of Hungarye was lost and stain. wherefore neither small multitudes are to be contemned nor yet great hosts to be trusted unto as the ende● of diverse wars and battles ha●● tawght us.  
Furthermore of how great weight & power the discipline of war is: it liketh me to declare and show it out of Valerius Maximus. The discipline of war (sayeth he) being sharply kept and retained did bring forth and procure unto the Romans empire the dominion of 
Valerius Maxim.  italy. It made them lords and gave them the governance of many cyttyes'/ of great kings and of most strong and valiant nations. It opened the jaws or the mouth of the crooked sea bank of the isle of Pontus. It delivered unto them the mighty strong howldes of the Alps and of the mountain Taurus being rend up and overthrown. And it made the said Empire of Rome sprongne out of the poor cottage of Romulus/ the chief head and ruler of all the hole world out of whose bosom did flow and run (as out of a spring) all noble chivalry and victorious triumphs. Truly examples are found every where what good the discipline of war bringeth when it is observed and what hurt when it is neglected. Nether do I doubt but that and if the abominable blasphemies of soldiers unworthy to be spoken/ were repressed and refrained/ and their beastly surfeiting and drunkenness/ and their most illiberal gamening/ dicing/ and carding (which with lifle business and soon might be brought to pass: if the chief rulers would put it in use and exercise) we should shortly feel the excellent benevolence of god. What great matter were if/ if these blasphemies were punished with a some of money/ agrevouser threatening being addedther unto/ which money might be put 
How the magistrates ought for to punish the vice of the Can▪ ours.  into the common purse? Or else If any be uncurable to banish him out of the host as a pestilent wondering stoke. Intemperancye in eating and drunkenness should the magistrates punish by taking away their meat and drink for a day or two. Illiberal games the springe of many evils should be changed into liberal fire & honest excercises of the body/ as into running leaping/ or casting the stony or the leaden bowl/ or into wrestling/ running with spears or coping with swords and into such like excercitations which the old waryers used as very honest & profitable games together with great pleasure.  
Of the sowldiours' wages even Paul was mind full when that he said who goeth 
Of the Cowd●oures Wages.  a warfare at his own cost/ and therefore is it convenient that their stipend be nather vile and unjustly paid them neither yet to great or immoderate. But indifferently honest and laudable even as in times passed a gold Eilderne a weak was taken and esteemed for reasonable wages: from whence the vocable or the name of Germany was derived. Which stipend not with standing may some time be increased both to every one of the sold iours for their excellent virtue and also to the hole Army/ as of old time they were wont to be rewarded sometime with Armours and weapons/ sometime with vitteles and yearly rents and fees and other gifts. But a 'bove all things virtue requireth laud and praise for virtue 
Virtue increaseth when she is praises  increaseth when she is commended & praise hath a great spur to prike men forward. Wherefore among the Greeks also those men were lauded for the whettinge or sharpening of virtue which either had suffered death for the public weal or else fighting valiantly did bring home the victory. 
Iudie●●. ● ij. Ro. xxij  Also the holy songs of Deborah and david show that with honour praise and commendation vertu most be sharpened as it were with a whetstone.  
Oforders and arrays to be kept in the field/ of banners, badges & of the instructing or ordering of the forefronts/ of weapons/ engines/ Trenchers and Miners/ of the custody and keeping of their watch and ward/ of the avoiding of seditions and treasove/ of the provision of the victual/ of the bulting out of their enemies councils by pollyce an● spies privily sent abroad/ and of their vi●tele to be spared or refrained and such other things: it is the part and duty of the captains for to be circumspect: which being men wise and prudent will constitute & order them very well.   


Chapt. xx.  Now there remaineth behind to speak of prayers and that most breyfely which hold the first/ the midst/ and the last please/ as the noble Gratour in his faculty well to speak 
Of holy prayers ● o● theyer virtue and strength in●atayl●  his oration: giveth the first/ second/ and third parts to the action/ deed or cause. For it be hoveth as well all other things as the laborious business in battle most full of parells and dificultes to be taken inhande/ enterprised/ and happily to be begun in the name of the god almighty in the name of god to be faughten and done/ and for the good success of things: to give god thanks the Author of the whole good luk and felicity/ neither to murmur ageuste him if any thing happen contraye to ower mind. For god of his benevolent and most wise council sendeth unto us this same evil luk to monish/ warn/ and to correct us/ and to make us more earnest to seek and pray for his help. The godly worshippers of the one only true and living god had ever this continual custom/ in sharp and perilous things to fly to the name of god/ & to pray for heavenly help with out the which all the strength and power of of men mortal is no thing worth. But god being hour sworn brother in battle and helper/ the most weakest persons do overcome the mightiest powers of the world. Holy prayers/ & the name of the lord (which unto faithful men's prayers are affistent/ and as david saith: the lord is ever present with them that call upon him in true faith) do obtain the victory like a tower inexpugnable. For the 
Inexpugnable that can not be won by any assault  name of the lord is the castle of strength to defend us from the face of ower enemies. And he who so dwelleth in the help of the most highest shall abide in the 
Psal. ●xi.  protection of the god of heaven. Holy prayers are the helmet/ shield/ and the whole armour of the faithful bodies. Holy prayers press down the enemies more grievously/ they smite thorough and throw them down more presently and sharplyer than sword/ spear/ darts or guns. Holy prayers obtain help of the lord which both may & will defend his people in their tribulation. They make good council / strong hearts/ bodies impenetrable 
Impenetrable that can not be pierced or stricken thorough with any weapon.  and such as will shrink at no labour. They give happy victory and firm/ st●ble/ and sure peace. Wherefore the Psalmographe in the c vi. Psalm willing to declare the might/ the power and strength of holy prayers saith: they called▪ upon the lord in the time of theyer troubles and he delivered them from all their miseries: and again in an other place. I called upon the lord when I was in trouble and he he 〈…〉 me etc. Nether hath the lords people alone 
Ps●. c. nineteen.  by themself perceived this thing to be very true: but the heathen also hath felt and knowledged the power of god to have the victory in battle. Never the less with theier superstition they corrupted the seeds of the Christian religion which the lord had sown among them/ in so much that they ordained jupiter otherwise called Stator and Feretriu● that is to say the bystander and the pearebringer and Bellona/ Mars/ Castory Pollux/ Minerva/ Victoria/ and other false and feigned gods and goddesses to be the presidents of theyer wars: unto whom they made theyer prayers and vows/ to whom they instituted theier supplications/ unto whom they gave heartily theyer oblations and sacrifices and thanks for their safeguard/ as now doth the superstitivos ignorance of some Christians attribute the same things to George/ M●uryce/ Sebastiano and Barbara/ which ought to he given to the one only god the governor of all things. But how it ought to be convenient as well in tents as privately at home and in congregations to ask and call for the help of the one only god moste best and greatest: certain Psalm. tecahe us clearly/ as the xix xxii● lixt. lxxxviij. and the example of the people 
two. Parall xx.  of god when josaphat should fight with ten hundred thousand of the Ethiope or Mores. Tertulliane also teacheth the manner of the churches praying both in the xxxix. Chap of the book called Apologeticus 
Tertulli●ne.  and also in the xxx ca by these words. The Christians look up thither whence the spirit cometh/ wih their hands spread abroad because they be harmless/ their heads bare/ because they be not ashamed/ & in few words with out any monisher because we pray even from ower hearts alway & continually for all rulers and kings to have long life/ sewer empery/ well defended realms/ a strong host/ a faithful senatorie or council/ obedient subjects/ a quiet world/ and what so ever the Emperor and men desire. These things may I not pray for/ to/ or of any other to be obtained/ but of him of whom I know myself that I shall obtayn● them. For it is he that alone giveth them/ and it is I unto whom he ought to given them/ even his servant which do reverently behold & wait upon him only/ unto whom also I do offere the best and greatest host which he commanndeth me/ eu 〈…〉 prayer out of a chaste flesh/ out of an innocent mind/ and out of the holy gost● proceeding. What can be ryghtlyer prescribed? What plainlier and more agreeable to the Christian religion may be spoken▪ Wherefore the Litanies in the which the 
Litanies.  helps and suffrages of saints be coutayned/ as they shall never obtain us salvation and health: even so make they god the more angry with us being offended for ower Idolatry/ neither is it need pon●pously 
The origina●●●oundation of processions and from when see they were brought into hour churches.  to go about the temples and streets with ora pro nobis/ which thing of a custom take out of tents was brought in to the church that the banner and signs of the cross borne before: the soldiers processions should be represented. It were best if at home and in theyer tents godly men should earnestly be exhorted in spirit unto godliness and confidence in the goodness of almighty god/ and that preachers admonish and warn them continually in grave and earnest sermons telling us in what perells we are/ & how vain ower own help and strength is: and again how little we need to fere ower enemies if we give over hour selves wholly unto the mercy of god as it is taught most clearly Deu. xx. It ought to be put in to men's minds/ that God himself willeth yea & commandeth that we should call upon him only/ and that he can not deceive us but must enedes perform that which he hath promised. The nature of god must be declared/ & the examples of the fathers must 
The nature of God is declared in fulfylling● his promises.  be repeated/ which have trusted in the lord and were not confounded/ which cried unto the lord and were delivered from the handis of their enemies. And then mens hearts wholly bent together upon the religion and study of rightwise doing/ and of all virtues: they must be told all things that they ought to do. And then shall strong men sing unto them selves this saying of the Prophet/ cursed is 
jeremy. xlviij.  he that doth the work of the lord wickedly. And they shall do all things/ not as though they served men but Christerin whose eyes/ and at whose beck/ it shall be a fair thing/ jocund/ happy/ and the most blessed/ either to fall/ or to stand in the lord. Also the same thing that joab the most strong captain said to his brother when he should fight against the Syrians must be printed and set fast in the breasts of the christian soldiers: that is to say. Let us fight for ower people/ & for the cite of ower lord god forth● lord shall do that thing which seemeth him good is in his own sight.  
But that every man may have knowledge of what power & virtue prayers be in wars/ & how much they be necessary meet and comely for strong emperors good captyynes and noble warrioures: I shall briefly touch some examples. Whyl● Moses prayed with his hands spread abroad and lift up: the people of god overcame 
Exo. xvij.  their enemies the Amalekites/ and whiles his arms slacked and fylldowne: the israelites had the worse/ and their enemies the overhand of them/ to the entē● that it should be beaten into all godly hearts the chiefest power & strength of war to consist in the prayers of men praying in faith and truth. Samuel after he had done his office and ministration to god/ sent 
〈…〉 egg. seven  the people of god against theyer enemies the Palestines: & then they which a little before had overcomen the Israelits/ were now compelled to leave unto them most goodly triumph of victory. Constantine newly converted unto the Christian faith (although not yet baptized) goeth 
Constantyne.  constantly unto the city of Rome occupied and holden of the tyrant Maxencius/ for the with turning his face up into heaven and from thence ask help: unto whom from the east/ the sign of the cross was showed/ and this voice out of heaven was brought unto him saying. ●h Constantyne in this take thou the victory. Not that the sign of the cross should have that strength and virtue/ but to certify him/ that he being sustained with the help of chr●st/ should have the victory. Which thing afterward he confessed by his own open proclamation/ even that the god of the christians ought only to be honoured and worshipped which is the author of all victory and felicity. Mestezel at the commandment 
Mestezel.  of Honorius the emperor/ with .v. hundredth armed men going forth against Gildo the tyrant/ took unto him out of the Island of Capreis' godly men/ which should pray and animat the people unto the christian faith/ religion/ and bertewe. Which Mestezel with .lxxv. thousand men did most happily overcome the tyrant. Clodanus/ the first king of 
Clodans.  France that ever received the name of christ/ being afraid at the great and cruel 
Hilderich  host of Hilderich king of the Allmans/ became a christian man/ promising himself to embrace Christ's religion and to defend hi● church/ which when he had called upon Christ now at his prayer being pressed and present to help him: at one time he overcame the said mighty host of Hilderich/ and made him to be the faithful worshipper of the most high king. juliaws the persecutor/ by the prayers of the christian 
julianus.  church was extinct & slain. Robe king of the Scythians was slain with terrible 
Robe.  thunder and lyghtenings after he was overcomen by the prayers of the christian congregation. When the Saracens having one Zulimus unto theyer captain 
Sulimus.  did invade or besiege Constantinopole with a passing great navy: (Leo Isaurus 
Leo Isaurus.  then being emperor over the samefor the space of three years/ the cyttye also being infected with a noisome pestilence and all man's help in a manner paste and uttely desperate) they turned themselves full and whole unto the help of god/ and theier superstitious worshippings clean forsaken and cast away/ and all theyer images brent up in one fire wit● a solemn vow made unto god that all the rest should be served likewise through all the Empire: they felt the help of god more freely given them then ever they durst desire it. For the host of the Saracens had these plagues cast d●●●e upon them even as it had been shaarpe darts falling down from heaven/ that is to weit/ cold/ hunger/ pestilence/ and seditions among themselves/ in so much that Zulimus their captain was now dead. Also in Bulgarye part of the host was slain/ and lyghtenings licked up and consumed their ships/ some by storms broken and drowned/ so that very few of so infinite a multitude came home again. Oh prayers most effectuous. Oh voices so terrible to our enemies/ which strike more vehemently than thondre bolts and gunstones. Oh the healthful sweet sinoke of Images set on fire/ which should in this time more effectuously chase away our enemies/ and even the very Turks/ then the loud blowing up of horns chaseth away serpents. When Ezechias and Isaiah with wother godly men did put their chief yea all their hole hope in the help of the lord/ calling there 
Esay. 37  upon incessantly: An angel of the lord in one night (clxxxu of the Assyrians soldyours being slain) delivered the city of Jerusalem/ and then that ungodly tyrant theyer captain returned hom● telling what a fowl slaughter there wa● in th' 〈…〉 tents that night/ and was mo● mi 〈…〉 bly and foully slain of his ow● so 〈…〉 s in the presence of his Idol Ne● 〈…〉 ch It should be an infinite work to brī● together in to remembrance/ what and ho● great victories godly prayers have obtained. Wherefore (oh ye christian men) if the people this day would be converted and turn themselves unto these ways (which 
By what m●anes cancorde and victory may ●a●aly be obtained.  ever have been known to be effectuous) both a christian concord were some made and the study of virtue should easaly be●oyned to the true religion. battle and warfare should justly be ceased & brought to an end. Also prayers should then hold the first/ the midst and the last place in all ower affairs: so that all felicity and good luck should justly and duly be asked of god only: Yea and the same felicity granted unto us should be ascribed I say not to George to Barbara or Christofer: but unto ower celestial father the only giver of all good gifts with large and most ample giving of thanks. Believe me if this were done: we have the victory (oh ye christian men) we have the victory of these horrible fowl and cruel Turks/ which thorough our sins and cowardly slowghtfulnes are hi●her to increased/ yea and that by the iu●te judgement at the lord. Never 〈…〉 less ●hat this my council or consultation which peradventure is set for the with to ma●ye worden & to long a process) might ●pere to ve no new but an old thing/ ●●t so much to be my council but also the mind of the most holy men: I will ad●e and bring in the words of S. Hiero●e in the which at the beginning of 
Hierome.  ●he Turk's incursion he tawght that the ●aine ower adversaries were stirred up thorough ower unfaithfulness/ but yet by the wrath of god for owersynnes to have been sent of him to plague the world (that is to say the vice and mischief) of the christian people/ and that these our calamities can not be put away norsure and perfect health be obtained/ whiles we being humbled under the mighty shande of god do correct and amend ower ●vicious living/ embrace virtue/ and with ower prayer call down from heaven invincible power to aid and assist us. The 
Epitaphpe is the superseription that is written upon a grave or tu●e  These be Hieroms' words in the epitaphye of Nepotianus/ and he suageth the heaviness of Heliodorus taken for the loss of his Neevye a right good man both with diverse other reasons and with this also: that he ought to rejoice and be glad for such good men/ for that they now sleeping in the lord have escaped the stormy calamities and so many miseries of this present world.  
Now will I come unto private dignities and yet shall I not speak but of those things which have been done within these two years. And to set the fortune of other men a side: it shall be anowgh and sufficient for us to write of the diverse and contrary ends and success of thee▪ iij. late consuls or magistrates of the christian public weal/ well worthy (I warrant 
Abundantius.  you) for to be promoted unto such authority. Abundantius being needy/ beggarly or fallen in poverty was banished at Bithynye. Ruffinus head was 
Ruffinus  borne upon the point of a spear or a dart unto Constantinople/ and his right hand being cut of: it was carried from door to door and held forth to beg his meat unto the opprobry and shame of his insatiable covetousness. Timasius suddenly 
Timasius  being thrown down as it were headeling from the most high top ● degree of his dignity: thowght himself to have escaped because he liveth in shameful misery with ●wte all glory and worship at Asca. I tell not the calamities of men miserable: but the frail state of man's condition. My mind is of a frayed and I quake by every joints of me for to remember and to show forth the falls of ower time. It is but a little more than twenty years a go that between Constantinople and the mountanes of italy called julius Alps: the blood of the Romans was daily shed forth. The fires and barbarous nations named Gothi/ Sarmate/ Quadi/ Alani/ Hunni/ ●ādali/ and Marcomanni did waste/ spoil and pluck away violently/ Scythia/ Thratia/ Macedonia/ Dardania/ Dacia/ Thessalonia/ Achaia/ Epyrus otherwise called Albany/ Dalmacia/ & all the kingdom of hungary with certain parts of germany annexed there unto. And truly I can not number how many nations/ how many virgins of god and gentle fire and noble bodies have been made laughing stocks unto these beastly cruel destroyers. Bishops have been taken/ priests have been slain and the offices and duties of diverse clerks destroyed/ churches cast down flat to the ground and horses hath been stabled at the altars of Christ/ the relics of martyrs were digged up/ shrines rob/ every where wailing & weeping with wring of ces the Turks have the victory and th● Christian army is overcome in the plain field and put to shameful flight. And yet (as although all these miserable murders and grievous slaughters were not sufficient) the civil betayles among hour selves have almost consumed more men at home then the sword of hour foreign enemies hath done abroad. Wretched israelites were they in the comparison of whom Nabuchodosor is called a servant. Unhappy are we which so greatly & grievously displease god that his wrath must with so great indignation be poured forth upon us by the furious woodness of these cruel bloodthursty and barbarous heathen Turks. Ezechias did repent and 
Esap 37.  an hundredth lxxx and five thousand of his enemies the Assyrians are in one night destroyed of one Angel. josephat did call upon the name of god singing 
ij. Pa. xx.  laud and praise to his divine majesty/ and the lord for him so praising did overcome his adversaries immediately Moses fawght against Amelech not with 
Exo. xvii.  sword but with prayer and did obtain the victory. Therefore if we will be lifted up to stand fast and sure: let us repent with the ninivites. Let us with them be thrown down flat upon the earth and cry for mercy. Ah lass and fie for shame how foolish is ower mind how prone and ready unto unbelelefe? The Romans host some time the overcomer and lord of all the world is overcomen of them/ feareth them/ yea and trembleth at the sight of them: which yet were never able before this time for co invade them. Never the less now if they shall once but to wche theyer land they reckon themselves as dead men. And yet understondenot we these words of the Prophet Esay. 
Esai. 〈◊〉  A thousand shall fly one man pursuing them. Nether yet do we cut of the causes of ower disease that the sickness itself also might there withal be taken a way. So that we might see theyer Arrows by and by for to give place unto ower darts/ their velvet bonnets unto ower salletes/ and their cartehorses unto ower jousting steeds.   

Thus endeth The consultation of Theodorus Bibliander translated qwte of Latin in to english and printed at basil by Radulphe Bonifante in this troblouse time raging with war and battle by all the parts of Christendom/ the year of ower Lord. M. D. XIII.  
Men. of August.