being shed dothe polute the meke kyng what shall the great â—ffusion of christen bloud doo I pray ehe O thou christen Prince yf thou be truely a christian beholde the Image of thy Prince obserue marke how he entred into his kingdom howe he proceded howe he departed hence thou shalt easely vnderstande howe he would haue the to rule mary that peace and concord might be the some conclusion of al thy care rule Dyd the Aungells whaÌ„ Christ was borne blowe vp their warlyke trumpetes The Iewes vnto whom war was ê‘mitted hard the sounde of the trumpetes These begynnynges were mete and conueniente for those to whome it was laweful to hate their enemies But y e Angells of Peace sing another maner of song to the people of Peace Do they call men to war or doo they promys vyctoryes or tryumphe Noo What than at last They denounce Peace the congruences w t the oracles of the Prophetes And they denounce it not to those that breth oute murders and warre that shewe them selues fearce to battel but to those whiche with good wyll are inclinyd to concord Let men culler and say what they wyl to their own destruction hurt Yf they loued not war they would not thus stryue with continuall warres amonge theÌ„ selues Go to What other thing dyd Chryst him selfe beinge of a good age teache What other thing did he exprese than Peace And nowe than he salutid his Disciples w t the good lucke of peace Peace be vnto you And he prescribed vnto his y e forme of gretinge as onelye mete worthi for christeÌ„â—eÌ„ And y e Apostles not obliuious forgetfull of thys precepte and commaundement begyn theyr Epystles with Peace and wyshe Peace vnto those whom they syngularly well doo loue He wyssheth an excellent thynge that wyssheth helth but he that dothe desyre peace desyreth the sume and conclusion of all felicitie And marke with what solicitude aud care he nowe departyng thys worlde commeÌ„deth Peace the which he so often times in all hys lyfe tyme commendyd Loue ye sayth he one a nother as I haue loued you And agayne I geue you my peace I leue you my peace Do ye heare what he leueth vnto hys Doth he leue theÌ„ horsses or a gard or an Enpeire or riches none of al these thyngs What thaÌ„ he geueth peace he leueth peace Peace w t his frends Peace w t his enemies Now I wold thou shoulst coÌ„sider what he after the mysticall supper the tyme of hys death beyng nowe at hand with those hys laste prayers desyrred of hys father I suppose that he whyche knewe that whatsoeuer he demaunded he should obtaine it would aske no vulgar nor no commen thynge O holye father saieth he kepe them in my name that they maye be one as we be See I beseche you howe noble a concorde Câ—rist doth aske for hys He sayde not that they maye be of one mind but that they may be one nor that after euerye maner but as we sayeth he be one the which after a most perfect and a vnspeacable way are the self same And by the way declaryng that men by this way meanes onely must be sauid yf they among them selues doo nourysh mutual peace and concord The Princes of this worlde do note and marke theyr men speciallye in the tyme of warre wyth some notable note and signe that they maye be knowen from other But see and beholde with what note or badge Chryst hath markyd his certes with no other thaÌ„ with the note of mutuall cha ritie sayinge By thys badge and note men shall knowe that ye are my dyscyples not yf ye be so or so apareled not if ye fede vpon thys or that meate nor yf ye fast onely nor yf ye swallowe vp soo many psalmes but yf ye loue one anothere nor that after the commen sorte but as I haue louid you The preceptes of the Philosophers are innumerable and the commaundementes of Moyses and of the kinges are diuers and many but my precepte sayethe he is but one thaâ— is that ye loue together And prescribing vnto them one forme of praying dothe he not euen at the begynnynge warne them of a marueilous concorde Oure father sayeth he it is the prayer of one it is the common peticion of all menâ— they are al one house al one familye all depend of one father and howe agreeth it then that they shoulde make continuall warre among them selues With what mouth or boldnes dost thou call vpon the commen faâ—her yf thou thrust thy swerd into thy brothers bowells And nowe because he woulde that this one thing should settell most depely in the myndes of hys with how many sygnes with howe many parables with howe many preceptes hath he repetyd the stody of concorde He namethe him selfe a shepherd and his seruaunâ—es shepe And I praye you who euer sawe shepe fight with shepe Or what shall woules doo yf the folde teare one another whan the vine doth call hym selfe the rote and the braunches hys what other thing doth he expresse than vnanimitie It shoulde seme a prodigious thing worthy to be pourgid by sacrifice if in the selfe same vine one braunche shoulde warre with a nother and is it not a monstrus thynge yf a christyan shal fight with a christian Finallye yf any thing be secret and holy vnto chrysten men that should be very holy depely setteled in their mindes that Christe in those extreme and last commaundements making as it were his last will testament deliuerd commendinge those things vnto his children y â— which he desyred shoulde neuer be forgotten And what other thing doth he teach coÌ„myt coÌ„maund pray or desire in al these thinges but mutual loue amoÌ„g his What doth y e communion of that holy bread amiable cup decre but a certeÌ„ new an indissoluble coÌ„cord But whaÌ„ he perceiued y e peace coulde not stand where men striued for offices glorye riches to be reuengid he doth then vtterly exstirpe oute of the mindes of his suche affectyons and vtterly forbiddeth them not to resist euyll if they may he commaundeth them to do good to those that haue not deseruyd it and to praye and wyshe them wel that wishe other that is euil And seme they vnto them selues to be christians that for euery light iniury do drawe the greattest part of al the world to war He commaundeth that a prince should play the minister among his people nor that he in no other thing shulde excell other but that he be better than other and that he ayde and helpe many And yet some be not ashamed for a smal accesse and pece of grounde to be addid and annexed vnto theyr territorye to styrre vp so greate tumultes He teach it vs to liue with out anye store after the vse and custome of byrdes lyllyes He forbyddeth vs to extend our carefulnes vnto the next day
coÌ„meth of these it commeth froÌ„ the self same founten equally it is commeÌ„ vnto all We haue al but one church the self same reward shall all meÌ„ haue And the celestial IherusaleÌ„ wher vnto christeÌ„ meÌ„ do suspire breth is namid of y e vision of peace wher of y e church in the mene while doth sustayne bere the figurâ— And how chaunsith â—t thaÌ„ that this doth so gretlye differ froÌ„ y t ensaÌ„ple Hath diligent nature profitid so litle hath Christe him selfe w t all hys coÌ„maundemenâ—s with so many misteries signes made nothing perfect yea euilthinges as the prouerbe saieth reconcile those y t be euill What is more frayle that the lyfe of maÌ„ what is shorter vnto how many infirmities chauÌ„ches is it subiect And yet seinge it hath more euylls of it selfe than it can well beare or suffer yet they as mad menne call vnto them selfes the greatest partâ— of all euylles So greate blyndnes dothe occupye the myndes of men that they see nothing of all these thynges they are soo dryuen that hedlyng that they breke and cutte of al the bandes of nature and of Christ and of confederations They fyghte in all places and often nor ther is no measure nor no ende Nation with natyon Citie with Citie Faction with Faction Prince with Prince is hurt and destroyed and for the folyshenes or ambition of two men the which shal shortly as it were with a feuer peryshe humayne maters are troubled and torned vpsyde downe But I wyll leue of the tragydies of the olde warre Let vs repete the Actes of a tenne yeares sense Among what nation dyd they not fight both by sea and by land moost cruellye What region whas not moysted wet with christen bloud What ryuer what sea was not infectid and dyed with humayne bloude O shame they fyghte more cruellye than Iewes than Ethnyckes than wyld beastes What war soeuer the Iewes hadde it was made agaynst straungers the which christen men should make against vice with the which there is now agrement warre is made againste men And yet Gods commaundement led the Iewes to battell But ambition yf thou Iudge thee thinge truely all cullers set apart dothe violently hale christen men clene ouerwarth and anger a very euyll counseyler doth dryue them and vnsaciate cupiditie of hauing doth drawe theÌ„ They were busy with foriners christen men are in leage with Turkes and amonge them selues they haue warre The desyre of glorye most commonly did stirre the Ethnicke tyranes to warre and yet they dyd soo subdue the Barbarus and wylde nations that it was expedyent for them to be subdude and that the victor should stody to be fauerd of those that were subdude And they labord asmuch as was possible that the victorye might be with out bloud that an honest fame and renome mighte be vnto hym that wanne and the victors benignitye a solace to those that were subdued But I am shamyd to remember for howe lyght and vayne causes christen princes prouoke the woâ—ld to war This prince doth finde out or fayneth some olde or currupte title asthoughe it wâ—re some great mater who should gouerne rule the kingdâ—me so that the commoditie profit of the comeÌ„ wele were sene vnto He findethe a faute that some what I cannot well tell you what is omyttyd in the confederation and leage of a hundred tiâ—les and articles Thys man is priuatelye offendyd with hym for hys spouse deceytfullye câ—nueyed away or for some lyght worde or mery scoffe frely spoken And ther be the which thing of all other is most scelerate and wickid that through a tyrannicall deceyte because the fele and perceiue their powre by the concord of the people to decaye by their dissention to be stablyshyd doo subourne and apoynt them that of purpose shall moue war that they may dyâ—ide those that be ioyned and the more licentiously and frely robbe and spoyle the vnfortunate people Other there be most nocent the whiche are nouryshed with the damages and losse of the people and in the tyme of peace haue lytle to do in the commen wele What infernall furis could send in such poysen into a christen hart Who hath taught christen men this tyranny The which neither any Dionisius nor any Mezentius hath knowne They are rather bestes than men and onely noble by tyranny nor no wheres noble nor wyse but to doo hurte and mischefe nor neuer in accorde and agrement but to oppresse the commen welth And they that do these thynges are taken and acceptid for christians and euery where thus pollutyd approche and come to the holye churches and Aulters O mooste pestylente personnes worthye to be into thee extreme Ilands exiled Yf chrysten men be the members of one body why dothe not euerye man reioyce of other mens felicitie and fortune Now yf that kingdome whiche bordereth vpon a nother doo floryshe in welth it is thoughte in a maner to be a iuste and a laweful cause to make warre For what other thinge yf we wyll speake the truthe hathe mouyd or shall moue soo manye to teare the kingdome of Fraunce with armes but because it is the most floryshynge of all other There is no kyngdome more ample and wyde nor noo wheres a more noble Senate no whers a more famous vnyuersitie no wheres more greater concorde and for y e cause most hyghest in power The lawes floryshe no wheres so greatlye Religyon no wheres more vntouchyd nor with y e inter medlyng of Iewes as among the Italions coâ—ruptid nor infectid with y e neygâ—bered of Turkes or Mores as among the Spanierdes and the Hugariens Germanye so that I speake nothynge of the Bohemes is into soo many kynges diuided that there is no maner a face of anye kyngdome Fraunce onely is as it were an vndesiled flowre of the christian dominion and as a most sure castell yf perchaunce anye tempest should aryse is many wayes inuadyd and with so many craftes and deceites molestyd nor for noo not her cause but that they should be yf there were in theÌ„ any vayne of a christian mynde mooste fayne and glad of And vnto these wyâ—kyd dedes they pretende a good and a iust title thus they past make awaye to amplyfy and to enlarge the empeirâ— of Chryst. O monstruous thinge they thinke that the commen wele of chrystendome is not wel counseylid nor prouided for excepte they ouerthrowe thee most beutifull and most fortunate parte of christendome What that intreating and doing of those thynges they passe the wyld beastes in cruelnes All kinde of beastes fyght not nor the conflictes of beastes ar not as we haue said before and it is more often to be repetyd spoken of that they maye the better remeÌ„ber it but agaynst a contrarye kynde of beastes An Adder doth not byte an Adder nor a Lynxe doth not teare a Lynxe in pecys And agayne whan
publyke tranquilytie be troubled nor those the whiche are nouryshed and made fat with the calamyties of thee people He shall call wyttye auncient and olde men whose mercy and beneuolence is knowen vnto the countrye Nor let not war be moued for the pleasure or lust of one or two the whiche once begonne is not easelye ended It is a moste peryllous a daungerous thing except it be taken in hand by the consent of all the people The occasyons and causes of warre muste euen oute of hande beforetolde and declared But yet certayne must be wynked at for gentylnes shall inuyte and prouoke gentylnes Some tymes peace muste be boughte And yf thou caste what warre shall consume and waste and that thou shalte kepe thy Cytizyns from destruction it shall seme although thou dyddest bye it full dearelye to be boughte for lytell And whan a greate dâ—ale moore besydes the bloude of thye Cytizyns shoulde haue bene spente in warre thou shalte reken howe greate and manyfolde euylles thou exchuidst and howe muche goodnes thou defendidst so shalt thou not repente the of thy expenses and charges In the meane tyme lette Byshoppes doo theyr offyce and dueties Lette Preystes be truelye Preystes Lette Monkes remembre theyr professyon Let Dyuynes teache that is worthye and meete for Chryste Let all menne conspyre agaynst warre Let all menne barke agaynst it Lette all menne preache extole and inculcate peace pryuatelye and apertlye Then yf they cannot brynge it to passe that it be not ended by the swerde yet certes they shall not approue it nor be present thereat nor that any honoure by theyr aucthorytie be hadde or gyuen too suche a wycked or to suche a suspecte thynge Let it be suffycyente for those that be slayne in battell to be buryed in Prophayne and vnhallowed grounde And yf there be any good in this kynd the whiche surelye are very fewe they shall not for these thynges be defrauded or lease theyr rewarde But the euyll and wycked the whyche are manye shall not be pleased that thys honours be taken from theym I speake of these warres that commonlye Chrysten men make agaynst Chrysten men Nor I meane nor thynke not soo of those that with a symple and a relygyous stodye and dylygence doo repell thee vyolente incâ—rcyons of thee Barbaryens and with theyr owne peryll defende the publyke and common tranquylytie Nowe the Trophees and sygnes of theyr victoryes dyed and stayned with the bloud of those for whose saluacyon Chryste shedde his bloude are auaunced and set vp in temples among the Images of the Apostles and Martyres as thoughe that hereafter it be a Relygious worke not to be made Martyres but too make Martyres It were suffycyente ynoughe that these thynges were kepte in a place of iudgement or in an armary for it is not conuenient y t any thing defylyd with bloude shoulde be receuid into the holy churche the which oughte to be most clene and pure Preistes consecratid vnto God shuld not be presente but to destroye and disanull warre for if they consent and agre vnto these thynges and euery where inculke and repete the same it wylbe of greate force strength But if this be a fatall disese of mans wyr that be no meanes it cannot endure with out war yet let this euyll then rether be shed against the Turkes althoughe it were better to alure them by doctrine good dedes and by the innocency of lyfe to Christes religion theÌ„ to inuade them with war But if war as I haue sayde cannot in no wyse be auoided yet that were a liter an â—esier harme than that christen men should so wickedly make war and be hurt and destrâ—yde among them selfes And if mutuall charitie doâ— not vnite them some commen enemye by some meanes or other shall ioygne them soo that there shalbe as it were a certayne concorde althoughe that true concord be absente and lackynge Finally it is a great part of peace from the hart to wyll Peace All such vnto whom peace is plesaunt do receaue al occasioÌ„s of peace y â— things which do withstande it either they neglecte them or ells they remoue them suffer manye thinges so thaâ— soo greate goodnes may be safe and sounde They searche the begynnynge and causes of war the thinges that pertaine to peace they prayse them or else they dissemble them but that that doth tende towards warre they encrese and make it worse I am a shamyd to open for howe vayne tryflynge maters they exciâ—e and stirre greate tragedies aâ—d howe great tempestes doo ryse of so smale sparcles TheÌ„ that greate multitude of iniuryes is remembred and euerye man dothe heape on hys owne euills and iniuryes done vnto him but in the mene space of good dedes there is noo remembraunce but depe forgetfulnes soo that thou shalte truelye swere that they desyre and couette warre And oftentimes their are pryuet matters of princes the which coÌ„pel y e world to war But the cause why that warre shuld be takeÌ„ in hand should be publike and more thaÌ„ euident But whaÌ„ ther is no cause they faine causes of dissentioÌ„ abusing y e vocables of couÌ„tris regions to y e nourishmeÌ„t of hatreds noble men do nourishe encrese this error of y e folyshe people abuse it to their owne profyte and commoditie certeÌ„ preistes also doo nourishe these things The englishe maÌ„ is enemi vnto y e french maÌ„ for no nother cause but y t he is a french maÌ„ The englyshe maÌ„ for no nother cause doth hate a Scot but bicause he is a Scot. The Germaine is at debate with the frenchman the Spaniarde w t them bothe O ouerwartnes The vaine vocable of y e place disioyneth men Why shuld not so many thinges rather reconcile theÌ„ Thou Englishe man dost hate a french man why dost not thou a man rether be welwillyng vnto maÌ„ a christian man vnto a christian Why can so voyde and soo lyght a matter do more with these men than so manye bandes of nature or of Chryst The place doth seperate and diuide mens bodies but not theyr mindsâ— In times past the Rhene separatyd the french man from the Germaine but the Rhene doth not separate a christian froÌ„ a christian The mountens pyrines dyuide the Spaniardes from the Italiens but the same diuide not the communion of the Churche The Sea diuideth englyshe men from frenche men but it dyuideth not the societie and felowshyppe of relygyon Paule the Apostle disdayneth to here these voyces among christeÌ„ men I am Apollos I am Cephas I am Paules disciple Nor he suffereth not wycked names to diuide Chryste reconcylynge all thynges and we iudge the commen vocable and name of a country to be a graue and a wayghty cause why one nation should bende towardes the destruction of a nother Nor thys surely vnto somme mennes myndes is not suffycyente for thou doste here that shrewdelye and of purpose they doo seke occasyons
and concorde why doo ye willyngelye thinke your selues vnworthye of the iocundite and pleasure of thys presente lyfe and wyll ye fall from the felicitye that is to come The lyfe of man of it selfe is subiecte to many mysfortunes concorde shall remoue a great parte of the molesâ—iousnes grefe whilst that w t mutual officis the one either doth comforte or else doth helpe aide the other Yf any good thing chauÌ„ce it shal cause the concord to be the sweter the more common whilst one fâ—end geueth parte vnto his frend awe willer reioyseth for his welwyllers sake Howe vayne thynges are they howe sone shal they peryshe for the whiche their is suche a tumulte among you deaâ—h vnto al men is at hand aswell vnto kings as vnto y e commen people What tumultes shal a vile wretch styr vp y e shortly after shall vanishe a way as it were smoke Eternitie is at haÌ„d Wherto serueth it to striue and laboure for these thinges like vnto shadose asthoug thys life were immortal O miserable wretches y t beleue not that fortunate happy lyfe of the good nor hope not for it shameles personnes that promyse theÌ„ selues y e same to be the waye and iorneye from the wars whaÌ„ y t the life of the good is no nother thing than a certen vnspecable communioÌ„ of fortunate and happy soules seyng that nowe that thing shal fullye perfectlye chaunce that Christ so diligently prayd hys heueÌ„ly father for that they mighte be so ioined together as he was ioyned vnto hys father And howe canne it be mete for this high coÌ„cord except that in the mene while ye asmuche as ye maye do thinke vpon it And as an Angel is not sodenly made of a stinking glutten euen soo a companion of Martyres and Saintes is not sodenly made of a sanguinoleÌ„t and bluddy warrier Go to ther is shed inough yea more thaÌ„ ynough of christeÌ„ bloud yf y â— be litle of humaine bloud we haue furiously ynough stroueÌ„ mutually to destroy eche other We hetherto haue done sacrifice ynough to the furis to hell we haue long ynough fed the Turkes eies y e fable is endid At the leste wyse at length let vs aâ—ter the myseryes of the warres to longe borne and sufferde waxe wyse whatsoeuer hetherto hath bene done vndiscretelye and folyshely let it be imputyd to the destenye and necessitie of thynges Let thee obliuiousnes and forgetfulnes of thee euylls that be past the whiche in tyme past haue pleasid prophane men please chrysten men and here afâ—â—r geue your diligence with commen counsells to the stody of peace Aud soo geue your stody and diligence that it maye soo be made and bounde not with bandes made of flaxe but with adamantyne and sure bandes that it neuer be broken I call vnto you O ye princes at whose becke and commaundement the matters and busynesses of men most cheyfelye do depende and that among men do bere the Image of Chryst Knowledge the voice of your prince calling vnto peace esteme that all the worlde weryid with longe warre doth desyre thys of you yf it displease any manne it is ryght and mete to geue and to attribute it to the publyke and common felycitye of all men It is a greater and a watyer matter thaÌ„ that maye be neglectyd for lyghte causes I cal vnto you O ye preists coÌ„secratid vnto god expresse declare that w t al your stody that ye knowe to be mooste thankeful vnto god reâ—oue that that is â—nto him most hatyd I call vnto you O ye diuines preache yâ—u the Gospell of peace sing continuallye peace vnto y e people I call vnto you O ye Byshopes that in ecclesiasticall dygnytye doo excell other see that your aucthoritie be of powre and force to bynde Peaâ—e wyth eternall bandâ—s I call vnto you that are pryuate Magestrates that youre wyll be an ayde and an helpe to the wysedome of kynges to y e mercy and iustice of Byshoppes I confusely call vnto you that are named by the name of a christen name that ye w t coÌ„sentyng mindes do conspire and consent vnto this thing Shewe you here of what powre that y e concorde of the multitude is against the tyrannye of the nobles Unto this let al men bringe together al that euer they haue Let eternall thinges ioygne them whom nature w t so many thinges hath ioygned Christ with manye mo Let euerye man with coÌ„men stodies do that equallye pertayneth to the felicitie of al men Al things do inuite vs to this Fyrst y e sense of nature as I may sai humanitie it selfe Furthermore Chryste the Prince author of al humaine felicitie And besides al these thinges so many coÌ„modities of peace and so many calamities of war Unto this the mindes of princes inclininge to concorde God as it were euen nowe inspiringe them doo call vs. Behold that peasable and meke Leo playing the part of the vicar of Christ hath desployde and set forth his ensigne vnto all men inuityng vs to peace Yf ye be true shepe folowe youre pastore Frances the most christen french king not by title onely doth call vs y t which is not greuyd to by peace nor in noo place hath any regarde of his maiestye so he may prouide and helpe the coÌ„men and publike peace teachynge thys to be truely a noble and a kynglye worke to do well for man kinde Here vnto doth that most noble prince Charles a yonge man of an vncorrupt indole and signyfication of vertue doth call vs. Nor the Emperoure Maximilian dothe not abhore thys Nor that noble kinge Henry of Englande dothe not refuse it It is mete that all other shoulde wyllynglye ensue and folowe the ensample of soo greate and myghtye princes The most part of y e people detest war praye for peace A fewe whose wycked felycytie doth depend of y e publike infelicitie doth wishe for war and whether it be righte or no that theyr dishonestie should be of more valure and force than the wyll of all good men iudge you Ye se that hetherto there is nothinge done by confederations nothing auaunsid by affinities nothing by violence nothing by reuengyng Nowe on the other side proue what placabilitie benificence may do war soeth warre vengaunce draweth vengaunce Nowe grace shall engeÌ„der grace and benefite shalbe inuityd by benefite and he shal seme moste kinglye y â— graunteth forgoeth most of his right It succedeth not y â— is done by humaine stody But Chryst him selfe shal prosper godlye counsell the which he being author and gide shal see to be receiuid He shalbe present fauorable he shal helpe vs and fauer the fauerers of y e thinge that he so greatly fauerth publike vtilitie shal ouercome priuate affections And whilst peace is prouydyd for and euerye mannes fortune made better Princes kyngdomes yf they rule those that be good and religious and raygne more by lawes than by armes shalbe amplifide the dignitie of noble menne greater and trueer the quieâ—nes of preistes more tranquill the quietnes of the people more plentiful their fertilytye more quiet and the name of Chryst to the enemies of Christes crosse more ferefull And finallye euerye one shalbe to â—che other and al vnto all louynge and pleasaunt and aboue al thinges thankefull vnto Chryst whom to haue plesid is the hiest felicitie I haue sayde ¶ IMPRINTED AT London in Paules Churchyard by Ihon Cawoode one of the Prynters to the Quenes Maiestye Cum priuilegio Regiae Maiestatis â—eace â—arre Lyfe Concorâ— Circes â—eares Necessitie Aduoâ—â—teâ— Cities Uulgaâ— people Courte Note â—earned â—en ReligioÌ„ 1. Cor. 6 Maryage Eris The lyfe of Christ Esa. 9 Sillius Peace Psa 75â— Esa 32 1 Co 13 He 13. Collo 3â— Psame 103. Esaie 1 â— Reg. 12. Esai 32. Psalme 124. Esai 52 1. Psal. Re. 22. 1 Psa Reg 22 1 Psa Reg 22 â—8 Leui 19 Lâ—c. 24 Roma 1 Io 15 Io. 14. Io. 11. Ioan. 1â— Ioan. 1â— Iohn 10 Ioan. 1â— Math. 5. Math. 5. Math. 9. Mat 19 Mat. 11. Math. 5 Mat 13. Lu. 23. Ihon. 18 â—u 23. Actes .1 Actes .4 Note Baptism Note â—mitie Note his place for the saâ—ramente â—f the â—ulter The lyfâ— of man Ambitiâ—Ì„ Anger The cauâ—e whi pryre is make warre Dioneâ—â—us Mezentious Fraunce and thâ— high prais thereâ—f Note Note Naso â—â— 16. Ro. 10. Uaspaâ—an Bellona Of Chriâ—â—â—â— crosse Our lordes praier Plato Galâ— 9. Note The Popes â—ucâ—â—ritie Iuliuâ— Leo. An exhortation vnto princes Diocliâ—â—anus Note â—owe â—rinces â—ughte to 〈◊〉 confedeâ—â—yd Note Cal none of these to counsell How turkes shuld be aluryd to christ 1. Cor. â— A veryâ— sure haÌ„d Aten The frutes of warre The neglecting of Lawes The spring of â—l euils Note Note The incommodities of warre Peace makethe al things commen Note â—ares Augustus Atis. Note Antoniâ—i Note Goâ—nes Ianus temple â—he life of man Deathe The lyfe of the good Ioan. â—â— Uerye good couÌ„â—â—ll The thinges that inâ—yteih vs to peace Leo Frâ—ncis Charles Maximilyan Kynge Henrye the .viii.
w t religioÌ„ There are as many factions as there are feloweshyppes The Dominicales are at debate with the Minorities The Benedictines with the Bernardynes as many names so many Religions so many euen oâ— purpose diuers ceremonies because that nothing should agre euery man is pleasyd with hys owne and hateth condemneth other mens The selâ—e same felowshippe is through factions dyuyded The obseruauntes speake euyll of the Coletes and bothe they of the third kynde â—he which haue their name of the Conuâ—ntes called CoÌ„uentuales and yet there is no agremeÌ„t among them I nowe as it is mete and mistrusting al thinges desyred to hyde my selfe in some litle monasterye y t truely and vnfainedly were in quiet Thys thing I shal saye againste my wyll the which would to god warre not mooste true Hetherto I haue found none that with ciuill hatred and braulinges was not infected A shame it is to rehearse what vnprofitable strifes debates the elder men which are to be fered and reuerencid for their bearde and cloke sake doo excite and styrre of tryfylles vaine maters And finally howe greatly learnyd they seme vnto them selues howe holy Yet some lytle hope smyled vpon me that somewheres among so manye Mariages some maner of place should be geuen me For what doth not a commen house a commen bed and commen chyldren promâ—s Furthermore y â— mutual lawe of their bodies so that y u shalt rather beleue theÌ„ to be one body made of two than to be two But that mooste myscheues Eris and contention is also cropen hether and through the dissencion of theyr myndes diuideth those that with so many bondes are bounde And yet I shall soner chaunce to haue a place amonge these than among those which with so many titles so many diâ—ers garmentes so many ceremonies professe or absolute charitie But finally I desiryd thys that at the least way a place might be appointed me in the brest of some one man But yet that chaunsyd not for the selfe same man dothe stryue and fyghte with hym selfe reason maketh warre with the affections and furthermore affection whilst pitie draweth one wai and cupiditie a nother striueth with affection Againe lust swadeth one thing and anger another ambitioÌ„ one thing coâ—ituousnes another And being such men yet they are not a shamid to be calâ—ed christians albeit that they do vtterly discorde from the thinge that is vnto Chryst most cheyfe and peculier Contemplate and behold his vniuersal life What other thinge is it than the doctrine of concord mutual loue What other thyng doo hyâ— commaundements inculcate and repete what hys parablâ—s but Peace but mutuall charitie Dyd that noble Prophette Esaias inspyred with the celestiall spirite and shewing that Chryst the reconciler of al thynges should come promys that he shoulde be a ruler or an ouer thrower of Cities A warrier A triumpher Noo no. What then A Prince of peace and because he woulde that he shoulde be notyd and vnderstandyd to be the best of all other he notyd hym of that thynge that he iudgyd the beste of all thynges Nor it is no maruell that it semed so to Esaias whan that Syllius the etnich poet wrote of me in thys sorte and maner Peace of all thinges that nature gaue vnto man is best And that mistical poet doth agre vnto thys man sayinge His seate is made in peace He said in peace not in Hostes. He is a Prince of peace he loueth peace he is offended with discorde And againe Esaias calleth peace a worke of Iustice mening if I be not disceyuyd the selfe same that Paule mente and he of troubulous Saule was made peasable and the doctour of peace with what brest with what eloquenâ—â—â— dyd he preferrynge charytye aboue all other gyftes of the spryte thuÌ„der oute my prayse vnto the Corynthyans whye shoulde I not glorye to be praysyd of so lawdable a man This manne sometymes callethe hym the God of peace In another place he calleth hym the peace of God manifestlye declaryng these two to cleaue and agre among them selues that there canne be noo peace where GOD is not presente nor that God can be there where peace is not present Lykewyâ—e we rede in holye Write the Angells of Peace to be called meke and the ministers of God so that by it selfe it is manifest whom we ought to take for the Angells of warre Harken vnto me ye excellent warryers Beholde vnder whose ensygnes ye warre Certes vnder hys that fyrst sowde dissention discorde betwene God and man What calamitie so euer maÌ„ doth fele he ought to ascribe it to his dyssention and dyscorde A lyght matter it is that certen men do argue that God in holy Wryte is called the God of Hostes and y e God of vengaunce For why there is a grete difference betwene the God of Iewes and the God of Christen men although that of their owne nature they are one and the selfe same God Or yf the olde titles do please vs go to let hym be the God of Hostes so that thou take and vnderstand the sharpenes and front therof to be y â— consent of vertue by whose aide and helpe good men destroy vyce Lette him be the God of vengaunce soo thou take vengaunce for the correctioÌ„ of vice and dost referre the bloudye occision of men wherewith the bokes of the Heabrues are replenished not to y e cutting and terynge of men in pecesâ— but to thee driuinge awaye of wycked affections oute of the brest and mind of man But to folowe on that we purposyd As ofte as the secret and diuine letters do signifye absolute felicytye they doo it by thee name of Peace As Esayas my people sayeth he shall sit in the beutifulnes of Peace And another Peace sayeth he vpon Israell Againe Esaias doth maruell at the feete of those that denunce Peace that denunce good thynges Whosoeuer bringeth tidings of Christ bringethe tidinges of Peace He y t dyuulgath warre diuulgath hym that is mooste vnlyke Chryste Goo to nowe What thynge dyd drawe the sonne of God into the Earth but that he myghtâ— reconcile the world vnto the father and ioygne men amonge them selues with an indissoluble charitie and laste of all that he myghte make man hys frende He was than an Ambasadoure for me he dyd my busynesses And therefore Salomon woulde beare his type and figure the which vnto vs is called peasable Howe great soeuer Dauid was yet because he was a warrier because he was defyled with bloude he is not suffered to buylde the house of god Nor he deseruid not in thys parte to beare the type and figure of peasable Chryst. Nowe O thou warrier ponder thys in the meane while yf warres receauyd done by the commaundemente of God do prophane men what shall they doo whom ambition anger fury doth perswade Yf the bloud of Ethnikes