doth threaten lasting payne To those which plentie had on earth and yet for scarcitie sought their furious rage with Chimera a lasting place hath bought And for as much as we do doubt of ioyes for to inshew we will conitinue as wée are lo this is certayn trew Not leauing now our wontid lore each one of vs in kinde proceading so as we began in this you know our mynde When goods we haue all men vs loue as kings among the rest if naught at all then Begger like in ragges must be adrest For Gospels predicacion preach still who that will wée sée therin none other grace we will not come their till For who that will the Scriptures feare shall euer bée in doubt when Skie doeth fall then Larks shall haue a place to sore about Thou Hidra fell deuoyd of grace reforne and that with spéed els lasting payn shalbe thy gayn the Lawe hath so decréed Thalia Plenteusnes PLentifull are the works of the Lord in wisdom hath he made theÌ„ all for with the Lorde ther is mercy and with him is plenteouse redemption for as by the plentifull gracis proceading from God the children of Israell wer delyuerid so shall euery such nacion likewise that seeketh by obedience obtayn the lyke haue due consideracion then of the plentifull gracis proceading froÌ„ God héere on earth to féede not only our corporall bodies with the fruits growing on the same for the tearm of our natural liues but also the vnspeakable vertues which doo as mighty riuers so plentifully ouerwhelme in manner the whole face of the earth that scharcely or not at all any one is able to say he neuer haue passid by or through them or being at one tyme or other mould so that not one of the séeds of mankind is able to excuse him selfe for the not knowing of so plentifull gracis proceding from so mercifull and heauenly father in what damnable state case or being are those meÌ„ who lasciuiously liuing in this vate of misery do séeke to escape from that which séeks to saue them and to imbrace that whiâ—h vtterly if continuance remayne in ill to consume and destroy theÌ„ Tantaleum poculum libernus the very heatheÌ„ Philosophers hath not ceasid to depict out dyuers and sundry warnings and all to that ende that vertues might be imbraced and vice subuertid ouerthrowen because that like as some festcrid vlcer being once rootyd in the flesh and toucheth the bone seaceth not by littel and litle till it haue by such infection masterid the whole body and brought it to subiection forcing it to geue place vnto death the first ende of corporall life Therefore as corrupt infections be the cause of the bodyly death so the wicked thoughts ingendering contempt of godlines hastens the soules distruction who would not therfore seyng so great daungers to inshew by meanes of disobedience séeke to please so excellent a Lorde and protector that so mercifully and so plentifully powrith forth before vs so many seueral gracis therby to plucâ— vs yea as it wer by force from so many euils which for sinne is left to possesse vs for as gold is tried in the fornace so that good men be tried in tyme of aduercite which aduercite is the dayly resisting of the flesh agaynst the spirit The awayting of our aduersary Leo rugens to none other end is but to destroy not the bodies of men only but also their soules And in getting inordinat goods through the desier therof maketh such most miserable Beggers from the knowledge of God And the vayne hope in this life maketh them think to be frée froÌ„ such sinne when in very déed they are most bond imppes of that infernall fuery Such is the sufferance of our iuste Judge when he seeth whervnto man is inclined in that his felicite is wholy set on those things which his fleshy eyes beholdeth regarding it more better assurance then the promised place to come what followeth but a flat distrust of gods promises to this ende therfore is Satan sufferid to be amoÌ„g the sonnes of men to styre vp strife to vere and molest them for which disobedience first of all the great Dragon that olde Serpent was cast out no more to be among the Juste for enuy wherof as a roring â—ioÌ„ he séeketh to deuour the whole race posterite of mankind notwithstanding his power recheth no further then the Lord permitteth as manifestly apperith by that pacient Iob whom the Lord of Ostes sufferid for a tyme to be molestid saying vnto Satan al that he hath be it in thy power only sée that thou spare his life the constancy of that iust moueth euery true Christian to hope that after dark and stormy tempest of tribulacions in this life for the hauen of feliciâ—e or triumphant glory not by due desert but by grace only in Christ and none but he a sufficient warning is this to those that haue â—yes to sée mouths to speak ears to heare hearts to conceue with a continuall wisshing for the coming of our only Lord and sauiour Christ Jesu But to those that haue eyes sée not ears and heare not because they loue not mouth to speake and doo not harts to conceaue and regard not in such the Gospell abides not Because God hath geuen them ouer to vnclennes through the lusts of their own herts to defile their own bodies among them selues which chaunged his truth for a lye and worshipped and seruid the things that bée made more then him that made them which is to be praysed for euer and euer Amen And as they regardid not to know God euen so God delyuerid them vp vnto a lewd mynd that they should do those things that were not comely being full of all vnrighteousnes fornicacion wickednesse couitousnes maliciousnes full of enuy murther debate dicept euil conditioned whisperers bakebiterâ— haters of God disdaynfull proud bosters bringers vp of euyll thinges disobedient to father and mother without vnderstanding couenant breakers vnlouing truce-breakers vnmercifull which men though they knew the righteusnesse of God consider not how that they which commit such things are worthy of death not only they that do y e same but also they which haue pleasure in them that do them What plentiousnes can be more then this wher such store of ensamples are to bring vs from vyce to vertue from being in bondage to perfect fréedom froÌ„ sorow to ioye from pouerty to riches from werines to ease from sicknes to health from corruptible thoughts to selestial mocions praysing and lawding God for his so plentious gracis worthy deseruing thanks to him which liueth for euer and euer The obstinate for all this will not be reclaymed and therefore voyde of all hope by this my warning without the greater grace mercy of God in Christ Jesus The very heathen are to be preferrid before such whose words remayne to the vtter ruen of all vnthankfull Christians When a resonable
such as do wickednes shalbe as straw and the day that is for to come shal bouâ—n them vp saieth the Lord of Hostes so that it shall not leaue them nether roote nor branch But vnto you that fear my name shall the Sonne of righteousnesse arise health shalbe vnder his wings IEsus went out and departid from the Temple And his Disciples came to him for to shew him the bulding of the Temple in Ierusalem and Iesus sayd vnto them sée ye not all these things Verely I say vnto you ther shall not be left here one stoue vppon an other that shal not be cast down And as he sat vppoÌ„ the mount Oliuet his Disciples came vnto him saying tell vs when these things shalbe and what signe shallbe of thy comming and of the ende of the world Iesus aunswerid sayd vnto them take head that no man deceyue you for many shall come in my name saying I am Christ and shall deceyue many and ye shal here of warres of the rumors of warres but sée that ye be not troublid for all these things must come to passe but the end is not yet For nacion shall rise against nacion and realm agaynst realm and ther shalbe Pestilence hunger and earthquaks in certeyn quarters all these are the beginning of sorows Then shall they put you to trouble and shall kill you and ye shalbe hated of all nacions for my names sake then shal many be offendid shall betraye one an other and shall hate one an other and many false Prophets shall aryse and shall diceyue many and because iniquite shall haue the vpper hand the loue of many shall abate but he that indureth vnto the ende the same shalbe safe MOreouer when ye sée the abhominacion of desolacion whereof is spoken by Daniel the Prophet Stand where it ought not let him that readeth vnderstand then let them that be in Iuery flée to the mountayns and let him that is on the house top not decend down into the house let him that is in the féeld not tourn back agayn vnto the things that he left behind him for to take his clothes with him wo shalbe to them that are with child and to them that geue luck in those dayes but pray that your flyght be not in the Winter for ther shalbe in those dayes such tribulacion as was not froÌ„ the beginning BUt before all these they shal lay their hands on you and persecute you deliuering you vp to the Sinagoges and into prisons bring you before Kings and Rulers for my name sake c. Yea ye shalbe betrayd of your fathers and mothers and of your brethren and kinesmen and friends and some of you shall they put to death and hated shall ye be of all men for my names sake yet ther shall not one heare of your heads perish by your paciens possesse your souls after these and other things ther shalbe signes in the Sonne and in the Moone and in the Starres and in the Earth the people shallbe in such perplexite that they shal not tell which way to tourne them selues the Sea and the waters shall rore and mens hearts shal fayle them for fear and for loking after those things which shall come on the earth for the powers of heauen shall moue and then shall they sée the sonne of man come in a cloud with power and great glory when these things beginne to come to passe then loke vp and lift vp your heads for your redempsion draweth neygh VErely verely I say vnto you hereafter shall ye sée heauen open And the Angels of God ascending and descending vnto the sonne of man These things haue I sayd vnto you because you should not be offendid They shall excoÌ„municate you yea the tyme shall come that whosoeuer killeth you wil think that he doeth God seruice and such things will they doo vnto you because they haue not knowen the father nether yet me but these things haue I told you that when that houre is come ye might remember them that I told you THe spirit speaketh euidently that in the later tymes some shall depart from the faith shal geue héede vnto the spirits of errour and diuelish doctrine of men which speak false through Ipochrisi c. THis vnderstand that in the last dayes shall come perelous times for meÌ„ shalbe louers of their owne selues couetous bostars proud cursed speakers disobedient to father and mother vnthankful vnholy vnkind trucebreakers stobberen false accusers riotous ferce dispisers of them which are good traytours heady hie minded gredy vppon volupteousnesse more then the louers of God hauing a similitude of godly lyuing but haue denyed the powre therof and such abhore THis first vnderstand that ther shal come in the laterdays mokers which will walk after their own lusts and say where is the promise of his coming for since the fathers died all things continue in the same estate wher in they were at the beginning for this they know not and that willengly how that the heauens a great while a goe were and the earth that was in the water aperid vp out of the water by the word of god by the which things the world that then was perished ouerflowid with y e water but the heauins verely the earth which are now are kéept by the same word in store reseruid vnto fier against the day of Iudgment perdicion of vngodly men BEhold the Lord shal come with thowsands of Saincts to geue iudgemeÌ„t against al men to rebuke al that are vngodly among theÌ„ of all their vngodly déeds which they haue vngodly committed of al their cruel speakings which vngodly sinners haue spokeÌ„ against him VNto him that louid vs and wasshid vs from sinnes in his own blood and made vs kings and prestes vnto god the father be glory and dominion for euer and euer Amen ¶ Ane aduised prophesie ¶ In Anno 1041. this picture was found in the temple of the Iacobines in Geneua against the wicked gouernement of papall dignite This picture was made by Iacobus Iaquiri de C ui tate Taurini 1041. Iudicabit iudices iudex generalis Hic mihi proderit dignitas papalis Siue sit Episcopus siue Cardinalis Reus coÌ„damnabitur nec dicetur quales Hic nibil proderit quinquam allegare Neque exciperere neque replicare Nec ad apostolicum sedem appellare Reus codamnabitur nec dicetur quare Cogitate miseri qui vel quales estis Quid in hoc iudicio dicere potestis Idem eâ—it dominus iudex actor testis The substance of the Latin hâ—rce THe mighty Ioue the iudge of all which fitteth in throne aboue Shall iudge each Papal dignite the rable whole remoue Such as the one the other is and Cardinals like wise For their deformid flattery the Lord wil them dispise And iudge of al both quick and dead wheÌ„ Popes shal boyle in bulles of lead AS from
iust Beare this in mind what state thou bée except degrées as order sâ—ignes Euermore think thou dost sée thy filthy actes which worlde blindes Séeke so for health that truth thée gide tast of her frute whose verdured sap Duly will saue at euery tide naught else but this will bréede thy hap Then sée by this such substance iust when name is gon wher to we must ALexanders conquest great could not a God him finde nor valiant actes mought not prolonge no such life was assind In midst of wealth likewise of fame what country could him hold such fatall end by loue the iust was spéedely controulde Dardanus entrance nothing sure by Percian ost could once procure the end of all is death we see which endes in time our misery THalestris Hasdruball Olimpias Mago Agathocles Selencus with many thousands mo By dent of Sword were long supprest vnto their countres wo. MInerue Ariadne Sabina Creusa Helena Affra Lauinia their wisedomes bewtie or renoume wher to now is it come In histories old who will vnfold there is the perfit some So liue to die that worldly fame may after death report thy name WIlliam that valiant Duke a Norman by dicent by dent of sword this land inioyed when Harold did relent Record thereof in stories are and â—éeke to Kentes renoume a lawe to hold with fréedom theirs though valiancy did froune Use medestie for such thy hap then lasting prayse shall how no foraigne power shall thée annoy of none such be controld Except this warning frendly then the Prince defend and kéepe relent from sinne to God do trust that Christ in cloudes maist méete Each name so found geue God the prayse that liue each may beyond all dayes FINIS IMPRINTED AT London by Thomas East for VVilliam Norton and Stephen Bateman Diogines Luke 21. Marcus Aur. Socrates Plato Example Gen. 1 Exod. 2. 2. Re. 2. 2. Thess. 3. Bartho de proâ—â— Gesnerus Isidorus Aristotle I F I H T M W S Encâ—ladâ—s huge moÌ„ster which signifieth contempt of al good orders â—ous an ile betwen Sardina Africa where nâ— venemus thing mai lyue W W or Cacus Gesnerus Preteritâ— Bartholome Anglicus Chius an esse by greece in the sea â—e geuÌ„ which as Sirabâ— writith that it caÌ„not be reâ—â—embrid 〈◊〉 â—rith in y â— country was any adoulteri amoÌ„g theÌ„ selues coÌ„mitted Aspiracisâ— hae Exodus 3 The many names groweth to no varâ—etie y e substaÌ„ce is of one equalitie The Lord Iehouah the Iews dyd oâ—â—â— naming it NomeÌ„ in effabile a name not to be spoken because it coÌ„ 〈◊〉 y e 〈…〉 of GOD. Gen. 4. Genesis 9 Gene. â—9 Exodus 1 Out of this saide chapter of 〈◊〉 is 〈◊〉 note or warning not to trust y ◠〈◊〉 words of aliante Iohu Gâ—wer Iohn bale Iohn slow This â—eÌ„ gist after the opinion of som author◠〈…〉 by 〈◊〉 y â— name of Englishe men came first callid Hengist men then in preâ—ces of tyme English meÌ„ which said name coÌ„tinueth to this present â—ale y â— unâ—igâ— of both churches â—â—â—aris Luk. 6. Num 22. Mat. 5. Mar. 9. Aglaya Gen. 15.2 Adam terra Earth A waiting nimphe or one of the somer seasons The Sotherne winde Libbes Glacie y â— frosen eâ—se oâ—cice Exod. 10. Virgil. Ouid me Vlissis socâ— in fues Daniel the 1. Nabuchodonosor the 4. king of the babilonians Virg. li. 6 Aeneiâ—os The sayng of the wicked Psal. 130. Tantulus a gredy tyraÌ„t being in the water can not driâ— hauing food in seyght â— cannot feed * Polidori Virgilâ— vrbanitas aedagi orum li. For that there are ii deathes the first death is y â— end of the body the second of soule Ecce appropinquat hora Mat. 26. Iob. 2. Rom. 1. Pitagoras Gellius Gratefulnesse Cacus was a priuy conuair away of cattall Gene. 2. Gene. 24. Exo. 2. Idem 36. Simule Sequell 3. Reg. 21. 4. Reg. 5. First booke fable the 5. what profiteth a man to win yÌ„ hole world and lose his soule Ieremi 23 Ezec. 34. Consider EnglaÌ„d if thou hast not been brought home accordinge to the promise I warniÌ„g to such as professe y e Gospel to beware of shakinge handes the enemy Let euery true and faithfull man peruse well this chapiter not for a tyme but daily Eezc â—â— Iob. 20. 3 Reg. 22. Exempla Some will not stick to professe gospell as though very good christians I oâ—it 〈…〉 oportunisse 〈◊〉 gods aide for the a â—â—â—omeÌ„t wo be to that place wher spirituall proâ—â—â—cion 〈◊〉 â—ay temporall mens â—â—ageâ— the ministrie brought to beggery 〈…〉 to geâ—tilitie Mat. 22. Theater 〈◊〉 of the heathen was callâ—d Iupiter Aristotle Seneca Socrates Pagan godes Exo. 32. Num. 21. Iudg. 7. 4. Reg. 17. 4. reg 19. 3. reg 18. 4. reg 21. Daniel 6 â—dealtery waywardnesse a lâ—câ—â—rer one that telleth more theÌ„ all abstinate persons 〈◊〉 â—â—atterâ—â—â— with the 〈…〉 wherof 〈◊〉 all disorder 1. Cor. 15. Luke 19 I coÌ„trary insample to the mind of some Psal. 7 Eccle. 8 Luke 16 Apoc 22 Esay 29. Ariel after 〈◊〉 Dieronâ—â— interprâ—tacion 〈…〉 y ◠〈◊〉 mind â— of the faithful which is the Citie of god Leo dei mei which being oppressâ—â— because of offence is as a LeoÌ„ that lost hath her young * Let the wise learn what is ment by y e dronkeÌ„ and vnstable * A notable mistery for this present time be twixt â— stoles the tayle lighteth on the ground Admirare Deut. 6. So hath he from y e bondaige of papall tyrany Iocl 2. Admirabilis A liberall and most merciful proffer to miserable fleshe A principal note by the way of the right vse of the Sabboth Exo. 31. Exo. 20 Exempla Gen. 2 Exo. 16 Exo. 20 Nume 28 Nume 15. 2 Esd. 13 1. Mach. 2. 2 Mach. 15 Mat 12 1. Reg. 21. Mat. â—â— Luke 6. Idem 1â— Idem 13 Idem 23. Iohn 19 Act 1â— Luke 14. Ioel. 3 Ieremi 25 Deut. 4 By this word thou shalt the spirit of God mouâ—h men tore pentaÌ„ce Esay 2. Oseas 4. Macheas 4. Mala. 4. Bartholome de proprietatibus â—eruÌ„iâ— Lib. de cimo quarto * Mount Olsaete to in Iurie neigh vnto Ierusalem so namid because of the plenty of Oliues y â— grow ther on at the foot of the sayd mouÌ„tayn runneth the brook torrens Ceâ—ron which brook christ passed ouer to the gardeÌ„ Gethsemane â—ousing there to walk Mathae 24 4 Esdras 13. Mar. 13 Sinagoge were huge temples of y e Pharises and rebellious Iwes Luc. 21 Iohn 1 Dâ—phan sew the heauens opeÌ„ being the first Bartâ—r Actes 7 Iohn 16 Paule 1. Epistle 4. cap. to Timo. Paule 2. Epistle 3. cap. to Timo. 2. epistle of S. Peter Iude epistle Reuelation Polichroâ—â—con Croâ—icaâ—nm Prophecie Conâ—aduÌ„ Licosthenem Pucerus in libro de diuinatione Nauclerus Platina Warning before death Fasciculus temporum Warning by viuÌ„oâ— Licosthines Platina Loke in Bartholomeus and Gesnerus for the propertie of a Beare The glory of this world is folishnes before goe he must be worshipped in spirite and vâ—ritie Mar. Anno. Warning by vâ—sion and death A good ensample for such as seekes to liue by other mens gooâ—es Mat. 4. Vigillate et Orate 3. reg 18. Eccle. 44 Gen. 9. Gen. 22. Iud. 9. 3. reg 2 2. Para. 24. 1 Mach. 16. Iudith 5. 2. reg 17. 3. reg 16. 1 Mach 9 Acto 2 Cronicarum Corinthorum Naziazenus Romae vniuersalis inquisitionis rom 1 Idem â— Luke 15. Imaginacio Emblemata Boecius Periander Marcusaurelius in the Booke ti titeled the sayings of the wise or Dialogue of Dunces Philosofia Poemaâ—â— Ann. 1066. Gauelkind Historia
that frindship such scape very well if nothing be not taken from of the sayd liuing for some yerely reward such wicked dealing of men consumeth the one and other as rust doth the yron as mothes the closh as sinne doth the soule which is not to be recouered The occasion which moued Euphrosine to speake is bicause the world should better vnderstand the liberalitie diuine and seing all things from thence proceadeth of loue we therby should so loue each other that the frutes of playâ— dealing without Ipocrisie might 〈◊〉 â—â—ode to our mortall fame and 〈◊〉 â—elicitie which till it be reâ—â—â—red and vsed in his kinde nonâ— other thing is to be loâ—ed for then a subuerâ—ion generall The greate aboundant liberalities from God should moue vs to such liberalitiâ— as worketh each saluacion and not damnation But for as much as Sathan the enemy of all flesh hath to blinded the eyes of the greater noumber no maruaile why the world continueth in such great wickednes for the which may wel be sayd Multi enim sunt Vocati pauci Vero electi For many be called and fewe are chosen If to speak of the liberalitie of the heathen read the auncient Philosophers whose notes are sufficient to reasonable mindes and although far from the knowledge of the true god yit notwithstanding in their liues maners more iust for that the one sought not to oppresie nor vâ—â—s the other neuerthelesse confessed one principall God whom they called Iupiter y â— which they held as chiefe aboue their other gods by whose intelligence the world was made And that he was the first before al other creatures O you auncient Britons who hath bewitched you to flye from the vengaunce to come bring forth therfore the workes of repentance and behold how mightely god hath deliuered you froÌ„ falling into many vayne supersticious errours aboue those Nations which for ensample folow be no more such gréedy gatherers for y â— which shall perish but be liberal with such Christian consideracion as may increase a perpetuall fame for wher honest vertuous men be aduancid and well rewarded it stireth the courage of them y â— haue any sparke of vertew to increase therin with all their force and endeuour wherfore next to the helping the reléeuing of a commonaltie y e greater part of liberalitie is to be imployed on men of vertew and good qualities wherin is to be required a good election iudgement that for hope of reward of fauour vnder the clâ—ke of vertew be not hidden the most mortal poyson of flattery Liberalitie that is vpon flatterés imploied And vpon gréedy Caterpillers which when they know not how to liue procure aduantages of actes to spoyle a common wealth not sparing temporall nor spirituall though for a time florish is not only perished but also spoyled and deuoured â—e is liberall that delighteth more in good renoume then in money for as liberalitie maketh frendes of enemies So pride maketh enemies of frindes Paucunius reporteth y e greatest part of godlines is to knowledge y e greatest part of gods goodnes toward vs to giue only prayses vnto him from whence all thinges are yeldid to our purposis The aunciant Panimes had gods of dyuers sorts how beyt the chese of all were these which they callid Dijs electi chosen gods from heauen which godes as they thought somtime dycendid from heauen to earth as Ianus Saturnus Iupiter Geminus Marcurius Apollo Mars V Vlcanus Neptune Sol Orcus Vibar Tellus Ceres Iuno Minerua Luna Diana Venus Vesta with as many strange seuerall gods and goddesis esteming some of more dignite then other as of one Cautius a God so namid among the rest whom they much honoryd also the goddice Lunica whoÌ„ they comendid their women quick and great with child to send them safe deliuerance the God Opes among the gentils was callid the God of the Babe new borne euen as Lucina was goddice of the mother which bâ—re it their custom was that during the time of y e mothers quickning she carried the image of their God Opes vppon her belly made fast to her girdle or garment till the houre of her deliuery so that if the child were wel born the parents that day made greate oblacions to the Idol if it happenid the child to bée dead born strayght way the parents of the child dyâ— beate the image to poudre or els bourn it or drown it The gentils also had an other God callid Vaginatus which God was hanged about their childers necks to kepe them that they wéept not much for that they supposid if their children dyd wéepe much in thier youth they should suffer great troubles in ther agée with diuers other Gods as Cumius Victoria The old Romayns lykewise had also diuers godes as Ruminus Stellinus Adeon Mentallis whom they called the God of wit such wit among the supersticius Romaynes transformid into ydolatry as it appearech not shaken of vnto this present The Iewes also had diuers godes for the which they were diuersiy plaged in that they reuoltid from the trew and eternall God as for ensample the golden Calf as for Baalim Astaroth among the Israelites Rempham Moloh Rimmon a God of the Assirians Dagon among the Philistians Nefrah Baal Bell the men of Babilon made Socote Benoth the men of Cutha made Nergall the men of Hamath made Asima the Auites made Nibbaz and Tharthake the Sepharnites burnt their childreÌ„ in the fier for Adramalech Anamelech with a peâ—â—iferus coÌ„pany of gods besid it doth appere in the sacaryd scripturs how in what maner they were plaged which ensamples are left vnto vs to beware whoÌ„ y â— â—nds of the world are come vpoÌ„ or at y â— least not far of it is come to passe in these dayes among such as are namid Christians to haue as many godes as euer had any other nacions before vs which seemeth very strang which is the only cause why the greater nâ—umber are draweÌ„ froÌ„ the feare and obedience of the myghty God by whom we haue our being As Maechus Morosus Carnifex Pantolabus Pertinax Rapax Colax Philopolemus Philosarchus Pigricia Inuidia Luxuria Auaricia â—a Gula Insolentia Poliphagus Inuentus Mergus cum Asinus with such araâ—lement as were not to be supposid to dwell in one such so little eyle where as so many godes are raygning possessing the bodies of men no maruayle though their be so littel liberalite for y e euery such person hath not inough to make dew sacrifice to each of their gods no maruayle though mens mynds be thus wandering dayly forgetting of their dew obedience to God Prince and cuntry when they are drownid by carnall corruption to be aquainted with so many no maruayll thought man hath ben likeâ—id to the Moone which seaceth not her changing for that man continueth not in one stay nether in mind nor body and that in the midest of
life we are in death but then to whom ought euery one to flée not to fancy not to carnall friend but vnto God and seing that in the midest of life there is none other help but in the crosse of Christ crucified by the which we are dead vnto the world and lyuing vnto God how much are wée bound to thanke him for the same felix quem faciunt aliena pericula cautum then all thâ—se deuouring godes would soone be ouerthrowen for as much as the dyuell vseth in diuers and sundry of his ministers dayly to poscesse and torment the minds of men therby to with draw them from God how much are those bound to the al mighty which geueth them warning in such liberall sort as in these our dayes is most manifestly sene the ensamples are many of y â— which I wil resit one Zacheus in distributing of his goods and making of restitucioÌ„ was very large and liberall thus he sayd vnto our Lord behold Lorde the halfe of my goods I geue to the poore if I haue don any man wrong I restore foure fold a good exaÌ„ple for these present dayes to euery such person whose consience dayly accuseth them for wrong gotten goods froÌ„ the poore from the fatherlesse widow to restore to euery one his owne then would God his kingdom increace and Sathanâ—s diminish consider what a speciall grace is geuen to euery one that is torne in the tyme of Christian lawe which is the Gospell And seing the innumerable fancis of men in the which they haue seperatid them selues from 〈◊〉 now through the bright shiâ—ning Gospell of Christ all these detestable fancis are 〈…〉 that dareth take the name of a Christian and 〈…〉 folow that which in the eâ—â—erance of this 〈…〉 but to God some 〈…〉 â—hat at the tyme of his enterance he had neither 〈…〉 reason to performe theÌ„ may it be 〈◊〉 if he neuer heard the Gospell preachid thaught or réed if he aunswer no then apperith nâ—â—ligence if yea then indigent or conâ—â—ptions bâ—th are rewardid with death the one in that through negligence he did not the other in that to folow sensuall appetite he wold not therefore could not serue God Mamon which Mamon is the God of worldly delights as also Esculanus the God of mynes of gold siluer Pecunia of metals Fessoria of traualors and pilgrims to kepe them from wéerinesse Pelonia to dryue away enemies out of the lande Esculapius of sick men Spinensis to kepe corne froÌ„ thystels and such like Rubigo the vines Fortuna of fortunate successe with Silla Marius Muta Genoria Stimula Murcia with many others not worthy the rehearsall These people long tyme past were not more troubled in deuising gods for such their purposis as the most part in these dayes are by dayly practising how to begyle each other so that the craftiest marchaunt is counted the wisest man the common drunkerd the best felow the riotous Ruffian the best companion the filthy adoulterer the amorus louer The blasphemist swarer the truest dealer the most Ipocrit the perfectest Christian c the wicked in their generacions are wiser theÌ„ the childreÌ„ of lyght neuerthelesse they shall perish the wraught of the Lorde shall consume them for their delicate fare in the world they shal suffer hunger of soule for their oppression payne for their easy lyues most horrible ends come Lord Iesu for the dayly oppression of the faythfull is great and ease them from out of this misery when and at such tyme as thy Godly wisedome shall apoynt ¶ Significacions of the later day to bee at hand with approuid prophises auouching the same taken out of the holy scripture by auctorites as followeth Wâ— vnto thée O Ariel Ariel thou Citie that Dauid dwelt in goe on from yere to yere let the Lambs be sâ—ayne I wil lay séegâ— vnto Ariel so that ther shalbe heuyâ—es and sorow in it and it shallbe vnto me eueÌ„ as an aulter of slaughter I wil beséege thée round about and fight against thée through a bulwark and will reare vp diches against thee thou shalt be brought down shalt speake out of the ground and thy spéech shall goe lowe out of the dust thy voyce also shall come out of the ground like the voyce of a witch and thy talking shall whisper out of the dust more ouer the noyse of thy â—â—raing enemies shallbe like thinne dust and the multitude of tyrants shallbe as dry straw that cannot tarry euen sodenly and in hass shall ther blast go thou shalt be visited of the Lord of Bosts with thunder earthquaâ— and with a great noyse with storm tempest and with the flame of a consuming fier and the multitude of all nacions that fyght agaynst the Ariel shalbe as a dream euen so shall all they be that make warre against it and strong houldes to ouercome it and that lay any séege to it in conclusion it shalbe euen as when a hungry man dreameth that he eating and when he awaketh his soule is empty Or as when a thirsty man dreameth that he is drinking and when he waketh he is yet faynt and his soule hath appetit euen so shall the multitude of all nacions that feyght against Sion ponâ—er these things once in your mynds and wonder blinded are they themselues and y e blynd gyds to other that are dronk but not with wine they are vnstable but not through strong drink for the Lord hath couerid you with a â—umbering spirit and hath closid your eyes your Prophets also and your rulars that should sée theÌ„ hath he couerid And the vision of all the Prophets is become vnto you as the words of a book that is sealid vp which meÌ„ deliuer vnto one that is learnid saying read thou it and he sayeth I cannot for it is sealid And the book is geuen vnto him that is not learnid saying read thou it and he saieth I am not learned Therfore thus hath y e Lord sayd for so much as this people when they be in trouble doo honour me with their mouths and with their lips but ther hart is farre from me And the fear which they haue vnto me proceadeth of a commandiment that is taught of men therfore will I do maruayles amoÌ„g the people euen merueylous things I say and a wonder and when thy sonne asketh thée in tyme to come sayng what meaneth these witnesses ordinaÌ„cis and Lawes which the Lord our God hath commandid you Then thou shalt say vnto thy sonne we were Pharaos bondmeâ— in Egipt and the Lord brought vs out of Egipt with a mighty hand and the Lord showed signes and woÌ„ders for the deliuery of his people Israel therfore sayeth the Prophet Ioel Ye shall wel know that I am in the midest of Israel and that I am the Lord your God yea and that ther is none other and my people shall no more be brought to confusion after this wil I powre out my spirit