Glimpses of Christian History Presents Pastwords #176: A Rogue's List of Evildoer's Fates, by Thomas Beard ©2007

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

BEARD, THOMAS, AND THOMAS TAYLOR. The Theatre of Gods Judgements: Wherein is represented the admirable Justice of God against all notorious sinners, great and small, specially against the most eminent Persons in the World, whose exorbitant power had broke through the barres of Divine and Humane Law. Collected out of Sacred, Ecclesiasticall, and Pagan Histories.

Thomas Beard (d.1632) --Puritan minister of considerable eminence, and a famous schoolmaster of Huntington... He was schoolmaster to the famous Oliver Cromwell, who was born at this place, and who, being a youth of an aspiring and obstinate temper, often received his sharp discipline. It is observed, that when Oliver was a boy at school, 'he averred that, when lying on his bed, he saw a gigantic figure, which came and opened the curtains of his bed, and told him that he should hereafter be the greatest person in the kingdom, but did not mention the word king; and though he was told of the folly, as well as the wickedness of such an assertion, he still persisted in it; for which, at the request of his father, he was flogged by Dr. Beard.' Cromwell, it is added, often mentioned this circumstance when arrived at the height of his glory." -- Brooks: Lives of the Puritans, II: 396-7. Thomas Taylor (1576-1633) Puritan divine. --He at first much opposed the puritans, as that sect which was every where spoken against; but afterwards espoused their cause, and became a sufferer with the rest of his brethren. He was for some time silenced, and threatened to be degraded for a sermon which he preached in St. Mary's church, Cambridge, form Canticles, v. 7... In the year 1606, he was again silenced by Bishop Harsnet, for nonconformity. He was afterwards violently opposed and harassed by Bishop Wren, who used his utmost endeavours to hinder him from taking his doctor's degree... He was an indefatigable student, and excellent preacher, and eminently useful in his ministry... On account of his profound knowledge of the scriptures, he was commonly styled, 'the illuminated doctor.'" - Brooks, II:397-99.

This is an unusual and somewhat unique work in that it is a compilation from the Bible and history of sinners and what God's judgments were upon them. It is organized by the type of sin, then under each heading is given the various people & leaders in history, starting with the Bible and moving on to later history, who sinned that sin, and then what God's judgment was upon them.

F wee would consider from whence it is that this great disorder and corruption of manners doth arise, we should finde especially that it is because the world every day groweth worse and worse, according to the saying of our Saviour and Redeemer (Christ Jesus the Sonne of God) That in the latter dayes (which are these wherein we live) Iniquity shall be increased. And herein wee shall perceive even the just vengeance of God to light upon the malice and unthankfulnesse of men, to whom when hee would draw neere, to doe good unto by offering them the cleere light of his favour, the more they strive to alienate and keep themselves aloofe from him, and are so farre from being bettered thereby, that they shew themselves a great deale more malitious and obstinate than ever they did before: not unlike to those who by nature being bleare eyed, and tender sighted, are rather dazled and dimmed by the Sunne beames, than any wayes enlightened: so men in stead of growing better, grow worse, and every adde some increase to their wickednesse: to whom also many great men give elbow-roome and permission to sinne, whilest justice slumbreth, and the not punishing of misdeeds giveth them liberty and boldnesse to commit their wickednesse: so that some of these mighty ones shew themselves but little better than the other. A mischiefe to be lamented above the rest, drawing after it as horrible overflow of all evils, and like a violent streame spoyling every where as it goeth: when as they that ought to governe the sterne of the Commonwealth, let all goe at randome, suffering themselves to be rocked asleep with the false and deceitfull lullaby of effeminate pleasures and delights of the flesh; or at least letting themselves be carried headlong by the tempest of their owne strong and furious passions, into imminent danger and shipwrackes: when as their carefull watchfulnesse and modesty, accompanied with the traine of other good and commendable vertues, ought to serve them for saliscables, ankers, masts, and skuttles, whereby to governe and direct the Vessel whose steersman they are appointed, and those that are their charge, to whom they ought to give a good example of life, and to bee unto them as it were a glasse of vertue: for they are set aloft, as it were upon a stage, to bee gazed at of every commer. Their faults and vices are like foule spots and scars in the face, which cannot by any means bee hid. And therefore they ought to be carefull to lead an honest and vertuous life, that thereby they might perswade and move the meaner sort of people to doe the like: For it is a true saying of the Philosopher, Like Prince, like People; insomuch that every one desireth to frame himselfe according to the humour of his superiour, whose will and manners serve simply for a law to do evill: to the which men use by taking any occasion too hastily to give themselves over with too much liberty: whereupon followeth an unrecoverable ruine,, no lesse than the fall of a great house, which for want of pillars and supporters that should uphold it, suddenly falleth to the ground; so this ship being deprived of her governour, is set losse and layd open to the mercy of the waves, violence of windes, and rage of tempests, without any direction and government: and so the body of man, not having any more the light of his owne eyes, abideth in darknesse all blinded, nor able to do any thing that is right and good, but ready every minute to fall into some pit. And this is the perversity and corruption of this world.

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

IN this poore and miserable estate every man rocketh himselfe asleep, and shattereth his owne humour, every man pursueth his accustomed course of life, with an obstinate minde to doe evill: yea many of those that have power and authority over others, according as they are indued and perswaded with a foolish conceit of themselves, make themselves beleeve, that for them every thing is lawfull, and that they may doe whatsoever they please; never imagining, that they shall give up an account of their actions, to receive any chastisement or correction for them; even as though there were no God at all that did behold them. And being thus abused by this vaine and fickle security, they swimme in their sinnes, and plunge themselves over head and eares in all kinde of security; giving hearty welcome and entertainment to all that approve and applaud their manners, and that study to feed and please their humour. As contrariwise none lesse welcome unto them, than they that tell them of their faults, and contradict them never so little: for they cannot abide in any case to bee reprooved, whatsoever they doe. And now adayes every base companion will forsooth storme and fume as sonne, if hee be reproved of a fault, as if hee had received the greatest wrong in the world: so much is every man pleased with himselfe, and puffed up with his owne vice and foolish vanities. And what should a man doe in this case? It is as hard to redress those great mischiefes, as if wee should goe about to stop and hinder the course of a mighty streame there where the banke or causey is broken downe: if it bee not by applying extreame and desperate medicines, as to desperate diseases, which are as it were given over by the Physitian, and to the which a light purgation will doe no good. For as for admonitions and warnings, they are not a whit regarded: but they that give them, are derided or laughed to scorne, or reviled for their labours. What must wee therefore doe? it is necessary that wee assay by all means to bring these men (if it be possible) to some modesty and feare of God; which if it cannot bee done by willing and gentle means, force and violence must be used to plucke them out of the fire of Gods wrath, to the end they be not consumed: if not all, yet at least those that are not grown to that height of stubbornnesse, and of whom there is yet left some hope of amendment. For even as when a Captaine hath not prevailed by summoning a city to yeeld up it selfe, he by and by placeth his cannon against their walls, to put them in feare; in like sort must we bring forth against the proud and high minded men of this world, an army of Gods terrible judgements throwne downe by his mighty and puissant hand on the wicked, more terrible and fearefull than all the roaring or double canons in the World, whereby the most proud are destroyed and consumed even in this life, all their pride and power, how great soever it be, being not able to turne backe the vengeance of God from lighting upon their heads, to their utter destruction and confusion. And it is manifest by infinite examples. Now because that the nature of man is fleshly, and given to be touched with things that are presented before their faces, or hath been done before time; it is a more forcible motive to stirre them up, than that which as yet cannot be made manifest, but is to come. Therefore I purpose here to set down the great and fearfull judgments, wherwith God hath already plagued many in this world, especially them of high degree, whose example will serve for a glasse both for these that live now, or shall live hereafter. And to the end that the justice of God may more cleerely appeare and shew it selfe in such strange events; before we go any further, we will run over certaine necessary points concerning this matter.

. . . Of Adulteries.
IT followeth by the order of our subject now to touch the transgression of the third Commandement of the second Table; which is, Thou shalt not commit Adultery: in which words, as also in many other Texts of Scripture, Adultery is forbidden, and grievous threatnings denounced against all those that defile their bodies with filthy and impure actions, estrange themselves from God, and conjoyne themselves to whores and ribauds.

. . . In our English Chronicles we reade of Sir Roger Mortimer Earl of March, in the time of Edward the Third, who having secret familiarity with Isabel, Edward the Seconds wife, was not onely the cause to stir her up to make war against her husband, but also when he was vanquished by her, and deposed from his Crowne, his young son being installed in his Throne, caused him most cruelly to be put to death, by thrusting a hot spit into his body, at his fundament. He also procured the Earle of Kent, the Kings uncle, to be arraigned and beheaded at Winchester, for that he withstood the Queenes and his dealings, and would not suffer them to do what they listed. All these mischiefes sprung out from the filthy root of Adultery. But the just judgement of God not permitting such odious crimes to be unpunished nor undetected, it so fell forth at the length, that Isabel the old Queen was discovered to be with childe by the said Mortimer: whereof complaint being made to the King, as also of the killing of King Edward his father, and conspiring and procuring the death of the Earle of Kent the Kings uncle, he was arreigned and indicted, and by verdict found guilty, and suffered death accordingly like a Traitor, his head being exalted upon London-bridge, for a spectacle for all murderers and adulterers to behold, that they might see and fear the heavy vengeance of God

. . . Of Whoredomes committed under colour of Marriage.
Seeing that oftentimes it falleth out, that those which in shew seem most honest, thinke it a thing lawfull to converse together as man and wife some secret and private contract, without making account of the publike celebration of Marriage as necessary, but for some worldly respects, according as their foolish and disordinate affections misperswadeth them, to dispence therewith: It shall not be impertinent as we go, to give warning how unlawfull all such conversation is, and how contrary to good manners, and to the laudable customes of all civill and well governed people. For it is so far from deserving the name of Marriage, that on the other side it can be nothing but plain whoredom and fornication: the which name and title Tertullian giveth to all secret and privy meeting which have not been allowed of, received, and blessed by the Church of God. Again, besides the evill examples which is exhibited, there is this mischief moreover, that the children of such a bed cannot be esteemed legitimate, yea God himselfe accurseth such lawlesse familiarity, as the mischiefes that arise therefrom do declare, whereof, this one example which we alledge shall serve for sufficient proof.

In the reigne of Lewis the Ninth, King of France, and Julius the Second, Pope of Rome, there was a Gentleman of Naples called Antonio Bologne, that had been Governour of Fredericke of Arragons house, when he was King of Naples, and had the same Office under the Duchesse of Malsi after she was widow; with whom in protract of time he grew to have such secret and privie acquaintance (albeit she was a princesse and he her servant) that he enjoyed her as his owne wife. And thus they conversed secretly together under the colour of Marriage accorded betwixt them, the space of certain yeares, untill she had bore unto him three children: by which meanes their private dealings which they so much desired to smother and keep close, burst out and bewrayed it selfe. The matter being come to her brothers eares, they took it so to the heart, that they could not rest untill they had revenged the vile injury and dishonour which they pretended to have been done to them and their whole house, equally by them both. Therefore when they had chased them first from Ancona, whither in hope of quietnesse they had fled out of Naples, they drave them also out of Tuscane: who seeing themselves so hotly pursued on every side, resolved to make towards Venice, thinking there to finde some safety: But in the midway she was overtaken, and brought backe to Naples, where in short space she miserably ended her life: for her brothers Guard strangled her to death, together with her chambermaid, who had served in stead of a Baud to them; and her poor infants which she had by the said Bologne. But he by the goodnesse of his horse escaping, took his flight to Milan, where he sojourned quietly a long while, untill at the instant pursuit of one of her brothers, the Cardinall of Arragon, he was slain in the open streets, when he least mistrusted any present danger. And this was a true Cardinall like exploit indeed, representing that mildenesse, mercifulnesse, and good nature which is so required of every Christian, in traiterously merdering a man so many yeares after the first rancour was conceived, that might well in halfe that space have been digested, in fostering hatred so long in his cruell heart, and waging ruffians and murderers to commit so monstrous an act: wherein albeit the Cardinals cruelty was most famous, as also in putting to death the poor infants, yet Gods justice bare the sway, that used him as an instrument to punish those who under the vail of secret Marriage thought it lawfull for them to commit any villany. And thus God busieth sometime the most wicked about his will, and maketh the rage and fury of the Devill himselfe serve for meanes to bring to passe his fearfull judgements.

Of unlawfull Marriages, and their issues.
NOw to redres all such evils as have before been mentioned, and to avoid all inconveniences in this case, God of his bountifull mercy hath ordained Marriage as a remedy to be applied to all such as have not the gift of continency, least they should fall into fornication: which notwithstanding many shamelesse creatures that blush not at their owne filthinesse, but rather rejoyce therein, make no account of. Such are they that making Marriage one of the Sacraments of the Church, do neverthelesse despise as a vile and prophane thing; albeit that the Apostle saith, That Marriage is honourable among all men, and the bed undefiled; but whoremongers and Adulterers God will judge. But they have it not in that estimation, seeing by authority they are deprived of the use thereof, and not of Adultery. That which is honest and laudable is forbidden, and that which is sinfull and unlawfull, allowed of. This (saith Sleiden) is the custom of the Germane Bishops, for money to suffer their Priests to keep harlots, not exacting any other punishment, saving their purses, to privilege their knaveries. But these reines of liberty were let more loose in certain Villages of the Cantons of Switzers, where it was not onely winked at, but also commanded, That every new Priest should have his private whore for his owne tooth; that he might not intermeddle with other mens. Neither was it without reason that John le Maire said, how under the shew and colour of chastity, Priests whoredomes did overflow, being men abandoned to all dissolute and riotous living. Now then it were far better to marry than to burne; yet in such sort to marry, that all giddinesse and inconsideration set aside, every one should matcht himselfe according to his degree and age, with great respect and good advisement had unto them both, to the end to avoid those mischiefes and enormities which oftentimes happen, when either by an over hardy, foolish, and rash presumption, a man would nestle himselfe in an higher nest than his estate and calling requireth, or by a sensuall and fleshly lust passing the bounds of reason, goeth about to constrain and interrupt the law of nature. The chiefest thing that is required in Marriage, is the consent of parties, as well of themselves that are to be joyned together, as of each of their parents; the contrary whereof is constraint, where wither party is forced: as it hapned to those two hundred maids which the Benjamites took by force and violence to be their wives.

. . . Marie of Arragon, wife to Othe the third, was so unchast and lascious a woman, and withall barren (for they commonly goe together) that she could never satisfie her unsatiable lust: she carried about with her continually a young lecher in womans clothes to attend upon her person, with whom she daily committed filthinesse: who being suspected, was in the presence of many, untyred, and found to be a man; for which villany hee was burnt to death. Howbeit the Empresse, though pardoned for her fault, returned to her old vomit, and continued wanton traffique with more than either desired or loved her company: at last she fell in love with the County of Mutina, a gallant man in personage, and too honest to be allured with her stale, though he was often solicited by her: wherefore like a Tygre she accused him to the Emperour (for extreme love converts to extreame hatred if it be crossed of offering to ravish her against her wills; for which cause the Emperour Othe caused him to lose his head: but his wife being privy to the innocency of her husband, traversed his cause, and required justice, that though his life was lost, yet his reputation might bee preserved: and to prove his innocency, she miraculously handed Iron red with heat without any hurt; which when the Emperour saw, searching out the cause very narrowly he found out his wives villany, and for her paines caused her to be burned at a stake, but on the Earles wife he bestowed great rewards, ever foure Castles in recompence of her husband, though no reward could countervaile that so great a losse.

. . . Wolfius Schrenk reported to Martin Luther, how in Vaitland foure murders were committed upon the occasion of one Adultery; for whilest the Adulteresse strumpet was banqueting with her lovers, her husband came in with a hunting speare in his hand, and struck him through that sat next unto her, and then her also; other two in the mean while leapt down staires with feare and haste, broke their armes and shortly after dyed.

A certaine Cardinall committed daily Adultery with a mans wife, that winked and as it were subscribed unto it: wherefore her brother taking this dishonour to his house in evill part, watched when the lecher had promised to come, but upon occasion came not, and in the darke slew his sister and her husband, supposing it to have been the Cardinall: but when he perceived his errour, he fled the countrey for feare of the Law: Howbeit, before his departure he wrought such meanes, that whom he missed in his purpose of the sword, him he murdered by poyson. This judgement is not only for Adulterers, but for Wittals also, that yeeld their consents to the dishonouring of their owne wives; a monstrous kinde of creatures, and degenerate not only from the law of humanity, but of nature also.

Martin Luther hath left recorded in his writings many examples of judgments on this sin, but especially upon Clergymen, whose profession as it requireth a more strict kinde of conversation, so their sins and judgements were more notorious, both in their owne natures, and in the eye and opinion of the world, some of which, as it is not amisse to insert in this place, so it is not unnecessary to beleeve them, proceeding from the mouth of so worthy a witnesse.

There was (saith he) a man of great authority and learning, that forsaking his secular life, betooke himselfe into the Colledge of Priests (whether of devotion, or of hope of liberty to sin, let them judge that reade this history) this new adopted Priest fell in love with a Masons wife, whom he so wooed, that he got his pleasure of her; and what fitter time but when Masse was singing did he daily chuse for the performing of his villany? In this haunt he persisted a long season, till the Mason finding him in bed with his wife, did not summon him to law nor penance, but tooke a shorter course and cut his throat.

Another Nobleman in Thuringa being taken in adultery, was murthered after this strange fashion by the Adulteresses husband; he bound him hand and foot and cast him into prison; and to quench his lust, seeing that Ceres, that is, gluttony, is the fewell of Venus, that is, lust, denied him all manner of sustenance, and the more to augment his paine, set hot dishes of meate before him, that the smell and sight thereof might more provoke his appetite, and the want thereof torment him more. In this torture the wretched lecher abode so long, untill he gnew off the flesh from his owne shoulders, and the eleventh day of his imprisonment ended his life. His punishment was most horrible, and too sever in respect of the inflicter, yet most just in respect of God, whose custome is to proportion his judgements to the quality of the sin that is committed. Luther affirmeth this to have hapned in his childhood, and that both the parties were known unto him by name, which for honor and charity sake he would not disclose.

There was another nobleman that so delighted in lust, and was so inordinate in his desires, that he shamed not to say, that if his life of pleasure and passing from harlot to harlot might endure ever, he would not care for heaven or life eternall. What cursed madnesse and impiety is this? a man to be so forgetfull of his Maker and himselfe, that he preferred his whores before his Saviour, and his filthy pleasure before the grace of God? Doth it not deserve to be punished with Scorpions? Yes verily, as it was indeed; for the polluted wretch dyed amongst his strumpets, being strucken with a sudden stroke of Gods vengeance.

In the yeare 1505, a certaine Bishop will keen in all learning and eloquence, and especially skilfull in languages, was notwithstanding so filthy in his conversation, that he shamed not to defile his body and name with many adulteries: but at length he was slaine by a Cobler, whose wife hee had often corrupted, being taken in bed with her, and so received due reward of his filthinesse.

. . . Of such are divorced without cause:
BY these and such like judgements, it pleaseth God to make knowne unto men how much he desireth to have the estate of marriage maintained and preserved in the integrity, and how much every one ought to take heed how to deprave or corrupt the same; now then to proceed. If it be a sin to take away, ravish, or intice to folly another mans wife, shall we not thinke it an equall sin for a husband to forsake his wife, and cast her off to take another, she having not disanulled and cancelled the bond of marriage by adultery? Yes verily; for as concerning the permission of divorce to the Israelites under the law, our Saviour himselfe expoundeth the meaning and intent thereof in the Gospell, to be nothing else but a toleration for the hardnesse and stubbornnesse of their hearts, and not a constitution from the beginning; upon which occasion speaking of marriage, and declaring the right and strength of the same; he saith, That whosoever putteth away his wife, except it be for adultery, and marrieth another, committeth adultery also. All which notwithstanding the great men of this world let loose themselves to this sin too licentiously, as it appeareth by many examples: as of Antiochus Theos, son of Antiochus Soter King of Syria, who to the end to goe with Ptolomie Philadelphus, King of Egypt, and marrie his daughter Bernice, cast off his wife Laodicea, that had borne him children, and tooke Bernice to be his wife: but ere long he rejected her also, and betrayed her to her enemies (namely his son Callinicus) who slew her with one of her sons, and all that belonged under her: and then he tooke againe his old wife, for which cause Ptolemie Euergetes (son of Philadelphus) renewed war upon him.

. . . Charles the eighth, King of France, after he had been long time married to the daughter of the King of the Romanes, sister to the Archduke of Austria, was so evill advised as to returne her home againe upon no other occasion but to marrie the Duchesse of Britaine, the sole heire to her fathers Dukedome: wherein he doubly injured his father in law the Romane King; for he did not only reject his daughter, but also deprived him of his wife the Dutchesse of Britaine, whom by his substitute (according to the manner of great Princes) he had first espoused. Bembus in his Venetian history handling this story, somewhat mollifieth the fault, when he saith that the Romane Kings daughter was never touched by King Charles, in the way of marriage all the while she was there, by reason of her unripe and overyoung yeares. After a while, after this new married King had given a hot alarme to all Italy, and conquered the Realme of Naples; as the Venetians were deliberating to take the matter in hand of themselves; and to resist him, Maximilian the Romane King solicited them in the same, and thrust them forward, as well that he might confederate himselfe with the Duke of Milan.

. . . Now if these be found guilty, that either directly make, or indirectly procure divorcements, shall we accuse them that allow and authorize the same, without lawfull and just occasion? No verily, no though they be Popes that take it upon them: as we reade Pope Alexander the sixth did, who for the advancement of his haughty desires, to gratifie and flatter, Lewis, the twelfth, King of France, sent him by his son a dispensation to put away his Wife, daughter to King Lewis the eleventh, because she was barren and counterfeit, and to recontract Anne of Bretaigne, the widow of Charles the eighth lately deceased. But herein, though barrennesse of the former was pretended, yet the Duchie of the later was aimed at, which before this time he could never attain unto. But of what force and vertue this dispensation by right was, or at least ought to be, it is easie to perceive, seeing it is not onely contrary to the words of the Gospel, Matth.19. but also to their owne decrees, secund. part. quest. 7. Hi qui matrimonium: wherein is imported, that marriage ought not to be infringed for any default or imperfection, no not of nature. But Popes may maim and clip both the Word of God and all other writings, and do whatsoever themselves liketh, be it good or bad.

. . . Of effeminate persons, Sodomites, and other such like Monsters.
Ardanapalus King of Assyria was so lascivious and effeminate, that to the end to set forth his beauty, he shamed not to paint his face with ointments, and to attire his body with the habits and Ornaments of women, and on that manner to sit and lie continually among whores, and with them to commit all manner of filthinesses and villany: wherefore being thought unworthy to bear rule over men, first Arbaces his lieutenant rebelled; then the Medes and Babylonians revolted, and joyntly made war upon him, till they vanquished and put him to flight: and in his flight hee returned to a tower in his palace, which (moved with griefe and despaire) he set on fire, and was consumed therein.

Such like was the impudent lasciviousnesse of two unworthy Emperors, Commodus and Heliogabolus, who laying aside all Imperial gravity, shewed themselves oftentimes publikely in womans attire; and act as in nature monstrous, so very dishonest and ignominious: but like as these cursed monsters ran too much out of frame in their unbridled lusts and affectations, so there wanted not many that hastened and emboldened themselves to conspire their destruction, as unworthy in their judgements to enjoy the benefit of this light: wherefore to one of them poison was minstred, and when that would take no effect, strangling came in the room thereof, and brought him to his end: the other was slaine in a jakes where he hid himselfe, and his body (drawne like carrion through the streetes) found no better sepulchre then the dunghill.

Touching those abominable wretches of Sodome and Gomorrah which gave themselves over with all violence, and without all shame and measure, to their infamous lusts, polluting their bodies with unnaturall sins, God sent upon them an unnaturall raine, not of water, but of fire and brimstone, to burne and consume them, that were so hot and fervent in their cursed vices: so that they were quite rooted and raked out of the earth, and their Cities and habitations destroyed, yea and in signe of a further curse for to be a witnesse and a marke of this terrible judgement, the earth and face of that countrey continueth still parched and withered: and (as Josephus saith) whereas before it was a most plentifull and fertile soile, and as it were an earthly paradise, bedecked with five gallant Cities; now it lyeth desart, unhabitable, and barren, yeelding fruit in shew, but such as being touched, turneth to cinders. In a word, the wrath of God is so notoriously and fearefully manifested therein, that when the holy Ghost would strike a terrour into the most wicked, he threateneth them with this like punishment, saying:

The Lord will raine upon each wicked one, Fire, snares, and brimstone, for their portion.

. . . When Charlemagne reigned in France, there happened a most notable judgement of God upon the Monkes of S. Martin in Tours, for their disordinate lusts: they were men whose food was too much and dainty, whose ease was too easie, and whose pleasures were too immoderate, being altogether addicted to pastimes and merriments: in their apparell they went clad in silke like great Lords; and (as Nichol. Gill. in his first Volume of French Chronicles saith) their shoes were gilt over with Gold, so great was the superfluity of their riches and pride: in summe, their whole life was luxurious and infamous: for which cause there came forth a destroying Angel from the Lord (by the report of Eudes the Abbot of Clugnie) and slew them all in one night, as the first born of Egypt were slaine, save one only person that was preserved, as Lot in Sodome was preserved. This strange accident moved Charlemagne to appoint a brotherhood of Canons to be in their roome, though little better, and as little profitable to their Commonwealth as the former.

It is not for nothing that the law of God forbiddeth to lie with a beast, and denounceth death against them that commit this foule sin: for there have been such monsters in the world at some times, as we reade in Calius and Volaterranus, of one Crathes a shepheard, that accompanied carnally with a shee Goat; but the Buck finding him sleeping, offended and provoked with this strange action, ran at him so furiously with his hornes, that he left him dead upon the ground. God that opened an Asses mouth to reprove the madnesse of the false Prophet Balaan, and sent Lions to kill the strange inhabitants of Samaria, employed also this Buck about this service in executing just vengeance upon a wicked varlet.