WHEREAS yf I had nowe sett furthe (according as in my laste translacion I pro­mysed) to the vewe and sight of all men, the manie and sundrie misdemeanour and enormi­ties, wherwith I can and may most iust­lie accuse and charge yowe: Yf I had (I saye) therewith sett furthe your na­mes, then I neaded not to dowbte, but that your owne doinges, had fullie en­forced anie true meaning or indifferent man, to marvaile at your more then sha­mefull outerage, to dowbte your doctri­ne, to mystruste your teachinges, and at the leangth (not without a iuste cause) to followe the perfecte fayth of Christe his Catholyke churche. But, notwith­standing that I dyd vnderstande and see, thys waye to be bothe sure and readie, [Page] to rase out from mens hartes the horri­ble bloattes, and infection of heresyes, which in thys our vnhappie tyme, to the consusion of manye, raygneth with furie and rage througheout the Realme and countreys of England: (For, what can sooner deface vntrue doctrine, then the detecting of the teachers tyrannous in­tent, peruerse purposse, most lewde lyfe, and more then past impudent an arro­gancie?) Foxe his martyrs were suche fylthie ly­uers: as o­ne of theyr nowe preachers was moued to say this of theim: that onles they recanted their synne at the very stake, he was sure they were in hell. Yet, because the factes of some of yowe, be so dishonest, so detestable, and so to be hated, as yf your names were noted in deede, and that they people dyd once perceaue yt: ynoughe were yt to drive yowe (yf you be subiecte to any sha­mefastenes) in desperacion all lewdelye to leade and end the remnaunte of your wreached most woefull lyfes. for thys cause, I wyll omytte at thys tyme your names. I will not muche speake of your priuate deedes and offences.

Onelye in this briefe treatyse will I tra­uayle (lyke a freind) to pulle yowe out [Page] of the clammye claye: wherein your fee­te be founde of so long a tyme thus fast. I will indevour with gentle doinges to deliuer yowe from thys poreblinde di­sease, which so dreadefullye dothe cum­ber yowe. And I will trye, whether anye of yowe recanting from his cursed doc­trine, will in tyme wyselie beware the euerlasting shame, which otherwise yow must of necessitie sustayne, to your vtter and most woorthye defacing foreuer. For, in case I perceaue yow styll to stand in your selfe will wanton newe fonde faythe and waye: I shall be then forced (for some further admonicion vnto the people) to sett furthe your names, your habitacions, the faultes and haynous cri­mes, wherewyth I wyll but all truelye ac­cuse yowe, and also the tyme, the place, and the personnes, which shall make for the manifest testimoniall and proofe of the trothe: which thing (I am sure) yowe wolde be right sorye to see in printe, and [Page] so published to your perpetuall deserued reproache. But, there be of yowe perad­uenture, which do litle thinke, that I can be pryevie to anye poincte of your per­uerse lyfe and behaviour: or at the leaste doe suppose yt impossible, that I should haue the full vnderstanding of all your vnbrydeled beastlynes and follye. In dee­de, althoughe that muche of your illau­dable lyfe must needes be vnto mee vn­knowen: Yeat, so muche thereof I am pryevie vnto, as (truste vnto yt) ys hable to move and bring anye honest harted man, to abhorre and myslyke all your li­cencious, lewde, and ouerstreached lear­ning. And yf you wyll knowe, howe I cam vnto the knowlaige thereof: yt was by theym of your owne syde, of your owne sectes, counsaill, and profession, it was they which wroughte you this woe, vt­terered you outerage, declared your coū ­sailles, and betrayde the whole effecte of your vngodlye tryckes and noughtynes. [Page] Now then, yf that vnto me (whoe sholde knowe least the fruicte of your long la­boured for licencious libertie) suche and so muche of your disordered dealinges is made manifest and detected: how thinke you of others? how muche knoweth o­ther men? what say you vnto those which dwell in the other parties of Englande? do not they likewyse perceaue the vnlau­full lyuing of your brethern there? yeas no dowbte. For whether you goe or ry­de, trauaill or reast, what cōpanie soeuer you keepe, you shall here nothing but of the noughtynes of these newe Ministers. All folkes will straight fall to complayne on the ryotte, ambiciō, auarice, and meere cruell desyre of Ministers. so that yf you whiche be Ministers woulde trauayll by lande or by sea, your selves sholde surelie here your owne synfull trespasses all tru­lye tolde and vttered. For, whereas some­times men trauayling accustomed by tel­ling of hystories and tales, to auoyde the [Page] wearinesse of theyr long wayes and iour­ney: in these dayes they haue none other newes, nor anye other historie, then the telling of the madde touches of Minis­ters, in so muche, that whether he be a childe, a yong man, of middle age, or a­ged: he is sure able to saye, that this Mi­nister, or that Minister, hathe commytted thys vyle deede, or that, and one michie­feous facte, or an other. Moue further to anye man the misfortune and calamitye of this present age, wherein, if wee cōfes­se the trothe, we doe rather lynger then lyue, expresse the imperfection of men, complaine vpon the wante of vnitie and peace, sett furthe the fayle and decaye of charitie, honest loue, and true freindship, tell the vntrothe, vnfaythefulnes, and vn­charitable shiftes now vsed, yea, bewraye the whole woe of thys wreached and vn­fortunate tyme: And then yf you inquire for the cause of all suche our vncompfor­table estate, yt wilbe aunswered, that this [Page] wrye wicked and false religion hathe fet­tered vs in the myddest of all these mise­ries, that these here & there newe folyshe professed opiniōs haue imprisoned vs in suche sundrie puddells of painefull dis­tresse, and that the newe fatched from Geneua faith hath mingled our quiete es­tate & safetie, with these sought out sectes of warre, rebellion, schismes, sedicion, and disobedience. Ys such therefore (o prea­chers) the credyte, which you haue pur­chased? and is suche the shamefull lowse lyfe, whiche your preaching vnperfecte maintayneth? Yea, yea, suche is the holy­nes of all your whole professed protes­tancie, and suche is the shame, which of necessytie must ensue and followe you for the same. This your fayned religion is not yet full seauen yeares of age, and for all that, see what a defourmed babe alreadie it is, beholde what wickednes yt committeh, and marke what detestable doinges yt practyzeth. yt perswadeth the [Page] people against theyr Prince, the youthe against their parentes, seruantes against their superiours and maisters, one realme against an other, and whole Chrysten­dome against Christe. But in thys, our made Ministers can reioyce and trium­phe, tearming yt most vngodlye, to be the Ghospell: whereas in deede, there neaded no better argument to proue yt to be, as yt ys, high mynded pestiferous pleasante heresye: then the readynes of selfewill youthe, and delicate vnpainefull personnes to runne so rashelie to imbrace yt: for from labour vnto luste, from prayer vnto contempte and pryde, and from fas­ting vnto lowse libertie and feasting, wee see the peruerse nature of man to be ouer prone and reade. I remember the talke (as it is written) betwene Socrates the famous philosophier and Theodota the bewtiefull queane, she tolde hym that she was able at anye tyme to allure vnto her al his schollers & studētes in philosophie: [Page] affirming, that Socrates colde not wythe all his learning, perswade anie one of her companions and louers vnto hym. It is truthe, sayd Socrates, & no meruail, seing thowe doest drawe theym in a downe hyll pathe into pleasure: and I compell theym to clyme vnto vertue, wherevnto the waye and clyming is highe and full of difficultie in likewise what wonder is it, yf manie a thowsande doe nowe thicke and threefolde, fall from vertue the tea­ching of the Catholyke churche, into vi­ce the verye whyrlepoole of the protes­taciō of heretykes? The Apostle of Chry­ste S. Pieter,2. Pet. 2. dyd hym selfe long sythence, in most playne woordes expresse the sa­me, saing: Superba enim vanitatis loquen­tes▪ pelliciunt in desideriis carnis luxuriae, eos qui paululum effugiunt, qui in errore con­uersantur: libertatem illis promittentes, cùm ipsi serui sint corruptionis, &c. that ys to say, For when they haue spoken the swelling wordes of vanitie, they beguyle throughe [Page] wantōnes, throughe the lustes of the flea­she, theym whiche were cleane eskaped: but now are wrapped in errours, they pro­myse theym libertie, and are theym selfes the bonde seruantes of corrupcion, &c. So nowe in these later dayes, when yowe (which vsurpe preaching) haue prated and sett furthe your owne foolish and (as God doth knowe) inconstante fancies: thē yowe prouoke and allure others into the selfe same pitte of deathe and dam­nacion:this draw­eth a nom­ber of do­ting olde heades, & yong boy­es to be of their dam­nable doc­trine. offering theym the like fruicion of the luste of the filthie fleashe. And promysing vnto Priestes, Moonkes, and ma­nye others, whoe sometimes lyued in sin­ceritie & godlines, an open gate into all vngodlie desire and vanitie: and that in suche wyse, as what poore Prieste soeuer dothe at this tyme lyue within the lurche of your iniunctions and tyrānie, the same ys not compted honest zelous, nor ear­nest in faythe, onles he be clogged with a queane, to carie him all headlong into [Page] hell. So that the poore man, which lyued of a long time in chastitie and perfection, is nowe compelled to compasse the loue of some light damosell, to leade with her a loytering detestable lyfe, and so to byd farewell vnto all his former faythe, pro­myse, and fidelitie. Wherefore, may wee not most iustlie with Seneca saye? Vincit sanctos dira libido. Vengible or cruell luste ouercommeth the holye men. Forther, may wee not adiudge by this oure tyme, the sayng of Marcus Antoninus Empe­rour of the Romaines, to be all ryghtlie spoken for truthe? whoe alleaged it ouer harde for anye man, hauing immoderate libertie, to rule the brydell and rayne of his raging appetites and lustes. But here some of yowe will saye, Why? and were not manie of the Priest yuell in the olde tyme? Admytte (yf anie to your knowe­laige were) some so to be, and yet, that shall make nothing to mayntayne your noughtines. For in those dayes to punishe [Page] suche lewde lyuers as yowe, there were streight and laudable lawes established, as the bookes thereof, yf you wolde impu­dentlie denye yt, can yet testifie. So that feare then forced fowle lyfe to flye into corners, and to forsake the face of the streates and howses: but nowe puritie of ly­uing is cleane putte awaye, chastitie is shaken in sunder, the lawes to punish lea­cherie is layde vnder foote, vertue is coū ­pted but a varlat, incōtinencie is creapte vp and mayntayned in maried Moonkes, Priestes, and Ministers howses. Also then the spiritualtie were spirituall and shame­fast, now they be laye men and shameles. Then they were learned and laudablie in­structed in liberall sciences, nowe they are rude vnlearned, and for the most parte but poore labourers of handie craftes. Then they were deuoute and diuines, but nowe they haue neyther deuocion nor diuinitie. Yowe your selfes (o Ministers) doe knowe, that the most parte of youe [Page] be onlie throughe meere pouertie thus compelled to putt your selfes so rashelie in these disordered orders, & youe which haue consumed and riotouselie wasted your welthe and goodes, are nowe glad to professe a peruerse doctrine, thereby to drawe into some abilitie for to wade with the worlde agayne. Yf that in anie paryshe (a pietiefull thing to heare) there was any pastthrifte and rashe mate which colde but reade, such an vnrulie runnea­gate is nowe, not onlye, in the churche a reader, but also (which thing passeth all impudencie) a preacher and a pulpitte possessor in the holye howse of God. (I meane in the howse which once was holye, and rightlie reuerenced throughe out the Realme of England, but nowe defaced, and against all godlynes propha­ned.) I knowe my selfe suche as, hauing forsaken theyr handieworke and former trade of lyuing, haue afterwardes labou­red to reade, that then they might be Mi­nisters, [Page] & readers. I know theym who, ha­uing some skyll in reading, haue rashelie forsaken their maisters seruices, & so that haue not onelye sought thus vnorderlie for orders, but also which haue obtayned the same. I know theym who, (being de­lyuered out of the Bushoppes pryson, and whose handes, before the temporall Iudge, of the yron and fyre haue suffici­entlye fealte.) haue notwithstanding strayght passed into the next Diocesse, and there desyryng orders, were furthe with there charged with the cure & char­ge of soules.

Agayne, yf you marke the yong sorte of newe made Ministers, you shall fynde in theym suche follye and pryde, suche wil­fullnes and wantonnes, that woefull yt is to heare yt. they be in theyr attyre and apparaill so rooffed, welted, iagged and stytched, as meeter to be ministrels then of the ministery. These doe no sooner at­tayne this one newe onelye order, but [Page] then busylie seeke they for some bassing gyrle to make vpp theyr newe godlynes:Mete yōg men, for su­che amadde faythe. they labour so hardelie to gett theym a huswife, as be she good or bad, vertous or a varlat: they passe not, this is the ende of theyr studie, this is it which they seeke, and this is theyr summum bonum, theyr chiefe felicitie. Seeke further, what your grauest fathers and newe named Bushoppes haue bene,these newe Bushop­pes were the basyste sorte of the whole cleargie. and you shall fynde, that they were the inferiour sorte of the whole cleargie, that they were for theyr learning meater to be compared with the laitie, then with the learned: that they were the most wantonne lyuers (as by theyr light, vnaduised, and vnluckie made maraiges appeareth) amōgest the spiritualtie: that they were those, for whō the whose cleargie were accused of incontinencie, that they were but the riffe raffe amongest the religious: that they were but truantes in comparison of the true Catholyke tea­chers: that they were the verye worste of [Page] all those which professed Priestehoode & sanctitie, and that they were but the verye Dregges of the Diuines and Doctors of our dayes. Beholde of them some, who hauing lyued this long tyme without a­nie matching in mariage, doe nowe in theyr olde age fall to suche follye and do­ting, as theyr meere madde doinges must well declare, what kinde of fayth they see­ke to maintayne, and also what maner of lyfe they heretofore haue leadde.theyr gra­ue fathers be drow­ned in do­tage & dead lye synne. These be not of theyr simple sortes, for they be of theyr Bushopes, and they be of theyr newe godlie, deuoute, and (as the Pro­testantes can call theym) most graue fa­thers. But is it grauitie for a Bushop with a graye bearde in his extreme age to waxe wantōne, and to wade in loue with a light mayde of his hoaste his kytchynne, with whom he hathe made suche hast to ma­rye? I shall not neede to trouble your with hys name, for the cyttie and countrey doe well knowe yt. Yet, yf anye farre dweller [Page] hereof doe dowbte, let hym truste, that it is as true: as that BATHE and WELLES be within one Bushopryke.Such wan­tonnesse in the yowth is wicked: but in such olde men, yt ys more then detes­table. Is it grauitie agayne for a man in yeares more thē fowrscore, a man being a Preacher, and once aswell as the best a mocke Bushoppe, af­ter the buryeng of his late bedfellowe & wyfe, to fall to lasciuire of freshe, to seeke a yong woman to woe, and to marye one who for her yeares, were meter to be hys niece or mayde, then wyfe and mate? And is it also grauitie, for one taken to be the profoundest clearke of theyr compa­nye, who lead hys lyfe hethervnto in stu­die, and (as some doe thinke) in chastitie, nowe hauing throughe heresie heaped together great store of welthe in a Bushop­ryke, to be as busye in wantonnes as the best, to gett hym a yong dame to stande at his studie doore, and so in the myddest of his newe godlynes to marye? Is this a signe that they seeke for the Kingdome of God? dothe thys proue that they pray, [Page] fast, mourne, and lament for theyr offen­ces? shall wee gather by this, that they be deuoute, holye, chaste, sighing, and soro­wyng for theyre fynnes? No, no, for yf they dyd perfectlye eyther praye or faste,He is counted to be none of theyr saythe, which will vse often­tymes to faste. theyr myndes shold not be vpō suche lasciuous madnes, and yf they dyd playe the parte of true Apostles, they colde not be lead so soone, by suche pestiferous moci­ons, from godlynes. For wantonne Ve­nus passeth not for the cōpanie of mour­ners, she flyethe from the headdes which faste and praye, and she putteth no affi­aunce in suche, who by weeping, sorrowe and heauynes of mynde, doe make so litle of the lustes of the fleashe as the true Catholykes doe. But on the other parte, cō ­cerning the fathers of this late framed fay­the, yf yowe will aske what they do, then beleue the wordes of the Apostle, who of suche, saythe thus: They counte it pleasure to lyue deliciouselye for a season,2. Piet. 2. spottes they are and fylthynes lyuing at plea­sure, [Page] and in disceaueable wayes, feastyng with yowe, hauing eyes full of aduoutrie and that can not cease to synne, beguyling vnstable soules. &c. Iudge thowe then, whether our Ministers be not they in deede, whō S. Pieter in these woordes dothe plainelye paynte out and blame.All theyr intēt ys, to wallowe in the fyl­thye lustes of the fleashe. marke (as he tearmeth yt) the fylthynes and ly­uing at pleasure of our preachers, vnder­stande (as by experience thowe mayste) whether though he be neuer so olde, and readie to be receaued into hys graue, that yet he wolde greadelye goe into the worlde agayne, a whyle to lyue with his loue and mate in most wantonne waye. Suche is the perfection, that springeth from thys vnperfecte faythe, which theyr owne fancies, and none ells, hath nowe made and deuysed. I wold learne of them, and na­melie of hym, whose laste maraige I ma­de mencion of, what shold nowe moue hym to marye? seing he draweth nere to fyftie yeares of age, and hathe euer vntill [Page] this tyme without a wyfe lyued (as men doe thinke) well inoughe: yet his late do­inges doe declare some dowbte in the matter. I doe vrge hym the more in this, for that his owne freindes haue founde faulte with hym for the same. Lett hym therefor tell, what dyd rather moue hym nowe, thē at other tymes heretofore, to fancie and make sute for a minion and sweete harte? Is it proper to his protestancie, or belon­ging to his Bushopryke? he will say, nay. what then? It was the spirite that moued hym. O spightefull spirite, cursed, detesta­ble, and a most daungerous enemye vnto the best parte and porcion of man. This spirite is he, which the Poêtes named Cu­pido, and yowe the Englishe Ministers will neades make it the spirite of God: but tell the people, of what God? of the God (as the Poëtes fayne) of fylthie luste, loue, and lothesome leacherie. of whome Se­neca sayth thus:

Which hath this sence:

With thys spirite an other of theyr cap­taynes was so chased, as no other remedie remayned, but neades he muste in the myddest of his new mysterie be maryed: of whom I had LEVER leaue further to speake, then to trouble the reader with to manie of theyr rashe made maraiges. But ys yt not more then maruayll (all theyr follye consydered) with what face these men dare professe anye perfection at all? may not therfore their impudēcie in pul­pittes be wondered at? which promy­seth the people healthe and saluation, yf they flye from the Catholykes, and fol­lowe theym. Ah las, where shall they fol­lowe you but to the fyerye lake of hell? and where will you bring them but to the bottomeles pytte of dreadeful darkenes? [Page] these men wold haue vs to defye our fo­refathers, not to leade theyr lyfes, nor to walke in theyr vertue and godlynes: not ceasing in theyr prating sermones most vngodlye and vnnaturallye to saye, our fathers be in hell, our fathers be in hell. Here I cā not suffer, but must neade saye, O you beastes vnnatural,Who can write to vehement a­gainst su­che varla­tes? why will you to your power deface our holye forefathers, who dyed in the faythe and true religi­on of Christ his Churche? why will you so peruerselye pronounce thys shameles sentence against so manie thowsandes of good men, of Christian vertous and god­lye Kinges? of whome we may surelye with the Prophete saye: In te sperauerunt patres nostri: sperauerunt, & liberasti eos. Ad te clamauerunt, Psal. 21. & salui facti sunt: in te sperauerunt, & non sunt confusi. That ys, In thee haue our fathers trusted: in thee haue they hoped, and thowe hast delyue­red them. Vnto the haue they cryede, and they are made safe: in the they haue trus­ted, [Page] and are not cōfounded. I reade, that noble Solon one of the. vij. wyse men of Grece, being on a tyme demaunded: why he had not established lawes, to punishe those which had beaten theyr fathers. Be­cause (saythe he) I adiudged not anye suche to be, You may hereby see, howe that Solon thought yt impossible, that anye should be so pastgrace as hys father to beate or in anye wyse to greve.

But our newe noughtie false preachers will not sticke so to storme against theyr fathers:We are vnnatural children, yf we forsake not the cō ­panie of suche enemy­es to our forefathers. as from heaven (yf they colde) to hale theym downe, into the darke re­steles doungeon of hel. I trowe, yf Solon were nowe lyving, he wolde surelye or­dayne lawes, to punishe suche lewde vn­naturall personnes. For is it not more then vnnatural and lewde, to alleage that their forefathers and oures, that the Sain­ctes, Martyres, and all holye men be hol­den in tormentes in hell? whiche thyng they be eyther dryven to affirme: or els to [Page] deface the chiefest poinctes of their new bastardlie paynted fayth. For it is against theyr fancied faythe to mayntayne, that anie man dyeng in the belefe of the Ca­tholyke churche (as all our forefathers haue done) can obtayne heaven, or anye saluacion of soule. Wherefore (o Pro­testante) if anie pietie be planted in thy breast, thow wilte bewayle the miserie of so many, as these monstrous Ministers be rulers ouer, yf anye grace and mercy may move thee, thowe wilte all hartelie lamēt the loasse and danger, which the people of Christe be in, And also if there be but one iote of anye gentlenes or iustice in thyne harte, thowe wilte haue some in­differencie to deale withe and to iudge these thinges. Playe therefore nowe the worthie parte of Pericles the noble and valiaunte Captayne of the Athenienses, vse here his iustice, and with hym saye, Oportet me amicis accommodare, sed vsque ad aras. say thow, I must incline vnto my [Page] frendes, the Protestantes, saving my con­science. Let nowe thy conscience cause in the some consideracion of honestie, and then no dowbte the pleasante pesti­ferous doctrine of heresye must needes displease thee: whiche doctrine the elder that yt ys, the more rotten and fylthie fruicte yt bearethe. Yt ys a doctrine by the dyvel devised to snare and delude the corrupte companie of youthe and others, who willingelie wold walke in the over­large, wicked, & pleasaunte way of theyr most poysoned appetites. For as Sathan sometymes on the highe mountayne and hyll toppe, dyd assaye to tempte our Sa­uiour Christe: saing, (after that he had shewed hym the whole dominion of the worlde) Haec omnia tibi dabo, si cadens ado­raueris me, &c. that is, All these things will I give the, if thow wilte falle downe and worshipp me, &c. So now in this valey or dale of miserie, he mischievouselye with the lyke intycementes compasseth, also to [Page] tempte the Christians, saing: The pompe of the world, the freedome of the fleashe, riches, power, welthe, wyves, Bushoppry­kes, deanries, beneficies, and authoritie: al these thinges wil I give you, if you imbra­ce and sett furthe my faythe, fancie, and cōmaundementes: and yf you wil be my disciples, fall downe and worshippe mee. Well, a great companie of good Catho­kes have forsaken al these baytes, Bushop prykes, benefices, welthe and wyves, and they have sayd with our Sauiour Christ, Abi Sathana, auoyde Sathan. But a fewe peruerse Englishe preachers, they wyll praye him to make that offer agayn, and then more heede shall they give vnto his woordes & promyse. They can say, Mane Sathana, tarye a while Sathā. Let vs heare more of thy mynde, and what thow wol­dest fayne have vs to fullfyl: so that at the leangth, with the sweete singing of Sirê­nes, they be soone drawē to performe the worke and desyre of the dyvel. O wicked [Page] man & Minister: see what a foolishe mar­quete thow haste made, thow hast loaste by thys bargayne (without great repen­tance) the best substāce that thow hadst: And if thow wilt beleve the very wordes of Christe,so that they may haue the compa­nie of their queanes: hell is as fytte for them, as heauen. then shalte thow sure finde yt to be so. he sayth, Quid enim profuerit, &c. that ys, For what shall yt profyte a man, yf he sholde wynne all the whole worlde, and lowse hys owne soule? Nowe, what hast thowe gayned by this giwe gawe welth and pleasure of the worlde, if after a daye or twoe, thow must for euer in hel remayne with weeping and gnashing of teathe, where thy worme dyeth not, nor the fyre at anye tyme goethe out? And therfore, thow which lyest in the horrible lake of heresie, turne vnto God, and for­sake thyne offences▪ I wishe vnto them, as vnto my selfe. let vs goe boldelye vnto the seate of grace, that wee may re­ceaue mercie, and fynde grace to helpe in tyme of neade. Thys is the malice nowe, (Ministers) that I owe you: that I wold [Page] wishe you, to putt awaye your iniquities, and crave pardon at the handes of God, for this your swarving frō the true fayth, that your soules may lyve, and that wee may then together enioye the gladsome light, and eternall reaste in heauen: ells, you shal herein earthe sustayne most worthye infamye and shame for your offen­ces, and in hell a iuste plague and punis­hement for the same.

Here haue I passed ouer briefelye some piece of your peruerse practize and behauiour, & that the more to make you myndefull of your vngodly estate and degree, wherin I haue yeat vsed such modestie, as willinglye I named not one of you. but now this cometh last into my mynde, that manye of you beholding this booke, will bragginglie saye: If that he cold name vs, he wolde. hereat I staye, and doe some­what dowbte, whether it were best to be­gynne of newe or not, and of freashe to sett furthe your names, fylthie factes and [Page] dwellinges. Well, you shall see that I can doe it, and yeat will not: hoping that whē you haue forsaken this your fonde fayth, you may leade a godlie lyfe agayne. But to preuent your bragg, you dryue me to vtter the doinges of one or twoe for ex­ample sake: whose proper names notwithstandyng I will (according vnto my pro­mysse) omitte. There is one nowe a prea­cher, who, being maried, and his wyfe thē in the towne fyue or six myles westwarde from London, was takē neuertheles by a gentle mā, with an other mans wyfe, and so brought before the iustice, who boūde hym to appeare before M. Grindall,they leaue theym vn­punished: least yt sholde els deface their doctrine. at whose handes he receaued none other punishmēt, thē to be banished out of his diocesse. This perfect Preacher now dwelleth foure myles frō Windsor: where he hathe gotten for his excellent vertue a vicarage. There is an other, who (according vnto the saing of Theodorus the Atheman) re­ceaued diuinitie in his right hande: but [Page] which delyuereth it vnto the people agai­ne with the leafte. I cā not well leaue out his name, & yet I am lothe to name hym. But,Chrsman is sent to preache this newe Ghospell into the countrey / where he is not knowen, which is a shifte now commonly vsed. inquire for the Archedeacō of West mynster, learne the cause of his departure thence, aske with what fauour the lawes went forwarde, whē he eskaped the carte, which he had deserued, for ventring lyke a Hardye man so farre with Venus. Thus, being lothe further towade with your faultes, onles I be by you pricked and cōpel­led: I wishe vnto yowe suche harte, as may hate all haynous pleasaūte heresies, vnto the people suche perfection and pure iudgemētes, as maye cōtemne your vngodlie shameles sermones: wherein yow cōpasse most craftelie to kyll & slea theyr soules, And I wishe finallie vnto vs all, perfecte vnitie, charitie, and true loue, that at the leangth wee maye like breathren lyue in the euerlasting ioye which ne­uer shall ende. Amen.