Two Sermons prea­ched, the one at S. Maries Spittle on Tuesday in Easter weeke. 1570. and the other at the Court at Windsor the Son­day after twelfth day, being the viij. of Ianuary, before in the yeare. 1569. by Tho­mas Drant Bacheler in Diuinitie.

¶ Imprinted at Lon­don by Iohn Daye, dwelling ouer Al­dersgate.

Cum Priuilegio Regiae Maiesta­tis per Decennium.

To the right worshipfull 1. Thomas Henneage, trea­urer of her Maiesties honourable chamber, increase of worship, with an earnest zeale to Gods Gospell.

THese two Sermons (right worshipfull Sir) after that once I was perswaded to haue them Printed, I thought to commend vnto you. That I may de­dicate a diuinitie Sermō I am clear­ly resolued: because S. Luke did de­dicate his Gospell to Theophilus. The causes why I shoulde offer thē to you are these: First, many giftes worthye much commendations in your selfe: then that I was your seruaunt, and in deede it shall not but delight me to call you, and e­steeme you as my Maister: then [Page] that at all times you both haue deserued, and bene willing to de­serue well of my studies. Of the Sermons I will say no one worde, they are Printed, and men haue eyes, God geue them iudgement: this one thing I must needes say, my health was very ill, both when I made these, and is yet still, it hath spoyled me of my Lecture at Paules, my being in the Citie, per­aduentures, shortly of the countrey, and my life too: If God shall blesse me with better health, I would be glad (though most of all vnwor­thy) to be some instrument for the kingdome of heauen: if not, it is not amisse, his blessed will be done. I wishe charitie from God to the worlde, peace at length to his war­fayring Church, confusion of all [Page] maner of hypocrites, fauourable in­clination, and iudgement of great personages to his worde, and the godly traueilers in his gospell. Long life and most prosperous raigne to our loued Soueraigne Prince, and to all her subiectes that wishe the same, and all the electe of God, and euē with my whole hart I pray God the father, the God of heauen, and his Sonne our Lorde Iesus Christ, to holde strong the sweete lines of our predestination, to be a bright pillor to vs in the darke wil­dernesse of this worlde, and to make all his chosen people at his time, parteners of a ioyfull and comforta­ble resurrection.


Your worships euer to be com­maunded Thomas Drant.

Faultes escaped.

  • C. i. a. lin. xi. for rougher hunters, read rough hunters.
  • D. i. b. lin. vi. for balde solisismes, read bad solisismes.
  • D. i. b. lin. xxiij. for Bruntius, read Brentius.
  • D. iii. a. for Iacobus Andrae, read Iacobus Anrdeae. in the margent.
  • E. ii. b. lin. viii. for shew white, read snow white.
  • F. i. b. lin. xvi. for fecis [...]m, read fecissem.
  • F. i. b. lin. xix. for credidiscem, read credidissem.
  • F. v. b. lin. xxviii. for Ierustikaker, read Ierushkaker.
  • F. vi. a. lin. xi. for Bethanem, read Bethauen.
  • G. i. b. lin. xvi. for sely cloyster, read sely cloysterer.
  • G. v. b. lin. xviii. for before Iacobs face, read before E­saus face.
  • G. vi. a. lin. xv. for the lesser, read the looser.
  • H. ii. a. for the outcry of the beggars, read the outcry of the beggars wronges. in the margent.
  • H. v. b. lin. xvi. for Mengrem, read Migrim.
  • H. v. b. lin. xxiii. for muthering re [...]mes, read murthering rew [...]es.
  • K. vi. a. for [...], read [...].
Cant. 5.‘Formosissima mulierum, quo nam abijt dilectus tuus? Quonam a­bijt, & quaeremus eum?’Cant. 6.‘Dilectus meus discendit ad ariolas aromatum, vt pascat in hortis, & vt colligat lilia.’

This text (men and brethren, and very Christian audience) is read almost after one sort, sauing that some for the worde [BELOVED] say [SPOVSE]: And for that word [gone aside] other say [gone downe]. Pagnine sayth [Lilies]. Munster saith Roses. And diuers other say Uiolets. But I will trust Pagnine in this matter, & go through with his exposition in this sort.

Fayrest of all women, whether is thy Beloued gone? whether is he gone aside? tell vs, and we will seeke him with thee.

My beloued is gone down into his gar­den, to the beds of his spicerie, to be fed in gardens, & gather vp Lilies.

THe occasion of this Scripture The argu­ment or oc­casiō o [...] th [...] place of Script thus writtē, is, that the Church of God, which is named here to [Page] be the fayrest of women, had wonderfully commended her beloued Christ. For (saith she) my loue is white and red colou­red, a goodly person among ten thou­sand. His head is like fine golde, his lockes blacke bushed. His eyes like doues eyes, washed in milke, and like pearles in golde. His cheekes like a garden bed, planted with all sweete thinges. His lippes like Lilies. His handes like precious stones. His bo­dy pure Yuorie, ouer decked with Sa­phyres. His legges pillers of Marble, set vpon sockets of golde. His face as Lybanus. His wordes are sweete. Such a one is my loue (quoth she): Such a one is my loue.

Now, the other Churches, which in some translation are signified vnder the worde, adolescentulae, when they heare the beloued Christ thus commended, they lif [...] vp their eares, and burne in their breste [...] to know more of such a delightfull belo [...] ued, and so trimme a spouse. And there [...] fore they aske whether he is gone, an [...] whether he is gone aside: and promise [...] that they will make after him, and séek [...] him, euen as Germany began to prea [...] [Page] Christ, and to prayse him in other sort, then the world had heard tell of before. And therefore neighbour countreyes, as our England, & the rest began more and more to haue hastie eares, & hote hartes, to hearken after the beloued Christ, and to séeke after the beloued Christ, whom Germany had so loudly, and largely com­mended. But because this people which I speake to, is a great people, and the time that I haue to occupie is long, and the matter much, let vs all, ye honoura­ble, and ye also beloued people, ioyne to­gether in calling vpon the name of God. And first to pray vnto the holy Ghost, that as he is called an oyntment, so he will make supple and tender our hartes, and make them hartes of fleshe. That as he is called a fire, so by him our hartes may be eaten vp, and deuoured, in excesse of charitie. That as he is called the com­fortour, so he will comfort, and enable [...]e a man of such and so much sicknes, to [...]eare vp his name, and to speake his ma­ [...]ifolde prayses to the sonnes of this gene­ [...]ation Then let vs go forward to pray [...]or the whole state of Christes congrega­ [...]ion, being yet farre from her countrey, [Page] incompassed rounde about with Cayns, and Esawes, and Basan Bulles, and all kindes of deadly foes, she being sperpled as yet wide where vpon the great face of this earth. More specially let vs pray for the Churches of England, & Ireland, and as the dutie of our loue, and subiectiō most of all requireth, let vs pray for her most excellent Maiestie, Elizabeth by the grace of God. &c. That Gods enemies and her enemies may be made his, and her footestools. That her scepter may growe gréene, and florishe like a Palme trée well and moystly planted, and that her seate may neuer totter, or nodde, but stand stedy as the seate of Salomon, and fayre as the sunne. That the dayes of her regiment may be as the dayes of hea­uen. Let vs pray for all the Nobilitie, and genterie of this land, that they do not liue as the Giantes or noble men before Noes floud, without raigne, or rule: le [...]t that as those Giantes brought downe vp­on the heades of the world a floud of wa­ter: so some of our Englishe Giantes do bring vpon vs a floud of fire: That they may remember that saying of Dauid [...] I sayd you are Gods, because the word i [...] [Page] come to you. If the worde come to them, Gods word makes no­ble men and gentlemen. or they to the worde, then they are Gods Gods, and Gods gentlemen: if it come not to them, nor they to it, then they are the Heraldes Gods & the Heraldes gen­tlemen. Pray for them that they may be to their prince, as Thomas was to his master Christ: Let vs go and let vs dye with him. That they may remember that Gods booke of life is better then the Heraldes booke of armes, and that neither house, nor bloud, can saue or withholde their soules from the hand of hell, but one­ly that iust bloud, of the iust man Iesus Christ. Let vs hartily wishe to her ma­iesties most honorable Counsaile the spi­rite of councell and direction, that they may be as Iosephes in Egypt, faythfull, and carefull to prouide for the necessities of the realme, specially, that mens soules be not starued with hunger and pine of the worde of God. Pray for all vs of Christes Ministerie: that as we are called [...]ightes, so we may geue light: and as we [...]re called Gods, so we may continue to [...]aster the world by the worde: as we are [...]alled Ambassadors, so we may be chea­ [...]ie to speake from God to man: as we [Page] are called dogges, we may barke: and as we are called watchmen, so we may carke and kéepe, and that that voice may ring through and through our heades. O Tymothie keepe that which is com­mitted. Pray for both twaine the Uni­uersities, of Cambridge and Oxenforde, or as the Scripture calleth thē, the fami­lies of the sonnes of the Prophets, that they may growe on from strength to strength in courage of spirite, and from wisedome to wisdome in plentie of iudge­ment, that they may be able mē, to teach, and reproue, to plant, and destroy, and that like young Samuell they may profite in fauour with God, and man. Pray for all the whole world, that they may open the gates of their hartes, that the prince of glory may haue entraunce in, and that being entred, he be not bound, and pinni­oned as somtime he was in Cayphas his entresse, but that he may be franke Chris [...] and at libertie, and rule from one corner of our consciences vnto an other. Like­wise for th [...]se that suffer trouble, or gr [...] ­uance in soule or body: but specially thos [...] that grone vnder the crosse of Gog [...] Rome, and Magog of Constantinopl [...] [Page] that they may be assisted with might, or deliuered with spéede, and that as Ioell sayth: the house of Iacob may be a fire, the house of Ioseph may be a flame, and the house of Esau may be stubble. Lastly, let vs yeld vp thankes to the high throne of our heauens father, for those our brothers and sisters that are gone to God out of this lamentable maze of mise­rie. Desiring God, that the north winde may geue, and the south winde do not re­taine: that y whole shéete with all y fower corners, of beastes cleane & vncleane, may be taken vp into heauen: that Christ may be king from sea vnto sea: that nations may be geuen vnto his inheritance: that the holy Ghost may stirre, and the father draw, and the sonne thrust no man out that commeth vnto him: that the worke­men may be many: that the nets may be full: that his will may be done in these Sainctes in earth, as in those aboue in heauen, where doubtlesse nothing is done against Gods will: that we full of the feare of God, and full of fayth, may be ga­thered together to our forefathers, Abra­ham, Isaac, and Iacob. For these and what soeue [...], the holy Ghost, that best [Page] doctor, & spirite of wisedome shall prompt into our spirites, I pray you all say the Lordes prayer. Our Father. &c.

Fayrest of women, whether is thy beloued gone? &c.

Here are fower thinges (as I take it) Diuision. to be noted. And in the first place, because there is a question asked: Whether is thy beloued gone? I will endeuour my selfe to speake of questions, & demaundes. Secondly, because the question is asked of the fayrest of womē, that is, of Christes Church, I will speake of the Church: which Church is a woman, and which not: which is fayre, and which not: and then of the authoritie of the Church, be­cause here the question is asked of the Church, and the Church séemeth to kéepe the determination in the goinges of the beloued, that is, in matters to be knowen of Christ. In the third place commeth to be handled the aunswere geuen by the Church, which is: My beloued is gone downe to the beds of hys spicerie, &c. Lastly (though not by the order of the text, yet by order of matter) I will speak [...] vpon these wordes: Tell vs, and we will [Page] seeke him with thee. Howbeit these latter wordes shall not growe into any long processe. Onely I will geue charge, and vehement exhortation to the world, to séeke Christ, and make after him. I will tell them if they séeke him, they shall finde him, and I will not sticke to sweare if they finde him, they shall find the whole complishment of their hartes desire. In the meane season, feare ye not (good pre­sence) that I should kill you, with loth­somnesse and length. For I will poste through my many matters with what possible speede I can.

And first touching questions, & thinges to be demaunded, it is well sayd of Paule cōcerning questions of edifying: In these thinges I would haue thee confirmed: these be good and profitable for men. But folishe questions, and questions of natiuities, those shunne: for they be vnprofitable and vaine. Good questions and profitable are to be demaunded.

So the kinges in old time were wont to aske the Prophets of their battailes, and affaires.

So Naamans seruaunt asked Elizas the Prophet: Whether if hys master [Page] should goe vp to the Idole temple and worship, he might do so, or no?

So the Eunuch asked Philip the ex­position of these wordes: Ductus est sicut ouis ad mactationem. &c.

So Iohn asked a question: T [...] ne is es? &c. Art thou he that shall come, or shall we looke for an other?

So Mary asked a question: How can these thinges be done vnto me, sith I haue no knowledge of man?

So Philip asked a question: Lord tell vs the way, that is, Lorde what is the way?

So the elders went vp to Ierusalem to aske of Iudaisme.

So Peter asked a question: Lord whe­ther shall we go? thou hast the wordes of eternall life.

So Nicodemus asked a questiō: How can a man be borne in his age?

And againe: How can these thinges be done?

These questions be good and profitable to men. But vaine, and vnprofitable que­stions are to be shunned.

Such a vaine question it was that the Serpent demaunded in Paradise: Why [Page] hath God forbidden you to eate of the tree of the knowledge of good & euill?

Such a vaine one moued the Apostles: Lord when wilt thou restore the king­dome of Israell? Whom Christ control­leth: It is not yours to know times, or the momentes of times.

Such a vaine question did Peter aske of his fellowe Iohn: Lorde what shall this Iohn doe?

Such an one moued y S [...]duces: Lord if a womā haue seuen husbandes, who shall be her husband in the latter day?

Such an one moued Iob▪ Wherfore hast thou brought me out of my mo­thers wombe?

Such an one moued Asterius▪ Whe­ther that Christes fleshe was, when it was not?

Such an one moued Philasterius: Why men and Angels were not made both of one matter?

Such an one moued Marcellus: Whe­ther God be alone, or hath more Gods with him?

Such an one moued Donatus: Whe­ther the Church can be in any other place then in Africke?

[Page] Such an one Iouianus: Whether the virgin Mary were corrupted in bring­ing forth her sonne, or no?

Such an one Valentinianus: Whe­ther the worde were chaunged into bones, fleshe, or heare, or no?

Such an one the Euchitae: Whether that when a man is purged with bap­tisme, an hogge go forth of his mouth, or no?

Such an one moued Potentinus: Whether the holy Ghost do weepe in men, as he doth speake in men?

Such an one moued the Aeriani: Whether mariage be lawfull, or no?

Such an one moued Precillianus: Whether the world be made by the de­uill, because it is an ill world?

Such an one moued Manichaeus: Whether Christ be the Sunne that ri­seth and setteth, because he is called the light of the worlde?

Such an one moued Arrius: Whe­ther the holy Ghost may be commaun­ded by the Sonne?

Such an one moued the Nazarens: Whether a man may professe both Iu­disme, and Christianisme?

[Page] Such an one moued Pelagius: Whe­ [...]her that by free will a mā might ketch the kingdome of heauen?

Such an one moued Nestorius: Whe­ther the honour of Christes diuinitie were geuen him of dutie, or no?

Such an one moued Cresconius: Whether a sinner ought to be bapti­ [...]ed? because it is sayd: the oyle of a [...]inner shall not fatten thy head.

Such an one moued Vincentius: Whether mans soule deserued to sinne [...]efore it did sinne?

Foolishe questions, and vnprofitable questions ought to be shunned. And of all foolishe questions, what say you to the [...]oolishnesse of our scholishe questions, set a [...]oote by those subtle, and déepe doctours, commonly called Scholemen?

As: Whether there were any in­stant in the generation of God the se­cond person?

Whether in Christ there be more fi­ [...]iations then one?

Whether God the father hateth the [...]onne?

Whether Christ myght possiblye [...]aue taken vpon him the likenesse of [Page] an asse, of a woman, of a feend, or o [...] a goorde?

How that Goord should haue prea­ched downe miracles, or haue hanged vpon a Crosse?

And what Peter should haue cōsecra­ted if he had consecrated, what time Christes body hung on the crosse?

Or whether Christ being so trans­formed into a goorde, he might at the same tyme be called man also?

Whether after the resurrection, me [...] do eate and drinke, or no?

Whether it be lesse sinne to slay [...] thousand men, then once on a Sonday to cloute a poore mans shoe?

Whether mens soules be bred with­in them, or come from without into them?

What yeare Christ will come vnto his iudgement?

Whether the starre that did shin [...] to the wise men at the byrth of Christ▪ were a starre, or an Angell?

Whether a Mouse can eate Christe [...] body, or no? And if she do eate it▪ what daunger can be leuied vpon he [...] head.

[Page] Such men, such questions, fonde men, [...]nde questions, foolishe men, scholishe [...]uestions. But if Pasquin coulde now [...]e reseued from death, or if some were as [...]lithelie disposed to demaund questions [...]s Pasquin, I wéen those mery kinde of [...]uestions would cary away a great deale [...]ore of edifying, then these foolish scholish [...]uestions.

As whether that the Bishop of Rome [...]eing Antichrist, can be Christes vicar [...]r no?

Whether that when Dauid sayth: [...] will geue them a tyraunt to ride ouer [...]heir heades, it may not be vnderstan­ [...]ed of the Bishop of Rome, sithens he [...]ath of so long a time ouer ridden all [...]ur heades in regiment, and besides [...]hat in session, rideth vpō mens shoul­ders?

Whether that, that Bishop of Rome [...]hich sayd, spirita sancta, for spiritus san­ [...]tus, and fiatur, for fiat, were in daunger of that which was obiected vnto Paule, that too much study would make him [...]adde?

Whether that, that Pope which did [...]arnally know the grandmother, the [Page] mother, and the daughter, did mak [...] him self an Eunuche for the kingdom [...] of heauen?

Whether that Pope Leo that was s [...] forgrowen with fatte, that he could [...] not wallowe vp two staires in the Ca­pitall, or Ecchius that had so large [...] strouted bellie, or those drinking Sor­bonistes that made the best wine i [...] the towne to be called, vinum Theologi­cum, that is, diuines wine, and tha [...] were wont to eate while that they were satur vsque ad guttur? The Sor­bonistes Latin.

Whether these men be those tha [...] M. Harding speaketh of, that do wean [...] thē selues for the kingdome of heauē [...]

Whether that Byshop that was s [...] fretting fell for losse of his Pecock [...] pie, did possesse his soule in pacience [...] or no?

To what purpose generall Councel [...] serue, if that Popishe iudgement ca [...] not swarue?

Whether in the last Coūcell at Tren [...] it can be likely that there coulde b [...] good rule kept of the rest of those hol [...] fathers, sithens that in the sayd Coun▪ cell one of the fathers being taken i [...] adultrie, was hanged, an other sticked [Page] and an other father, as it is thought, by the rest of the fathers was let slinke, and slippe away?

Whether the Oratour Bishop in the sayd Councell, that called the Pope of Rome the Light, and the Spouse, were a­drad of that which Iob sayd: Destru­ction is theirs which geue titles.

Whether that the Inquisitours of Spaine may not more properly be cal­led rougher hunters then Nemrod?

Whether the said Inquisitors, if they had Iesus of Nazareth in Italie, they would not ten times more rigorously put him to death, then they did some­times in Iewry?

Whether that, that Duke of Alua which now liueth, and is the proppe of Papistrie, is not more fitly to be cal­led Esaus sonne, then that Duke Alua which the Genesis speaketh of, sithens Duke Alua. Gen. 36. that Duke of Genesis did but come by [...]ine frō Esaus loynes, and this Duke of Louane expresseth Esau most natu­rally in persecuting Iacob, and making his father sadde?

Whether Hosius, and Harding, who say the sentence agaynst Christ was [...]ustly geuen, and one Vause that wri­teth [Page] a Cathechisme from Louane, and hath wiped out the second of the ten Commaundementes, and diuided the last into twaine, or the Iesuites that beginne to count Sainct Lukes and S. Markes Gospells, as hangbies, and make Sainct Paules writing to be but Scripture at their lust: I say, whether that Hosius, Harding, Vause, or the A brow of dishonestie. Iesuites, haue frontem meritricis, or no?

Whether that Doctour Sanders that hath written one booke de duabu [...] missis in vno templo simul celebrandi [...], and hath brought not one iote, or smal tit­tle of Scripture to make for his pur­pose, do not represent the state of a [...] Papisticall writers, whose custome i [...] not much to meddle with Scriptures▪

Whether that the Papistes (as th [...] worlde now is) coulde for any money be hyred to let passe poysoning, and man killing, sith that these be the grea [...] test schole poyntes of their Church?

These questions haue their edifying and edi [...] more ritchly then these scho [...] questions. But the question of princip [...] litie is thus: Whether is thy beloue [...] gone? Our questions must be of the g [...] [Page] inges of the beloued, and the doinges of the beloued, of Christes iourneyes, and Christes ghestes. And as questions may, and must be asked, so it must be for lear­ninges sake: so then learning ought to be in all states & ages. And where as he said: D. Co [...]. Verilie ignorance is the dāme of all de­uotion, I say to the cōtrary, verilie igno­rance is not the dāme of right deuotiō, certainly the Scriptures in all corners of thē do excite all kinde of people to know­ledge. Esaie sayth: An non quesitum ibit populus ad Deum suum? Shall not the people goe to seeke after their God? Againe: The people that sit in darke­nesse see a great light. Againe: The earth shall be filled with much know­ledge. Againe, Christ sayth to all that receaue the Communion: Mortem eim annunciabitis. &c: Ye shall shewe forth his death till he come. How can they shewe forth or talke of his death, except they haue knowledge? Againe: Cauet [...] de Pseudoprophetis: Take ye heede of [...]alse Prophets. How cā they take héede, except they haue learning? Againe, it is sayd: Nonne legistis? Haue ye not red? Peter sayth: Regale sacerdotum sumus: [Page] We are a kingly Priesthoode. We are all Priestes, and Priestes must be lear­ned. Againe, it is sayd in the Canticles: Sinescis te (O formosissima mulierum) egre­dere a me: If thou knowest not thy self, O thou fayrest of women, get thee frō me. Paule sayth: Omnia probate: Proue all thinges. It is sayd of Christian peo­ple: Ne simus paruuli intelligentia: Let vs not be little ones in vnderstanding. Againe: Unus loquatur alter diiudicet: Let one speake, and the other iudge. How can those iudge that haue no lear­ning? Peter willeth euery man to be rea­die to render a reason of his fayth. It i [...] sayd in Genesis, that Abraham went to the hill of Moreth, that is, to the hill o [...] shewing. So we must search the Scrip­tures till God be shewed vnto vs, and there we must farie. Sainct Iohn sayth [...] Omnes erunt dociles Dei: They shall be all Gods scholers. Againe: Si quis vo [...] luerit voluntatem eius facere. &c: If any man will do his will he must know o [...] his doctrine. Againe: This is eterna [...] life to know thee, and whom thou ha [...] sent Iesus Christ. Againe: I write vn­to you my little sonnes, I write vnt [...] [Page] you fathers, I write vnto you younge men, I write vnto you childrē. Againe, he writeth vnto a chosen Lady and to her children which abide in the libertie. So that he writte to all states and sectes, to the entent they should haue knowledge. In the Actes of the Apostles, when Paule preached, the people opened their bookes and conferred the places. S. Hierome sayth: that Scripturarū ignorantia est igno­rantia Christi: the ignoraunce of Scrip­ture is the ignorance of Christ. S. Hie­rome writte to Paula, to Eustochium, and Marcella, women. S. Hierome saith: Let the Plough man holding the hale, sing some Psalme of Dauid. S. Hierome translated the Psalmes into the Sclauo­nian toung. Origine in an Homilie of the booke of Numbers, sayth: That the deuill possesseth all their soules that liue in ignoraunce. The sayd Origine did alwayes wishe that he could poure all his knowledge into all kinde of mē. Ter­tullian writte a booke of a learned argu­ment vnto his wife. Ambrose did instruct Monacha S. Augustines mother in reli­gion. Augustine writeth in the Psalme, that the kingdome of ignoraunce is [Page] the kingdome of errour. Other men may coniecture more.

But these two causes I thinke to be the speciall two causes why that the world li­uing Two spe­ciall causes of Papisti­ [...]all igno­raunce. as it were in a warre of ignorance, doth call such & so much euill, peace. The one cause is, the vulgar translation of the Bible: the other, the worshipping of God in a straunge toung. Touching the vulgar translation, that is the matrix and conceptorie place of very errour, and ignoraunce. Hence Dunce, hence Dor­bell, hence Houlcotte, Briccot, Tappar, Cappar, Ecchius, Pighius, Coclaeus, and Hofmiester, haue founded, and finde out many a fonde argumēt. Hence wran­gle the Iesuites, hence wrastle the Sor­bonistes, hence the horne of Rome is most loftilie exalted. This is thrust vpon the world by the Inquisitors of Spaine, dub­bed onely good, and authenticall by the Councell of Trent, and who soeuer will not receaue this, he standeth accursed frō the face of the sayd Councell, with the fearce thunderbolt of Anathemysation. Besides that, this translation taketh a­way and addeth to the text, moe then ma­ny hundreds of wordes. There is no leafe [Page] throughout the whole Testament, but it hath in this translation some great and greuous errour. Whereas the Hebrue translation sayth: Melchisedec protulit Faultes in the vulgar translation in the Bi­ble. [...]anē. And so sayth Ambrose, he brought forth bread: Iosephus sayth, he mini­stred bread. The vulgar translation sayth: He offred vp bread. And here­upon they would deuise their Masse offer­torie. The Hebrue translation sayth: Osculemini filium: Kisse the sonne. The vulgar translation sayth: Apprehendite disciplinam: Take ye discipline. The Hebrue translation sayth: Filij hominum vs (que) quo gloriā meam in ignominiā? Sonnes of men how long shall my glory be turned into reproch? The vulgar tran­slation sayth: Sonnes of men how long will ye be of an heauie hart? The He­brue translation doth say: The kinges of hostes are fled are fled, & the she dwel­lers in the houses haue deuided the spoyles. The vulgar translation sayth: The kings of vertues of the beloued of the beloued. &c. The Hebrue doth say: Ye haue slept amongest the middest of the pottes. The vulgar doth say: Ye haue slept amongest the middest of the [Page] Clergie. The Hebrue doth say: To en­uie fatte hilles. The vulgar doth say: To looke vpon lumpishe hilles. The Hebrue doth say: I will turne thee from Basan, I wil turne thee frō the depth of the sea. The vulgar doth say: I will turne thee from Basan, I will turne thee into the depth of the sea. The Hebrue doth say: The Crow went going forth, and came againe. The vulgar doth say: The Crow went forth, & came not againe. The Hebrue doth say: In all the land of Aegypt there shall be bread. The vulgar doth say: In all the land of Ae­gypt there shall be hunger. The He­brue sayth: They haue possessed me frō the beginning. The vulgar sayth: God created me from the beginning. The vulgar translateth that worde to bowe downe, vnto these wordes, to make A­doration. Hence springeth their seruile Adoration. The vulgar translateth the word fitte, into the word worthy. Hence cōmeth their fansie of condignitie. The Gréeke sayth: Gather not to your sel­ues golde, and siluer. The vulgar saith: Possesse ye nor golde, nor siluer. Hence riseth their fansie of wilfull frierishe po­uertie. The Gréek sayth: I would you [Page] were without carefulnesse. The vulgar sayth: I will haue you without care­fulnesse. Hence sprong the fansie against mariage of some. This vulgar transla­tion is (as I say) the broode mother of ma­ny errours. And therefore that great costly edition of the Bible in the Hebrue, and Gréeke toung to be Printed from Louane, if it haue this vulgar translati­on adioyned vnto it, I aske quid Saul in­ter prophetas? What doth this base translation amōgest such precious toūges? Their new Concordance which they say likewise is towardes, and all the bookes that they all write, are all nought, voyde of Gods meaning, and Gods diuinitie, if they be founded, or grounded out of this vulgar translation.

Concerning the seruice to be had, and the worshipping of God to be in a straunge toung, that is in déede a thicke bushell to hide the candle, or rather a leude effectuall meanes to plucke away both the candle and the candlesticke, making the house of Iacob Gods church as Egipt full of darkenesse, euen to be groaped with our féete. Most certayne it is, that S. Paul doth beate out the matter won­derfull towardly for vs. He will néedes [Page] driue it to this, that Gods worship should be in such sort, that the people may per­ceaue it, and say, Amen. Iust of that minde is Iustinian the Emperour, who made an Edict to that purpose. Iust so is Chrysostome, so Hyerom, and so Basill. Augustine vpon the psalmes sayth: It be­houeth vs after mans maner, and not after the fashion of byrdes to sing: for Iayes, Vssells and Rauins are taught to pronounce they wot not what. Of a trusty troth euen their owne Masse booke doth geue vppe euidence against them selues, and will néedes likewise proue, that the people ought to vnderstand the contentes of the Masse. The Masse booke sayth: let vs praye. The Priest sayth: the Lorde be with you. The Masse booke biddeth the people answer. The Masse booke biddeth them lift vp their hartes. The priest sayeth: pray for me brethren and sisters. How can the people pray? how can they answer? how can they pray for the priest, except they haue vnderstanding? Iustinus Marty [...] sayth: Vbi sacerdos gracias agit, populus vni­ [...]ersus cla [...]at. Amen. When the priest geueth thankes, all the people crye. A­men. [Page] Chrysostome sayth, that the priest, [...]nd the people talke together in their mi­ [...]eries. This vnknowne toung of theirs [...]ust néedes be that Babylonicall confusi­ [...]n. For the confusion of Babell is not [...]n the many tounges, but in vnknowne [...]péeche, which is not vnderstanded. Christ [...]ayth in S. Iohn? Vos adoratis quod nesci­ [...]is: you adore you wot not what. So [...]ay it be sayd to these: you chaunt you [...]ot not what, ye pray ye wot not what, [...]e prattle ye wot not what. It is not [...]afe enough to meane well, that I can tel [...]hem. In the first chapter of the prophet [...]say it is sayd: I am full of the fatnesse [...]f tuppes. In the 43. chapter it is sayd: [...]hou offeredst me no sacrifice, and [...]hou didst not gloryfie me with thy [...]urnt offringes. They offred while [...] Good in­tent is not inough. God was full & weary, & yet they offred [...]othing, because they offred not as God [...]ommaunded them. For so he sayth him [...]elfe: I made thee not to serue in obla­ [...]ion, and I did not weary thee with [...]rancumsence. Saule intended well, but [...]hat ended not well. Gedion made an E­ [...]hod of the Kinges that was in the eares [...]f the people, but it was a cord both to [Page] him, and to his house. Bishop Leo in a sermon he made de passione Domini, of our Lordes passion, sayth: that Peter in cutting of of Malchus eare, had intent good enough, but he must smart with the sworde because he had smit without knowledge with the sworde. Doctor Sanders in an Oration that he made in D. Saūders behauiour. the face of Louane, hath much wrested his wit to proue that those thinges which are done in the Church ought to be don [...] in the latin toung. The argumentes that this Doctor bringeth are but few, and those but fond, and except a couple, and scarse too that couple, are worth y re citall. The one is this, out of Paul: Nam tu bene quidem gratias agis, sed alter non [...] ▪ dificatur. &c. Thou doest well geue thankes, but in the meane time an o­ther is not edified. That which the Apo­stle sayth to be well done (sayth San­ders) these youngling diuines call vnpro­fitable. But let this olde Sanders that semeth for age to be crooked in diuinitie, harken to S. Paul. I had rather, sayth he, speake ten wordes to the instructi­on of others, then ten thousand with a toung. This olde Doctor, this good [Page] [...]huser, Master Sanders taketh that which is ten thousand times worse, and [...]eaueth that which is ten thousand times [...]etter, so choisly hath he chosen in thys [...]ase. But his choise is not S. Pauls choise, and therefore we are youngling diuines [...]y his verdict, for chusing as Paul did. An other argument groweth from Master Sanders. Paul went ouer many coun­ [...]ries, as Pamphilia, Capadocia, Phry­gia, &c. but he spake not, sayth he, to e­ [...]ery one in diuers toūges, therfore some were spoken to in an vnknowne toung which was not their owne. This is the [...]ne force of Sanders most fine witte, in [...]nding out fetches, and winding in stuffe [...]o strengthen and fortifye Antichristia­ [...]isme, and Papisme. But why could not Paul do it? Say good Doctour Sanders, [...]f thou béest a good Doctor: & why would [...]e not doo it? say Doctour Sanders, if [...]hou béest a good fellow. Certainely Fre­dericus Furius, a man of as great doctor­ship as Doctor Sanders, a Spanyard, de­dicated his booke to Cardinall Burgensis [...] Spanyard, telleth vs a tale of quite cō ­ [...]rarieties. For, sayth he, Andrew Peters [...]rother preached vnto the Scythi, Sogdi­ [...]ni, [Page] and Sacci in their toung, Iacob [...] the twelue trybes in their toung, Bar­thelmew to the Indians in their toun [...] Thomas to the Parthians in their toun [...] to the Meades in their toung, to t [...] Persi, Hercani, & Bracchi in their toun [...] But put case Fredericus Furius we [...] a tounglesse man, and had now yet sa [...] nothing, I wene, that place of the Actes [...] the Apostles will easely choake Doct [...] Saunders, and all these troublous ba [...] ­kers Louanians. The people there [...] thus: Non omnes qui loquūtur linguis Gali­lei sunt. &c. Are not all these that speak [...] here, men of Galile? is it not much th [...] euery one of vs doth heare our own [...] vulgar and mother toung? We Parthi [...] ­ans, Medes, Elamites, of Mesopota­mia, of Iurie, Capadocia, Pontus, of A­sia, Phrygia, Pamphilia, and Aegipt, o [...] Lybia, Rome, Crete, and Arabia: w [...] heare these men speaking the noble­nesse of matters diuine in our own [...] tounges. But they haue other argumēt [...] There is one God, therefore the ser­uice must be in one toung. I deny t [...] argument: let it lye whilest it be helpe [...] Master Harding hath two argument [...] [Page] The one is, the title of the Crosse w [...] [...]rittē in Greke, Hebrue, & Latin toun­ges: and therfore the seruice ought to be in one of these three toūgs. Thē the [...]ewes, Gréekes, & Latinistes will neuer [...]grée which toung shall serue for y turne. [...]et Master Harding make his argumēt [...]hus: It was written in Gréeke, Hebrue, [...]nd Latin: therefore it was written to [...]e vnderstanded of all men, and therfore [...]eruice must be in such a toung that it may be vnderstanded. The Hebrue vo­ [...]alls (sayth he) were not set downe to the [...]onsonantes by the Rabbies, because the [...]xposition of the Scriptures should not be [...]nowne to the people. Thus Mast. Har­ [...]ing is a Papist, a Iew, & all that nought [...]. If he will haue his argument assoiled, [...]et him remēber th [...] Iudaisme, & Christi­ [...]nisme are dissiblable. The Iewes durst [...]ot looke on Gods face, but we haue [...]eene his glory, as the glory of the on­ [...]y begotten of the father. The Iewes [...]urst not pronounce the word Iehoua, [...]ut we doo it commonly. The Iewes [...]ept [...]id their misteries in shaddowes: Christ sayd: Goe ye and preach ye. No [...]ew did enter into the Sanctuary but t [...] [Page] high Priest once a yēare. Our Sanct [...] ­ry Christ sayth: Euery one that com­meth vnto me I wil not cast him forth. It is euen so as I tell you good people. H [...] that is ignoraunt in papistrie, is like th [...] woman of Samaria, which standeth [...] the fountaine, and is a thirst, and yet f [...] leth her selfe not to be a thirst. They a [...] like those people that say: Palpamus par [...] tem sicut caeci: we groape at the wall lik [...] blynde men, and we stumble in th [...] noone time as though it were in th [...] night. They be like vnto those of whom it is sayd: The light came into the worl [...] and they did not receaue the light like vnto the Apostles, who in the dar [...] night tooke Christ to be a ghost: lyke [...] those of whom Tertullian speaketh of [...] the Gentiles: They do amisse because they know not. They be like to hy [...] that abideth in darkenesse and knoweth not whether he goeth. Those that abu [...] these ignoraunt folke be as (Esay sayth that mingle the spirit of sléepe to t [...] world, and geue them wordes in a bóo [...] closely clasped. They be like to that Pain­ter that Plutarke speaketh of, that had [...] uill fauouredly proportioned a pain [...] [Page] Hen, and therefore chased away the liue­ly Hennes, lest that his euill woorkman­ship should be perceiued: those chase away Gods worde, lest their fansie should be discouered. If they be blinde leaders, then there is an hole in hell, and thether rushe downe both the leaders, and the parties missed. If they sée, and will not let others sée, then they be as churlish as a dogge, who when he is smit of a serpent, wil not [...]ate the herbe Canaria in the sight of [...]an, lest that man in such distresse should [...]e thereby relieued. They be like these hypocrite Pharisies, that made fast the kingdome of God against them selues, and agaynst all others. But to thwite and vpbraide them by their ignoraunce, would be thought but to be vntrue and [...]alumnious. And that voyce of Master Harding from Louaine, saying: Verely [...]he greatest learned men in Christen­ [...]ome haue bene of our part, doth séeme [...]o some a voyce of great truth & veritie. Without all peraduentures, there hath [...]ene of Master Hardinges side so long a [...]atalogue of so vnlearned, and insensible [...]ryters, as I thinke by arte memora­ [...]iue, they cannot be comprehended. That [Page] which Aloes is to the lippes, which galli is to the toung, which a carcasse smell is to the nose, which a cockatrise to the eyes, which a naked dagger is to the hart, that it is, and euen that comfort it is, to be con­uersaunt in the base barbarismes, & balde solisismes, and balde sillogismes, & whole dungeons of the Duncerie of Hardinges companions. Let them not be to shrill The Pa­pistes haue not had, nor haue the best learned men on their side. in crying out, and craking of their lear­ning, as likewise not to shrill to weaken and impayre our side. That which Eras­mus sayd sometimes of Prudentius: Ibi [...] quouis seculo inter doctos, Prudenti, tho [...] shalt alwayes Prudentius, go for a lear­ned man: so may I likewise say thus The worlde will neuer bee so learn [...] Martin Luther, but thou shalt be cou [...] ted learned, thou shalt be called learne [...] Zuinglius, and thou excellent well lea [...] ­ned Oecolampadius, learned Buce [...] learned Phagius, learned Emanuel [...] learned Pellicane, and learned Pome rane, and learned Bruntius. A m [...] would thinke you had goodly learni [...] Cassander, Bibliander, and Burrau [...] Bullinger, Gualter, Wulfius, Lauat [...] rus, and Simlerus. Diuines of Sureck [...] I thinke haue more diuinitie then ma [...] [Page] bragge doctors that ryde aloft in Papa­sie. What age will deny thée to be lear­ned Dauid Chitreus, or thée Victorinus Strigelius, or thée Flaccius Illyricus, or thée Westimerus, or thée Hemingius, or thee Hiperius, though Doct. Sanders say nay and sweare nay. Thou hast a trusty toung in diuinitie most reuerend Master Sanders sayth ear­nestly that Caluin is vnlearned. Let him go about to shew how and he shall be answe­red. Caluine. And Theodore de Beze, thy brest is better ballased with godly lear­ning, thē the brestes of many a glittering Pope, who are sayd to contayne so many godly matters in the bagge of their brest. Peter Martyr, or the Bishop of Saris bu­ [...]y are alone able to confute all the Sor­ [...]onistes. Musculus yeldeth better sucke [...]nd sense from the scripture, then all the [...]esuites: nay, then all the writers of all [...]he papasie. But if they will néedes here [...]ell of some learned men of our side, what [...]ay they to Mūster, to Scheggius, to Ges­ [...]er, to the two men of many blessinges [...]obart, and Henry Stephanus? What [...] Iohannes Sturmius? and what to [...]etrus Ramus? I tell them the great [...]eauclarkes and captaine schollers of all [...]ristendome are ours, and on our side, [...]icus Mirandula of a miraculous witte, [Page] and aboundant learning, was ours. E­rasmus the worship of the world, and Melancton the Phenix of Germanie, Iohn Reuclin the Hebrue father, and William Budaeus the Gréeke father, were ours. Ye groundselles of learning, ye kindlers of light, in déede ye be ours. Na [...]istes had liued still with­out lear­ning if it had not bin for pro­testantes. These Papistes haue lighted their can­dles at your candles, and whetted theyr weapons at your stones, and sucked vp their learning at your féete: Euen so Tho­mas Harding sucked vp his learning at Peter Martyrs féete, & Thomas Watson his learning at Sir Iohn Cheekes féete: Baldwinus his learning at Caluins féete, and Fredericus Staphilus at Melanc­tons féete, Saunders, and the Iesuites haue their Grecismes and their Hebrais­mes by immitation of Musculus. Our Erasmus set Latin a flote, our Reucli [...] hatched Hebrue, our Budaeus gage [...] Gréeke, our Melancton regendred arte [...] and sciences. Papistes, from vs ye hau [...] had it, or by our examples ye haue spye [...] it. It is ours, it is ours, it is all of it our [...] Crowes leaue your cackling, or geu [...] you home agayne your borrowed fether [...] But admit we were men of no laudab [...] [Page] learning, and that we could not rightly pleade it: yet Quis tulerit Gracchum de se­ditione loquentem? Varrem de furto? Who can brooke that Gracchus should speake agaynst sedition? Varres against theft? or Papistes agaynst ignoraunce? The chiefe Rabbie and most frolicke di­uine of all their side Hosius, how hath he concluded of this saying: Obey those that be ouer you: therfore Prelates must bée princes? Or how can he be learned that thought king Dauid to be vnlearned? Those ar­gumentes are to be found out gathered by Iacobus Anderae. For, geuing his iudgement vpon Da­uids psalmes, he sayth thus: Scribimus indocti docti (que) poemata passim: we write poemes of all handes, learned and vn­learned: as though Dauids psalter were an vnlearned Poesy. What learning is there in rearing vp of this argument? Caiphas prophesied once: therfore what so euer the bishop of Rome speaketh, is true. Or this argumēt. The gates of hell shall not preuaile against the church: ther­fore the church can neuer be vnder foote. Yet S. Paul saith: I am sure that no crea­ture can seperate me from the loue of God. And yet though God loued Paul well, Paul was vnder foote. Or this ar­gument. [Page] Heretickes haue alwayes ap­pealed to the scripture: therefore who so euer appealed to the scripture, are here­tickes. So drunkardes are commonly drunken with wyne: therefore all that drinke wyne are drunkardes. Or thys argument: Christ did sit downe with his twelue disciples onely when he sayd: Bi­bite cx hoc omnes: therfore the clergy onely ought to haue the cuppe geuen them. And so this prophane bishop wretch might vrge onely to the clergy: Edite ex hoc om­nes: eate ye all of this. So onely the cler­gy should be partakers of the bread too. The Councell of Constaunce and the Councell of Basill doo reach the tuppe to the Laitie. Or this argument: He is blessed that is alwayes fearefull: ther­fore a man ought to haue a fearefull and a trembling fayth. Or what learning was it in him to say, that Commune and Catholicum were not all one? and that vices when they are common, cannot be called catholicke▪ Doctor Saunders hath a trim head, and a pure fine wit (as they say). But let them take a tast how lear­nedly he hath behaued him selfe in hys reasoning in his booke of Transubstanti­ation, [Page] as in this argument: Man was Sanders reasoning. forlorne for eating with his mouth: ther­fore man must be saued by eating with his mouth: therfore there must be Tran­substantiation. Agayne, the Romane bishops sent the Eucharist to stranger bishops abrode: therefore it was an holy thing: and therfore it was transubstanti­ated, or ells it could not be holy and wor­thy the sending. Agayne, the Apostles were simple men, and Idiotes, sayth he: therefore they could not vnderstand this proposition: this is my body, if the signe were taken for the thing. Agayne, Vlpi­an the Lawyer sayth, the names of thinges be vnchangeable: therefore the wordes must néedes be as they are spo­ken and written. By this pritie deuise he may banish all figuratiue speach from the scripture. Agayne, the Gréeke word [...] which signifieth a figure in Eng­lish, is called [...] of turning: but God is not turned (sayth he) therefore he vseth no trope in this place or figure. This ar­gument if it were marked, would be laughed at wt an whole monthes laugh­ter. In his fourth booke he commeth of with argumentes more then a good pase▪ [Page] God is omnipotent: Ergo, there is tran­substantiation. Agayne, Christ spoke these wordes in the night time: therefore the matter was great: and it could not be great except there were transubstanti­ation. Agayne, there were twelue disci­ples, the number was great, therefore the matter was great: & then it must néedes be transubstantiation. Agayne, Christ desired to eate it, therefore it was a great matter: therfore it was transubstanti­ation. Agayne, Christ loued them in the end in pertaking it: therefore there was transubstantiation. Agayne, Christ wa­shed feete, set downe, rise vp, girded him selfe, washed and dryed, therefore the matter was great, therefore transubstan­tiation. Agayne, their Parlar wherein they supped was néere to the mount Sy­on, therefore a great matter: therefore transubstantiation. Agayne, he blessed it: therefore he transubstantiated it. A­gayne, the people say, Amen: which is, it is true, or I would it were true: therefore the bread was truely transubstantiated. Agayne, Abell offred a sacrifice, and then after was offred: therefore Christ was of­fred in the Masse. Agayne, he sayth: if [Page] the bread be but a figure: then none can be condemned for eating of a figure. Yet as I remember, the Propitiatory or Arke of couenant was but a figure: yet he smar­ted that abused that figure. Agayne, the Apple of the knowledge of good and euill, was but a figure of good and euill: yet it was not very good for him that abused that figure. I tell them it is death to abuse such figures. Now good people doo not these Doct. Sanders arguments smell freshly of learning? Was not that Pope learned that sayd, fiatur, for fiat, and that Pope that translated Cephas, a head? Was not Petrus a Soto diuinely learned, when he sayd: the spirites of ge­nerall Councells ought not to be tryed? Notwithstanding these wordes be gene­rall: Try the spirites whether they be of God or no. What bookes in all chri­stendome haue bene writtē with so sléeke and sleight a diuinitie, as those bookes of B. Osorius? Sir Tho. More is alwayes wrangling and iangling, harping and [...]arping, about No, and Na, yea, and yes, the word, and, that word, an Elder and an Elder sticke. And as Rachell mourned for hir children, because she had them not: [Page] so Sir Thomas More might mourne for more diuinitie, because he had it not. D. Fisher hath alleged many thinges most vnproperly, out of the vulgar translation: It is easie to be shewed, his doctrine is not learned, and therefore ought not to carry credit with mē of learning. What groū [...] ­nes is it in that fatte Ecchius to proue a sacrifice out of the hebrue word Gnasha? or Sanders out of this, cūfaciā vitula profru­gibus, to proue a sacrifice? It must néedes be for lacke of learning, that that Lordly préest bishop Gardiner alledged the third booke of S. Augustine, de sermone Domim in monte, and yet there were but two bookes written, that he alledged Theo­philus Alexandrinus for Theophilac­tus, there being hundreds of yeares b [...] ­twixt their ages? I say it must néedes b [...] lacke of learning, for his soothing pag [...] say, that his memory was infinite, so tha [...] he could not perdy forget him self. What▪ was it learning in Doctor Smith to al­ledge the councell of Nice for Transu [...] ­stantiation: and than not to be able t [...] show one word for that purpose▪ Agayne, that Doctor Ogelthorpe sayd openly in great assemble: Ostende mihi, qualis [...] [Page] corpus, qualis est corpus? Is it not learned­ly concluded of Prierias: The church founded pardons: Ergo, the church is greater then Christ? Is it not excesse of learning that maketh Durand and the rest of their rationals thus to dispute: God made heauen and earth in the be­ginning, and not in the beginnings: ther­fore the Pope must be soueraigne? Or thus: God made two lightes, a greater and a lesse: therefore the Pope is bigger then the Emperour, as the Sunne is big­ger then the Moone? Or thus: princes shall eate the fat things of Ashur: ther­fore princes sonnes must be Cardinals to The groundes of papistry. haue rich temporalities in the church? Or thus: Iacob layd his handes thwart­linges or a crosse, vpon Ephraim and Manasses: therefore the wodden crosse is venerable? Or thus: when one shall go ouer vnto the Lord, let his couering be remoued: therfore he that becom­meth a priest must shaue his crowne? Or thus: The Lordes is the earth and the roundnes thereof: therefore the Oste must be round? Or thus: the Ethnickes must licke the dust of Israels feete: therefore all men must kisse the Popes [Page] féete. Or thus: he shall sprinckle many nations: therfore there must be holy wa­ter. Or thus: we sinne by word, worke, and hart: therefore we must say thrise Kyrielison. Or thus: the Law goeth be­fore the Gospell, or Iohn before Christ: therfore the Epistle must be red before the Gospell. Or thus: the Gospell light­neth the world: therfore waxen Tapers must be lightned before the reading o [...] the Gospell▪ Or thus: the Lord paised the earth with thrée fingers: therfore we ought to crosse our selues with thrée fin­gers. Or thus: God sayd to the north wynde, geue: therfore the Gospell must be red with the priestes face northward▪ Or thus: A smoke came vp from the prayer of the sainctes. Apoc. 8. ther­fore there must be s [...]nsing in the church. Or thus: Mary went not forth to méet [...] Christ: ergo, there must be close Nunnes. Or thus: Elias went to sée Gilgal, Be­thel, and Ierico: therfore there must b [...] pilgrimes. Or thus: the féete of those that preach peace are beawtifull: therfore Bi­shops must weare purple sandals. O [...] thus: the rocke was Christ: therfore th [...] altar must be of stone. Oh high mist [...] ­ries [Page] of learning, and profound depthes of learning, and surpassing fathers in re­spect of learning. Should we not now strike downe, and sacrifice a great huge forfatted bull to these worthies of lear­ning? Or should we not take a shril trom­pet and blow vp from a lofty Theatre: All haile Learned doctors, Uenerable doctors, Reuerent doctors, Doctorall doctors, Doc­torly doctors, Irrefragable doctors, Im­pregnable doctors, Seraphicall doctors, Angelicall doctors, Magistrall doctors, Il­luminate doctors, Autenticall doctors? &c. But sée the learning of these doctors in the epistles of obscure men, and in a dia­logue betwene Reuclin and Erasmus.

Thus haue I spoken (good people) of questions, that they may be asked, and that they may not be asked. That they should be asked for learning, that lear­ning should be, that ignoraunce is hurt­full, that the aduersaries are vnlearned, or learned by vs. Touching the vnlear­ned state of their Clergic, which hath bene now many a yeare, I may well say that which Rabbi Aggai sayd of the vn­learned Iewes: Our foréelders (sayd he) plowed, and sowed, made furrowes, and [Page] mowed, made flowers, and threshed, win­ded and grinded, & baked, and set bread be­fore you: but ye Iewes, ye had no mouth to eate it. So of these Papistes, they had Augustine, and Chrysostome, the Gre­gories, Basill, Theophilact, and the rest that plowed and sowed, made furrowes and mowed, &c: but their mouthes were stopped with steples, they had no mou­thes to eate it. England, to thée as thou now art, thou hast euen at this day plow­ers and sowers, flowerers and mowers, threshers, winders, and grinders, bakers and bread makers, bread of zealous doc­trine, and bread of life. Open thy lippes: God send thy lippes open, O England: God send thée good England, God send thée mine owne deare countrey, lippes to be opened, mouth to receaue this bread, chappes to conteine it, teeth to chewe it, palate to taste it, toung to support it and to order it, throate to conuey it, stomacke to welcome it, to disgest it, to turne it into an heauenly iuice, to super­naturall humor, to spiritu­all bloud, to life, to blisse, to spirite, to comfort, and ioye.

Fayrest of all women, whether is thy spouse gone? The second part.

Here is to be noted that the Church is a woman, and that she is fairest of womē, and of the authoritie of the Church, be­cause the question is demaunded of the Church in this place. And first that the Church is a woman, I will go by the fower Hebrue names of a woman: onely I will compare the Church with a wo­man as she is [...]. The appetite of a The church and a woman compared. woman ought to be to her husband: the appetite of the Church ought to be to Christ. The woman bringeth forth her children in sorrow and paine: the Church bringeth forth in gréefe of members, and losse of limnies. A good woman must call her husband Lorde: a good Church must call Christ, and make Christ her Lorde. A good woman must be obedi­ent to the voyce of her husband, & learne of her husband at home: the Church that is good must be ruled by Christ, and not rule Christ, Christes scholer, and not Christes scholemaister. Where it is said to Abraham: Abraham heare the voice of thy wife: The Papistes must consi­der [Page] that Christ doth not ouersée him selfe as Abraham did, and therefore needes no aduertisement from his wife the Church. Againe, women be fearefull: so Ieremy sayth: The strong men of Babell shall be fearefull like women: so the Church and euery member of the Church is fear­full. So it is sayd: Feare not Mary: Feare not Ioseph: Feare not Abra­ham: Ieremy be not afraide of their faces: and to Sainct Paule amongest the Corinthians: Be not afrayde. It was great shame in the olde time for a woman to be barren: it is great shame for any Church not to teach the lawes of God to their sonnes, and their sonnes sōnes, for that engendreth new churches. It is as I say: the Church of Christ is a woman, and hath womanhead towardes her beloued. The Church of Antichrist or Rome, is a drab, and hath no woman­head, but fornication betwixt her pappes, and adulterie betwixt her scirtes: And e­uen at the last Councell of Trent, they called the Pope the spouse of the Church. I require all that [...]e of honestie, what womanhead there is in that to haue two spouses at once, to commit adulterie wit [...] [Page] Images, to ouerrule the wordes of her husband, to adde and take to and fro the wordes of her husband, to burne & buffet her husband in his members. This is me thinkes a shrowde wife and most vn­womanly woman. This is a woman ac­cording to that saying: A woman shall hunt for the precious soule of a man, that is, an harlot shall hunt for the pre­cious soule of a man. Or according to that: Geue not thy substance to womē, that is, to harlottes. She is a woman, as Antichrist is a womā, that is to witte, the whore of Babylon. And euen as Rome, Venice, Paris, and Corinth, when better meanes of prosperitie did want, made their cities to be frequented through faire harlots, and beutifull braue [...]urtisans: so these Papistes haue drawen after them such a riotous route through [...]he painted brauerie of this their brothell woman. The Church of Rome is a wo­man, but an harlot, but the Popes concu­ [...]ine. She hath womanhead, but it is a [...]rothels browe. She learnes of her hus­band, but when she liste. She holdes her [...]oung in respecte of her husband, but I [...]ake a lie. She is subiect to her husband [Page] Christ, but Christ beares the strokes. She is no woman, nor hath any woman­head, nor is she fayre or fayrest, but by way of painted fayrenesse. The Church of Christ is a woman, hath womanhead, The names of Gods church in scriptures. and is fayre and fayrest of all women. For her louelinesse she is called a Doue: for her pretie trimnesse she is called a Roo: for her fruitfulnesse she is called a Vine: for her safenesse she is called Moūt Sion: for her holinesse she is called a Priesthoode: for her royaltie she is cal­led a Queene: for her qualities she is called Sweete, Comely, Perfecte, and most Blessed: for her glittering she is called an Iuorie Tower: for her bright­nesse the Morning: for her brauerie the Sunne: and for her beutie she is here cal­led the Fayrest of all women. They say the Ceder trée is fayre to be séene amon­gest shrubbes and bushes: the Lilie of the valleys amongest lesser flowers: Mount Sion is péerelesse amongest monntaines, and Ierusalem amongest cities: Behe­moth is marueilous in the land, and Le­uiathan in the sea. Dina was fayrer then the daughters of the land: Iudeth fayrer then any Holofernes had séene: [Page] and Hester pleasing in the eyes of Artax­erxes: none so fayre as the Sunamite to be found out for the contentation of King Dauid: and no Church so fayre as this Church of Christ, which is in true speech called the fayrest of all women: not so far doth passe noble Sarai base Hagar: nor Rebecca those of Abimeleckes court: nor well fauoured Rachell the blere eyed Lea, as this woman for her beutie sur­mounteth all women. But the beutie of this woman is not in outward face, but in inward grace: Omnis decor filiae Sion The beutie of y church. abintus: All the beutie of the daugh­ter of Sion is from within her. This is that woman that is clad with the Sonne Christ, and therefore must néedes shine and shewe trimme. This is she that is maried to Christ in mercies and pities, in fayth and iustice. Fayth purifieth the hart, the mercy of God working by his bloudshed, scoureth all filth and reformeth all the deformities by sinne in this wo­man. This woman therfore must néedes be fayre and fayrest of all women. Oh fairenesse of mans face, of womans face. Oh treasure for a time. Oh faire f [...]lishe vanitie. A little colde doth pintch thée, [Page] a little heate doth partch thée, a little sick­nesse doth match thée, and a little of sores doth marre thée. But the fairenesse of Christ in this woman, or in his elect, may be soyled, but it will be washt: it may be blacke, but it will kéepe a good fauour: may be made red as scarlet, but it will be renued woll white and shewe white.

The Church of the beloued is fayre and fayrest of all women. Idolatrous The first reason to proue the church of rome foule. Churches are foule and euill fauored wo­men: and of all foule and euill fauored, I thinke the Church of Rome to be one of the foulest of women. The euill fauo­rednesse Maho­mets & the Popes churches foule alike. of Mahomets womā or Church is in this euill fauored Romishe woman. That euill fauored Mahomets woman or Church, defendeth many wiues: This Romishe Church defendeth stewes, and strompets, curtizans, concubines, and boy harlots. Mahomets woman dreameth heauen to be a place goodly of riuers, plea­saunt Apples, young delicate women, and faire fruites: The Popes woman doth say and hold, that S. Dorathey made baskets of Apples that came downe from heauen. Mahomets woman defendeth workes: The Popes woman defendeth [Page] workes. That woman from the 5. chap­ter of the Alcaron beleueth Purgatory: The Popes woman will néedes haue Purgatory. Mahomets woman curseth all those that thinke not of Christ as Ma­homet doth: The Popes Church curseth all those that thinke not of Christ as the Pope doth. Mahomet in the 15. chapter of the Alcaron alloweth no disputing in religion: The Popes woman gaggeth mens mouthes, lest peraduenture they speake. Mahomets Alcaron was publi­shed in the night time: So the Popes doctrine in the time of darkenesse. Maho­met sayth, Buy heauen: The Bishop of Rome practiseth a sale of heauen. Maho­met sayth, he is bigger then all the kinges in the world: The Pope [...]ayth, that he is lorde of lordes, and king of kinges. Thus then I may say that the Popes woman The Iewes church and Popes church foule alike. or Church, is as foule as the Church of Mahomet, and as foule as the Church of the Iewes: and who soeuer will proue this to be true, shall compare her traditi­ons and the Iewes traditions by the vew of a booke written by Petrus Galatinus, of y Iewes. That cōparison I go by with silence, for I can not tary in euery thing.

[Page] Againe, that woman that hath a foule head, is a foule woman: The woman or The secōd reason. Church of Rome hath Antichrist to her head: therefore she is a foule woman. That Antichrist is a foule head, I proue: because Christ is a fayre head. Antichrist and Christ be contrary. Againe, that An­tichrist is the head of this woman, I re­ferre me to Bullinger and Gualter that haue treated that probation, & to a booke called Antichristus, siue de fine mundi.

Againe, if Peter were a fayre head, then this woman hath had many a long The third reason. day a foule head, and so hath bene a foule woman. The proofe of this poynt stan­deth in this, to shew that Peter and the Popes of long tyme haue bene contrary. And it is easie to be shewed. Peter is as Contrarie­tie betwixt old & young Peter. much to say as a rocke. Peter was in déede a rocke: but this Pope of late daies hath bene a réede in religion, or els irreli­gious. Peter is called Symon, that is, an auditour of Gods word: This is a cor­rector and burner of Gods worde. Peter was Called to be an Apostle: This thru­steth in by simonie, and coniuring, and poysoning, as Cardinall Benno can tell▪ Peter was an Apostle: this an Aposta [...] [Page] or renegate, as the Apocalyps cā tell. Pe­ter was a man: this is a woman. Peter was a man: this is a beast, as the fore­sayd Apocalyps can tell. Peter preached to the Iewes: this neither to Iewe nor Gentile. Peter healed the sicke and the s [...]re: this woundeth and killeth body and soule. Peter loued Christ best of them all: this the worlde most of them all. Peter woulde not haue captaine Corne­lius to croutch to hym: this will haue Kinges & Keysers prostrated at his féete. Peter could brooke to be blamed of Paul: this will not be blamed, though he draw thousandes to hell. Peter had neither golde nor siluer: this hath shod his con­cubines ritch Palfries with siluer. Pe­ter had caetera, that is, giftes and graces: this hath neither gift nor grace, but onely to say: I am ritch and welthie, and I sit like a Queene. Peter wept bitterly by way of repentance at ye cockes crow: this neuer repēteth, the greater part of Chri­stendome crying & crowing agaynst him. Peter was somewhat ambitious for the Primateship, because he had left all and followed Christ: this leaueth nothing, nor followeth Christ, and yet his ambiti­on [Page] is infinite. Peter would not haue him selfe washed of Christ: this man will not haue him selfe iustified of Christ, but by his own merites. Peter would haue his head washed beyond Christes commaun­dement: this man enlargeth Christes commaundementes euen at his lust. Pe­ter did sinne with loue towardes his Mai­ster, forbidding him to goe vp to Ierusa­lem: the Pope will haue his to suffer no­thing, and to liue most pleasauntly in all thinges. Peter denied Christ thrise: the Popes life is nought but a denying of Christ. Peter when his Master was in ieoperdie, sayd: beholde two swordes: the Pope when there is no ieoperdie to Christ, but vpon his own lust, vnshetheth many thousands of swordes. Peter went with an vneuen foote to the Gospell: the Pope with a most croked f [...]te, or rather is a very Nemrod to chace away the Gospell. Peter would not blame those that tooke his part in Iudaisme: the Pope will strike league with the stewes, if they will be Popish inough and Romishe Catholike. Thus if Peter be a little foule, the Pope is ten times more foule. Where Peter is fairest, y Pope is foulest. [Page] If Peter be fayre, the Pope is foule. The Pope is the head of this woman: there­fore this woman hath a foule head: there­fore she is a filthy Church and a foule woman.

Againe, if the Deuill be foule, then The same reason o­ther wayes proued. the Bishop of Rome is a foule head: and so this woman is a foule woman. The probation of this, is to proue a likelihode and great agréement betwixt the Deuill and y Bishop of Rome. Now me thinkes The deuill and hys pope sem­blable. that in déede there is a great agréement. For the Deuill is called Sathan, that is, an hinderer: the Pope is Christes greatest hinderer and chiefest hurter. Againe, the Deuill is called Diabolus, that is, a sclaunderer: the Pope sclaundereth vs whilest we liue, and sclaundereth vs whē we dye: as the death of Luther, Zuingli­us. &c. The Deuill is called Inimicus homo, that is, the enuious mā: the Popes rancor is the destruction of the Church. It is sayd of the Deuill: Sathan fell lyke lightning: it is said of the Pope and his, vidi stellas cadentes e c [...]lo. The Deuill was a lier frō the beginning: it is sayd of the Pope, that he speakes great things: that is, lies and blasphemies. The De­uill [Page] did not stand in the truth: no more did the Pope according to that saying: This day is poyson entred into the Church. The Deuill is a roaring Lion: So the Pope, so his Spanish Inquisitors. The Deuill is that Serpent which per­secuteth the woman in the earth: the Church in this earth hath no such perse­cuting Serpent, as that Serpentine per­secuter of Rome. Paule when he inuey­eth agaynst Elimas and calleth him the Deuils sonne, in the Actes of the Apo­stles, he séemeth to expound this worde, the Deuils sonne, in thys definition: Plenus omni dolo. &c. A mā full of all ma­ner of disceite, an enemie of all iustice, and one that ceasseth not to make ill the right wayes of God. This definiti­on toucheth the Pope of Rome most néer­ly in euery point. If this be the definiti­on of the Deuils sonne, he is vndoubted­ly the Deuils owne deare sonne. The Deuill promised Christ all the wealth of the world: the Pope promiseth Bishop­rickes, Abbeyes, Prebendes, &c. The De­uill is called a Whale, because he ruleth in the tumultuous waues of the sea: the Pope is a Whale, because he beareth a [Page] swinge in the vaine waues of thys busie worlde. The Deuill is called a Dragon, because he deuoureth soules: the Pope is a Dragon, because he deuoureth both bo­dyes and soules. The Dragon drew the third part of the Starres out of heauen: the Pope withdrewe by liuinges and ge­uinges, the third part of the best learned men in Christendome from the true doc­trine. It is sayd that the Deuill shoulde be let loose in y latter dayes. Bibliander sayth, that Pope Hildebrand was the Deuils selfe set at libertie. So that now I say againe, the Pope is a foule head, because the Deuill is a foule head: And this woman or Church of Rome is as foule as the Deuill, because her head the Pope is as foule as the Deuill.

Againe, those that preach and bring The fourth rea­son t [...] proue [...]er foule. peace, are sayre, according to that: Fayre are the feete of those that bring peace. If those that bring peace be fayre, then those that bring warre be foule. But the Church of Rome hath alwayes brought warre both bodilie and ghostly: therfore she is foule. Now, concerning this say­ing: That the Church of Rome hath al­wayes brought bodily warre: it should [Page] behoue me to go downe by a long descent, and to tell a long story what warriers and fire brandes of warre these Popes of Rome haue bene. But to make a short speech, and to make forward as fast as I can: I say that the nature both of the most Popes, and of this bloudy womā Church of Rome, is represented in the voyce of Pope Paulus, who when he was offered either peace or warre, he cryed out migh­tilye and loudly: Warre, Warre. To let passe that which is past, and to come to these our dayes: What warres (good peo­ple) and rumors of warres, what mur­theringes and manquellinges hath this foule and vnpeaceable woman brought to passe in our times? Fitly sayth Gregorie Nazianzene: their glosing is of peace, but their glory is in bloud: through the bloudy féete of this vnquiet woman. Low lieth now that Heroical personage Lewes Prince of Borbon. This foule strompet hath eaten vp y young Prince of Spaine, a Prince of hope, and that goodly and god­ly Lord Regent of Scotland. This foule strompet, and most bloudy Church, cary­eth them all the day long like shéepe vnto the Shambles, and in deede this wretched [Page] warly brothel maketh Christendome no­thing els but a butcherie of Sainctes, and a Shambles of Martyrdome. But after a fewe yeares they shall answere God and vs. Concerning spirituall warres, thys woman doth bring it. For touching peace of the minde and peace of conscience, she neuer yet brought it. She teacheth false lies of mans Iustice, of Satisfactiō, of con­trition, of supere [...]ogation, of bulles, in­dulgences, tendringes Papall, and ten­dringes Legautine: which all thinges be but a brokē staffe (as Esay termes weake helpes) and will in the end plunge mans soule in desperation, in conflict, and in hel. Such peace tasted Franciscus Spira of, that died in desperatiō, tasted Ecchius of, that dying, vttered desperate wordes, ta­sted Sadoletus of, that dyed in a weake fayth, tasted Latomus of, that roared like an Oxe in his death bedde, and as some thinke, tasted Bish. Gardiner of. Those of that Church do fremere vt vrsi: do rore like Beares: and those of our Church, and those that be the members of our faire woman, they doe as the Prophet sayth: Gemere vt columbi: Mourne like Doues. Thei die therfore like our Sauior Christ: [Page] Ego vado ad patrem, taking death to be no more but a passage to the father. They die like Paule: There is layde vp for me a crowne of glory. They die like Steuen: Lord I betake my soule to thy handes. They die like Polycarpus: Lorde make me a partner of thy resurrection. They die like Luther: God is the great By­shop of my soule, & let him take carke of my soule. They die like Caluine: [...] haue holden my peace Lorde because thou hast done this. This woman this Church bringeth warre to the body and warre to the soule, and therefore she is [...] foule woman.

Againe, if sinne do make foule and vn­cleane, then is this woman that way [...] The fifth reason. very foule and vncleane to. In respecte o [...] sinne, Tertullian & Hierome call Rome, Babylon. But if they will be so impuden [...] as to denie their vglie & monstrous rac [...] of sinne, then let Barnard speake that sayth: There is no healthfull place in that Church frō the toppe to the toe▪ Nay, go ye then to and speake euen ye I­talian writers, speake Boccas, speake Petrach, speake Mantuan, and speake Pallengenius. Howbeit, it is vaine in m [...] [Page] to bidde them speake, who commonly throughout all their workes doe burste out into most bitter spéeches agaynst the enormious life of the Church of Rome. But admit these men had neuer spokē a­ny one word agaynst that church, yet doo but loke ouer Bales booke of Votaries, and a boke called, A Cataloge of witnes­ses agaynst the Pope of Rome, and then I doubt not but you will subscribe that this church of Rome is a most sinfull wo­man. In the meane time, vpon the wit­nessing of so many witnesses, in great earnest I tell you that she is a most sin­full woman, and therfore spiritually a most foule and deformed woman. Those thinges that they obiect to our church are but freckes and speckes in comparison of the Botches and Biles of theyr owne church. And for our further purgation, I report me to a litle booke of Master Caluine, de scād [...]lis nostrae ecclesiae: of such reproches as may be intended against our church. Now if they will say that their church is fayrer, because she is trim­ly attired, because she hath curious copes and veluet vestmentes, sensing and sing­ing, and much ioly ringing: it may please [Page] them to vnderstand that all this fayre­nesse is not fayrenesse from within the church, but an outward fayrenesse, and a paynted fayrenesse. And all those reasons which Peter Martyr in the booke of kings doth bring, that a woman ought not to paint her face, may be alleged agaynst them, that they ought not to paint theyr church. And if euer they will proue theyr church to be a fayre church, they must first make this good, that painted beawty is a good beawty. And thus much haue I sayd in these two poynts: that Christes church is a woman and hath womanhead: that Antichristes church is a drab and a shame­lesse brothell: that Christes church is fayre: that Antichristes church is foule. And now let me speake of the church, and of the authoritie of the church which I The au­thoritie of the church. cōfesse to be some, because here the church or fayrest of women is asked and doth geue answer of the beloued and doinges of Christ. Touching theyr argumentes whereby they would geue so great an au­thoritie to the church: they be light and nothing such as they are estéemed. To come to their first argument, which is: Thou art Peter, and vpon thee Peter, I [Page] will build my church▪ it doth not serue for theyr turne, euen by the testimony of the better sort of the fathers. For Augu­stine vpon Iohn sayth: Non a petro petra, sed petrus a petra. The rocke taketh not name of Peter, but Peter of the rocke. And agayne he sayth: I will build thee vpon me, and not me vpon thee. Such like wordes hath Origen: and so Hierom to Iouianus. who in an other place sayth: that the church is foūded vpon all the Apostles. But they haue an vnuincible argument out of S. Augustine: I would I would not beleue the Gos­pell. &c. not beleue the Gospell except the au­thoritie of the church did moue mee. I will not expound S. Augustine, nor they shall expoūd him, but S. Augustine shall expound S. Augustine. And here I Mar [...]e this aun­swere through­out. let them vnderstand by S. Augustine, that he vseth to sp [...]ake in the preterim­perfectence for the preterplup [...]ctence. So in the first booke of his confessions and [...]enth chapt. speaking of his youth, he sayth thus: Non enim dicerem nisi cog [...]r: Which can not be truely expounded but thus: Non didicissem nisifuissem coactus: I should neuer haue learned, except I had bene driuen thereto. Agayne, in [Page] the second booke and third chap. he sayth: Erubescerem for Erubescebam: I should blush, for I did blush: soo that there hée straineth the moodes. In the eight chap. he sayth: Si tunc amarem poma illa qua furutus sum, which cannot be expounded thus: If I then would haue loued these aples which I haue stolen: but thus: If I had then loued those aples which I had stolen: so that we must reade amarem for amassem: I had loued, for I should loue▪ In the tenth chap. he sayth thus: Ego solus illud non facerem: which must néedes be expounded thus: I would not had done so. So that héere we haue facerem for feciscem, the imperfectence for the plu­perfectence. No otherwise must néedes be sayd: Euangelio non crederem, that is, non credidiscē. The Papistes say, I would not beleue the Gospell except the au­thoritie of the church did moue me to it. I by the circumstances of that plac [...] & by likenes of these other places, do say, it can not be expounded but thus: Non crederem Euangelio, id est, non credidiscem Euangelio. So that the mere and vn­broken sense of S. Augustines wordes be these: I should not had beleued, or I should neuer had beleued the Gospell [Page] except the authoritie of the church I should not had be­leued the gospell. &c. had moued me thereto. So that all the authoritie that they can gayne for the church out of this place, is but this: The church was an introduction to Sainct Augustine to beleue the Gospell: therfore it is of more authoritie then the Gos­pell. So they may say that the starre did shew the wise men the way vnto Christ: therefore the starre hath more autho­ritie then Christ. [...]o Iohn bare wit­nesse of the light, and therefore was of more authoritie then the light it selfe. So in the first of Peter and the third chapter it is sayd: That men should be wonne to the word without the word, by the con­uersation of women: so that the conuer­sation of women should be of more autho­ritie then the word. But it must be con­sidered that this argument is not good: The authoritie of the church to Sainct Augustine being a puny and a nouice in matters of religion, was greater then the authoritie of Christ: therfore the autho­ritie of the church is simply greater then the authoritie of Christ. No more then this argument: Iohn was in better cre­dit with the Iewes then Christ, when he [...]are witnesse of Christ: therefore Iohn [Page] his witnessing ought to be the better. Or this argument: womens conuersation moueth some men more then the word: therfore it doth moue or ought to moue simply more then the word. But euen as Iohn that bare witnesse of Christ, did confesse that he was not worthy to loose Christes shoe latchet, no more the church though it beare witnesse of Christ in re­spect of credit and authoritie, is not wor­thy to loose Christes shoe latchet. And e­uen as when Christ put forth him selfe and began to be knowen to the people, Iohn said: it behoueth me to waxe lesse, and him to waxe greater: so when the church hath geuen a man to vnderstand of Christ, and that Christ beginneth to appeare vnto vs, the church decreaseth in authoritie and estimation like Iohn, and Christ increaseth and waxeth greater in authoritie and credit. Euen so do the Sa­maritanes in the fourth of Iohn, that were brought to Christ by the woman of Samaria say thus: we do not now be­leue for thy talke: for we our selues haue heard and do know. And yet S. Augustines case and ours is not like. For he was moued by the authoritie of that [Page] church which perswaded him to the Gos­pell: the authoritie of the church of Rome doth bend it selfe, and is directed to moue vs onely to the church of Rome. Besides that, that church did compell no man as he writeth to Fundamentus in the 4. epistle: the church of Rome doth compell vs to beleue theyr church, or compell the soule to forsake the body. Agayne, they reason that the Church shall be a citie The Church an hi [...] Citie. standing vpon a mountayne: and ther­fore it must alwayes be visible, and no church (say they) is so but the church of Rome. The very true exposition of thys place is this, as it may appeare by all good expositors, that the Apostles are cal­led the citie vpon a mountayne, & the salt of the earth. So that the true meaning is this: a good Apostle is salt, and therfore let him season: a good Apostle is a moun­tayne, citie, or a high citie, and therfore let him shew and shine so in workes, that he may glorify God his heauenly father. And in déede this text is expounded natu­rally thus, and without violence. For it is very straunge to a diuine to thinke that Gods church should be a mountayne, ci­tie, or a mounting citie, a high thing, or [Page] a renounded thing, or a thing glorius in the world. For the church of God is re­presented Gods church not mounting but misera­ble. in the burning bush of Moses, it is neuer without fiery persecution: it is like the white horse in the Apocalips, that is alwayes chased with a red horse: it is like the Arke of Noah, that is tossed in the sea, and this is tossed in the world: it is compared to the Moone that waxeth and wanteth by the presence or absence of the Sunne: It is like Iacob that slea­peth How gods church is mounting & famous. on a stone: It hath semen sanctum subsistentiam eius: holy seede and holy men the substance, and not commonly great personages and solemne persona­ges the substaunce. I know the church of God is oftentimes famous: but that is thus: ascendamus in montem Domi­ni. &c. Let vs go vp vnto the moun­tayne of the Lord, and he will teach vs of hys wayes. The teaching of Gods wayes maketh Gods church a fa­mous mountayne. If Gods wayes be not truely taught, though she sit vpon seuen hilles, as the church of Rome vpon seuen hilles, shée is not a famous moun­tayne, but an ignominious valley. Then they reason thus: Christ prayed [Page] for Peter that his fayth shoulde not faile: therefore Peter nor the Pope can erre. Christ prayed likewise for all those that Christ prayed. &c. shall beleue hereafter: then they may thus conclude, that all those which haue, do, or shall beleue, cā neuer erre. Thē they rea­son thus: Dic ecclesiae: Tell the Church. Tell the church. [...] say that must be done when it may be done. In the time of Constantius whom would they tell but Arrius, for he bare all the countenaunce of the Church: hys Church stoode then rather vpon a moun­taine then any other Church, for it was the highest and most mounting in mens eyes. They reason againe, that y Church The church a pillor. is a pillor. But I reason that Christ is the rocke. Take away the rocke, and downe comes y pillor. The rocke is well inough without the pillor, the pillor can not be without the rocke.

But besides all this, they haue a peri­lous interrogation, by which alone they thinke to master all the worlde, to make vs all starke dumme, and for euer to locke vp all our lippes, and that is: In such and such yeares where was your Church? Where was your church? And this is that choking interrogatorie: where was your Church? I aunswere [Page] them euen from the very Articles of my Créede: Credo sanctam Catholicam ecclesi­am: I beleue that there hath bene, is, and shall be, a holy catholicke Church. My sense can not shewe it, and therefore I beleue it: for if I sée it, belief is in vaine: for where sense faileth and can go no fur­ther, there beliefe beginneth. Nor is i [...] necessarie that I should frō time to time sée the Church, but I should from time to time beleue there is a holy catholicke Church. But in déede they, and such like brimme persecutors, haue of so long time kept vnder the Church, that we are dri­uen to beliefe onely, for they haue left scarse any sense, or memory of the true members of Christes Church. But they cry still a loude: Where was the Church? I tell them that it is sayd of God: Tu es vere Deus absconditus: Thou art verily a hidden God. So the Church is often­times hidden. The husband of an hidden condition, and the spouse of an hidden condition. Where was the Church? Christ stoode in the middest of them and they knew him not. The Church was in the middest of them and they knewe it not. Where was the Church? Venient dies [Page] in quibus raedices aget Iacob: There shall come dayes in which Iacob shall take roote. Where was the Church when the Church had taken no roote? Where was the Church? Erat in vobis, sed non erat ex vobis. It was amōgest you, but it was not of you. Where was the church? Ubi duo vel tres congregati erant in nomine eius: Where two or three were gathe­red together in Gods name. But where were these two or thrée gathered together in Gods name? Mundus non nouit vos: The world knoweth you not. Where was the Church? Suruewe Foxes Martyriologe and the Cataloge of witnesses agaynst the Pope, and there sée, for there is to be séene where was the Church. But where soeuer els it was, the Church of Rome this many yeares The Church of Rome not the church. was not the Church. The best argu­ment they haue for the Church of Rome, is because it was once a holy place, and the sound of the Gospell went thence, and therfore still Rome must be the broode mother of religion, and that there néedes must be the Church. And peraduenture they will make it of the nature of Rome, that Rome hath the best religion: then [Page] we may thus say: Mount Flascon hath the best wine, the Athenians the best ho­nie, Persia the best oyle, Babylon the best corne, India the best golde, Tirus the best Purple, Basan the best Okes, Liba­nus the best Ceders, Persia y best iewels, Arrabia the best spices, Tharsis the best shippes, England the best shéepe, Saxonie the best oxen, Cicilia and Dalmacia the best horses, Pirones the best fishe, Ithaca the best swine, and Rome the best religi­on. Or thus: the Italians be most wit­tie, the Spanyardes best water skirmi­gers, the Frenchmen best kéepers of holdes, the Scot with his Launce, the Irishe mā on foote, the Germane in voice, the Mirmadons in strength, the olde Ro­manes best suffering of hunger and colde, and the new Romanes are most religi­ous. Or thus: the Egyptians haue no Beaues, Affricke hath no Bores, the coū ­trey Helaeus hath no Mules, the Macro­bians haue no Iron, Athens hath no Owles, England no Wolues, Wight no Foxes, Ireland no venemous beast, nor Rome no bad religion. But be­cause I do sée in the Scriptures, that Ie­rusalem was turned into Ierustikaker: [Page] that is, the valley of vision was turned into the valley of confusion: and the fine valley of Siddim into the valley of salt: that Lucifer did sinne in heauen, and A­dam in Paradise, and Lot in the holy Mount: that the mountaine Garezin where the fathers prayed, became a pro­phane dwelling of the Samaritans: when I read that Mount Sion became a place for Foxes, and Bethel the house of God became to be Bethanem, the house of ini­quitie, then me thinke I thinke of Rome, as Ieremy did of Ierusalem: Facta est meritrix ciuitas fidelis: That Citie which was once faithful is become an harlot. These places were altered for wicked­nesse, and Rome is altered for wicked life and wicked religion. And now me thinke of these Romanes I may thus say: The Moores are a vaine people, the Phry­gians fearefull, the Israelites of an hard necke and loden with sinne, the Atheni­ans vaineglorious, the Grecians light, the Galathians dullardes, the Carthagi­nians falsifiers of their fayth, the Cretes liers, the Sodomits full of bread, the Iewes vsurers, the Persians wasters, the Spanyardes lechers, the Flemminges [Page] drinckers, the Englishe glottons, the Germanes vnciuile, the Lacedemonians théeues, the Canibals cruell, and the Ro­manes Idolaters. So may I say, and e­uen so do I say: for vndoubtedly y Church of Rome is not Christes true Church. Christes shéepe heare his voice: but the Argu­mentes. Church of Rome heareth not hys voyce: therefore it is not the true Church. She writeth in her coyne, that kingdome and people that do not obey me, shall be rooted out: contrary to that: the kinges of na­tions beare rule ouer them, but ye shall not do so: therefore she is not the true Church. Ambrose sayth, that the true Church is the mother of the liuing: but those that be in this Church are dead, for they haue no fayth because they haue no knowledge: therefore this Church is not the true Church. She committeth Idola­tr [...] and spirituall adulterie many waies: therefore she is not the true Church. The Church of Rome n [...]bers her multitudes, as Dauid numbred his souldiers: and therefore she is not y true Church. These Papistes are like Cockels, they cary their house about with them, and they their Church. Aspalathus will not grow but [Page] in Boetia: ye kill these men if ye take a­way y couerture of the Church of Rome. This Church is the ritch Arras that co­uereth all their faultes and follies. But admit (good people) that we were won­derfull burom & obedient to this Church, and most willing to come againe to the skirt of this Church, and to aske of her questions and demaundes, as these young women aske of this fairest of women. I protest before heauen and earth, and the founder of them both, that I thinke it not good we should be bolde in asking, for the great and eminent daunger in her aun­swering. For if we aske whether Iesus be Christ or no, this Romishe woman or The aun­swere of the Church of Rome in speciall pointes of beliefe. Church geueth out her aunswere, that the Bishop of Rome is the high priest, and that the sayd Bishop hath the strength of the kingdome of Christ and the vnfallible veritie of a Prophet, and therefore they allowe him to ouerrule Christ by adding and taking to and fro his worde. If we aske if Christ were the onely oblation offered vp once for all for the sinnes of the worlde, her aunswere is very daūgerous, that the Masse is a sacrifice for the quicke and the dead, and she falleth in commen­dation [Page] of her wheaten God, and doth at­tribute the health of the world to that vn­bloudie bread Idoll. If we aske her, i [...] Christ be the intercessor to God, she aun­swereth then most wickedly: iure matr [...] impera: that Christ forsooth shall com­maund his father by the right of his mo­ther. If we aske her of the state and con­dition of man since the fall of Adam, she aunswereth that he may ouertake heauen of him selfe, and well inough by him selfe worke out his owne saluation. Aske her what fayth is, and she will tell of an im­plicite thing, and of a generall fayth, that is, that good Christian folke ought to be­leue that the Church can not erre, nor yet the Pope: but touching Christes merites to be applied to vs by fayth, and to be hol­den fast by that hand, there she kéepeth glomme silence, and is as spéechlesse as a fishe. If we aske her what the lawe is, she lodeth our shoulders with the heauie cere­monies of Iudaisme and Paganisme. If we aske her what the Gospell is, she ma­keth boyde Gods promisse with her owne iustice. If we aske her of good workes, she aunswereth iust like S. Lukes Pharisie: then againe she deuiseth good workes to be [Page] thus: to hyre certaine men for money to pray and to mumble vp much quantitie of Psalmes in a couert toung: to kepe huge troughes of Ling and Saltfishe many yeares, to waxe horce with mutch chaun­ting, to waxe spéechlesse with seldome speaking, to waxe lame with mutch sit­ting, to vse many knottes in their girdles and many windowes in their showes, to be buryed in Monkishe wedes and Nun­nishe cowles, &c. If we aske her of the number of Christes Sacramentes, [...]he answereth that there are seuen: without Scripture she hath added fiue to Gods two, as though God had let her his two Sacramentes to vsurie. If we aske her whether we go after this life, she telleth vs of Virgils, Platoes, and Mahomets Purgatorie. If we should say vnto her, fayre Church of Rome, whether is thy be­loued gone, she would say he went in his body to harrowe hell: And then I will aske her how she can auuswere to Signum Ionae & signum Lazari, the signe of Io­nas and the signe of Lazarus, that Christ should be thrée dayes in his graue. If we would say, fayre Church of Rome, whether is thy beloued gone, she will say [Page] to heauen: but then she dreameth gro [...] of heauen as Mahomet, and besides that in euery hill altar and groue altar, she will say here is Christ and there is Christ. The more she aunswereth, the more she aunswereth of le [...]nges. Uneth hath she now these many long yeares aunswered any thing truely of the goinges of the be­loued, of the doinges of the beloued. Be­leue me truely, O worlde, it is daunger to aske her: it is next to deathes doore to heare her: it is damnable death and hell to beleue her. Let it stand then for true, that the fayrest of women, that is, the Church of Christ must first geue the aun­swere of the beleued Christ. But when she by her aunsweres and instructions hath once informed a man t [...] Christ, then Christ him selfe doth for euer afterward geue aunswere out of his blessed worde to the full edifying and contentation of our mindes and consciences.

He is gone down into his garden, to the beddes of his spicery, to be fed in gardens, & to gather Lilies The [...]n­swere of the church.

The whole contentes of this scrip­ture séeme to be these: That Christ came [Page] downe from heauen to be refreshed in the world. And in true déede the redempti­on of the world and the gathering toge­ther of mankinde which strayed, erred, & wandred, is a like refreshing to Christ, as the gathering of Lilies is to man. I am not to runne through all wordes and all pointes of this text, for that were to full of busy labour. I will therfore say nothing, that he came downe, from what place he came, to what place he came, frō what cōpany he came, to what company he came, to what smarting in­terteining he came: Nor will I speake that he came to his garden, and that the whole earth is a garden, that God geueth increase to this garden, and is the Land­lord of y garden, of ye plenty, variety, and delicacy of the garden, of the gardiners, of our rent to be payde to our Landes lord GOD, of the vsage and misusage of this garden, of God punishmentes that will come vppon those that do not thank­fully enioy the garden. These thinges I might, but yet will not speake of. One­ly will I speake of these poynts: That he came amongst spicery, that he was fed in gardens, and that he gathered Lilies: Then will I byd the world séeke after [Page] him, according to that: Tell vs and we will seeke him with thee, and then will I eftsones make an end. And first concer­ning that clause that he came among the beddes of his spicery, Hugo de Lira and Gilbertus, call the beddes of spicery, the cloysters of monkes: and euen with a [...] good iudgement might I or any other call Lillies Nunnes, and so the great mistery of Christes comming downe into the earth, and the absolute pleasaunce of his refreshing should be abridged in this, that Christ sometimes kept within Monkes cloysters, and some times went abrode to gather vp Nunnes, and so then should be nothing but a sely cloyster, and a sely Nunne gatherer: and so Monkes should be spice, and Nunnes Lillies: Monkes should please the mouthes of the beloued, and Nunnes the nose of the beloued. But this to thinke is to thinke a world [...] absurdities, and to be short and sharpe, Lira delirat and Gilbardus est bardus Lyra doteth and Gilbardus is a dol [...] ▪ Agayne, Barnard, Agathius, and Har­phius say, that the beds of spicery were the Apostles and ministers, and it may s [...] be, as they are called a burning and shi­ning lincke in the person of the Baptist [Page] and as they are called the chariotes and horsemen of Israell in the person of Eli­as: as they be called fathers in the person of Paul, Iohn and Elias, as they be called Gods in the person of Moses, as they be called salt for theyr seasoning, and moun­tayne cities for theyr showing in the per­son of the Apostles, as they are called Embassadors for theyr bolde speaking, and dogges for their barking, frendes of the spouse for theyr louing: so they may be called spice and beds of spicery for their [...]ast geuing, and for theyr swéete smel­ling: so it is sayd: nos sumus bonus odor vitae ad vitam: we are a goodly smell of life [...]nto life. But S. Hierome & the better sort thinke y the beds of spicery are most of all men that be Gods elect, that those [...]e Gods spices, those be Gods Lilies and Gods flowers. And if that woman Hele­ [...]a sayd wantonly in a fleshly cogitation.

Ergo ego sum virtus, ego sum tibi nobile regnū.
Disperiam si non hoc ego pectus amem.
Then I am to thee vertue, to thee I am a noble kingdome.
I would I were dead, if I would not loue that thy brest.

If she so sayd, how much more ought [Page] we in an high couched conceit, and in a spirituall kinde of wantonnesse say, and say agayne: beloued Christ, we are thy spices, we are thy Sinnamon, we are thy Balsamon, we are thy Uiolets, thy Ro­ses, and thy Lilies: so sauery we are to thée, and so smelling we are to thée. It were more then time that we were dead and destroyed, if we loue not that louing brest of thyne, O beloued, and make th [...] our beloued, and make after thée our be­loued. In déede the prayers and almes [...] déedes of Cornelius is musicke to God [...] eare▪ Out of Noahs sacrifice he smelled [...] swéete smell: euen so it is very comforta­ble, and delectable to Gods senses, that [...] christian man liueth a good life conforma­ble to Gods word. The good life of a chri­stian man is spice to Gods mouth, and spice to Gods nose. The odor of a swéet [...] fielde which is commended in Genesi [...] the odor of incense in Numery, the odor [...] fragrant waters in Iob, the odor of tha [...] oyle that ran downe Aarons board, [...] that oyle that Mary shed vpon Christ [...] head, the odor of spike and vine flowe [...] commended in the canticles, the swée [...] balme in ecclesiasticus, and the smell [...] [Page] Libanus that Ose speaketh of, the smell of Noahs sacrifice, the smell of best burnt sacrifices is not the like good smell to Gods nose, as the smell of a good life ry­sing from a good beliefe, for that is Hostia Deo in odorem suauitatis: a sacrifice to God, vnto a sweete sauiour. Whole grocers shoppes of spicery, all the flowers in Priapus garden, all the flowers that Naiades, and Draiades, and Satyrus, that is, all the flowers in hilles, and flow­ers in dales, and flowers in many a grene forrest, are not so delightfull and smel­ling. The violet hath not the like sauor, the Rose hath not the like sauor, the Lily the like smel, the Giliflower the like sent, as good life through good fayth yeldeth to Gods nostrelles. And as good life yeldeth [...] good sauor to God, so euill life, to God [...]eldeth an euill sauor. So is it sometime [...]ayd of euill liuers: ye made vs smell be­ [...]ore the Lord. The voyce of the mur­ [...]her of Abel, the voyce of the sinne of the [...]ngodly ones in the Apocalyps, the voyce of the sinne of the Sodomites, the voyce of the sinne of the Niniuites was not musicke to Gods eare, nor the smell of England is muske to Gods nose. But if [Page] good life make good smell, and euill life make euill smell, how smelles England? how smells it? It smells, it smells. I haue sayd as much as I can with curtesy say: non redolet sed olet: it smelles not sweet­ly, but it smelles. But if I should heare the voyce of the good spirit that speaketh vnto me (and indéede I will heare it and speake as it speaketh) I should thus say: it smelles like a carcas, it smlles like a a carion, it smelles lik a dounghill. And the cause of this so smelling, is sinne. Now the world will cry out vpon me as they cryed out vpon the prophet Miche: Quod scelus? quod crimen? what sinne, or what offence? And euen as that prophet answered Ierusalem et Samaria: Ierusalem and Samaria: So I answer London, Yorke, Carlill, and Canterbury, Nor­wich, Lyncolne. &c: those sinnes. For euen as Lucane speaketh of a body sore wounded, totum est pro vuluere corpus, all the body was as one wound, and our Sauiour Christ bearing the sinnes of the world, was by Paul called sinne: So the prophet Miche being asked what sinne sayd Samaria and Ierusalem, as though for theyr sinfulnesse they were nothing [Page] but méere sinne. So if they aske me in these dayes what sinne: I answer Lon­don, Yorke, Douer. &c. I meane these ci­ties are so sinfull, that they are sinne.

But if the world haue so longing a lust to trouble me with asking what sin Sinnes of this time. and what sinne: then be thou strong my spirite, and go and fly out my voyce, to tel the sonnes of this earth this, sinne and that sinne: and first if the papistes will de­sire Papistes sinnes. to know of me what sinne: I tel them that idoles doo cleaue still in their mindes, which is as swéete a sinne as the name of idoles in the hebrue toung is a swéete word, which signifieth a more vn­swéete place then I can honestly rehearse: That sinne. Qui sordescebat sordescet ad­huc. He that was a papist in Quéene Maries time is still a papist: that sinne. Agayne, those which had tasted of a good light of the Gospell are runne backe a­gayne to theyr owne vomet: that sinne. He that euer stoode before is now fallen: that sinne.

If our protestantes aske me, what Proti­stantes sinnes. sinne? I will tell thē our protestantes are most of them all like vnto mice. Mice will be still in the house, but neuer be ac­quainted [Page] with the master of the house: s [...] are our protestantes to godward: that sin. They are like to Iudas, they kisse Christ and geue him gentle outward intertein­ment, but it is for 30. pence or 30. pound vauntage, or money more or lesse: that sinne. They are like that Egle which the prophet Esay speketh of: The egle which is with thee, is not on thy side: that sin. They are like the princes of Iury that beleued in Christ, but dare not confesse for the Pharasies: that sinne. They are like Symon Magus that walketh with Philip like an Apostle, but workes with money like a worldling: that sinne. They be like Ananias and Saphira that dare not venire all they haue with Christ and the Apostles and hang clerely vpon Gods prouidence, but will be sure to kéepe one péece for after clappes: that sinne. Our protestantes are, the most that euer I sée, like to Acabbes wife, she neuer put on d [...]e apparrell but when she spake with the prophetes: so these men are ne­uer holy but at sermon times and in pre­sence of those whose holines they doo re­uerence: that sinne.

But I will say perticulers. If the [Page] great men of the Land aske me, what sin? I will then tell them thus: The great Sinnes of great men. men of the Land seeke to reare vppe houses of Sicamore trees, and new ba­ked bricke battes, and to grow into such rancke reuenewes in their coun­ties and sheeres, that they feare nether God in heauen, nor prince in earth, nor feend in hell: that sinne. It is a tick­ling pleasure, and most of all cordiall to some of those, to make princes glad of an vnprofitable title of clemency, so that they will not distribute one philip of cor­rection to Gods long continued idolatrus enimies: that sinne. Through some of these and other violent welthy worldli­nes, all Westminster hall, and other pla­ces of helpe, are not able to kéepe Naboth his vineyard: alas, and more then thrise alas. Naboth loseth his vineyard and his vine, his shéepe and his kine, his coate from his doublet, his doublet from his shert, his shert from his bare naked skin: that sinne. Agayne, they kéepe the cler­gy, and men of God so farre from the ac­cesse to the prince, that they are farre frō the state of other prophetes. Elizas bad his hostes aske of y king what she would [Page] and he would dispatch it. Now Elizas must dispatch from the king what he can, and not what he would. I say not but that Elizas can doo some thing by courtly friendes, and other meanes, but Elizas in the name of a prophet, & as he is Elizas, can doo now a little or nothing: that sinne.

Agayne, if those of the ministery de­maund of me, what sinne? I will answer Sinnes of clergy. for vs all: we are all of Peters minde, bonum est nobis hic esse: we thinke it a mery life to be still in this world, and to buylde our nestes as high, as warme, and as during as we can: that sinne. We be like Ely, he durst not sharpely enough correct his children, nor we controle our auditours. Iacob fell downe seuen times before Iacobs face, but we make seuen­ty seuen low downe crouching curtesies to euery noble man, before we will tell him of his duty how vndutifull so euer he be: that sinne. Agayne some that go for our brethren, and of the auncient sort of vs, count vs very vndiscrete and but starke fooles when so euer we begine to practise some little of that which wee should doo: that sinne. An other sort broch and brabble many foolish fronticke follies [Page] in diuinitie: that sinne. Euery Christes crosse losell hath a church plot in his head, without all subiection of spirit to spirit, doth thinke them selues euen péeres to Primates: that sinne.

If Magistrates, iudges, and Iusti­ [...]rs Sinnes of Magi­strates. request of me, what sinne, that which our Sauiour in S. Iohn sayd to the Maiestrates: None of you all per­formeth the law, may be sayd to right­ly vpon these: that sinne. They are like the Maiestrates that Esai calleth Apo­statantes: they waxe worse. The longer they tarry in theyr roomes, the lesser they become: the more exercise they haue in this world, y greater worldlings they be: that sin. They be Maiestrates like Iudas the patriarch, that will iudge Thamer to the fier before Thamers cause be heard or knowen: that sinne. Specially if Poti­phars wife sue to Potiphar, then Ioseph goes to gyues be he neuer so iust: that sin. They iudge not as the prophet biddes them, to the widdow and the fatherlesse, but they iudge to them selues, to their wife, to their children, to theyr leases, to theyr feefermes, to theyr purse, to theyr kitchen, to theyr stable, to them and to [Page] theyrs as much as they can: that sinne. They doo facere homines peccare in verbo. &c. They trippe men in their wordes, and trounce men in their reasoninges: that sinne. Under the word [law] they banish the thinges right, yet Tertullian agaynst the gentiles doth say: Non liber est index in eo quod lege cautum est illi: It is not alwayes charter inough to the iudge that he haue law on his side: that sinne.

If the whole world, if y whole realme aske me, what sinn [...]? I tell them that the Catholicke sinnes. whole realme & the world trembleth like the leafe of a trée of wood at euery warre, and buzzing of warre, as though Gods arme had lost the length and strength: that sinne. There is much idlenesse: that sinne. There is a sléepie obliuion of all Gods benefites, and a great Noahs floud of manifold vanities: that sinne, and that sinne. There is cutthrote vsurie, fulnesse of bread, & drunkennesse in the day time: that sinne, that sinne, and that sinne. There is fleshelust, eyelust, lifepride, and no bowels of pitie: that sinne, that sinne, that sinne, and that sinne.

Aske me not, aske me not (O) what [Page] sinne, I lacke witte and memorie, sides, and strength: I die, I faint, I should fa­mishe to stand still, and holde out in tel­ling the world their particular sinnes by that sinne, and that sinne. But specially the lacke of bowels of pitie is so much, that Christus nō pascitur in hortis: Christ is not fedde in our gardens: Christ is not fedde amongest vs. But what feedes Christ, and how is he fedde? The féeding of Christ is after thrée sortes: and in one point I may cōpare him to Mithridates wife, who though he eate not that which is poysoned as she did, yet eateth he that which is rancke and vicious. So it is sayd of the time of Messias, that he should eate Bulles, Buckes, and Bores: so of the godly ones in the Apocalyps, that they shoulde eate the fleshe of stalien horses. Now that Christ and the godly preachers should eate Bulles fleshe, and Horse flesh, is, that they should cōsume with teaching and preaching, the rancke and riotous hu­mors that abound in mens natures, that the Lyon might be brought to eate hay like an Oxe, and the Wolfe become an vnhurtfull neighbour to the Lambe, that Egles might be made innocent like [Page] Doues, and all that is sauage lay downe his nature. But still we sée that Bull [...]s be as much Bulles as euer they were, as full fatted as the Bulles of Basan. Bores be still brockish, Buckes rancke, Egles violent, Kites gréedie, Gripes rauenous, Cormorantes griple, the most of men like Horse and Mule. This beast linesse in men is not consumed by preaching and teaching, and therefore Christ is not fed, the world is this way fatte still, and ther­fore Christ is leane still. The fatter the one, the leaner the other. I speake now to the worlde and beastly worldlinges, Bulles, Buckes, & Bores, Egles, Gripes, Kites, and all ye haggarde birdes of Ra­uin, turne not. O turn not, as in Ouids Metamorphosis, out of mē into beastes, but returne ye out of beastes into men: suffer ye Christ, and Christes godly Pro­phets, to féede vpon your flesh, and eate vp your vile vices: conforme your selues to the forme of the doctrine of the Gospell of Christ Iesus: suffer your bodies to be chastened and to be brought vnder into seruitude. I will tell you that which is true to be tolde. Gods heauen is a coluer­house, it is not a roome for Egles, for [Page] Gripes, for Cormorantes. &c: it is a caule for Shéepe, and not a staule for Bulles, not a pale for Buckes, not a stye for Bores: talium enim non est regnum coe­lorum: for such truely the roume of heauen serueth not.

Againe, Christ is fedde with iustice and righteousnesse, with good life and true religion. So God is called an husband­man that planted a Uine, and thought to haue dronke of the wine, but the Uine brought forth sower Grapes▪ Let no mā deceaue him selfe: leude fayth, and lose life is ill grapes and sower grapes. Let vs then bring forth good grapes, & grapes of repentaunce, grapes to féede God, and grapes to cōtent God, or els short wordes will come vpon vs: a hatchet and a fire, a hatchet and a fire. Euery tree that brin­geth not forth good fruite, shall be cut vp and cast into the fire. Our beloued Christ is dry for good life, geue him not sower grapes. He is dry, clappe him not on the lippes with eisill and Gaule. He is hungry for iustice, as Amos sayth: turne not iustice into Wormewood. Sower grapes are not delicate to man, nor Ido­latry to God. Eisill is bitter drinke to [Page] man, and euill life is to God. Wormwood is bitter to mā, and so is iniustice to God. And yet Christ is fed an other third way, or rather was fedde, or rather is and was fedde, as when he was at feastes, & when he was with his disciples: so when he cur­sed the figge trée: but that hunger of hys is now foredone, and as he sayth by his Prophet: Si esuriro non dicam tibi: If I shoulde happe to be hungry (people) I Psal. 50. woulde not tell thee. Then how is he now hungry, and how is he now to be re­lieued? He is hungry in his néedie Mini­sters, in selie destitute Orphanes, and in impotent poore creatures. He that recea­ueth those, receaueth Christ. He that sla­keth their hunger, slaketh Christes hun­ger. He that quencheth their thirst, quen­cheth the thirst of Christ the beloued.

Touching Gods Ministers in these dayes, benefactors in olde time haue had towardes them a most liberall deuotion: and hereupon it commeth to passe, that though very much hath ben withdrawen, yet somewhat remayneth: yet I do not say that Christ in this kinde of people is now specially hungry. Howbeit I am not ignoraunt that many a poore Minister of [Page] these times, is like Elizas. He had not pē, nor incke, nor table, nor candlesticke, but as his hostes allowed him: and these poore Gods men must be helped by their hoste or hostes, or one frēd or other with coate, and cappe, and cuppe, and candle, and stu­die, and table, or els they shall be altoge­ther harbo [...]lesse & helpelesse. And néedes must I further yet say, that in many a poore scholer of the Uniuersities, Christ him selfe is full of hunger and necessitie. These be ye noble sonnes of the Prophets, and most apt of all others to be builders of Gods temple: yet haue I séene many a good witte, many a long day, kept low and leane, to be made broken with hūger, and abiecte with pouertie. I do not now know the liberalitie of this Citie towardes both those places: onely this can I say, that lesse then the tenth part of that which is nothing but surfitte and sicknesse to the great excessiue eaters of this towne, wold cherishe and chéere vp hungry and thirstie Christ, in those his hungerstarued mem­bers right well.

Touching the hunger of Orphanes, and such as be fatherlesse, I do not thinke but that it is very great, and I haue no [Page] great hope that it will be much lesse. The fathers them selues in this worlde haue much adoe to shift for them selues: there­fore it must néedes be ye condition of these poore selie ones to hūger, to thirst, to pine, The boyes of Christes Hospitall. and to starue. Yet the example of thys good gentleman Alderman Dabbes & his euer laudable goodnes to this litle poore people, was likely to haue stirred vp ma­ny after this time to haue done the like. But I trowe, for all that we can preach and exhort, it will be true, that when the sonne of man commeth there will be but little fayth and little good workes too. This man in these Orphanes hath clad Christ, and fed Christ. She that shed oyle vpon Christes head, shall haue a good name where soeuer the Gospell goeth, and the sheding of this reliefe vpon Chri­stes members is a thing of fame, and very worthy of standing memory.

Concerning impotent persons, and poore in generall, though many Hospi­tals haue bene for them erected, and her Maiestie, and her Maiesties Counsell, haue had by one Acte of Parliament to their reliefe a goodly respecte, yet Christ this way and in this people, is more hun­gry [Page] then Lazarus, and more néedy then Irus. And as the Scripture sayth: Abels bloudshed cryed to God: so me thinke the hunger of this hungerstarued genera­tion, should crye a loude to God. And i [...] they will turne ouer to me the penman­ship or inditement of their bitter excla­mation, me thinke I could for their pur­pose contriue no more fitly, then in these wordes, and thus: Lorde we doe heare The beg­gars outcry or rather the outcry of the beg­gars. and vnderstād that the earth is thine and the fulnesse therof. And though it be that we deserue no more then we haue, yet turne down thine eye, and do but sée what maner men they be, whom thou hast bles­sed with wealth, how they grope theyr soules with rest, and how they eate their bread alone. Why Lorde? here is no Abraham to enterteine thy messengers, nor Lot to compell thy ministers to come in: but many a rich glotton to make fast the doores vpon them, & to cause them to kéepe without. The Prophet Elias lack­eth his hostes of Serapta. The Prophet Elizas lacketh his hostes the Sunamite. Paule can not finde the Purpurisse, nor Peter the Currier: Iob we haue not, nor Toby we finde not: Captaine Cornelius [Page] is a blacke Swan in this generation: here is no Philip to feast the poore, but eche ritch glotton doth geue interteinment to his equall or better: no Martha is there to geue thée curtise interteinment, nor Mary to poure any thing that swéete is vpon thy head. Lazarus lieth still before the doores, and can not with long loude crying, come by the crommes of their ta­bles. In vs Lorde thou art day and night tumbled miserably before their doores: In vs thy down bed pillowes are hard paue­ment stones: thy warmth is haile, snow, and what so falleth frō heauen: thy welth is want: thy foode is hunger. Truely this land is a land of no charitie, for euen of purpose they deuise, good Lorde, to make hauocke of all thinges, that we may be relieued with nothing. Hauocke in their owne apparell, their wiues, childrens and seruauntes apparell, outragious hauocke in their diets, yea too much hauocke to many wayes. Their horses chewe and spewe vppon golde and siluer, and their mules goe vnder ritch veluet. Dogges are deare vnto them, and féede much daintily. Courses and Kites coste them many a round pound. There is none but [Page] thy Maiestie that knoweth all thinges, that knoweth all their hauockes & vaine expenses, so that we can get nothing: spe­cially, good Lord, O good Lorde, this Lon­don people, though it drawe neare thee with lippes, and haue a name to liue, yet hath it a most flintie and vncircumcised hart, and is in déede a people of no bowels. Lorde here is the ritch glotton to be séene vp and down, and round about the towne. Here is scarce any thing in the vpper sort but many a foolishe Nabal scraping and scratching, eating and drinking, and so­deinly and vnworthely dying. The eyes of Iuda were sayd to be red with drinck­ing, but mutch of this people haue their whole faces fire red with continuall quaf­fing & carousing. Sodome and Gomorra were sayd to be full of Bread, but these Londoners are more then full, for they are euen bursten with bancketing, and sore and sicke with surfeting. Lord thou whistlest to them, and they heare thée not, thou sendest thy plague amongest them, and they minde thée not. Lorde we are leane, Lorde we are faint, Lorde we are miserable, Lorde we are thy members: Lorde therefore thou art leane, Lord thou [Page] art faint, Lorde thou art miserable: rise good Lorde, arise, and iudge thine owne cause. And thus much of Christ a beggar in these beggars. And now will I speake of Christ a Lilie gatherer.

And to gather vp Lilies.

Of gathering of Lilies, many thinges may be spoken many wayes. And what Lilies do signifie in this place, I am to say as before: that when the beloued goeth down into his spicery to be fed in the Or­chardes and to gather Lilies, is no more but that he goeth to be refreshed in the earth. Howbeit the fathers haue made a further processe in this matter, and some yelde one sense, and some an other. But for my selfe I would not for any thing re­hearse opinions vpon opinions, & notes vppon opinions, and exhortations vppon notes, for that woulde be now long and werisome: onely I will say something of one exposition which Rabbi Iarhi and S. Barnard do séeme to embrace: that is, to gather vp Lilies, is to gather vp men: and yet euen in this one exposition re­steth to be handled that Christ is a gathe­rer, and men be flowers. If Christ be a [Page] gatherer, then is he no disperser. In déede it is méete that the shepeheard should ga­ther his shéepe, and the hen her chickins, and the husbandman the graine into the barne. Euen so the Prophet Ezechiel sayth: That Christ should gather hys sheepe out of all landes, and gather Ezech. 34. them into their owne land. So doth he him selfe say with an affection of most déepe loue: O Ierusalem, Ierusalem, how often would I haue gathered thee together, as the henne gathereth her chickins vnder her wing, and thou wouldest not. And as Lilies grow di­spersed here one, and there one: so good men grow rare & thinne. And as Christ picketh Lilies from among thornes (for they growe among thornes): so picked he Abraham from the thornes of Chaldée, Iob from the Hussites, Hiram from the Tirians, Naaman from the Syrians, the Niniuites from the Assirians. Lilies growe rare, and good men grow rarer: Li­lies amongest thornes, and good men a­mongest thornes. And as the gathering A man A Lily. of Lilies and men be like: so men and Li­lies be very like. I will speake a thyng of marueilous troth: A man is but a Lily, [Page] the pride and glory of a man is but the pride and glory of a Lilie. Salomon is a Lilie, King Salomon is a Lilie, King Salomon in hys glory is a Lilie, King Salomon in all his glory is a Lilie. Sonnes of vanitie to whom it is delight­full to haue fethers to daunce in your Pride da­shed. toppes as bigge as Aiax shielde, to haue your heads turkish, and your backes spa­nish, your wastes Italian, and your féete Uenetian, with such a world of your hosē glory about your loynes. Sonnes (I say) of vanitie, ye are but Lilies. Salomon in all his glory is but a Lily. Salomon in his worst workeday apparel, is better thē the best of you all. Salomon in his best holi­day apparell, is not so braue as a Lily: ye therfore in the huffe of your ruffe are no­thing comparable to a Lily, no not to a field Lily. Daughters of vanitie, and dames of delicacy, ye thinke it fine an [...] featous to be called roses, primroses, and Lilies: and in déede it is true, in respectes you are roses, primroses and Lilies. Whē ye haue gotten all vpon your heades and backes which Englishe soyle doth yelde, and many a marchant hath fetched full farre, when all your taylors haue broken their braines about contriuing of formes, [Page] and fashions, yet then are ye nothing so tricksy trim as the Lily. The best of ye all in all your best brauery, is not like to a field Lily, which hapely to morrow is pluckt vp, and flung into the for [...]ace. Pricke and prune your selues to the day of doome, ye will neuer be like to the field Lily. For the Lily of this our flesh is not so goodly gay, as the Lily of grasse: otherwise and in many imperfections we are very perfect, and true Lilies. The Lily of grasse shooteth vp for a time, but then he layeth downe his toppe, and is made euen to the floore. The Lily of fleshe florisheth for a time, but then by ho­uering death he is taught to poer vpon the ground, and to let downe his top like a Lily. The wrath of winter doth con­quer and kill the Lily of grasse: there be moe then many occasions to vanquish, and kill the Lily of flesh. Barnard sayth, that there is a worme that eateth vp the roote of the Lily of grasse: ech Lily of flesh hath his worme and consumer. Iulius Caeser, Hercules, and Mahomet haue the falling sicknesse, Mecaenus hath a thrée yeres agew, Orestes hath y frensie, Speusippus hath the palsey, Heraclitus [Page] and Aristarcus y dropsy, Marcus Crassus the stuffing in the head, Hieroboam the withered arme, Lazarus and Iob, biles and botches, Aristotle an euill stomake, Euripides putrifaction of lounges. Cor­uinus the lethargie, Anacrion lacke of sléepe. Agesilaus and Ptolomeus the gout, Naaman and Mary the leprosie. But what do I say that euery Lily of flesh hath his worme and consumer, si­thens I may truely say that euery part of euery Lily of flesh hath his diuerse worms and consumers. The head hath the Apo­plexia, the Epilepsia, and the turnabout sicknesse, the eyes haue the Opthalmia and the Mengrim, the necke hath the Palsey and the conuulsion, the nose hath the Po­lipus, the pallat hath the vuula, the gūmes haue the canker, y téeth haue the toothach, the throate hath the angine, the toung hath blisters and swelling, the stomaks hath the motiue cause of the cardiacall passion, and muthering rewmes (the stu­dentes sicknesse), the sides haue colickes, stitches, & prickling pleurisies, the reines haue the stone, the legges haue dropsies and crampes, the féete and handes haue the knobbed gout. Besides that the Lily [Page] of flesh hath wormes of mynde & wormes of conscience, many wormes and sore wormes. The Lily of grasse hath hys own worme, and the Lily of flesh hath his thousand wormes: the Lily of grasse can not liue from that one worme, but will be smitten of it, nor the Lily of flesh shall scape all these wormes. Agayne, all the grasse Lilies are dead and gone that haue growen on the face of the earth, and all flesh Lilies are dead that liued vppon this earth. Abraham Gods frend, and Noah that walked with GOD, Aaron full of dignitie, and Moses full of autho­ritie, holy Melchisadech, and iust Iob, strong Sampson, and huge Ogge, vaun­ting Goliah, and disdainfull Senacharib, fayre Absolon, and swéete louely Io­nathas, wyse Salomon, rich Cresus, and wealthy Crassus, lucky Pompey, victori­ous Iulius, riall Augustus, and trium­phant Emelius, all these haue had a time like a Lily, and dyed in time like a Lily. They haue had the spring of their bud­ding, and the sommer of their blossoming, they haue likewise come to the Autumne of theyr parching & the winter of theyr perishing. O all ye, all ye men, that draw breath vnder the cope of the skies, [Page] ye spring vp like Lilies, and goe downe like Lilies, ye florish like Lilies, and de­flower like Lilies. Pindarus sayd thrise, Māmea, Māmea, Māmea. Ieremy cryed thrise, Earth, Earth, Earth: so I, Lilies, Lilies, Lilies, and then a second time Li­lies, Lilies, Lilies, and for that I would haue it remembred, I cry agayne, Lilies, Lilies, Lilies, and then thus, O men, O Lilies, O men, O Lilies, O men, O Li­lies. O field grasse, O flowers of decaye. Yet came Christ among such Lilies to gather vp such [...]eting flowers of flesh, and to be conuersant among his spicery.

The duety of the world and church is, that when they are tolde where he is, they should make after him and séeke him. He is not now in the spicery and Li­lies of this earth, that is, among the sonnes of men: he is not in personall pre­sence, as the papistes or Vbiquitaries fayne him, but he hath ouertaken the heightes of heauen, and standes where Steuen saw him, & where Esay saw him, among Angels and Archangels, and all the glorious millions of his sainctes, him selfe more then most glorious. There séeke him, séeke him, there, (O world) and [Page] together make after him. And in déede some part of the world doth séeke Christ, and are in a kinde of quest and enquirie of Christ, but not in a like sort and after one fashion: some séeke him with staues, and with lanternes, like the vilanous Iewes to beate him and buffet him, to canuas him and kill him. So séeke thée (O Lord Christ) the Spanish Inquisitors with staues and with tormentes: So ma­ny a proud Nimrod doth hunt thée, and séeke thée. Agayne, some séeke him like Iudas for money & for wealth, and to get vauntage by theyr so séeking: but (Lorde Iesus) those shall or neuer finde thée, or be flung flat on theyr backes when they find thée. And yet (Lord) too, there is an o­ther kinde of people that séeke thée. Lord we read that Ioseph and Mary did séeke thée Dolentes, that is, mourning▪ so we séeke thée in these dayes of teares, agaynst so many dangers, agaynst so many [...]ppro­bries, in so diuelish a generation, in so combersome a worlde, in so straite a way, in such contrary law of our mem­bers and of our spirites, in such haling backe of the world and worldly frenship, [Page] that dolentes quaerimus te, (alas good Lord) with great hart breake, we seke thee. Lord geue strength to our fayth and kin­dle courage in vs, to make after thee and séeke thée. Lord if we séeke thée, thou hast promised we shal finde thee: all thy words are truth it selfe, therefore we will make after thée and séeke thée. We reade that Ioseph and Mary sought thée with sor­row, but founde thée with ioy. We know (Lord) that the griefes of this iorny are nothing worthy the ioyes that thou yel­dest to them that haue founde thée. He Salomon. that had his eares full of the world, and hys armes full of the world, and his belly full of the world, and his eyes full of the world, and all the best pleasing pleasures in the world, he hath cryed out agaynst them, vanitie of vanities, and all is but vanitie. O Lord, all other thoughtes are vayne, and most extreame vayne. O thou only worthy to be sought, and none but thou worthy to be foūd, height nor depth, heate nor colde, egde nor poynt of sword, foe nor frend shall neuer preuayle against vs, but we will make after thée and séeke thée. O that we may finde thée: graunt [Page] (O good Lord) that we may finde thée. He that hath founde thée, hath found the Shiloh and Messias of the whole world: he hath found the Lyon of the tribe of Iudah, that is able to ma­ster all the beastes of the field: he hath founde a rocke, a buckler, a shield, and a horne of health, and one that will lift vp his head, so that he néede to feare foes no more: he hath founde that pearle which a wise man would sell all that he hath to buy, so that he néede to bestow his loue vppon no Iewell els any more: he hath foūd the Lambe, after whom he shall for euer walke in innocency in white apparell, so that he shall not be troub­led with rebellious motions of his flesh any more. He hath founde the health­full trée of life, in the midst of Para­dise, so that he shall not sée death any more: he hath founde hym out, of whose belly gush floodes of life yealding wa­ters, so that he shall not be dry any more: he hath founde him that will wype away all teares and all infirmi­ [...]ies, so that he néede not to be drou­ [...]ie and heauy any more: he hath found hys owne wisedome, hys owne sanc­tification, [Page] his owne Iustice: he hath founde the strong God, the only wise God, the Lord of worldes, the Prince of peace, the father of eternitie, the glorious Angell of the great Coun­sell, to whom, with God the Father, and God the holy Ghost, thrée pers [...] and one [...], be all honour and dominion both now and [...]uermore.


[...]en. 2.

Erant vter (que) nudi, Adam & Eua, & non erubescebant.

They were both naked, Adam and Eue, and blushed not.

TO the opening of thys mat [...] [...]ght honourable and [...] Christian pre­sence) I can not mutch speake, except I shoulde tel you a great long story, how that Adam and Eue were first plan­ted and placed in Paradise. What a rich thing Paradise was, what a pleasaunt thing it was, what safetie Adam and Eue liued in, what blessednes they liued in: yea and in so great good case and integri­tie, that they being euen at the worst, that is, euen starcke naked, néeded not to blushe. But neither néede I say any thing more, neither will I. And me thinke euen fitly inough of it se [...] with­out further exposition, my matter may suffer a diuision. And I know no fitter di­uision thē if I should first speake (because [Page] the text sayth: Adam and Eue were both naked, and blushed not) first who was naked, then what it is to be naked, and thirdly, the effectes of being naked. Which The deui­sion. in a cleare and crimelesse conscience, is, not to blushe, and in a criminous consci­ence, is, to blush. Now, when I come to tell who was naked, I say that Adam & Eue were naked, and I will not make one particular [...]tise of Adam, and an other of Eue, but as the Scripture in the first Chapter of Genesis calleth the man and the woman Adam, and as they were man and wife together, so shall they be one together for me in this treatise. Or els, if I should talke both of Adam and Eue, and bee but so large as I well mought, it would not be very well, for the season is very colde, and I most sickly to speake, and besides that, our scantling to preach in the Court is a most short scant­ling. Now, if ye aske what it is to be na­ked: I say it is to be without armour, it is to be without apparell, and so sayth Chrysostome, and [...]o Musculus. The effectes of being naked, is to blush or no [...] to blush, so sayth thys text on one part, so sayth reason, and so sayth a Gréeke S [...] ­phist [Page] writing hereupon. But before I shall procéede to make further spéech in thys processe, I shall pray you most harti­ly to assist me with your deuoute praiers, to be deliuered vp to the throne of our almighty father in heauen. In which prayer. &c.

Adam and Eue were both naked, and blushed not.

Now, it is not to aske me who was na­ked, The first part, who is naked. for I haue cōcluded to say that Adam was naked. And what is Adam to be ex­pounded? Adam is redde earth, man is redde earth. Here then falles out to be considered the basenesse and badnesse of mans metall. Here then first in the very The base­nesse of man. thresholde of my sermon, let vs sée, that euen as the earth by his naturall course is borne downeward, and is lowest of all elementes: so man borne by the tallent, and motion of his fleshe, is beyond horse and Mule, and is by the Prophets war­ned to learne wisedome by the Swallow, by the Ant, by the Spider, by the Oxe, by the Asse, and almost by all the beastes in the field. Man is base earth. Dauid speaking contemtuously of Gods ene­mies, [Page] likeneth them to the dust before the face of the winde. The Prophets to bring downe the lookes of the proude worldlinges, do call them the sonnes of the earth. Dauid saith, that their honour shall licke the dust. In Genesis y most base and contemptible Serpent, to fill him yet more full of contempt, was en­ioyned to eate the dust of the earth. Such base dust as is driuen before the face of th [...] winde, which the vngodly do licke, which the Serpent doth eate, euen such dust i [...] Adam, such dust is man, such dust are al [...] men: and harken to it all men. Rich m [...] are ritch dust, wise men wise dust, wor [...] shipfull All is dust. men worshipfull dust, honorabl [...] men honourable dust, maiesties dust, ex▪ cellent maiesties excellent dust. Sera [...] that had a thousand thousand men, an [...] Xerxes that made y sea land with ships▪ are both of them dust. Alexander tha [...] called him selfe Gods sonne, was dust Senacherib that wrote him self the grea [...] king, was dust. The Bishops of Rom [...] that write thē selues [...]. All these be dust. The Latin Docto [...] that call thē selues authenticall doctor [...] [Page] magistrall doctors, seraphicall doctors, and irrefragable doctors, dust. He of Rome that called him selfe most holy, most bles­sed, Gods vicar, Christes pewfellowe, more then a mere man, and many great names, dust. Man is dust, all men are dust. And besides that all men be dust, and base and badde dust, yet there is a fur­ther thing, that in this dust of theirs they In this our dust is much mise­rie. are full of miserie: And therefore where as in the Hebrue toung a Bée hath her name of the order of her working, and an Adamant for strokes bearing, golde for being yelowe, a Grassehopper for eating, a Lambe for hauing soft woll, a Doue for supplenesse, a Horse for hynning and io­litie of his head, a Serpent for curious marking, and an Ant for gnawing, man hath but two names, and y one is Adam, that is, redde earth: the other is Enoshe, that is, miserable. And so these fathers almost in that order that I will rehearse them, called their sonnes. Seth called his sōne Enoshe, that is, miserie. Enoshe cal­led his sonne Cainan, that is, lamenta­tion. Cainan called his sonne Mathusa­lem, that is, pearsing death. Mathusalem called his sōne Lamech, that is, pouertie. [Page] Lea called her sonne Bononi, that is, my sadnesse. These foreelders had foretasted in their own bodies the miseries of mans nature, and not doubting but their sonnes should tast of the same, they shope them names according. But if men will not beleue by their own experience, that men are miserable, then let men listen to the voyces of men. Abraham sayth now and than: Domine tu [...]iuisicasti me: Lorde thou hast quickned me. If Abraham were now and than quickned in his life time, then Abraham through miserie was now and than dead in his life tyme: then Abraham had his part of miserie in his life time. Father Iacob sayth: Dies mei pauci sunt & mali. i. My yeares are but a fewe, and those full of miserye. Dauid calleth him selfe a dead dogge, the sonne of death, a worme and no man, a wretch, and one that is crooked euen to the end: one that hath his loynes full of illusions, and no health in all hys fleshe. And generally of mans miserie he sayth: The dayes of our yeares in them selues are three score and ten yeares: but if one rub out whilest fowerscore, whatso euer is more, it is but trauell & sorow. [Page] Iesus the sonne of Sirach pronounceth in many wordes vpon mans miserie, but I will make them short: Occupatio magna (saith he) creata est omnibus hominibus. &c. It is a great adoe that all men haue in Eccles. 40 this worlde, and a heauie yoke there is vpon all the sonnes of Adam, euen frō that day that a man commeth out of his mothers wombe, vntill that day that a man returne vnto his common mother the earth: from him that wea­reth purple and beareth the crowne, downe to him that is clad with mea­nest apparell, there is nothing but garboyle, and ruffle, and hoysting, and lingring wrath, and feare of death, and death it selfe, and hunger, and many a whip of God. Salomon sayd, that he was wery of his life, because that all that euer he saw vnder the Sunne, was no­thing but vanitie, and griefe of the ghost. Iob sayd, that he had vaine dayes, and toylesome nightes: When I sleepe (saith he), I say, when shall I rise, and then a­gaine must I looke for night, and be filde with sorrowe whilest it be darke. The Prophet Elias sayth: I haue liued inough, I pray thee Lord take away my [Page] life. Ionas say: It is better for me to die then to liue. Ieremy cursed the day that he was borne. Our Sauiour Christ was sene often to wéepe, but neuer to laugh. Paule sayd: Miserable man that I am, who shall deliuer me from the prison of this death? Augustine telleth of pitiful tragedies past in his youth whi­lest he and his mother Monacha wādred vp and downe. Hierome writing of hy [...] life with his Monkes, sayth that there was forrow [...]s in his face, and Iseickles from his lippes, with continuall sorrow. Origine is thought of some to haue dyed for pure harty sorrowe. Basill was made olde, and vnprofitable before his tyme, for Gods Church, for trauell, and for sorrow. Chrysostome calleth the daies of his life, the daies of hys sorow. Nazianzene saith in his Epigrāmes, that his earthly body dyd beare downe his heauenly soule, and asketh wherfore his mother did bring him forth into so blacke and miserable a day. Barnard in his second booke of considera­tion writeth on this fashion: Consideranti quid sis, occurit tibi homo nudus et pauper. &c. Considering with thy selfe what thou art, there comes before thine [Page] eyes a man, naked, poore, and misera­ble, mourning that he is a man, blu­shing that he is naked, weping that he was borne of a woman, for therefore he was a sinner, lyuing a short time, and therefore he is fearefull, repleni­shed with many miseries, and therfore he weepeth, and is a wretch. And verily and in déede he is full of many & manifold miseries: the miseries of the body, the miseries of the hart, miseries in doing, miseries in suffering, miseries whilest be waketh, miseries whilest he sleapeth, misery it is to what so euer he turnes him selfe. Alas, Alas, euery sonne of Adam, is but to much miserable. Neither can Adam, or Adams sonnes continue yet, Man can not cōtinue in his base misery. or goe on in this misery, but they must be deliuered of that base and bad earth, and of this misery: that though they of their owne folly did delight in it, yet it must néedes be so that there must bee a sepe­rasion. All is misery that they do en­ioye, neither can they long enioye that misery. They are ashes, and they must returne agayne to ashes. Iob sayth: that our house of clay and our foundation of earth must be broken vp. Paul ve­ry [Page] learnedly doth call the day of his death the day of his dissolution. Dauid sayth: that man must goe agayne into his dust. Dauid dying sayth: I do go the way of all earth. And doo not thinke that because I say Adam is red earth, and it is sayd that Adam is ashes, and shall re­turne into ashes, therefore none but red earth and red men shall dye. Of a truth it is so that Adam (that is red, earth) and Melancthon (that is, blacke earth) and Leucthon (that is, white earth) must dye too. They must all learne to treade the way of al earthes. Yea (Madams thinke it to be so as I say. Red earth, black earth, and white earth must go Dauids way. Yea verely rosiall coulers, and cri [...]nson chéekes must go Dauids way, must go the way of all earthes. Thinke vpon your death, and vpon the next life, for ye must dye, ye must dye, there is no remedy. Da­uid and Iob prayed God to remember them, because they were earth and ashes. God him selfe doth pray, and warne this forgetfull world to remember thē selues, that they are earth and ashes. It is sayd: remember thy last end, and thou shalt not sinne euerlastingly. But I warne [Page] men to remember theyr beginning, and they shall not sinne euerlastingly. For then they shall be burthened with the re­membraunce of the basenesse and badnes of their metall: they shalbe burthened with the remembraunce of the misery in their base and badde mettall, and so be driuen for reliefe to Christ the refresher, and all that come vnto him he will not cast them out. And thus much vpon that poynt, who was naked.

Now, let me say a while, what it is The second part what it is to be naked. to be naked. It is, as I sayd, to be without weapon, to be without wéede. So was Adam in his first state, so was Adam in his best state. And here the Anabap­tistes (a people full of frensie and furor) would be glad to helpe them selues in their fancie, that no man ought to weare weapon, because that Adam in state of iunocencie wore not weapon. And be­sides The Ana­baptistes reasoning agaynst warre. that that they haue this argument, lest they should seme to be empty handed, they alledge further reasons of this proba­tion: as thus out of Esay: Mine is the ven­geance, & I will require them. Agayne, out of the sayd Esay: that Christes king­dom is like y waters of Shiloah, which wa ters do run quietly and wt out hurly burly. [Page] Againe, out of Michah: that speres shall be turned into shares and swordes in­to mattockes. Agayne, out of our Saui­our Christ: If any man geue thee a blow on the right side, turne thou the left side. Agayne: He that smyteth with the sworde must perish with the sword. Agayne: Let not the cockle be pulled out till the haruest time. Agayne, out of S. Paul: our weapons are spiritual wea­pons. But ye shall haue answer to these argumentes out of Augustine to Marsel­linus in the fifth epistle, and to Faustus Manichaeus in the 22▪ booke, and in Chry­sostome vpō these wordes: do not resist the euill. For I can not now my selfe stand vpon them, and these reasoners them selues are so vnreasonable, and so voyde of all credit, that to name them and their arguments, is to discredit them and their argumentes. And in déede it is easy to proue the contrary doctrine to theyrs. For Ecclesiastes sayth: Tempus belli & tempus pacis: A time of warre and Reasons for warre. a time of peace. Dauid sayth in the 144. Psalme: Blessed is God which teacheth Psal. 144 my handes to fight, and my fingers to battayle. Dauids fingers were fighting [Page] fingers, yet Dauids fingers were holy fingers. In the booke of Kinges, Dauid sayth to Saul: thou fightest the Lordes battayles. And Abigail sayth to Dauid: thou fightest the Lordes battayles. If some warres be Gods warres, then all warres are not forbidden. The Baptist doth seeme to allow of souldiers, for he ge­ueth them rules of life, as that they should smite no man, and that they should be con­tent with theyr owne wages. Paul would haue him selfe led to Cesaria by strength of souldiers. Our Sauiour doth say: Geue vnto Caeser that which is Caesers. That which was geuen to Caeser was tribute geuen to finde souldiers, as Augustine doth often say. Now, reasons why there should be weapons, there be many. But this is the speciall reason which the Can­tons, where euery man weareth a wea­pon, alledge for theyr so doing: that the magistrate and countrey may be assisted and defended. And if it be so, that euery man do weare weapon, and ought to weare weapon for the magistrate, and ought not onely to weare it, but also to draw it at the magistrates voyce, and to do as it is said in the 3. booke and 4. chap. of [Page] Esdras: If the the king alone say do kil, they do kill: If he say, do forgeue, they do forgeue: If he say smite, they do smite: If he say, banish, they do banish: If he say, cut vp, they do cut vp. I say, if the people ought thus to doo for the prince and magistrate, to draw theyr weapon in his cause, and to lay downe their life at his foote: how much more ought the magi­strate for his owne cause, and for all their causes, to beare weapon, & not to beare it in vayne? but to purpose. For some one stroke, at some one time, to some one per­son, from the princes hand, doth let many thousandes of vuff [...]ts, and blose, which o­therwise must be dealt els where, beare them of who can. But they will tel me, which they tell the prince commonly, that she hath a goodly amiable name for mild­nesse, and that now to draw the sword in this sort were the losse of that common­dation. It is to be hoped that notwithstan­ding the loue, and delight in names and titles, that the prince will doo no more then that which by Gods word she can, and to the health of her selfe and her countrey she may. These great meruei­lers [Page] at mildnesse, must remember that mildnes to some is oft times vnmildnes and crueltie to many other. And I dare Po [...]icy & diuinitie would haue misedocrs punished. warrant the prince this, before God and man, that it is both good policie and good diuinitie, to punish Gods enemies, and her enemies: and that her maiestie pu­nishing euen to the vttermost Gods ene­mies, shall neuerthelesse by Gods word reteine the name of a mild, and mercifull prince. She may be iust & seuere, and yet she may be mercifull, and mild: this is it that I will defende. It is good policy to punish them, as I thinke. Vlisses in whom the poetes did fayne to be a whole form [...] of policy, when Troy was taken and Andromaca mother to Astianax was a great suter that the boys should not be cast downe headlong from the turrettes top, & that he should not be put to death: of truth woman (sayd he) thy teares do moue me much, but yet the teares of al my country women ought to moue me more, to whom this boye in time may bring much indamagement. In this saying is two argumentes: the one: the teares of moe ought to moue more: the other: the teares of countri­folkes [Page] then of foriners, of true subiectes then of false rebelles. Thus thought V­lisses, thus thought wise Vlisses. It is to be thought that now to her maiesty there wil be mourning, & moning for husbādes, and sonnes, for kinsmen, and frendes, mens eyes will be moysted with teares, and wemens chéekes will be bedewed: but the prince shall doo well to remember that Vlisses sayd: The teares of moe ought to moue more, and a greater regard ought to be had to the teares of those that be loyall and subiect, then of those that be stubburne and rebellious. And as it is good policy to punishe this misliued folke: so it is good diuinitie. Artaxerxes writeth to Esdras after thys sort: Omnis qui non fecerit legē Dei tui et legem regis diligenter I. Esd. 7. &c. Who so euer (Esdras sayth he) doth not the will of thy God, and of the king with diligence, let him haue iudgement without delay, whether it be vnto death, or to be rooted out, or to haue his goodes confiscat, or to be put in prison. Prison was the least pu­nishment that Esdras should put them to: Prison is the greatest punishment that we can get them to, yea, and so easy, [Page] and so gentle a kinde of prisonment, that it is much better and wealthier then ma­ny of our liberties.

And now to speake of that, that ye prince may be iust in punishing, and yet be still The prince may punish iustly, and yet be milde and merci­full. called a milde, and a mercifull Prince, it is sayd of Dauid: Lorde remember Da­uid and all his mildenesse. Yet in the 101. Psal. the sayd Dauid doth say: In the Psal. 101 morning I did kill all the sinners of the earth, that I might destroy from the Citie of God all that do euill. Dauid destroyed all Gods enemies: her Maiestie hath destroyed none of Gods enemies. Dauid did it in the morning of his king­dome: it is now farreforth dayes since her Maiestie beganne to raigne, and yet it is vndone. Dauid thus doing was a man according to Gods hart. Let no Prince looke to haue Gods hart, if he do the con­trary to Dauid. And if a Prince lose Gods hart, he loseth more then mans hart can thinke. It is sayd of Moses, that he was the most milde of all men that euer [...]aried in the earth, yet Moses killed an Egyptian that molested his coūtreymen: and Moses when the golden Calfe of Ido­latrye was erected, willed them to arme [Page] their handes, and to hide their swordes in the fleshe of their neare kinsmen, and to make hauocke of their liues: And so there was killed thrée thousand, and Moses said they had made holy their handes to God. The mildest man that euer was in the world thus behaued him selfe to Gods e­nemies, and not withstanding the iust pu­nishment of all these Idolaters, Moses shall euer kéepe still his prayse, and be cal­led iustly milde Moses. Salomon that was so milde in his lawes, and so milde in his sawes, when as an euill hauty har­ [...]ed subiecte named Adoniah, through fea­sting and bancquetting, & popular beha­uiour, had strengthened him self in frend­ships, and partly through kinsmen, and partly through frendships, being drawen into a great spirit to gape for the crowne, had gotten the kinges owne mother to speake for him to marry the Sunamite, by whom he might make title to the crowne: then milde Salomon thus an­swered his mother: God do so, and so 3. Reg. 2. to me, if Adoniah haue not spoken this worde agaynst hys own life. Now ther­fore, as the Lorde liueth, which orday­ned me, and set me on the seate of Da­uid [Page] my father, and made me an house, as he promised, Adoniah shall dye this daye. And he sent by the hand of Ba­naiah the sonne of [...]ehoiada, and he smote him that he dyed. Salomon can not abide that Abisag should be asked to wife for Adoniah. For, geue him that wife, and geue him Salomons kingdome. Abisag is no wife for Adoniah, Abisag is no wife for Adoniah. Thus, Salomon was wise, yet Salomon coulde punishe. King Dauid him selfe sayth, that his song Psal. 101 should be of mercy and iudgement: so that that musicke s [...]andeth vpon two stringes, mercy one, and iudgement the other. King Dauid touched both the stringes, and stroke them both, and therfore in his regiment there was a good musicke. Our Prince hath yet but stricken ye one string, and played vpon mercy: but if she would now strike vpon both the stringes, and let her song be of mercy, and iudgemēt, then there would be a goodly musicke in her re­giment, & all thinges would be in a much better tune then they now are. S. Am­brose in his booke of Offices saith: Beatus qui tenct mansuetudinem & rigorem. &c. Blessed is he that keepeth both milde­nesse [Page] and rigorous iustice, that by the meanes of one, innocencie be not op­pressed, & by the meanes of the other, discipline be kept. Gregory sayth: Let so rigour rule mildenesse, and so mild­nesse In his Morals. beutifie rigour: let the one so take his commendation frō the other, that neither rigour be to rigorous, nor mildenesse to loose. Though I do not like the Councell of Trent, nor cā speake any great good of the Bishop of Bipont, because he is Papisticall, yet for the exe­cution of straite iustice, doubtlesse he spake there thus very worthely: Where (sayth he) seueritie goeth in loosenesse, there edifying goeth into destruction, custome into corruption, lawe into contempt; mercye to be laughed at, godlinesse into hypocrisie, preaching into silence, God into the Epicure, and the sauour of lise into the sauour of death. Nazianzene sayth, that onely force of discipline will compresse rebels. And I do verily thinke that as Eleborus doth best purge the head, Aloes the sto­macke, Tamarisc the splene: so discipline is the best purger of the weale publicke. Ben sira an Hebrician, in his morall pre­ceptes [Page] sayth thus: Correct a wise man with a nodde, & a foole with a clobbe. If these Northren rebels had had any so­ber witte in their head, by this time so many noddes, and so many nots, would haue stayed them. But it is well inough considered, I thinke, of those that haue most cause to cōsider it, that nodding will not serue, nor becking will not serue, nor checking will not serue, therefore it must be a clobbe, or it must be an hatchet, or it must be an halter, or something it must be, or els of a suretie some of their heades will neuer be quiet. As it is true, that two and two make fower, that when the sunne is in the middest of the heauen, it is noonetime, that euery part of the circle differeth equally from the center, that when the sunne riseth it is morning: so it is infallible true, that no perfect Papist cā be to any Christian Prince a good subiect.

Euery one that is a good subiecte must The first reason. be vpon a right conscience a good subiecte: But all those of the Papistrie haue their cōsciences sered with that hot iron wher­of Papistes can not be good sub­iectes. Paule speaketh, they haue adust and corrupt consciences: therefore they can be no good subiectes.

[Page] Againe, who soeuer will be a subiect [...] The se­cond. for conscience sake, as all true subiectes must be, that conscience must be enfor­med by the worde of God: [...] Papistes are not enformed by Gods word but fals­ly enformed: therefore they can not be true subiectes.

Againe, he can not be a true subiecte The third. that can loose him selfe from his dutie to his Prince when he list: but the Pope at all times will dispense with his, and dis­charge them of all duties to all men: ther­fore they can be no good subiectes, but by the Popes permission are subiectes or not s [...]ctes, and play at vnder and ouer with their Princes as they list.

Againe: No man can serue two ma­sters. The fourth. The Pope is one master, and the Prince is an other (for their lawes be in diuers pointes quite contrary) therefore he that will be a perfecte Papist, must ned [...]s be an halting subiect to our Prince.

Againe, they holde this for vnfallible The fifth. and vnflexible, that, Fides non est seruanda cum haercticis: troth is not to be kept with heretickes: But our Prince is a Gospeller Prince which they call an he­reticke: therefore they meane vnfallibly [Page] not to kepe any troth with our Prince.

Againe, both they and we holde this, The sixt that none ought to kepe company with a­ny excōm [...]icate person: But her maie­stie selfe is excommunicate by the Pope, and they thinke in conscience y the Pope can not erre: therefore their conscience, whilest they are Papistes, will not let thē thinke the Prince worthy of their compa­ny: then they wil not be her subiects, and her vassals, as in déede they ought to be.

The worst traitors to God, and most rebels to the Prince, are those Papistes. Upon them therfore first, and principally let her draw out her sworde, and by [...]en siras counsell, sith they be so great fooles, and wil neuer learne their dutie, let them in Gods good name féele the punishment of a clubbe, an hatchet, or an halter, and in so doing, I dare say God shall be highly pleased. And thus much of being naked one way, that is, to be without armour: of bearing of weapon: of fighting: of y prince to draw forth her sworde: that mildness [...] and iustice may kisse one an other, and be in one personage right well, that policie and diuinitie woulde haue Gods and the Princes enemies punished: that the [...] ­pistes [Page] are those chiefe enemies, and ther­fore first to be punished.

And now will I speake that Adam was naked without apparell. And here it That A­dam was without apparell. shall not be needefull to confute the Ana­baptistes, that would haue men to go na­ked, because Adam was so in ye first & best state of mā. I néede not to busie my selfe in this point, because our Sauiour him selfe went apparelled in this world: for we read of a woman that touched the hemme of his garment. And Peter, like a good shamefast man, when he had bene a fishing with his coate of, he drest him selfe, and so came to our Sauiour. The vse of apparell is very lawfull, and the abuse very vnlawfull. And because I doo vndertake to speake of apparell, and in the Court of apparell, the Court will looke that I should handle the matter som­what solemnly: but not hanging on the courtes doome in diuinitie. I will go for­wardes (in déede) to speake of apparell: and to begin, I wil diuide. All apparell is either Churchly, or ciuill: Touching Apparell diuided. churchly apparell, after a fashion it is or­dered. Touching ciuill apparell, it is ei­ther for warre, or peace. Warly appa­rell [Page] I haue spoken of in that braunch of my sermon going before. Then, to speake of ciuill apparell, in peace: that is, either abroad, or here in the princes house. To speake of apparell, or thinges abroad, as they do not moue the eye, because we sée them not: so neither cōmonly the minde, because we marke thē not. But to speake of thinges here present as the eye doth sée it, so haply by Gods grace your mindes will marke it. And now I haue made but a poore remainder to my selfe to speak of. For what haue I left my selfe to speake of? Agaynst the abuse of apparell in the princes house. And they make it doubtful, whether I may speake agaynst that, or no. For all those that be in kinges houses do accompt of them selues as exempt per­sons from controlement of preachers, and they will séeme to be priuiledged from the xj. chapter of Sainct Mathew: where it is sayd: They that weare Mat. 11. soft clothing, are in kinges houses. But, me thinkes our Sauiour Christ hym selfe shoulde not haue séemed to speake these wordes to serue theyr turne that be in kinges houses. For me thinkes he should reason thus: Iohn the Baptist [Page] eateth wilde hony, and is clad in hard ap­parell, and not such soft raiment as these tender courtlinges do weare: therefore it is likely that Iohn is no réede, but a con­stant man in religion. An other argu­ment may be drawen fitly by this. Cour­tiers in kinges houses doo weare soft and delicate apparell, and fare not so hard, nor weare not so heard as Iohn doth: therfore these milkesoppes are likely inough to proue réedes, (if they come vnder duresse) and not hard rockes in religion. If I reason with Christ, I may properly thus reason: and if I should reason without Christ, me thinke you Christians should haue no further delight to here me rea­son. But let me take some further paine with this proposition. Those that be in kinges houses doo weare soft apparell: ergo they may weare soft apparell. If those that be in kinges houses be logiti­ans, they will neuer let this goe for an argument. For what an argument is this? It is worne in a kinges house: there­fore it may be worne. Or thus: It is Practises in kinges houses are not presi­dentes. done in a kinges house: therefore it may be done. Many thinges haue bene done in kinges houses, that might not be done, [Page] and then this argument is naught.

In king Abimelechs house, Abra­ham so godly and worshipfull a father, coulde scarsely be admitted to the kinges presence, to deliuer vp his wordes to the king selfe, because peraduenture he had not courtly port inough about him. In king Pharaos house, Ioseph sware by the life of Pharao, and therefore it was like­ly that the rest of the courtiers sware lu­sty othes round about the court. In an other king Pharaos house, Iannes and Mambres wrong and shouldered at the truth, and were borne out by the courti­ers to doo so still. In king Alexanders house, there was one Philalexander, and an other [...], one loued Alexan­der well, the other loued the king, one lo­ued the man well, the other the mans ho­nor well: but he that loued the man well, [...] downe him that loued the mās honor well, euen to the hard walles. In king Dauids house, Ioab abused y kings fauor to bring in Absolō a [...] traitor, which a [...]r had like to haue ben an vtter neckebreake to the whole state. In king Ezekias house, Ezekias him selfe lay [...] [...] hart to his golde, and thought it an hea­uens [Page] blisse to suruey his iewelles. In king Nabuchadnezers house, the dyet was so much, that Daniel was fayne to draw him selfe a side to an other kinde of table. In king Achabs house, the pro­phet that came to geue the king counsell, was taken by the sléeue by one of the cour­tiers, and demaunded in Gods name, who should make him the kinges coun­sellor. And generally in kinges houses, The condi­tion of all Preachers that preach the truth. of the preachers this is true which Mar­tial the poet sayd of his friendes: My frendes, ye wil me to speake the truth, and enbolden me to speake the truth. The truth is this, that you cannot a­bide to here the truth. In king He­rodes house, my lady Herodiada could commaund halfe a realme, for footing and frisking. Amos spake of those in kinges houses in his 6. chapter, when he spake thus: ye that sleepe in beddes of Iuory, Amos. 6. and play the wantons on your con­ches: ye that warble to the tune of the Viall, and quaffe of wyne by whole goblettes full: ye that supple your ioyntes with the best kinde of oyle, & haue no carke vpon the smart of Io­seph. In kinges houses cōmonly be such


[Page] of the time. But I will shew them of a better new apparell, and if they once take conceite in that, they will easely here vs speake agaynst these trifels, and esteme them as trifles. And though it be but one sute of apparell, yet Iwys it is better then all the gorgious wardrobes that be here in our Quéenes court: and Tertulli­an hath shaped them that sute. In hys [...]ooke of the attire of women he writeth [...]hus: Prodite vos feminae. &c. Come ye forth ye wemen, hauing your bewties bettered with the helpes and orna­mentes of the Apostles, taking whitli­nes of simplicitie, & rednes of shame­fastenes, hauing your eyes paynted with shamefastenes, and your spirites with secresie, putting into your eares the word of God, tying to your neckes the yoke of Christ. Put vnder your neckes to your husbands, and ye shal­be well apparelled. Haue alwayes what to do in your handes, and fasten your feete at home, and ye shall be better li­ked of, then if ye were in golde. Clad your selues with the silke of sinceritie, with the satten of sanctitie, with the purple of probitie: Thus prune & pricke [Page] ye vp your selues, and God him selfe shall become your paramour. Concerning both mens, & womens apparell, this may be sayd. Sainct Paul sayth: God made meates, and God made the belly, and that God will destroy both the meats, and the belly. So say I: God made ap­parell, and God made the backe, and he will destroy both the one and the other. Yea, those heades that are now to be sene for their tall and bushy plumes, and that other sex that haue fire fresh golden caules so shéene and glosing, geue me but an hundred yeares, nay, halfe an hundred yeares, and the earth will couer all these heads before me, and mine owne to. And thus much of apparell.

And now of the effectes of being naked: which is to blushe, or not to blushe. The cleare and crimelesse conscience doth not blushe. A criminous conscience doth or should blushe. So Adam afterward blu­shed, and the Publican durst not lift vp his eyes. And Paule writeth of the sinnes of the Romanes: In quibus nūc erubescitis. For which sinnes ye Romanes do now blush. Iesus the sonne of Sirach saith, that we should blushe of whoredome before fa­ther [Page] and mother, to make a lye before a Prince, to sinne before ye people, to offend before the congregation, to do vnrighte­ously before a companion or frend, to be reproued for geuing or taking, to lye with a mans elboes vpon the bread, not to sa­lute one that hath saluted, to looke vppon harlots, to turne away thy face from thy kinsmen, to loke vpon other mens wiues, to trifle with maidens, to take and not to geue, to vpbraide thy frend with that thou hast geuen, to brute fames abroad, or to disclose secretes. These thinges (sayth he) are shamefull thinges, and matter of blu­shing. More then these thinges he doth not rehearse. But the catholicke and common corruption of this world doth yeld forth farre many moe blushing matters, and mutch greater blushing matters. O, if I should go about, to bid all states & sortes of people to blushe: and if I should do it, as it should be done, & in so many pointes as I should bid them, I should finde it a too too colde occupation, and a déede of least thankes: but of that I least recken. But I say very truely, that if my fleshe were flesh of stones, if I had that ruffling toung which Esay had, or that noble eloquence [Page] which Nazianzene had, or that heroicall spirite which Martin Luther had, If my toung were many tounges, & my mouth an hundreth mouthes, if my voyce were of good strong iron, and my sides of steddie brasse, yet it were in vaine for me to vn­dertake to make a great number of enor­mious malefactors to blushe, so gracelesse are their foreheades, and so vntaught to blushe. Howbeit to those that be of a more honest nature, and prone to repentaunce, I will make most fayre besechinges, and pray them most hartily, to rem [...]ber their manifolde former sinnes, the filthinesse, vglinesse, and vncleannesse of sinne: to blushe at that which is past, and to be a­shamed of that which shall come. And I will tell ye one generall way, the which if ye take, ye shall not blushe, neither in this life, neither in that day when shame and confusion shall come vpon the wic­ked: if ye take it not, blushing and confu­sion of saces shall be yours for euer, and that is out of the Prophet Dauid: Tunc non erubescā cum respexero ad omnia man­data tua: Then shall I not blushe (sayth he) when I haue a regard to all thy cō ­maundementes. To him that would [Page] auoyde that shame, then the which there is no greater punishment, he must not be a mongrell, or a meane man, but he must runne to all the commaundemētes, euen as the Cherubins did ouerlooke all the propitiatorie, euen as ye Paschall Lambe was all eaten vp: so sayth Iames in his second chapt: He that offendeth in one of these, is giltie of all. So in the 20. of Deuteronomie, he is cursed that doth not all Gods commaundementes. Those Kinges of Israell that tooke downe the I­doll of Baal and yet worshipped y Calues of Ieroboam, are despised of God. Ter­tullian in a booke of the Trinitie sayth thus: You must not leane vnto one part, and leane from an other part. He shall not holde the perfecte truth who [...]tteth out any portion of the truth. Nazianzene to the Arrians sayth: Aut totum honora aut totum abijce. Either ho­nour Christ wholy, or cast Christ who­ly away. I can not abide halfe holinesse, I would haue thée wholy holy. Agayne, as we ought to runne to all Gods com­maundementes, & embrace all the truth: so we ought to do it with all our body, with all our soule, and with our toung, [Page] that we ought to beleue the truth, and to speake the truth. There be many Gos­pellers at these dayes that will be content to take that name, and as they say beleue so: but they will not make their talke of Christ, or of diuinitie, for that is no gen­tlemanly talke, no fellowlike talke, no courtlike talke. But ye truth is, the truth must be beleued, & the truth must be tal­ked. If they be ashamed to talke of Christ before men, Christ will be ashamed to talke of them before his heauenly father. Tertullian in his booke of prescription a­gainst heretickes, saith thus: It is not ex­pedient for him to leaue speaking of the truth that doth remember the lat­ter day, where an open reason must be geuen of the truth. The Euaungelist doth say? Ye shall shew forth his death whilest he come. Euen to the cōming of Christ our talke ought to be of Christ, and of Christes death. Basil in a certaine Epistle doth say: They be traytors to the truth whosoeuer do not aunswere readily & truely of religion, and mat­ters in diuinitie. Prosper Acquitanicus in his sentences sayth: He that seekes peace from God, let him be at peace [Page] with him selfe, so that he haue not one thing vpon his toung, and an other in his hart. The truth is truly to be bele­ued, and truely to be spoken. Vigilius in the end of his second booke, sayth thus: Ni­hil cordi prodest credere. &c: It is to no purpose for a man to beleue with his hart to iustice, except confession be made with his mouth to saluation. Thereupon Dauid sayth: I haue not hiddē thy iustice in my hart, thy truth and thy sauing health haue I spoken.

Of the greuaunces that this Realme féeleth at this time, and is like yet more to feele, other men will alledge other cau­ses: but if my life lay on it▪, I woulde an­swere that these two thinges haue bene the causes of this plague of pestilence of this rebels sworde, and what soeuer mis­chiefe is els to come: The one cause, that men haue not gone intirely to all Gods cōmaundementes, but like mammerers, mongrels, and halters, taking, and forsa­king at their owne choice, and by their owne mans iudgement: The other, that though they haue taken on them a pro [...]es­sion of the truth, and haue not denied any part of the Scripture, and haue bene well [Page] inough content that Gods worde should runne, yet them selues are in Gods cause so faint and couragelesse, that they will not open their lippes to speake for Christ. And because we haue halted with God, and delt losely with God, therefore God hath duely delt thus with vs. To vs God might cry: Expectans expectaui, or Tolle­rans tolleraui: I haue long looked for your amēding, and I haue long borne with your euill doing. But it is truely sayd of God, that as he hath leaden féete, so he hath iron handes. He commes slow­ly, but when he commes, he payeth home surely. For this x [...]. yeares now past, who hath led the life of delightes? What natiō vnder heauen hath bene happie but our Englishe nation. Our God loued vs, our God bare with vs, and our Gods face was vpon vs. But euen as the Troians, whē their Citie was flung flower flat to the ground, and leueled to the soyle, then they began to speake thus: Troia fuit, Troia fuit: There was a Troy, there was a Troy, or we had a Troy, we had a Troy. So we may say: Facies Dei fuit: We had Gods face: we had it. As much to say, as now we haue it not. But what is Gods face? [Page] That which is described in the xxvi. of Leuiticus. Respiciam ad vos & fecundabo vos. &c. I will turne my face to ye, and I will make ye fruitfull: I will geue ye raine in season, and peace in the earth. The sword shall not raine in the land, if ye will walke in my statutes and kepe my preceptes. Plentifulnesse and good­nesse, and all Gods benefites: that is Gods face. That face we haue nowe lost. And what haue we then found, or what shall we haue? If the face be gone, the backe muste come: we shall haue Gods backe. But what is Gods backe? Euen that which is written in Leuiti­cus: Gods backe. If ye turne your backes to me, I will turne my backe to you, and those that hate you shall ouerrule you. I will Leuit. 26. send the pestilence in the midst of you, and you shall be geuen ouer into your enemies handes. I will make your heanen iron, and your earth brasse. I will breake the staffe of your bread, & ye shall neuer be full. This is Gods backe. But what is Gods backe? That which may be sayd out of Iob: An houn­gry people shall eate your haruest, and one in armour shall drincke vp your [Page] riches, God wil write bitternes against ye, and consume you with the sinnes of your youth. There shalbe a sound of terror in your eares: fier shall dry vp your braunches, you shall conceue sor­row, and bring forth iniquitie. Your wrinckels shall beare witnes of your misery: your chappes shall be smitten. They shall rush vpon you like gyantes. Shame shall be powred out vpon ye, and reuiling mouthes open at you. Canker shalbe your father, and Con­sumption shalbe your mother. Your light shalbe put out, and your flame shall not be bright. Hunger shall sit vpon your ribbes, and deuoure your beauty, and consume your armes. Your bread in your belly shall be tur­ned into gaule, and your riches which you haue eaten vp, shall God put out of your paunches. You shall no more see riuers of flowing, nor brookes of hony. Ye shall smart, & yet be not con­sumed, according to your many mis­deedes you shall be many wayes puni­shed: this is Gods backe. But what is Gods backe? That which the prophet E­say sayth: you shal be solde in your wic­kednes, and ye shalbe turned ouer in [Page] your sinnes, and your flood shalbe dri­ed [...]ac. 3. vp &c: that is Gods backe. But what is Gods backe? That which the prophet Ieremy sayd in his fifth chapter: In thee Ierem. 5. will I bruse the horse, and the horse­man, the wagon and the wagoner, the man, and the woman, the oldeman & and the childe, the young man, and the mayde, the husbandman, and his yoke oxen, the captayne and the ma­gistrate, one post shall meete an other and one messenger shall come after an other, to bring tydinges to the king of Babylon that his battell barres are broken, and that his chiefe cheue­lers are sore troubled: This is Gods backe. But what is Gods backe? That which the prophet Ezechiel sayd. Tertia pars tui morietur peste. One of thy three partes shall dye with the plague of pe­stilence in the midst of thee: an other part shall dye with the sworde round about thee: the other part I will scat­ter into euery wynde: that is, I will de­stroy by euery easy occasion. Thys is Gods backe. But what is Gods backe. That which the prophet Os [...] sayd in his fifth chapter: I wil be a moth [...] [...][Page] im, and I will be a canker to the house of Iuda. But what is Gods backe▪ That which was sayd in the first chapter of Miche. I will lay downe Samaria like Iich. 1. a heape of stones, I wil draw her stones downe into a dale, and I will make na­ked her foundation. But what is Gods backe? That which the prophet Sopho­ni Sophoni. 1 sayd in his first chapter to the tribe of Iuda: I will make them smart that haue sinned from the Lord. Their bloud shalbe powred out like earth, and theyr bodyes like dust. But what is Gods backe? That which the prophet Zachary sayd in the eleuenth chap: Assu­mam mihi duas virgas: I will take to me two whippes, that is, many whippes. But what is Gods backe? That which the prophet Nahum sayd in his 3. chap. to Nah. 3: Niniuy: Uox flagelli et vox impetus rotae: The voyce of a whippe, and the voyce of a rumbling wheele, the praunsing of horses, the iumping of chariotes. The horsemen lifting vp both the the brandishing blade of the sworde, and the glistering speare, many men wounded, many corpses, and carcases without number. But what is Gods [Page] backe? That which the prophet Malechy Malac. 3. sayd in hys third chapter: Accedam ad vos in iudicio: I wil come vnto you in iudge ment, and I will be a swift witnesse a­gaynst al of you. But what is Gods backe? That which I will tell you. Our wickdnesse shall eate vp this best religi­on, eate vp our best most deare, and na­turall prince, eate vp all our good counsel­lors, all our wyse and faythfull prea­chers, and eate vp all that good is in this common wealth. This is Gods backe. This, this, good christians is Gods heauy backe. Heauy it is, God wott to those that shall féele it▪ and I dare not say to England that it will be any lighter, because England will be come no better. But when that heauinesse shall come vp­on England, which hath come vpon o­ther realmes, for the same causes that it may worthely come vpon England, let England then remember it was foretold her that God had a heauy backe. And let no man here present, or where so euer else, thinke that it was womanish or chil­dish in hagar to wéepe, Quia vidit tergum Dei▪ because she did see Gods backe: for if God doo turne his backe so long vp­on [Page] England as he hath turned his face vpon England.

Quis mirmidanū dolapūue aut duri miles [...]lissi temperet a [...]achrimis?

What Mirmadon souldier is he, or what souldier of Dolap land, or which of flintie Vlisses souldiers that shall be able to forbeare wéeping? Nay it will wring teares from the eyes of the most retchlest Atheistes, and obdurable Papistes in all this realme, be they neuer so forlorne and flintie. But these thinges be heauy things An abridge ment of the [...]. and matters of wéeping: howbeit if men will reforme themselues to do better, I will speake more chéerie, and swéeter. For if Adam will know the basenesse, & bad­nesse of his metall, the misery that he hath in this base and badde fleshe, & that long he can not tarie in this base, bad, and mi­serable fleshe, if being thus heauie and o­uerloden, he will resort vnto Christ the comforter, if as God hath permitted the vse of weapon, to man, so weapon may be worne, & vnshethed to the strengthning of the realme, and warres may be fought, that Gods prayses may be quietly cele­brated in great congregations, if Princes [Page] and Magistrates will weare their wea­pons to purpose, and draw them out for Gods sake, if the safetie of the people may be minded, and names of mildenesse and mercifulnesse not blind Princes eies, and withdraw them frō their duties, if Gods enemies, and lawlesse leude persons, may be punished, if Papistes, who be so, may truely be taken to be greatest traytors to God, and greatest to the Prince, and féele and be fed accordingly, if men will labour to lead such liues that they nede not to blushe, if those which haue loued euill will fall to some honestie, and blushe and be a­shamed of that which is past, and likewise shame to do the like hereafter, if they will so runne to all Gods cōmaundementes, and so intirely, and without hypocrisie, with zzeale and courage of spirite, professe God with all the functions of body and soule, as they ought to do: then no more of Gods backe, we may dry vp our teares, God him selfe most willingly will do a­way his own backe. [...]arken (O louing and loued Christian brethren) we shall e­scape Gods backe, Gods heauie backe, we shall sée Gods face, Gods cherefull face: as All these speeches are in the prophets. the Prophet Dauid sayth: We shall see [Page] [...] the braue beutie of our God. [...] [...]al sée it, & clap our hādes to haue séene it. We shall haue as much blessednesse in seing, & ioying in our noble Queene, as euer [...]. Salomons seruantes had▪ in seing the face of their soueraigne master. Gods word shall rūne, our sunne shal rise, & our sunne shall set no more, we shall wash our waies with butter & hony, and oyle wil gush out of our stony rockes. Our peace shall be like a floud, and the iu­stice of the land shall be like gulfes of the sea, the seede of our people shall be as the heares of their head, as the starres of the skie, as the sand of the shores, as the grasse of the ground, & our race shall neuer be ra­ced out. Our soule shall be led into a faire gréene field, and Christ our great shepe­heard wil make vs draw neare to the wa­ters of comfort, he will make vs lye down on the soft wholesome grasse, he will take vs and féede vs, and we shall be fedde full, euen in the fatte mountaines of Israell, he will kisse vs with a kisse of his owne mouth, his right hand will take holde on vs, and his left hand will vpholde vs, he will call vs his beloued, and let vs sleepe as long as we list, we shall sléepe in great [Page] safetie, for the Sunne [...] by the day time, nor y [...] vs by the night time. [...] we shall, though it be [...] [...] the Cockatrice, and w [...] [...] [...]rample on the Dragon, [...] the [...] Lion. God will so rauish vs in t [...] [...]weete­nesse of his ointmentes, that our dayes shall be as the dayes of heauen. The wise­dome of God will delight to play amōgest the sonnes of men, the strength of God will be the chariots and knightes of Isra­ell. It is in vaine for man to be agaynst vs, for he will be our Emanuell, that is, God with vs: To whome the prince of peace, the father of eternitie, the glo­rious messenger of the great coun cell, be all honour and domi­nion both now and euer more.


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