Here followeth a scornful Image or monstrous shape of a marvelous strange figure called, Sileni alcibiadis presenting the state & condition of this present world/ & inespecial of the Spirituallte how far they be from the perfit trade and life of Criste, written in the latin tongue/ by that famous clerk Erasmus/ & lately translated in to english.  
  

¶ Sileni Alcibiadis.  
THis saying among learned men is taken for a proverb/ which may conveniently be used/ either for a thing which outwardly/ and as they say at the first flusshe seemeth to be of no value & scornful/ yet if a man look nearer to it and behold the inward part it appeareth great and wonderful/ or for that man/ whose behaviour & countenance showeth far wide from the inward intent of the heart & mind/ some say that Sileni were certain Images carven and graven and made after such a fashion that they might be opened & closed again/ which when they were close had a scornful and monstruous shape/ & when they were opened suddenly they showed as gods These fashion of Images was taken of the scorned Scilenus school master to Bacchus. Silenus' was a fool of the poets gods. Moreover Alcibiades going about to praise Scocrates when he dined with plato did liken him to such manner image because he far otherwise seemed to them that inwardly beheld his fashion then to them that no thing regarded saw his outward shape/ whose skin as they say if a man would have set to sell seemed not to be worth one farthing he was rude favoured/ sour countenaunsed/ crokenosed/ & full of snyvell/ a man would have recounted him a fool both by his speaking and doing/ his apperell not worth a groote/ his speech very rustical/ as one that lately came from the cart/ souter craft/ or sinythes forge/ his substance very thin he had such a wife as scarfly a colyar would be content to live with At that time when the foolish desire to be named a wise & cunning man waxed marvelous veruent among men that every disdained or could not suffer an others praises/ when also there were many which not a little boasted that they knew all things.  
This man then only said that he knew well this one thing or that he knew nothing/ he seemed a fool and unexpert in every thing concerning the common wealth/ in so much that on a time when he be gan to do a thing he knew not what he did. In the common house his master was dashed out of coum tenance/ and he himself laughed to scorn of every man there present. But if a man had behylde the inward party of this Image so lawghen to scorn/ he should have found as it had been rather a god than a man. A mind of great vaew and full of wisdom. A dispyser of all such things/ as other mortal men labour for, sweat for, strive for/ war for, by see and land, never unpaciented with any wrong, Nor over mastered with fortune or myschaunse. A man that feared nothing/ not death/ which is to every man fearful, wherefore even at that time when all the world was replenished with wise men. This fool was only authorized a wise man by the revelation of the gods/ and was esteemed to know moche more/ which said he knew nothing/ than they which said they knew all things/ yea and for that one thing he was esteemed to know more than the other/ because that he only said that he knew nothing Such an Image was Antisthenes whose staff/ scripe/ and cloak/ excelled the riches of the best fortuned kings. such an Image was Diogenes counted among the commonalty as a dog/ in whom yet Alexandre the great/ among all princes as he thought of himself the most excellent perceived and saw some goodly thing which also when he considered the marvelous wisdom of his mind/ said if I were not Alexandre I would wish to be Diogenes. But after my mind/ saying he was Alexandre he should not wish to change his name with Diogenes. But rather to wish to have such mind as Diogenes had. Such an Image was Epichetus servant and bondman/ a poor man and a lame man. As his Epitaphi showeth. But which is most fortunate of all he is dearly beloved of the gods/ which things the profit Helyas of his life joined with wisdom openly declareth. Such is undoutdily the nature of the true ꝑsit things/ that what so ever they have of value or worthy to be followed/ that is surely hid and kept privy in the iner part. And that/ that is vile & of no value/ setteth it self forth before every man's sight/ for such is the favour of the frail and common semblance of goodness/ which at the first chop peace they say appeareth to every man that it metyth withal. But if a man inwardly from the rote mark them/ that is for other wise in doing then it appeareth in semeing. was not christ a wonderful Image/ if a man may so boldly after such manner speak of him. and verily/ I see no cause why but every man that is a christian may/ might/ and should speak of him and declare him after what fashion so ever he will/ so that he hurt not the christian faith/ If you behold the outward face of this image what is there/ after the comen course esteemed more vile or abject his parents were pour & of low birth/ his house very simple/ himself as bare as could be/ had but few disciples and those very pour not called from kings courts/ nor from the pharices' chairs/ nor from the philosophers scoles/ but even from the toll house and even from the fisher's craft then his life/ how far was it from all pleasures which through hunger/ weariness bobbings/ scorns/ scourgings yea and at the last/ pained on the cross and suffered death. This part of them behold the mystical prophet/ when he deceived his shape saying he had no fairness nor beauty/ we saw him/ and we behold not/ we desired to be with him that was most dispecte/ and menyst of all men/ And many other things which follow such like purpose But now if it happen a man to be hold the inward part of this Image/ if it vouch safe to show it self to the pure and cleave light of our mind. O Immortal god/ what an unspeakable treasure a man shall find there/ what precious stone in such vile place/ what high and exceeding greatness/ in so low and little thing/ what marvelous riches in so pour a thing/ what excellent strength in so weak a thing/ what honourable glory in so shameful and abject a thing what absolute rest in so painful labours/ and to be short/ what everlasting fountain or well of immortality in so bitter and cruel death/ why now abhor they this Image/ which yet boast themself in the title of him/ that is to say to be called christians/ undoutidly it was but a small thing for christ to bring about to make himself chief reuler of all the world/ & to pocesse that/ that in old time/ the reulers of Rome vainly went about to win to pass christ in numbered of his guard that ever was/ to excel Croesus in riches/ ye and stop the wisest philosophers mouth that ever was/ yet this kind of shape and image pleased him best whom he would that his disciples and friends/ that is to say christians/ should always have before their face/ this philosophy did he chufe chiefly/ for that on every side varieth from the philosophers decrees and worldly wisdom/ which alonely giveth us that thing that they by sundry ways go about to get/ that is felicity. Such Images were the prophets which lived as outelawes wandering in wilderness, whose meat where vile herbs and roots/ their drink water/ there clothing shhepes fells and goats skins/ but he that looked in the inner parts of the Images said that the world was not worthy to have them. Such an image was Iohn the baptist which covered with a Camel's skin and gird with and heryn girdle passed all the rich appereyl of kings/ and eating honey focles excelled all the dainty fare of princes for verily he knew what treasure was hid under that rude and vile garment/ which with his incomparable praise, said among the children of wome, there hath not risen one greater than Iohn the baptist/ such Images were the apostles/ pour/ ill shapen/ unlearned, of low birth, weak, nothing set by To be short, scorned and hated, all most of all the world/ but open these Images, behold the iner part and what king or tyrant may in might or power be compared to them which with a word over master devils, the cruel tempests of the raging see, and call the deed to life again/ what Croesus' seemeth not pour in comparison of them, which even with the shadow bring health to the sick, which also with the only touch of their hands give the holy ghost, what Aristotle is not counted a fool unlearned and a tryfeler in respect of them which have drawn the heavenly wisdom given from the very fountain, to the regard of which all men's wysoom is more foolishness, Such an Image was the buss hop Marten counted & scorned. Such pmages were the old bishops high in meekness/ rich in poverty and glorious in disposed glory. There are also now a days such Images, but O Lord god over few, for the most part of men showeth this Image out of his nature If a man would thoroughly behold the iner strength & nature of things, he shall find none farther from the very wisdom then those which with magnified titles, furred hoddes, shining girdles and rings set full of precious stones, process absolute wisdom. In so moch that a man shall perceive more very treu wisdom in one named of the common people, A wretch an idiot or half a fool, whose mind hath been instructed not with the arguments of the subtle Doctor as thy call him Scotus, But with the heavenly spririt of christ then in many of our high doctors of divinity, and great wise masters, whose belies swellyth with the Aristole, and are full of the rafle of the magistral definitions, conclusions, & prepositions. A man shall also find now here less true nobleness then in those Thrasoes, which far the old ancestors, for the golden chains and for their glorious names boast not a little of their high nobleness. And that none are farther from true strength than they for their foolish hardiness and proud fierce looks are esteemed of the people most mighty & not vanquysshable, None more abject, nor bond servants than they which reckon themself gods and lords of all other men None so wrechedful than they that seem most welthyest, None more beggarly beggar's/ whom the come munaltye reverence as rich men None more unlike to bishops than they which among bishops covet to hold the chief room And that none are more oftentimes farther from true religion, which thing I would were untrue, than they which in name apparral and ceremonies profess absolute and perfect religion. So now what nobleness, excellentness, goodness so ever be in any thing/ that is always lest in sight and sylden mist appeareth outwardly, In trees the flowers and leaves show fair outwardly to the sight. The stock or stem appeareth very great and large/ but the shade in whom is the strength of all, how little thing is it/ how privily hid/ how little comforteth see we, how little bostyth it or showeth it his bare Nature. hands hid, gold precious stones in deep veins of the earth, Among es the elements as they call them which so ever is most noble and of most value, that is farthest set from our feleing parceverance/ as the air/ and the fire amongst beasts / what so ever beast and most effectuell that is hid in the inner parts in a man what is most goodly and immortal/ that only can we not see In every kind of things the vilest part moste appeareth to the sentence/ And that/ that is most chief is farthest from the sentence. Now may we also find many such Images in the sacraments of the church. Thou seest the water/ thou seest the oil & salt/ thou hearest the words that is but the outward party of the Image/ for if thou neither here nor see the heaven lie strength and virtue sent from above in to the inner parts of these images all the residue or no other things be but very trifles and of no value The holy scripture hath also such images if thou stay in in the utter part, the matter is often vile and scornful/ but if thou search the inner part thou shalt wonder and reverence the goodly wisdom/ For verily to speak of the old testament/ if thou mark nothing but the history, And herist Adam form of clay, Eve privily taken out of the sleapeing manes side, the serpent enticing the woman to eat the apple god passing by the air, The tow edged sword hanging before the door, least the banished should enter in again/ wouldest thou not think that it were one of Homer's fables If thou read the Incest of Loath, the adultery of david, The woman lying on the breast of the cold old man. Osees marriage to an harlot, would not they that little force the hereing of such shameful matters not return them away/ disdaining to here so bawdy a tale. But under this shameful folly. O Immortal god how excellent and florysshed wisdom is hid, If thou regard but the utter part of the evangelic parables who would not reckon them to be some fool's saying. But if thou break the nut undoubtedly thou shalt find the privy and very wisdom. And to be short the more excellent any natural or mystical thing is the farther hid is set in the inner part & farther from the outward sight, likewise in knowledge of things the kindly truth always lieth privy in depth which neither lightly nor of many is found out. The gross multitude because it hath a perverse judgement esteeming all thing by those things which chiefly meant with the senses of the body slideth and every where falleth in error and is deluded with the false similitudes of good things & ill, turneing the image as they say in and out as which then they wondre & marvelously behold, I speak of such as be ill, I will not hurt the good, no, nor the ill verily. For as much as a general declaration of virtue hurteth no man, would to God there were fewer in whom these things might be laid, when thou seest the Sceptre the bages, the guard, when thou he rest the tithes, Most noble, most excellent, most victorious, most dreadful and such like, Honourist thou not a prince and thinkest not that thou haste seen as it were an earthly god, and a thing more than a man, but open this image & mark the inner part, Thou shalt find a Tyrant, an enemy of the City an hater of the common pease, a sour of discord, an oppresser of good men, a myschever of the law, a distroter of Towns, a pillar of churches, a thief Sacryleger, an adulterer, a dicer. To be short as the Greeks proucrbe is a head of all my styef there or that in name and countenance show themself as high rulers and maintainers of the common wealth, when yet in deed they aren wolves and robbers of the city. There aren also whose shorn heads if a man only consider he would reverence them as priests peraventure also if you mark their inward fashion, shall find them as ill or worse then the lay, peradventure also a man may find some bishops whose solemone consecration if thou mark, if thou behold the apparel, the might with gold & precious stones/ the staff also set with jovels, then wouldest thou reckon that thou haddest seen a man comen from heaven/ or rather a thing more than a man, but behold the iner part of this image, then shalt thou find a warrioure, a marchante, a Tirante. And then shalt thou say that all this noble apparel is but as it were disguising There are beside these I would there were not so many, that if a man would judge them by their long beards, by their colours, by their hats/ by the fashion of their gesture and countenance/ he might well account them for angels or pawls. But if thou mark the inner part thou shalt find them renegades, brawlers, sklanderers, flatterers, yea both thieves and tyrants but after an other fashion. And for that so much more pestilent as it is hid covered and cloaked with hypocrisy. And to be short in stead of gold as the proverb is, thou shalt find coals. I now again desire that no man take displesur with this my saying/ saying I name no man, but touch the vices/ who soever offendeth not/ let him not think any of this to be spoken again him, but if he have offended/ let him think himself rather warned to amend/ then rebuked. The one may greatly rejoice/ the other ought to so say me godamercy. There are in every kind of men in whom if thou behold the shape of the body/ thou wilt call them men/ ye and verily godly men but if thou look on the inward part of them/ peradventure thou shalt find a Sow/ a Lion/ a Bear or an Ass/ thou shalt find a thing quite contrary to that, that the poets feign to be in them that are preached with Circe's/ for although they have outwardly the shape of beasts, yet had they all way inwardly the mind of man but they have outwardly a manes shape & inwardly more than a beastly sense. Of the other part there are whom by their outward shape as afore is said/ thou wouldest reckon scarcely for men, when yet in their iner part resteth an angelical mind. Hereof now springeth the diversity between the worldly man and the true christian man/ for that that the one chiefly wonderith and followeth the most grosist things which happen to come in his sight. And all other things either he despiseth or counteth them to be had in best regard. The other only followeth such things which are farthyst from the corporal nature/ which also in no wise can be seen with our outward yes/ all other thing other over passed/ or less favoured counting the true judgement of every thing to be taken from the inward party of all good things for so aristotel calleth it, which properly pertaineth not to man. Riches is the meanyst But among the common sort/ yea almost among all men he is most reverensed and counted most happy which possedeth them, what so ever way they were gotten. For them strive, For them feyghte/ for them kill we. For them labour we as they say through out fire and water. The next place to riches hath the the nobleness of kindred, If for no other purpose/ yet for the foolish & vain glorious name. He is counted for half a god/ which can show a lineal discente/ from Codrus of Athenis to himself or from Brute of Troy. I know not wether ever any such was Borne or not/ or from Hercules that is so much spoken of and is he worthy no name which only deserveth it by lerneing and virtue. He is reckoned for a noble man whose graunfathers graunfather played the manly murderer in war. And is he counted among the vilest sort who see good mind and wisdom hath proprieted the world. In the third place are set the commodities and properties of the body. As high grown/ Strong/ mighty/ fair. well-favoured/ and such like/ who soever hath any of these is not excluded from the number of the fortunate sort/ so now riches obtain the sovereignty. Next is the nobleness of blood/ thirdly the bodily ꝑpretyes, & the regard of that mind lest of all. Now if thou divide this man as Paul doth in three parts. The flesh/ the soul, and the spirit, thou shalt see how paruersely the common sort take them.  
¶ To speak after Paul's words, the worst part which is all way in sight, whom the Appostell disalowyth the multitude chiefly enbrasyth. The middle part whom the Appostell alowyth so that it be referred to the sprit many praise. The sprite which is our best part of whom as of the lively fountain, all our felicity springeth fourth/ by whom also we are coupled to god/ is not so much had in regard of the multitude that they once inquire not/ whether there be any such or not/ or what is the spririt of whom yet Paul so often speaketh hereof putteth out the paruers' judgement of the multitude which give most honour to such things as are lest to be reverenced/ most highly coveting those things which are most in contempt/ hereof also cometh that money is more set by then lerneing. The ancient of kindred than goodness. The fairness of the body then the lowliness of mind. The ceremonies than the free love toward god/ the human traditions than Christ's precepts. The disguising things then the truth The shadows than the very things. The dysceptfull/ then the true. The variable then the steadfast. The wavering, than the eternal. More over of these froward judgements ariseth the perverse nameing of things/ calling that is high low/ that is bitter, sweet. That is precious, vile. that is life death. To speak of such things by name. They are called lovers which either be over moche favour corrupt or lay in wait to deprive the woman from her chastity & good fame/ when nothing can be more like an envy/ they called it justice/ when one ill is acquitted with another/ when one offence is recompensed with an other/ when one word is with double damage paid home again. This fashion in matrimony is now allowed best that defoileth consanguynite/ & as near to virgynite. They call him a traitor / and an enemy to the prince which would that he should do no thing above his laws or besides right/ which would that he should use himself as a very prince. And as far as might be to differ from a Tyrant. Than which is/ no boast is most horrible or fearful. Of the other part he is called a wise counseloure. A friend and a faythfulle lege man which corrupteth the prince's manners with worse counsel which infeatyth the minds with foolish opinions/ which continually flateryth & dallieth with them which that if counselours draweth them in to the hate of their comunaltye which entice them to war and other foolish business. They say that the kings majesty & hyenes is greatly increased when any thing is won by tyranny/ by great portion of exceeding mysthief/ He is called a robber of the kings money which speaketh one word again any demandid tribute. But now saying that a prince hath three chief things by which he representith god which is the only very king Goodness wisdom and power/ seemeth he a friend to the king which would bereave him of two the principal things/ goodness and wisdom, and only leave them power/ which is not only false but yet also not of himself, for as much as the only power of a prince little availeth without his commons aid. For verily power whiles it be conjoined with wisdom & goodness is Tyranny, and no power which also the people's consent may even as they gave it/ so take it away again, when yet goodness & wisdom shall abide with the king banished out of his realm/ It is treason to use the kings badge otherwise then beseemeth. And are they rewarded that violate his mind causing him to be for a good man/ a cruel man. For a wise man a subtle/ and for a man of power a Tyrant, One death is to little for him that enterpriseth to put poison in the Kings cup, And receiveth he a reward/ that with most pestilent opinions corrupteth and poysonyth his mind and infectyth as it were the wealth of the common wealth/ to the great mischief of all the realm, He is called a king which hath in his possession great dominions and riches/ when undoubtedly to play the very king is is none other thing, but justly to minister the common wealth. The affynites between princes/ & than the renounced considerations are called the joining together of the thrysten pease/ when yet we see, when these wells spring all over. All strife, all debate, yea and all mischief of the common wealth they call it a just war/ when the princes for collusion to poll and oppress there cometh wealth/ They call it pease when that ended they conspyted togethers. They commit the realm greatly increased when any town or city which the prince by what time soever it be, claimeth his won or rather bought with so great pillage or actions of the citizens with so great inorther/ by which are made over many widows & fatherless children. After like tation, they call the church priests, bishops, & pope's/ when verily they are no other thing but even the ministers of the church. For the church is the christian people whom Christ himself calleth greater than the bishops can minister under/ being unable in service/ but otherways greater if they as well by following the manners and living, as by succession of dignity representeth which yet when he was in all things lord and ruler of all men, use themself as a servant, and not as a lord. The greatest excommunication shall be published again them, as enemies to the church/ yea and are counted almost heretics that taketh any money out of a priests purse. I speak not to bold any man in such doing. I would no man should take my saying so. But if a enemy of the church ought to be hated, tell on/ whether there can be any enemy more hurtful or more deadly, than an ungodly prelate. If any of the spiritual lands or annuities be diminished, they cry with one voice the church's right is oppressed. But when the world is stirred to war when through the the opon ill life of priests many thousand sorts are brought to destruction. No man bewaileth the churches chance when yet now is the church verily a marvelous fair church/ not when the people refuse charity or love toward god/ when vices decrease, when goodness increaseth/ or when the holy doctrine is in strength. But when the altars shine with gold & precious stones/ yea when that not regarded. The priests in lands, household, voluptuosytle, moils, horses, in sumptuous building of houses or rather places & other such like things may teach or rather excel tyrants. we dare not speak one word of them which spend or rather bestow, as they call it the church's rents in ill & perverse uses, to the great hurt & occasion of ill ensamples giving of the rude multitude. If any thing be given to them, we rejoice and give great thanks for it, saying that Christ'S church is enriched/ when undoubtedly the true & highest gains of the church is the profeting of the christian life, they call it blasphemy/ if a man speak with little reverence of Chrystofer or George/ and will not take every story of them or such other even for the gospel. But Paul calleth that blasphemy as often as throughout the occasion of the Chrystyans manners/ it happeth that the name of god is blasphemed, for what shall the enemies of the christian religion say/ when they see in the Euamgelike letters that Chryst holy exhorteth to contemn riches, to exile voluptuousity to despise all honour. And of the other part when they see the heads & chief rulers of that christian profession live after such a fashion, that in labouring to gather riches in love of voluptuousity in gorgeous apparel & exquisite dainty far in cruel devising & setting forth of war & almost in all other mischiefs. Math. yea also excel the very heathens. The wise reder perceiveth well what I perceive here on spoken/ for honour of the christian name, & wherefore I search to mischief, how saith scornfully, how mockyngly/ Trowest thou to jest on us when these in the gospel that Christ'S servant commanded us to have clothing with meat or other ceremonies but only by these. i. If they be joined together with inseparable charity/ than after perceive that we in nothing agree among ourselves/ In so much that the infidels never strived nor warred for more filthy or pervicyous cause. One prince warreth with another. One city fighteth with another. One kinsman agreeth not with another/ nor one religion as they now call it I. with another. All things among us is full of debates, dissensions and strives/ Call they it not heresy if a man speak or write any thing that might disagree from the magystrall prepositions of the divine doctors, & yet not that heresy which set that a loft or take that thing as the chief part of man's felicity, which christ himself every where teacheth to be despised and set at nought, which bringeth in a manner a living man clean contrary to the evangelic precepts and oppostels institutions, which again the word of Chryst armeth the apostles going forth to preach the gospel, not with the sword of the spirit which all worldly affections set at nought, only causeth that they should need no sword nor with an iron wepyn, whereby they may dyffende themself again their persecutors. i. And no doubt under the name of the sword, he would gonnes, crossbows & other wepyns meet for war should be comprehended, than have they a scrip to bear money in, because they should lack nothing. And under the name of this scrip, he would that every thing pertaining to the of this life, should be understand to this purpose/ the great noble wise man Lire worthy to be allowed and preferred before many/ jeromes' interpe the words of Luke. It is an unexperyable sacrilege if a man take any thing out of the hallowed place, & it is counted a light offence to pill to defraud, to oppress widows and other poor folk, which are the living temples of god, which thing is commonly used of P. and R. he is accounted profane, which by fighting or otherways causeth the church to be suspended/ & is he not a cursed which violateth corrupteth, & polluteth by flaterig gifts, vain promises & other such bawdy things to pure & chaste virgins which is the temple of the holy ghost/ yet he which doth such things is counted & taken among the multitude for a merry & jolly fellow I speak not to give occasion to ill doers as I haveher to sure protested but to show how that the multitude much more regardeth these thing/ that are seen with the eye/ than those things which are so much more true as they, or less seen with the eye: thou seest the consecration of the stony temple, but the dedications of the mind because thou seest it not, thou settyst little by it, for defence of the temples ornaments thou fightest with all thy power, but for the keeping chaste manners & perfit living, no man once taketh that Euamgelike sword, whom christ commandeth to be bought even with selling that cote from the back/ it is called most high love toward god, they be counted most sweetest increasing of the spiritual riches or realm/ fight & be most cruel war mingle the holy & profane togethers and yet for the love of spiritual riches/ undoubtedly a thing most vile is revenged/ how great & exceeding flout, or rather a se of mischief is thereby committed, namely when a open warreiss for that purpost admitted/ for what mischief can there be vevysed, which in war is not exercised. But peradventure the reder privily to himself thiking for what purpose keepeth he so shamefully saying would thou that a prince should be such as plato would that gardens should be in his book called de republica, the keepers the pale spirit from rule authority, dignity, honour, and riches/ and revokest them to the apostles scrip and staff, Nat so good sir I spoil them not/ but inryche them with far better riches, I put them not from their possessions, but provoke to better. I pray the which of us giveth higher thank or perceiveth more of the kings majesty/ thou which giveth him liberty to do what he will, the which wouldest have him rather a Tyrant than a prince/ which fillest him full with all voluptuosytie/ which drownest him in adultery, fornication incest and such like/ which makest him bound & subject to all covetysnes which wouldest he should have no more governance than one of his mean subjects, which burdenest him with such things the which disdaineth the heathens/ alway despise and count them worthy praise & honour, that at no time regardeth him, or else I which covet the prince image he representeth in wisdom/ which is the proper praise of kings to excel all other/ to be far from all filthy affections and diseases of the mind which the rude multitude so moche marvel at, to wonder at no vile or low thing/ to set no great delight in riches/ briefly to do that thing in the commonalty in the realm that the mind is in the body, and that god in the hole/ which of us both intrulyer Imagyneth on the bishops dignity, thou which burdenest them with earthly riches, which wrappest them in filthy and vile cares which tornest theynto perilous storms of cruel war/ or I which covet to be Christ'S vicar and the keeper of Christ'S spouse/ to be most clean and quiet from the pestilent stall of all yerthely desires/ and as near as might to be like him, whose place and authority he occupieth and whose person also he here in earth representeth. The Stoyktes say, that no man can be a good man, but he that lacketh the disease of the mind/ the disease of the mind they call covetousness and affections/ so moche more now ought the christian men to be free from such diseases but namelest princes/ yet most of all the heads and fathers of the church Q. I. the B. I will that priests should tule and reign, but I count this worldly dignity, which be profit or honour less worthy, than that of an heavenly man should be burdened with it. I will that the bishop should have most excellent triumph, but not such in bloody triumphs as that ungracious Mareus, as the ungodly julius had so vain that they are spoken again of in scornful Satius/ what if the moverytours had beholden them/ he would have killed himself with laughing, in such praise worthy and apostolic Triumphs, as the apostle the warryout, and far more politic capitain alexander the great dyscrybeth as it were boasting his own praise said in many labours in prisons/ more abundant in stripes above measure, in death often of the jews five times received? yea every time forty stripes, one excepted/ thrice was he beaten with rods/ ones was he stoned, thrice he suffered shyprake night & day/ I have been in the deep of the see in journey, often in perils of waters, in perils of robbers, in perils of my own nation in empires among the heathen/ I have been i perils in cities in wilderness, in perils in the see, in apparel among false brethren, in labour & travail, in often watchings, in hunger and thrust, in in fastings, often in cold and in nakedness besides the things which outwardly happen to me. I am cumbered daily and care for all congregations/ who is sick and I am not sick, who is hurt in the faith, and my heart burneth not again little therefore let us sayeth he in all things behave ourselves as the ministers of god/ in moche patience, in afflictions, in necessities, in anguish, in stripes, in prisonment, in strife, in labour, in watch, in fasting, in knowledge in long suffering, in kindness in the holy ghost, in love unfeigned in the words of truth, in the power of god, by the armour of rightwiseness on the right hand/ and and at the left hand in honour & dishonour, in ill report and good report/ as deceivers & yet be true/ and unknown, and yet known/ as dying, & behold me ye a live/ as chastened, & not killed/ as sorrowing, and yet alway merry/ as poor, and yet make many rich/ as having nothing, and yet poscessing all things.  
See thou now what honouce, what triumph cometh of the apostles war/ this is that glory which Paul as by an holy thing often warred for/ these are the noble acts for which he trusted that any mortal crown was kept for him/ they will not I think disdain to walk after the apostles steps, which claimeth and take on them the apostles room and authority. I would that the bishops should be rich but with the Euamgelyke matter/ but with the heavenly riches/ which the larglyer they distribute abroad among all men/ the more yet have they in their own keeping. I will that they should have defence but with the apostles weapyns, and with the buckler of faith/ with the helmyt of justice/ with the sword of health, which is the word of god/ I will that they should keep continual war. But again, the very enemies of the church/ Simony, pride, & lechery/ desire of honour, wroth, envy, and other like ungodliness. These are the veriest turks that the christian men should always take heed of/ and alway fight again: To such war the bishops should be both exortours and chief capitains. I will the priests should be regarded among the chief, not for the tyranus rumblings, but for the excellency of holy doctrine. And for their prestable virtues, I that they should be received not for their glorious names or tragical vesture, but for their holy living and sad demeanour. I will that they be feared not as tyrants, but as fathers. To be short I will that they should be rich/ but in such thing as the rude multitude not known, not regardeth/ and for that the more sure sweat & profitable/ wilt thou here the true riches of the high bishop. Here now what the chiefest next to Chryst/ said gold and silver I have none/ that I have that give I the in the name of jesus/ a rise & walk wilt thou fear the beautefulnesse of the posterike name which passeth all worldly glorious names/ which excelleth all yerthely shapes and images. Here what that noble Paul sayeth/ we be the good odor of Chryst to god in every place/ wilt thou here more than a princes power, I am able & can do all things sayeth he in him which comforteth me/ wilt thou here the glory ye or my joy & my crown in the lord/ wilt thou here the titles worthy for a bishop, and the true pontifical vesture. Paul dyscrybeth them to be sober ornate, prudent, chaste, keeping hospitality, a teacher, no fighter/ but soberly doing no striver not new fangled which hath good report, which also hath a good judgement of such thing as are at the utter side/ that he run not opprobriously in to the snare of the devil. Mark well with what ornaments Moses adorned the bishop Aron, with what riches he inryched them/ with what colours he painted them with how innumerable precious stones, he innobyled them with how great substance of splendour gold he magnified them all, which things what they signify/ if thou wilt know the interpretation of it, look Orygynes and Jerome/ & there undoubtedly thou shalt perceive what stuff the very true bishops should provide & seek for/ whom should the bishops rather follow in living than them whom they express in lead, whom they represent in name whose room & authority they occupy/ is it more convenient for Christ's vycare to follow julius, Alexander, Cresia, and xerxes, which are no other but very strange and great thieves. i. Than christ himself whom should be the successors of the apostles, rather fellow than the chief and the heed of th'apostles. Chryst openly denieth that his kingdom is of this world, & countest thou it convenpent that Christ'S successor should not only admit, but also covet the worldly kingdom/ and for conquering thereof should as they say move every stone and leave none unturned. In this world there are as it were two works in all thing between themself, dysagreing by one gross and corporal/ the other heavenly and as much as it may, thinking to be that thing that here after it shall come to/ in the one he is taken for the chiefest that most refusing the very good things and laden with false riches as it were an heathen king, passeth all other in lechery, wanton pleasures, violence, pride, presumption, riches, rapyn, and such like. And so is he counted for the chiefest that hath the most part of these evils & least part of wisdom/ temperance, soberness, justice, and other which are the very good things. In the other walketh he that is chiefest is lest unquointed with these vile & gross riches and most covet togethers the heavenly and very perfit riches. More over why wouldest thou that a prince should be that thing that the heathen Philosophers alway dispraised & despised/ why settyst thou his majesty in such things which are condemned of the Infidels/ why measurest thou him, be those things by which thieves are rich and tyrants great. A priest is a heavenly thing and than a man/ there is nothing worthy for his highness but an heavenly thing/ why dyshonestes thou his dignity with so simple and vile common things/ why untamynatest his pureness with worldly filthiness/ why sufferest not him to be rich in his own realm/ why sufferest not him to be noble in his glory to be reverenced in his majesty/ to be rich in his own riches/ them hath the heavenly spirit chosen even from the heavenly body/ that is to say, the church to the most high perfit room and dignity/ why then drawest thou him to the furious and rambling business of Cyrannus war. Paul rejoiced that he was segrogated from the common sort, why than ploungest thou the heavenly bishop in the filth of the rude multitude/ why deiectyst him to the usurers/ why leadest that divine man to such business/ as scars the vilest of the multitude will do, why mesuryst that the felicity of christian priests in such ges which Democritus laughed at as most foolish/ which Heraclitus wailed at as most wretched which Diogenes despised as most frenelous/ which Crates casted from him as a thing troublous/ which the holy saints always refuse, always as pestilent: why esteemest thou Peter's successor by these riches, which Peter himself rejoiced that he had not/ why wilt thou that the apostles were always ready and delygente to tread under feet/ why callest that Peter's patrimony which Peter himself never had and greatly rejoiced that ever possessed it? why entangelyst thou Christ'S vicars with riches which christ himself called thorons, why buthenyst him whose chief and appropriate office is to sew seed of god's word with riches, by which the good seed sewen is chauked/ why wilt that the teacher and judge of rightwiseness should be obedient to the wicked Mammon/ why makest the minister of the heavenly sacraments a perceiver of most vile & abject things of him/ all the christian world looketh for the food of holy doctrine, looketh for wholesome counsel/ looketh for fatherly comfort/ looketh to know how it may live perfitly: why then saying that he is destynated & chosen to so noble dignity, setteth heaven in the mids of the vile world, with troubles, care, for worldly filth, both spoileth the bishop from his dignity and the people from the bishop. christ hath his realm far more exident, than that it should be polluted by any hethyn kingdom, or to speak trulier by tyranny, He hath his nobleness, he hath his riches and his pleasures/ why now mingle we together things that are always so clean contrary and always dysngreing. why confound we the early thing with the heavenly, the meanest with the highest, the poorest with the richest/ the heathen with the Christian/ the profame with the sacred.  
Great and excellent are the gifts of the most rich and benign spirit/ the gifts of doings, the gifts of prophesy/ the gifts of health, the gifts of knowledge/ the gifts of wisdom/ the gifts of learning/ the division of spirits/ the exhortation and comfort, with these holy gifts/ why joineste the profame gifts of the world/ why ghost about to join christ with Mamam/ to join belial by the spirit of christ/ what hath the inyter to do with the helmet/ the holy Paul with the cote harmony, blessings with Gonnes/ I meek herd, with the vice armour/ what hath priesthood to do with war/ why with polyces overthrow high towns and Castles, which hath the key of heavenly kingdom/ how agreeth it that he which should teach charity and save the people with peace, should be the beginner and doer of mischievous war. How shall he teach the christian people to dyspyce riches which setteth all his mind and thought upon money/ how shall he teach, which christ both taught and executed/ the apostle also so often spoke of that no ill should be resisted/ but to show for an injury a benefit to the enemy. And to good to him that is oppressed with the calamities of the world, always doing good for ill/ neither for claiming of one little town, or payment of tribute denayed, move all the world to strife and dissension, murder, war, & other pestilent mischiefs. How can he guide the kngdome of heaven, for so christ calleth his church, which is all together occupied in the kingdom of the world, but thou bearest favour to the church/ thou wilt adorn the church with the chance of such riches/ I would allow it, were it not that the church should with that little profit take & receive also a great company of mischiefs, when thou hast given a lordship to the church. Thou haste with that given thy care & study to heap riches together/ thou hast given a Tyronnus guard an harness, host, searchers, horses, moils, trumpets, war, murder, triumphs, strives, dissensions, and battle/ to be short all things without which a lordship can not be maintained & kept after the worldly appetite. when shall he have leaser or mind to use the apostolic room, which is holden back & intangeled with a thousand cares and troubles, will the muster of soldiers is taken/ while truce are made & broken again/ while they are punished which are traitors/ while they are retained which find new devices/ while the enemies are assaulted with battle/ while the castles are watched and kept/ while the audet is hard, while profane ambassadors are a handling, while friends are promoted to honour, while one assendeth by favour, and another descended by displeasure/ while one thing and other is a handling which I can not rehearse. Seemeth he to understand the exylency of the Pope & cardinals, which receiveth it/ more meeter to withdraw them fro prayer by which they talk with god from holy contemplation/ by which they are accompanied among angels, from the most flourishing fields of the holy scripture, to these filthy worldly things/ or he which would draw them from so great felicity & tranquillity of life into busy rumbling & striving mischiefs. For verily saying that a realm by itself is endangered to much infirmity and labours/ therefore chanceth it far more for the spiritual ruler in these cases to commit areuncy to the temporal, & that for two causes/ perfectly for that, that the communalty gladlier will obey the temporal rulers than the spiritual/ perfectly for that, that the temporal rulers stay and endeavour to make the realm rich and flourishing/ not only for themselves, but also moche more for their heirs that shall enjoy after them. Of the other part the spirytualtye for that, they are well stricken in age ye in the later days before they be called to rule. And for that, the only the rule for themself, and can not leave the rule to their heirs. Therefore regard not the commonalty nor the wealth of the multitude as the temporal doth. More over when the temporal ruler raineth, peradventure than ones wars moved they are promoted and enriched, whom the prynes favoureth/ but when the spiritual ruleth than almost every year war they for defence or claim of title/ than this manner putteth him from his promotion & possession/ that the other gave and brought him to/ the successor thrusteth him down whom his predecessor advanced. Than other new men must be enriched to the great impoverishment of the common wealth. Now is this also a thing that the people sooner obey his commandment, whom they have been accustomed to/ all though his commandment be hard/ which prince when he is deed, the people yet seem to stand alway in a surety, giving the same reverence to his son & heir. And they reckon that he is not changed but rather renewed to them by his son and children often representeth their fathers in manners/ namely such as are brought up under their father's/ of which part when the rule of a realm is commytmytted to the spirytualtie cometh for the most part a sudden change of all things. Also the temporal prince cometh to the rule as one instituted and exercised in the thing given from his cradle. The spiritual most often busied any likelihood of promotion, chanceth to attain to high authority, as one that fortune advanceth to dyngnytie, whom nature brought forth from the cart and dunghill/ in conclusion it can no otherwise be, that as Arcules was not of power to rule two Monsters sarpens at ones. No more is one man able to rule two things most deffuse & contrary. It is the diffusest thing that can be to play the true and good prince. But it is much more goodly & deffuse to play the good priest/ cometh it not than to pass when one taketh on him/ the office of both the he can fulfil his duty in neither of them. Hereof cometh it as gese/ that when we see the cities of the temporal rulers flourish more and more in riches, building, & people, than the towns of the spiritual rulers/ for what purpose now needeth it to labour and procure for such thing which are accompanied with many great mischiefs, fearest thou that christ shall not, yea and is not all ready rich enough with his own riches/ except some lay Tyrant give them part of his lordship, receivest him to be not ornate enough, except some profane warrior let the temporal rulers have the room and authority in temporal things/ that that is meanest in a bishop passeth the highest room of all temporal kingdoms. The more the spiritualty receive of the worldly possessions, the less shall it receive of the goodness of god/ the poorer that it is of the one, the richer shall it be of the other. Thou seest now how every thing showeth contrary to the utter sight if thou mark and behold the inner fashion. Such as seemed most true & faithful to the prince, are often proved for traitors & his enemies. And such as seemed to maintain and praise most the bishops dignity most often decayeth and defayleth it. But I speak not this for that purpose/ that whatsoever land or rend chance to the spirytualtie should be plucked and taken from them. But verily I would they should have remembrance & knowledge of their excellent highness, that ever they should utterly cast fro them these common filthy things and heathen riches/ or else they should at the lest set no store by them. And as Paul sayeth, they should have them as they had them not. furthermore I would they should be so much inflamed with Christ'S riches, that what so ever they receive of the worldly treasures, should either be darked with the brightness of the letter, or received for vile or abject in regard of the other/ so shall it end that what so ever they poscesse/ they shall possess it with more joy and surety/ neither shall they fear or be troubled, lest any man will take them from them.  
¶ Finis.   

¶ Imprinted at London by me Iohn Goughe. Cum privilegio regali.  
¶ And also be for to sell in Fleetstreet between the two Temples, in the shop of Harry Smythe Stacyoner.