A TREATISE WRITTEN BY JOHAN Valerian a great clerk of ITALY, which is entitled in latin Pro Sacerdotum barbis translated in to english.   

¶ The preface of the translator to the reder.  
IT is not unknown, gentle reder, that here in England hath been divers times business for wearing of beards, so that (as it appeareth) in no realm they have been less accepted. Also we may perceive, that in Italy, all though their use vary far from ours (for shaving is as little used there as beards be here) yet hath there been great variance for the same cause, & namely among the clergy. Whereupon a learned man of that country, called John Pierius Valerian, wrote a pistle to the Cardinal Medici's for the defence of priests beards: which I have translated into our english tongue, partly for the cause afore named, and partly because I have ever used to wear a beard, and have been many times challenged and rebuked for the same. And here it is to be noted, that if it be proved no unmeet thing for a priest to wear a beard, who should both in apparel and deeds show a sad and an honest example, it may seem so much the more sufferable in a lay man. But peradventure I might be judged of some men to be a very presumptuous person, because that I having but little learning, would take upon me to translate. How be it, when I saw it was no great weighty matter, it made me so much the more bold to proceed, in following mine intent.  
Furthermore where as I have found my copy in many places very tedious, by plenteousness of words, I have in my translation used a shorter way, gathering together the effect of the matter, as I thought most meet for my purpose.  
More over if I have in any place varied far from the true meaning of the sentence: I do submit myself to them that be better learned, desiring them to hold me excused, and to account it as an unlearned man's act. But shortly to conclude, if those that shall read this little book, do weigh the matter indifferently, I trust they shall find it proved by good reason, that beards are not so greatly to be dispreised, but rather to be used & worn.   

¶ Iohn Pierius Valerian to the most reverend father, the Cardinal Medici's.  
FOr because most reverend father, there be divers, not of small authority, go about to tempt the pope (having no regard to his sickness, wherewith he is now grievously vexed) to bring up again a law of a certain counsel concerning beards, strengthened and renewed (as they say) by Alexander the third, which before our time a few years, hath been kept, and by our days, I think worthily left. Therefore ye have warned us all, that live under your dominion, to begin to shave our beards, before this commandment be put forth: and so we shall both be example to other, and also do that willingly, that else we should be compelled to do by a law. The which thing we are ready to obey, only moved by your authority and judgement, without constraining of any law. How be it there be many wise, cunning, ye and also virtuous men, that allow not greatly this matter, and think by this means the shave their beards for humility in despising of apparel, that they might be disfigured, and had in derision among the people, the which peradventure we grant in shearing of the hear above the ears: but there is not one man, that doth well consider, will judge humility in taking so moche care for smothenes of the mouth. For truly shaving of the chin and all the face, began of a wicked and a delicate mind: and they that often use it, are judged without doubt, to be of the feminine sort, though they have many other good qualities and excellent virtues. I might rehearse here for my purpose examples innumerable of all the ancient men, both of greeks and hebrews: but because we be romans, and it is the Roman church, that we are now in hand withal, it shall not vary far from our matter, if before we speak of things done in our time, we first rehearse the deeds of our forefathers. Wherefore now let us see, how the romans in time passed esteemed beards. They truly like manly men, were long ere they would suffer any barbers amongst them, and for that cause the auncientis of them among writers were called for the most part, the unshaven men.  
☞ Of truth the .544. year after the building of Rome, the use of barbers was found: & them P. Ticinius Mena brought out of Sicilia, if we mow believe Varro: And Plini also beareth witness, before that time they lived unshaven, and first of all men, Aphricanus used to be shaven daily: whom Augustus Octavianus followed very diligently. And truly Scipio was ever called a soft and a feminate fellow, so that his delicate fashion and strange apparel, neither after the manner of the Romans, nor yet aware like, and also his great sloth, is spoken of to this day: In so much that in that same business, which was of great and as weighty as ever the Romans had any, I mean when they went about to destroy Carthage, for the restoring of the liberty of Italy, and safeguard of themself, and the honour of their name: he was complained of even in the town of Rome, not privily but openly in the Senate house, because whiles he ruled, the exercising of the feats of war were foreslowed.  
Therefore I say, go ye to, follow ye the examples of the Sicilians, follow ye asso the strange apparel, the delicacy and prodigality of the Syracusans, dampened by the manifold proverbs of ancient men, and admit ye be not dastards and cowards, but strong, excellent, and triumphant, yet by that means ye minysshe a great part of your glory. But what shall I speak now of Augustus? he without doubt was never so much suspected to be of a femynate mind, by the bawdy versis that he wrote in the baynes, as by the often use of shaving.  
But least I should bring in many examples in so evident a matter, in conclusion, all putting away of hear hath been esteemed, at all times, and by the consent of all people, to be as it were a certain woe many she thing. By that it came up, that certain nations would shave their beards when they mourned (in the token of sorrow) that they might bewail their wretchedness with a womannyshe fashion, because they thought, it agreed not to mourn with a manly beard.  
And truly the Romans did esteem their berdis of so great honour, that they would never picture jupiter, their god, without a beard.  
Of how much authority & gravity beards caused the ancientis of the town of Rome to be it appeareth plainly by this that followeth: when Rome was taken of the Senons, & their enemies were entered, every one of the fathers sitting at his door, with that beardly dignity, brought their enemies (all though they were right cruel) in such admiration, that they thought every citizen, that they saw so sit, had been a god. Till at the last one, that was somewhat bolder than the other, began to struck one of the senators beards: and he would not suffer him, but struck him with a rod. For the which deed their cruel enemies being wroth, slew all those ancient & honourable Romans, not leaving one alive. Thus ye may see, that they that the Romans sword could not tame, were appeased by the reverence of their beards: And again those romans rather chose to lose their lives with their beards, than to have the majesty of their mouth defiled. Yet I will not deny, but certain people, ye & also of the noble sort, commanded the beard to be shaven, & suffered the here of the heed to grow long behind: the which thing they say, the Lacedæmonians did. And Homer writeth, that the Abbantes first devised it: & for the same cause (Pollux saith) they were called Euboians with the long here behind. Also when Timeus describeed Hector, he praised his goodly long here, hanging down at his back: But that thing made the Lacedæmonians unlike all other nations: And also many other fond things were brought up by the same, far from the custom of other kinds of people. The cause why that they commanded beards to be shaven, and to nourish the here long behind, was to the intent that they might be the more safe in battle, because their enemies should have none advantage, in taking hold by their chins. More over if they did purpose to i'll, they should remember a long boundell of hear to hang down behind at their backs, whereby their enemies might take their hands full, and draw them back again: and so for fear of that, they should not intend to flee, but like men without other hope of remedy, boldly resist and assail their enemies. But when this constitution, and those that ruled in that time, were once worn out and forgotten, it was never more after used.  
But now to proceed to such things, as appertain to our matter, I would very fain, that those delicate fellows our accusers, which are so extreme against us, because they think it so much unseemly, that a priest should wear a beard: should declare to me, what filthiness is in a beard. For truly I can find in it nothing filthy nor dishonest. But to the end it may the more plainly appear, let us first declare what a beard is: and so peraventure if there be any thing in it amiss, we shall perceive it. There be many things, which are hidden in the beginning, that by the definition shall be more openly known.  
The beard is a garment for manly cheeks given of nature for comeliness & for health: 
The de●●nition o● beard.  & therefore the latins named it a garment, and those that were shaven, they counted them as naked and uncladde. And also ye shall find written in many auctors these words: Their cheeks were clad with young wolly hear. That a beard is a token of manly nature, the thing self doth show more plain, than any man can declare.  
Diogenes, which despised all shaven facis, did not without a cause make this answer to a barber: that he wore his beard, to the intent he might ever have in remembrance, that he was a man. And yet to this day, all the nations of the east parties, where so ever they see men with such smooth faces, they call them women in scorn.  
Also it is had in remembrance, how Alexander of Macedon, a prince of great name, was scorned both of his subjects and men of war, ye and also of all nations, because he would be shaven, to show himself feminine: And Atheneus doth witness in Chrysippus, that he was the author of shaving.  
It is openly known amongst all kinds of men, that children, women, gelded men, & those that are tender and delycat, are ever seen without beardis: and thereby it may be easily understand, to whom those that are shaven, may be likened. But lest we should tarry to long in so evident a matter, let us pass forth to other things, which we purpose to speak.  

●hy na●●re gy●ethe a beard.  That the beard is given of nature for comeliness, we may prove by this. Where as nature hath garnished trees with branches & leaves: likeswise to men for the more increasing of their dignity, she hath appareled them with here: in so much that the poetis put no difference, but plainly affirm, that men are as much disfigured, when their beardis be shaven, as trees be, when their leaves be fallen from them.  
It was not for nought, that Haliab●s, with many other excellent philosophers did write, that the beard of a man was given of nature for comeliness & dignity. And for that cause thou shalt find, that every one of them, if he were but little bearded, either on the over lip only, or else upon the very top of his chin, as often as he beheld himself in a glass, or put his hand to his mouth, he would put great fault in nature, and bewail himself, for being so made. For like as peerless are esteemed the more precious for their greatness, even so of the greatness a beard taketh his praise.  
Artemidorus saith, that the fathers are worthy to be honoured, when their children be seen with manly beards.  
Furthermore it is worthy our labour, to here the opinion of Lucian, which thought it as much unnatural to shave a man's beerd, as if thou shouldest go about to shear a lions maane.  
Theseus the disciple of Hercules, which atte that time was most excellent in strength, would never shave his beard, to the intent he might profess his valiantness by that same mannely state. And for that cause some men say, he made a law, that young men should shave their first beards, and offer them to the gods, as a dear and thankefulle gift, thinking that nothing might be offerred more meeter for that age: and also he would dedicate that, as the first fruits, to the floods, & to the god Apollo, according to the superstition of those days. But this is nothing to our purpose. But Pliny the younger, in his time did very moche praise Euphrates, an excellent Philosopher, the which obtained moche honour by his great and white beard. For beards were so much honoured in old time, that a philosopher without a beard, was very little esteemed. More over he that had a beard, except his living were approved in gravity of manners, he was evil reported among the people, because his honourable beard and his habit was in sight, and the philosopher appeared not. In so much that the most ancient and discrete men in those days would judge both wisdom and good manners to be joined with a beard.  

●●lth that ●earde ●●seth.  Furthermore as concerning the health that cometh by a beard, we may prove by this, that for nourishing of himself, it sucketh out the abundant & gross humours from the cheeks, and by that means it preserveth the feethes long from perishing: which doth not lightly happen to those that are often shaven. For they (for the most part) are other toothless long before their time, or else they have very moche pain of the tooth ache. More over in the hot summer it defendeth the face from the burning and parching of the son beams: and in the winter it beareth of the cold storms and sharp blastis of the wind: and it saveth a man from the quinsy, the gum piles, & many other diseases. And to the intent we should give the more credence to these things, it is written of the fabling philosophers, that Asculapius did always wear a beard, when his father before him, was ever shaven. Than it is to be thought, that he, the which was called the author of health, would follow such things as pertained to health. Therefore seeing there be so many good qualities in a beard, I see no such filthiness nor viciousness in it, for which it should be loathed. well than, if such things, which are honourable, which are profitable and healthful, and which are of any estimation at all, shall be judged unworthy for a priest, I think it will be hard for us to find what thing shall be meet for the priestly state. But whether shall I call these despisers of beards unequal or malicious, which are so enviously set against us, that all our worshippings, all our prayers, all our offerings, which we minister to god immortal, in conclusion all that ever we do, be it never so pure and chaste, is unsavoury to them, only by the means of our beards. And they allow no priests, but those, which against the sentences of most sober and wise men, cut away the worship of manhood. In so much that if any man deny to shave his beard: by and by they will suspend him, and despise him like one that had forsaken his faith. For truly they think where a beard is, there can be no goodness, no holiness, nor no perfect religion. And first of all they lay against us, the power of the laws, crying out that all thing shall fall to mischief, if we say, that the laws are not to be obeyed. But without doubt they know full well, how much we esteem the laws. Therefore they are so much the bolder, because we have ever gladly given place to such arguments.  

our ma●er lawis  Yet first let them tell me, whether they will allege for them the laws of nature, or the laws written, or the laws taken by the examples of holy men, or else the laws ordained by the inspiration of the holy ghost. I find that these four have been kinds of laudable living, every one in his time: whereby that men might have led their lives, in as much as pertaineth to divine things, from the beginning of the world hitherto, both with laud and praise to themself, and salvation of their souls. Then if they will allege the laws of nature, that men shall shave their beards, the thing itself will repugn against them: ye and also both wise men and fools, as many as are now, or as ever have been sins any man could remember, can tell them, that Nature hath made women with smooth facis, and men rough and full of here. And more over it hath been ever a monstrous thing, to see a woman with a beard, though it were very little, as the Greeks stories shown of the woman bishop, which amongst the Pedasenses was chief ruler in the sacrifice of Minerva. Therefore who so ever, by any craft or business, goeth about to make a man beardless, it may be laid to his charge, that he hath done against the laws of Nature.  
¶ To this they wool make answer, that Nature hath made many things, which were but of small effect, till after by man's wit they were brought to a better purpose, as the fruits of the earth only for meat, and water for drink nature hath ordained: whereof man's wit hath devised to make both bread and wine, with many other delicates.  
Also nature hath set all placis as a wilderness, full of sharp thorns, bushes, and great trees, where soon after the inventive wits of men have devised to make gay gardens, goodly earable fields, fair meadows and orchards. And like as many things have been brought to a better order by the inventions, by the persuasions, by the cunning, and by the experience of wise men: even so it was ordained, that beards should be shaven to put away the discommodity.  
But me thinketh, that those delicate lawyers might well be likened to the Sybarytans, the which in like manner destroyed all the cocks in their country, lest with their importunate crowing before day, they should be diseased in their sweet morning sleeps. But yet this goeth well, that the law of nature is on our side, which they can not deny: and yet their wits are so froward, that still they bring forth such tryfils against it. Therefore they let pass the law of nature, and flee to a law written for the commodity of a few persons, in whose help they put all their hope of victory. But there be three manner of laws written. The first is the law of Moses, 
Threatener o●●●wes ●●ten.  during unto the coming of Christ: The second is that, which we have taken to follow by the example of Christ: or else institute, by authority of the apostles. The third is the Decrees made by the power of the bishops and counsels.  
But because we began with the law of Moses, let us first see, whether shaving be commanded there or not. Verily if ye list to mark the manners of the Hebrews, ye shall read in the history of kings, 
2. Re. ●  that certain messengers were sent from David to king Hannon to comfort him for the death of his father, the which messengers, this barbarous king suspecting, sent them again with their faces half shaven, in despite and scorn of their prince. Wherefore David commanded them to remain in Jericho, till their beards were grown again, lest that filthy sight should be showed to the people. The which thing he would not have done, if shaving had been used at that time: for than they might have shaven the rest of their faces, and all had been well. In like wise if we search the laws of them, we shall find shaving forbidden in many places.  

●ui. 19  Also it is forbidden in the levitical books to all people in general, and specially to the priests it is a commandment without any exception, that they shall not shave their beards.  

●aie. 7. ●. 15.  Furthermore among other miseries, which god thretnethe to the Moabitis, by the words of the prophet isaiah, well near in every chapter he saith: Their beards shall be cut away. Here ye may see, how moche this token of a womannyshe mind, was hated among them.  

●sal. 132.  It is not for nought, that the honourable memory of Aaron's beard is sungen daily in our temples before the altars of god and his sainctis: in so much that the ointment, wherewith his beard was anointed, is had in remembrance.  
More over the people of Nazareth, those most holy men, which were dedicated to god, did let grow their bushes and beards, in token of holiness: And for that cause we read, that saint Iohn baptist, the messenger of Christ, would never suffer the hear of his heed nor beard to be cut.  
And by what argument more plain, may we prove beards to please God, than by this, that the fathers, when they could have no children, they made vows to let their beards grow? The which thing if those fathers had thought unthankful to god, doubtless they would not have hoped to obtain any grace of him by such vows. They without doubt being warned of the offence, that peradventure certain delicate fellows committed by shaving of their beards, did intend both to mend the error, and also to get again the favour of God, by the means of that vow.  
truly ye shall find among the Hebrews, divers times beards shaven, where any unsufferable pain, or great wretchedness did happen to them, to the intent they might show themself as men spoiled of all their wealth. A hole day, ye a hole year would not serve me, if I should continue after this manner, to remember all the places and examples written in those days, where beards are commended: the which thing seeing it is so plain, I think it not meet to consume any longer time in a matter so openly known. It appeareth in the old law, that beards were not forbidden, but ordained to be worn, and commanded by God himself, not to be put away.  
Now go to, let us come to an other law, which our christian religion hath followed. 1529. year. This law is named by our divines the law of grace, which we divide into the law of examples, & the law written by the inspiration of the holy ghost. The law of examples is of so great authority, that that alone sufficeth, as it appeareth by the words of Christ, when he himself professed to give example to us. Therefore we are ever wont to put Christ afore us for an example. And by that argument Ignatius, the disciple of saint Iohn the evangelist, was moved against the superstitiousness of certain men, which thought themself the holier, because they abstained ever from flesh. Christ (saith he) did eat flesh, Peter did eat flesh, and those that followed after: wherefore should we than under the colour of holiness take away the eating thereof. Christ hath given us example, that what so ever he hath done, we should do the same, as far as our power doth extend. And so we may plainly say, that every act of Christ our author, is a law and form of our living. And this being granted, I would wit of our accusers, whether they have any commandment, saying, or example of Christ, whereby he doth either command, or show, or at the least weigh agree, that men's beards should be shaven. Without doubt there is none found of that manner. On the other part the example of Christ himself, which is said ever to wear a beard: and the manners of Peter & Paul, and all the apostles, may be judged a sufficient defence for beards. And there be certain men, which so descrive the face of Christ by knowledge of their fore fathers, that they affirm, he had a long and a yellow beard: neither he is none otherwise painted nor carven of the greeks, the latins, nor none other nations, as it is openly known. Peter to whom chiefly was given by Christ the authority of our christian faith, we picture him in our temples ever with a beard, both in brass, in marbull, and with colours. Nor we see no man pictured with a greater beard, than Paul, which was a master of our living: to whose most wise instructions we are ever obedient. Andrew, Thomas, and all the fellowship of them, are gloriously set forth with great beards.  
To this they will make answer, that it is but a light argument, to divine by pictures, what manner of face Christ and his apostles had, seeing it hath ever been granted to poetis and painters to feign what they list. Well let us grant to that, yet never the less ye can not deny, but it is the general agreement of all men, that Christ himself and his apostles, which are the chief auctors of our priests, shallbe painted & carven with beards: by the which common consent it may easily be perceived, that a beard hath some good property pertaining to holiness, and doth bring praise to every holy man.  
The gentiles used a custom, to show by the habit of their God's, what things they esteemed most precious amongst them. And for this cause the Lacedæmonians did not only picture Mars like a man of arms, but also for the most part all other God's and goddessis: for because they esteemed nothing more precious than armour, they thought it behoved the God's to be garnished with armour.  
The Phenices, which were only given to merchandise, did apparel their God's with pursis full of money: because they judged him most blessed, that had most money. So in like manner because we think nothing more honourable than a beard, we judge it best to picture our god, & his disciples with beardis.  
Verily we can not prove, that ever saint Iohn, the messenger of Christ, was shaven, nor yet sayncte james, who amongst other good gifts of a virtuous mind was greatly praised for this, that he would never suffer himself to be shaven. And shall we unhappy people, blame in any man, or forbid under pain of cursing, that thing, which was by the allowance of all people suffered in those holy men, taught by Christ our saviour, and very son of god, and reckoned among the work of virtue, as an example of a perfect and a moderate life? But now of late, we have not only left the name of good manners, but also the veri right patheway of the same.  
jamis, which obtained his name by the continual keeping of justice, was much praised, because he never used shaving nor anointing, neither yet washing in baynes. etc. And shall we slander them as evil people, which despise shaving, & such other fond delights? Thus if our lord god wore a beerd in token of manhood, if Peter, if Paul, & all the apostles did the same, & finally if there be no their saying nor monition found of the chief auctors of our faith against beards: for what cause then should we regard the condemning of beards by any law, or fear the threatenings of any man, seeing god is on our side, whose son we follow in that habit?  
The fourth part of our matter is, that we shall search, whether this disannulling of beardis be commended or not in the third kind of written laws, which were made by the inspiration of the holy ghost.  
Of truth the gides of our virtuous living, called holy men, have ordained some constitutions, without any mention made before of god or his disciples, or any example showed, but only stirred up (as they say) by that same godly inspiration, the which things need not here to be rehearsed. Of this sort are the decrees of the counsels, I mean those, which we are bound to believe. For I believe this, that a general counsel truly gathered, determineth nothing concerning our faith, without the inspiration of the holy ghost, and them we ought always to allow and firmly believe. But the law of manners and customs, varienge oft times by the means of the place, time, or conditions of the persons, saver more human than godly: yet our accusers prepared of these weapons, taken out of old vulgar books, and put against our army the counsel of Carthage, under whose help and defence, they make war against beards, despising them, and threatening their utter destruction: like as though the destroying of that same beautiful work of nature, were done by the inspiration of the holy ghost: and as though he, which in time paste did not without a cause show himself merciful to those, that made vows to let their beards grow, should now be against himself in the counsel of Carthage, and begin to despise beards. The which things truly how unworthy they are to be counted the acts of god, the most innocent child in the world may perceive: yet those fellows are not ashamed to make god the author of such abject and filthy businesses. But though their feebleness of brain ought to be forgiven, because they can not frame their wits to conceive higher things: yet it is wisdom to take heed, lest under the colour of goodness, they should deceive other men. Therefore now let us here what law they allege for them, and that is this.  
Clerici neque comam nutriant, neque barbam. clerks shall neither let grow their bushes nor beards. They say, this law was first made by the counsel of Carthage, and renewed by Alexander the third, & strengthened by many of later time: & that it ought not to be despised of us. As though we were such manner of people, that we would enforce some thing against the laws: or else that we did not understand, if men should begin to despise the laws, that soon after every thing would be brought out of frame: and than should we see holy and unholy things mixed together, nothing holy, nothing honest, nor nothing laudably done. For when the laws are once broken, the recourse of merchandise between city & city shallbe lost, the liege of the people shall not be kept, no good order shall be regarded, no reason, no justice, nor no right shall remain. It should be leeful than for every man to lead his life after his own lust: than should we see such trouble among all sortis of people, that we should be constrained to hide us in the woods, to creep in to dens and desert places of the earth, to be kept safe from the invasions of them that are of greater power. Wherefore I think that a law made, allowed of the rulers, and strengthened by the use of the people, aught to be kept of all men. What shall we do therefore in this case? There is a law laid against all our reasons, our matter is at a point, we are overcomen, we are shatered abroad, and put to flight, the sectis of delicate persons bear all the rule, & they bind us to trifling manners. The sober and earnest fashion of the Romans is decayed, we must now wax wanton by a new law, we must be shaven, there may no here grow on our facis, and to speak one word for all, ye and that a new word, we must become womanlike. This is even the very thing, that our accusers have chosen only for the defence of their delycatenes. With this they strive against us, with this they wound us everichone, with this thing alone, they think to destroy us: So that except men of holy orders have smooth and shining facis, they shall be pulled away from the altars, they shall be put out of the churches, there shall be no place, where people resort, left free for them to abide in. But we have to long kept silence.  
Therefore now go to, let us bring forth our army against them, and first of all, let us wind away from them that same ingyn that is the chief ground of our war, & thereby we shall overthrow all their whole power.  
I deny it plainly, I say it is not made in the counsel of Carthage. For we may lightly prove, that certain years afore time, for lack of a true copy, their books were falsely printed, and this word radant, shaven away: which changeth the whole sentence, For the most ancient, most holy, and most wisest men do agree, that it is red in Gracian after this manner. Clerici neque comam nutriant, neque barbam radant, Clerks shall neither let grow their bushes, nor shave their beards. There is no man can deny, but these words are written of the counsel of Carthage. It was happy, that this same story of counsels was of late brought to light: wherein without doubt the counsel of Carthage doth agree in this sentence, with the old written books, which are in the library of Palatine: and there of truth we find it written thus: Clericus nec comam nutriat, nec barbam radat, A clerk shall neither let grow his bush, nor shave his beard.  
At this our enemies wax pale, therefore let us stick to it like men we shall set upon them with an other wings, which shall constrain them to give over incontinent.  
They allege these words following, to be red in a pistil of Alexander the third, written to the archbishop of canterbury. Clerici qui comam et barbam nutriunt, etiam inviti a suis archidiaconis tondiantur, Clerks that let grow their bushes and beards, shall be shorn of their archdeacons, whether they will or not. But like as in the sentence before, some unclean shaver hath shaven away a word, so by like, here in this pistyll of Alexander, some brainless fellow hath added to a word. For by the agreement both of well learned and approved auctors, it should be red thus: Clerici qui comam nutriunt, ab archidiacono, etiam si noluerint tondiantur, Clerks that let grow their bushes, shall be shorn of their archdeacon, whether they will or not. And this appeareth plainly to be the true reading, because the interpreters say, this sentence was taken out of a law, made in the counsel of Agathense. And therein without doubt it is so written: Clerici qui comam nutriunt, ab archidiacono, etiam si noluerint, tondiantur. without any mention making of barba the beard.  
Also in the fourth counsel of Toletan, it was commanded, that the doctors and chief prelate's should shave all the upper partis of their heeds, and to leave on the neither part a garland of hear above their ears: but as for the beard they never thought thereon.  
Also of the bush only, we find like commandment in many placis, in the decrees of ancient bishops, together with other things concerning the life of priests: Finally Aniceius by the precepts of the apostles, decreed, that the clergy should not nourish their bushes: and surely he would not have passed over, without speaking of the beard, if he had esteemed it a thing unhonest. For of truth to nourish the bushes is the fashion of women, or else of such men as live delicately and unchaste. For the long heard people were ever esteemed both of the greeks and Latins for a token of foul lust and filthy living. Wherefore the laws willing religious men not only to be with out vycis, but also to eschew the occasions of the same, do not without a cause forbid them to nourish their bushes. But again on the other side, it beseemeth men to have long beards, for chiefly by that token (as I have often said) the vigorous strength of manhood is discerned from the tenderness of women: so that women ought to nourish their bushes, and men their beards. And for this cause the priests were commanded by the determination of the solemn counsel of Carthage, not to shave their beards, to the intent that they might seem (like as they be) men, and show as it were a certain majesty of their own kind, in their utter appearance.  
But ye follow the Rodians, which had a law among them against shaving: and yet commonly they were all shaven. Ye begin also now to countrefeyte them of Bysance, whose manners Chrysippus did most hate for that same cause. For they did not only make laws against shaving of beards, but also ordained extreme punishments for the same, and yet the most part of them, like as ye do, loved to be shaven.  
Thus may ye see, that in many places, the frowardness of evil people, destroy many times the good manners. And let no man marueylle, though false and corruptly written books have done moche harm by the space of so many years passed, so that by the means of that error, many decrees, punyshmentis of the proud and stubborn, and cruel chastisings have been brought up. O good lord, how many things shall ye find in all old books here and there most fautily red? How many words changed? how many clean left out? how many stricken out? And I would to god, that there were fewer at this day, which of their iniquity do pervert many things.  
But behold I beseech you, what harms rise by reason of depraved books. The sentence of Gelasius the pope, in the xv. distinction, in our spiritual law is thus: Venerabilis viri Sedulij Pascale opus, quod heroicis descripsit versibus, insigni laud proferendum, The paschal work (saith he) of that honourable man Sedulius, which he wrote in heroical versis, is greatly to be praised: And yet hitherto ye shall find written in books, that go commonly abroad, in the place of Heroicis versibus, hereticis versibus, which turneth the sentence after this manner: The pascal work of that honourable man Sedulins, which he wrote in erroneous or heretical versis, is greatly to be praised. This one false word brought such a suspicion to certain men, which were true professers of the laws, that they thought all poetis versis were erroneous: and that they were not worthy to be accounted among good men, though they entreated of holy matters: which thing we saw was also after such a manner persuaded to the pope Adrian the vi that he hated no kind of people worse than poets, thinking that no thing that they did, was well done. And yet to this day there be some discrete prelate's so deceived with this false reading, and with that other error of shaving, that they think no man worthy to be a priest, that either maketh versis, or weareth a beard: such a thing it is one's to taste an evil opinion. But we shall let pass to bring in any more examples, seeing we see daily how old auctors have been corrupted by the means of false writers. Nor I wool not rehearse how ungentilly the old lawyers were entreated, by our lawyers that came after them. For after their work were once cut in pieces by Tribunianus, and such other butchers, they did not keep these pieces together, but suffered well near every unlearned man to add and minish at his pleasure: and yet the same scrappis evil and falsely recited, be taken for laws, and they lack not a great sort of defenders.  
Thus many things are daily brought to light, which give us warning of the errors of our forefathers, wherein they have been overseen this many years, or deceived by the falseness of books. Wherefore it is the less marvel, if the decree of the counsel of Carthage, be found now otherwise written, than it was put forth in time past.  
Well go to, we have set here a sure foundation for our defence: A law is recited, which we have plainly proved no law. Nother beards are not forbidden by the law of examples. It is also proved, that it beseemeth every good and honest man to wear a beard. Nevertheless they bring forth one reason to make them seem Romans, and yet they intend to follow the delicate manners of the Sicilians. Many of them suppose, that beardis were disannulled by the pope's of Rome, because the Greeks used to wear them: For they say it is not leeful for a priest of the Romans to follow them in habit & manners, that have forsaken the church of Rome. Therefore we must shave our beards, except we will be heretics or rebels. To this what other answer shall I make, but that our accusers be peradventure good men (I will not call them envious, uplandish, nor unlearned) but may hap more simple than good men should be: which think that beards should be despised of the Romans, and that the people be accursed that weareth them, and also they think, where so ever they be, they make the place unholy and void of all good luck, because the greeks will not obey to their constitutions, I marvel from whence they got these opinions, which how foolish and how chyldysshe they be, every man perceiveth. For if they will affirm it to be done because of the greeks: I beseech you let them tell me to what Italian it hath done good, or what hath the pope gotten by it, when the same discord hath been the cause of so many evils, which yet abhorreth any man to remember.  
I would to God our forefathers had not been so wylfulle and full of strife, some being to extreme in keeping of certain ceremonies and laws, which were but of small effect, some in making of new, some in breaking and changing of old customs and manners, the which had been kept many years.  
(I speak only of customs, because those things that pertain to the faith, are of an other kind) but if such business had not been, we had not lost so many sortis of people, nor so many realms. The Greeks had not forsaken us, we had kept still the isle of Aegei, we had not lost Thracia, we had not lost the realm of Byzance, we had not lost all Asia, neither Jerusalem had not been inhabited with infidels, so greatly to our dishonour, ye and to speak of later time, for such causes Boeme and Germany should not have set so light by the pope. For in governing many times some incidentis happen, which are of so small weight, that they may be easily either granted or else suffered: the which things if they be stubbornly denied, they cause indignation among the unlearned people: And soon after indignation cometh chafing and murmuring, after chafing daily increasing of malice, & shortly after malice cruel enmities, and than mortal war. When our forefathers commanded the Roman priests, to shave their beards, in despite of the greeks, to the intent there might be a difference between the Romans and them: they caused the Greeks to be so vexed with that same dissension, that they bore even as great & like malice against us than, as they did at the time, when they having war among themself, were of so mischievous a mind, that they had liefer make a league with the Turks, and seek the fellowship of them, than to ask help of us, or receive our aid, when it was willingly offered. And so they were deceived, and by the falls faith of their enemies betrayed, and utterly destroyed.  
They lost their kingdom, their country was spoiled, their altars were rob, made unholy, and left desolate: and by and by we were brought in the same peril by the means of their chance. To the which people if that thing had been granted, that was of none effect, the name of christendom had been spread abroad both far and wide: neither that same coote of our lord, that had no seam, had been rend in so many pieces as we see it now adays.  
But what need we to make mention of other men's damages and fautis, when we may see, as touching beards, such variances at home at our doors, that it hath brought up a perpetual slander to the high order of priesthood. In continuance of time the delights of our forefathers came so far forth, that by the means of shaving, the people was so disguised, that men and women were scant known asunder: And by this it happened (if the tale be true that is in enerye man's mouth) that a woman was choose pope of Rome, to the perpetual rebuke of that same holy order. In remembrance of which deed, the Romans to this day show the place, pointing with a finger, where that same high woman priest, being in the pope's stead, did travail of a child. And least such an other chance might happen, many men believe, that ever after it was ordained by a law, that the same folly of our forefathers should be openly declared at the stalling of every new pope. For at the Pulpit of saint john, where is gathered together on that solemn feast day, a great multitude of people, of all manner of nations: the new Poop is there constrained, in the sight of them all, to prove himself a man by many sufficient witnesses. And when the thing is once pronounced by the voice of the crier, by and by it is showed about in every place: and than we believe surely, we have a lawful man to our pope, when it might be evidently known, we had him that we ought to have, without any such wonderment. These I say be the things, which have comen up in time passed by the smothnes and delycatnes of shaving, where on the other part it was never found, that any such inconvenience came by the means of beards. If the manners of priests are to be corrected or looked near upon, it is best to take heed, that they, which are chosen to that honest dignity to be ministers to god almighty, should not be defiled with vile occupations or offices. Let them keep no vittayling houses, let them be no mariners, let them wear no long daggers, or such other weapons, let them wove none armour nor pied garmentis, let them not fall to quafting or to drunkenness, finally let them forbear all such things, which do show lightness, foolishness, or uncleanliness. Truly if our accusers had taken heed to these things, they had not been so little regarded of every man as they be. But when they devise with so great diligence to condemn their beards which doth increase their dignity, they do not only deserve to be dispreised, but also they bring themself in to slander of waywardenesse and superstition. I speak this for no malice, but it grieveth me to see some men, very excellent otherways both in learning and perfectness of living (except I should belie them, which being deceived by some fools, what so ever they be, under the colour of goodness, fall into such contention, and be so earnest for so light causes, ye (if I might speak it) very foolish trifles, and when there be many higher matters to be looked upon, to exercise their study, and to labour to put down beards, which hurt nother god nor man: nor yet there is any cause why they should go about to defend their opinion by certain new provincial laws, the which though they were never so firmly strengthened by man, ye although the pope agreed to them himself, yet if there be found a truer reason, they be both broken, corrected, and changed. For the laws, the decrees, and institutions, for cause made, as the need of matters requireth, and as the time asketh, the pope by the counsel of his brethren, and of his high power, doth daily correct, for do, ordain, and stablish: and these things that they agree upon, or he alone, be taken for laws. And it is most firmly provided by precept of the high ruler of the laws, that every last law shall wipe away the first.  
But what more evident or more holy law shall we seek, for the wearing of beards, than that same, which the high bishop julius the second, and Clement the vii did show in their time, by their own examples giving? It pleased julius long time to wear a beard, It pleased Clement also to wear a beard, It pleased the holy college of Cardinals to do the same, It pleased both the other prelate's and poor priests in like wise: And shall we tarry to look out an other counsel, when in deed there is none such at all? Or shall we devise to renew weak laws, or those that be now worn out: when this same lively law is to this day every where in strength, every where observed, lovingly received, and put in use in every place, for a law made and approved?  
Among the Venetians, the Pisans, the Brutians, the Calabers, the Sicilians, among them of champagne, among the Roman, the Etruscians, and many other people of Italy, where as each city is instituted with right laudable laws and most honest manners, it is esteemed and taken for a very great offence, to kiss an other man's wife or his daughter. And yet in the chief part of the same region, and between the fountain of Pady and Doria, and from thence by all the mountains of Allobroges, and in every city, that is most populously inhabited with french men, and villages between Pyren and Reynes, from the east partis to the great ocean see, the same licence of kissing is so much suffered, that when so ever thou shalt come to the house of thin host, or of thy friend, except thou first of all kiss his wife, his daughters, and all other women in the house, and beclyp them in thine arms, thou shalt be judged churlysshe, or proud, or else to be their enemy. And so that, that among us here is thought to be a shamefulle thing, is taken among them for a great gentleness and a familiarity. Of such weight is the custom and manners of people of long time used. Also in some cities and countries, some things not so honest, are yet by reason of custom and use, and long and sure consent of the people, grown into a law. And think ye than to take away this same venerable manner, of gravity and sadness, that hath been received and allowed both by the examples of the high bishops, and also by the imitation of all the people? Neither ye remember not the saying of the most wise prince, being daily proved afore your eyes: Eos qui aliter vivere volunt, quam se habeant mores eorum, inter quos viwnt, suspiciosos, aut intemperantes haberi, They that live after an other sort, than the custom is of the people and country, where they dwell, are taken for suspicious and unruly persons. And if ye think it best to stick to one law, what so ever it be, whether it be weak, corrupt, or of small effect: do ye not see the most sad sentences of men against you, which have the high authority both to interpret and to make the laws? For they, which by their high power have made laws to all the world, what laws they have made of priests beards, it appeareth more plainly by themself, than though they had graven it in a table of brass. But admit it be an offence: grant also (though it appear not) that Alexander the third, was of the same mind, as printed books do show. More over, grant it to be esteemed a loathly deed: and that a priest with a beard ought not to meddle with ministration of the holy sacramentis, nor be in company among men: but (after your judgement) to be exiled or kept in perpetual prison. Well go to, let your orators begin to accuse us, let them do their uttermost, let them lay to our charges what so ever they can before the judges, let them make us to forfeit our goods, and like as rebels & murderers are wont to be handled, let them mind to entreat us. But where? Where shall the judges be? Before whom shall they plead their cause? Who shall acknowledge this to be an offence? Who shall condemn us? I wool have them go to those that be most sad & best advised, and unto them, to whose sentences and determinations not only all the common people, but also men of great reputation and might will stand. This is the judgement of the twelve men, which are ordained to sit in the bishop's palace, to give sentence upon matters in debate: Of the which manner there were some time certain men among the Greeks (when they flourysshed) called Amphictyones, which concerning the laws, did make answer to all manner of people. And these (I say) be the judges, which we had need to have to make an end of our matter. Therefore behold us here ready at hand, we neither rebel against you, nor we are not about to flee, we be content to abide the judgement, ye shall not need to attach us, and keep us in hold. Begin ye now to call for judgement. Behold here afore your eyes a whole college of chosen men, of good life, and well skilled in the laws. whereupon do ye tarry? For what cause are ye so abashed? Me thinketh your answers be very far to seek. Where is now the beginning of your accusation? that horrible wonder, that priests should wear beardis, which ye say is a new crime, that was never hard of before this time? Verily ye may now perceive your own folly, and what tryfils ye have gathered together among the thorns. For ye can find no judges, but they give sentence against you before ye begin to speak, except your selves would be both judges and accusers.  
Do ye not see, if ye strive against beards, there be so many good men that wear beards, that your business shall be laughed to scorn with every man? Neither there is any cause why, that you being but three in number or four at the most, should think to have the true knowledge. This is your will, & not your judgement: & where as all men thought before, that it was but an error in you for lack of knowledge, now seeing ye stick still in your opinion, the truth appearing so plain afore your face, every man may know, ye do it not of ignorance, but of a very proud and obstinate mind, lest your evil meaning should be perceived. Stint ye therefore now to make any further business, and those manners of men, which ye see are meet to be used, allow ye them also, or else if you be so tender and delicate, that ye can not abide to be seen like men, yet be content at the leeste way, that other men use themself as they should do.  
Thus if ye intend to determine your matter, by the laws, ye see to what pass it will come. If ye ground you upon honesty, ye can find no such honesty in smothing of a man's face. If ye wool speak of custom and manners: the same custom to wear a beard is so used with princes and chief rulers, that now it may be taken for a law.  
Behold I beseech you the ancient doctors of our Senate house, which are men so excellent in all meaner sciences, which are not wont to do any thing out of good order: ye see them wear beards, which thing they would not do, except they thought it meet for a priest, & for ever honest man. In conclusion among all these excellent men, thou shalt find very few without beards. And those few, if thou wouldest demand for what cause they were no beards, they will make many other excuses, rather than sei, it is unseemly for a man of holy orders, not doubting to prefer the truth before their own manners. What should I here rehearse any more examples of other holy men, as archbishops and bishops, that have worn beards, which would not have worn them, except they had known very well, it was not repugnant to the laws of Christ? & shall any man be so bold to recite other laws before their examples? when it is openly known, that they would not use a thing, which was not a patron of perfect religion and honest manners. Me thinketh our accusers should now wax weary, to judge that thing evil, which by the consent of all good men is allowed to be both seemly and laudable. Furthermore where they recite a law for their part, it appeareth there is no such: but (as I have said) by false writing, that taken for a law, that never was so ordained: if it were let them understand, that by the examples of the two high bishops, julius & Clement, it is clean abrogate & annulled. If any man will say, that they might not break it, than let him deny all the laws made by them. What shall I say to these fellows, which will believe nothing but their own fantasies, to them there is nothing hard within an olive, nor without a nut. For if there be any authority given to princes and to general counseiles, priests ought to wear beards.  
More over if they had not judged it seemly for a religious man, they would never have commanded that priests should be unshaven, nor they would never have suffered their own facis to be pictured with beards.  
The picture of julius is made with a beard in the sight of all men, The face of Clement is daily coined with a beard both in gold and silver. But those men (which so cruelly vex us) when they condemn beards, they understand not, that they blame the high bishop, prelate's, and other sad men, and that they mock the constitutions of holy men: they damn Peter and Paul, and all the apostles, ye and they lay immodesty to Christ himself. There is no man more unjust than he, which thinketh nothing well done, but that that he doth himself.  
But for what intent do they make all this business? For what cause go they so busily about to move and put away all berd men from ministering of the sacramentis, from the church, & from all men's companies? I can not devise what they should mean, except they would have saint Iohn baptist, saint jamis, and saint jerom, with many other banished out of heaven. For it appeareth by our adversaries judgement, that those were froward persons, rebels, and corrupters of good manners. For what other thing by their interpretation, maketh they him, that weareth a beard, but a proud and an evil man, that liveth not after the laws? and he is wicked, that deserveth to be banished out of the church of Christ. O than how miserable and unhappy were all these holy men before named, to choose a life so painful and laborious, as to forsake all the pleasures of this world, and to live in wilderness, to make their bodies lean with fasting, watching, and praying: if they should only for their beards be judged before god for evil livers. Who doubteth, if they, which now wear beards, shall be judged for evil livers, but that those holy men before said, and other that have been auctors of that fashion, shallbe like wise accused of our adversaries.  
If we demand of our accusers, what affection they have to be made so smooth: without doubt they will answer and say, it is done because the hears should not be dipped in the most holy blood of Christ: And they say, and it is very troth, that all honour and reverence ought to be done to this most blessed sacrament. But I beseech you than, is there any thing the less reverence done to this most high sacrament, if the minister show himself (as Alexis saith) more like a man than a woman? For Alexis saith, that God is not offended with hears, the which serve to express the perfect state of man. I beseech you, be hears so filthy, and so greatly to be despised, that they are not worthy to come near the blessed sacrament? But foul nails, scabby fingers, a filthy face, with all the rest of the body beside may do it none unreverence: & think those men then, that a beard is so filthy a thing, and so hateful to god, that it may in no manner wise come near the blessed sacrament? And yet for all this, the self same thing, the which they command so holily to be done, they do it not themselves. For which of all these holy men (I will not call them dissemblers) shall you find, that is shaven every day, as the priests of Egypt be? And except they do shave their beards every day, or else once for all, pluck out the hears by the roots, they are not able to perform their saying. For within a day after, or two at the most, when they minister again, they contaminate the blessed sacrament with hears, and commit the same offence, for which they accused them that wear berades. They will say, that the uncleanness of the hears, that have grown but a day or a week is not like to that that hath grown a month, a year, or longer time: as who would say, it were none offence for a man to break the fasting day with a calf of a week or a month old, but he that should eat a great ox did grievously offend. And so our most discrete accusers will say, that the most blessed sacrament is not offended with a here of one day or a week is growing, but he that toucheth it with a long hear, that hath grown a month, or a whole year, doth unreverently use it. truly this sentence is of so small effect, and so untrue, that it is not worthy to be tarried any longer upon.  
Therefore let us pass over this, and we that be men, let us keep with all diligence, the same sober and honest custom of beards, seeing it can be proved by no reason, why a beard should be despised.  
On the other part smothing and shaving (as I have said always) whether it happen to a man by nature, or by handy craft, it doth show an outward appearance of sin, and wickedness, or else of other things, which are not worthy to be praised.  
Yet because they would have somewhat more to babble upon, they say, it beseemeth not a priest to profess by his habit, a sorrowful, or a heavy mind. Behold these valiant defenders of our christian religion. Be hold the gravity and wisdom of those, which would take upon them to be other men's guides, they would have priests to show in their out ward semblance none other thing but mirth and lightness, as it were a scoffer (ye if I mought say the truth) even like a bawdy jester. Well let us grant to that. admit that a beard is a token of sorrow & heaviness: mean ye then, that priests should neither mourn, nor be troubled in their minds, nor yet live after their own pleasure? O stony hartis, O cruel minds, of the which sort there was never none hard of before. Ought not priests most of all to mourn in this miserable world, when there is no man that hath any cause to laugh? We are constrained by Nature to mourn for the loss of every dear beloved thing. There is no man except he be mad, that will forbid the mother to mourn at the burying of her child. And would these delicate fellows of the court of Rome, let and forbid us to weep and wail in our own funerals? wol they forbid us to mourn and make sorrow, to behold how all Italy is overrun and destroyed, to see the noble city of Rome subdued, spoiled, and rob, and the inhabitantis thereof murdered and slain, to see the great vexation of all christendom, and in the dread and fear of so many fold great perils, and finally in beholding the confusion of the whole world, will they warn us to be heavy and sorrowful? And as much of Italy as remaineth, lieth reked up in the ashes of her burning: and no part thereof is more consumed by fire, than that that longed to priests. Under the ashes lain the hot glowing cools, which seem to kendell up a far greater fire (ere it be aught long) than is passed. And is it not leeful for us, at least wise to show a mourning cheer, and with a heavy countenance to witness our great dread, and miserable fortune? And we being forsaken of so many christian princes, and most unworthily reputed, by whose counsel and sufferance, we were cast out as a common pray, and all taken, as many as were at Rome, and spoiled of all our goods that we had, and are beggarde with intolerable tributis, and we suffer and endure great cruelty, injury, and many fold miseries, and we be not yet like to see an end of these great calamities: for not only our foes, but also our friends do daily catch from us what so ever they can, and they spare not so much as pertain to the houses of religion. And yet our accusers in this unlucky and most miserable time, in so great darkness of the common weal, in so great perturbation of all things, go about to forbid us, with fear of coursing, that we in no wise should lament our unluckynes of most wretched chance.  
All the world gapeth to devour italy: They have sucked it as near as they can, and those scraps that remain, they intend to swype clean away.  
And these, our idle accusers take thought for nothing, but give themselves only to sloth, and they prepare to live in delight and ease, in lust and in liking, and go about to shave and to make smooth their facis, like as though thereby they should greatly help and secure the common wealth of christendom, which is now in great jeopardy and ruin. And they think they have sufficiently provided for us, if they can persuade us to forsake our mannely state, and to show ourselves like women. But I will bid them far well, and as men unworthy of honest company, to be sent away somewhyther, where they may remain unknown, and lie and enjoy their fond appetite. We wool judge them worthy of none other punishment, nor we will neither envy their quietness, nor yet hate them, for that they be so delicate to themself, in case that they dare not, nor be not able, to hurt or hinder the manners of men, that have been well and discreetly ordained.  
But whereto should I strive or reason any further with you against the smothenes of shaving, seeing it hath been proved to you both by the institutions and holy preceptis of our forefathers in old time, that we ought to let our beards grow, to th'intent we may follow the example of Christ & his disciples, and of so many other fathers that led a perfect good life, and to the intent we mought eschew and avoid the occasions of reproof and slander, and to i'll the suspicion and detraction of delycatnes, and last of all to the intent we mought be judged rather men than women? For what cause should we be ashamed of our beards, if it be well showed, what a beard is, and how well it becometh a sad and an honest man. If it be well proved, how greatly a beard increaseth the dignity of a priest? Why should we be ashamed of a beard, if we find that by the law of nature, it is necessary, and by the law written, acceptable to god, and by the law of grace it is no where discommended. If the error of them be overcome, that hold the contrary opinion: If also the opinion, that the blessed sacrament should be polluted with heres, be wiped away, and that it is well proved, that a beard doth none offence to the reverence of that most high divine mystery: If the high princes of our christian religion have made a law against shaving, which as appeareth by their own examples they would we should follow: If upon the same law there hath followed not a secret, nor a dark, but an open and a common consent of the people, ye and well near of all manner of nations, which every where are seen to stand stiffly in that opinion: Wherefore then, I beseech you, should not we stick and lean to reason rather than to abusion? and rather follow the examples of so many virtuous and noble men, than cleave to the opinion of a few superstitious persons? If the judgement of this matter were committed to me, I would give a perpetual sentence, that from heneforthe no man being professed into holy orders, should shave his beard, according to the use of those holy fathers: which knowing it a thankful thing to god, made such vows, when they intended most to be reconciled again to him. Or else I fear me, we shall once again provoke the ire of god against us, who being displeased with such feminine delycatenes (as shaving and smothing of our skins, and making soft our lips, and perfuming, and such other) we may very well believe, he did send all kinds of mischief into the town of Rome, which yet hitherto we feel: And therefore he commanded our goods to be taken from us, and our sumptuous houses to be either over thrown or else burned, and many other delights of our wanton minds to be plucked away from us.  
But when he shall see us return to a better mind, and that we call to remembrance, that we be men, and entered into holy orders, and that we will chastise our lust & liking, & set nought by delectations and pleasures of this world, and clean forsake our soft and feminate affections, & witness by our berdis, that we intend to lead a more constant and manly life: without doubt he will metigate his displeasure, and begin to turn these bitter and cruel chastisings into a more easy and more gentle punishment, and at the last grant us an end of our calamities and miseries, that have so long continued. But in case we will begin to use again our old fashion of delicate and sinful living, I am sore afeard, lest that he being more angry, & more displeased toward us, than ever he was before, will send so sharp punishment among us, that it will little avail us, to pray him of pity: and that he will withdraw away from us his grace, and suffer us to slide into all calamities, and so, (which almighty god defend) the universal fury of all the world, being stired up to cruelty, he shall turn into our mischief, so that in conclution, what by the means of our wicked living and the ungentle dealing of the people, we shallbe utterly destroyed.  
FINIS.   

LONDINI IN AEDIBUS THO. BERTHELETI. M.D.XXXIII. CUM PRIVILEGIO.