Two Sermons preached, the one at S. Mary's Hospital on Tuesday in Easter week. 1570. and the other at the Court at Windsor the Sunday after twelfth day, being the viij. of january, before in the year. 1569. by Thomas Drant Bachelor in Divinity.  
¶ Imprinted at London by john day, dwelling over Aldersgate.  
¶ Cum Privilegio Regiae Maiestatis per Decennium.   

To the right worshipful 1. Thomas Henneage, treaurer of her majesties honourable chamber, increase of worship, with an earnest zeal to God's Gospel.  
THese two Sermons (right worshipful Sir) after that once I was persuaded to have them Printed, I thought to commend unto you. That I may dedicated a divinity Sermon I am clearly resolved: because S. Luke did dedicated his Gospel to Theophilus. The causes why I should offer them to you are these: First, many gifts worthy much commendations in yourself: then that I was your servant, and in deed it shall not but delight me to call you, and esteem you as my Master: then that at all times you both have deserved, and been willing to deserve well of my studies. Of the Sermons I will say no one word, they are Printed, and men have eyes, God give them judgement: this one thing I must needs say, my health was very ill, both when I made these, and is yet still, it hath spoiled me of my Lecture at Paul's, my being in the City, peradventures, shortly of the country, and my life too: If God shall bless me with better health, I would be glad (though most of all unworthy) to be some instrument for the kingdom of heaven: if not, it is not amiss, his blessed will be done. I wish charity from God to the world, peace at length to his warfayring Church, confusion of all manner of hypocrites, favourable inclination, and judgement of great personages to his word, and the godly travelers in his gospel. Long life and most prosperous reign to our loved Sovereign Prince, and to all her subjects that wish the same, and all the elect of God, and even with my whole heart I pray God the father, the God of heaven, and his Son our Lord jesus Christ, to hold strong the sweet lines of our predestination, to be a bright pillar to us in the dark wilderness of this world, and to make all his choose people at his time, partners of a joyful and comfortable resurrection.  
Farewell.  
Your worships ever to be commanded Thomas Drant.   

Faults escaped.  

C. i a. lin. xi. for rougher hunters, read rough hunters.  
D. i b. lin. vi. for bald solisismes, read bad solisismes.  
D. i b. lin. twenty-three. for Bruntius, read Brentius.  
D. iii a. for jacobus Andrae, read jacobus Anrdeae. in the margin.  
E. two. b. lin. viii. for show white, read snow white.  
F. i b. lin. xuj. for fecis●…m, read fecissem.  
F. i b. lin. nineteeen. for credidiscem, read credidissem.  
F. u b. lin. xxviii. for jerustikaker, read jerushkaker.  
F. vi. a. lin. xi. for Bethanem, read Bethaven.  
G. i b. lin. xuj. for silly cloister, read silly cloisterer.  
G. u b. lin. xviii. for before jacob's face, read before Esau's face.  
G. vi. a. lin. xv. for the lesser, read the loser.  
H. two. a. for the outcry of the beggars, read the outcry of the beggar's wrongs. in the margin.  
H. u b. lin. xuj. for Mengrem, read Migrim.  
H. u b. lin. xxiii. for muthering re●…mes, read murdering rew●…es.  
K. vi. a. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
Cant. 5. Formosissima mulierum, quo nam abijt dilectus tuus? Quonam abijt, & quaeremus eum? Cant. 6. Dilectus meus discendit ad ariolas aromatum, ut pascat in hortis, & ut colligat lilia. 
This text (men and brethren, and very Christian audience) is read almost after one sort, saving that some for the word [BELOVED] say [SPOUSE]: And for that word [go aside] other say [go down]. Pagnine saith [Lilies]. Munster says Roses. And divers other say Violets. But I will trust Pagnine in this matter, & go through with his exposition in this sort.  
Fairest of all women, whether is thy Beloved go? whether is he go aside? tell us, and we will seek him with thee.  
My beloved is go down into his garden, to the beds of his spicery, to be fed in gardens, & gather up Lilies.  
THe occasion of this Scripture 
The argument or occasion o●… th●… place of Script  thus written, is, that the Church of God, which is named here to be the fairest of women, had wonderfully commended her beloved Christ. For (says she) my love is white and read coloured, a goodly person among ten thousand. His head is like fine gold, his locks black bushed. His eyes like doves eyes, washed in milk, and like pearls in gold. His cheeks like a garden bed, planted with all sweet things. His lips like Lilies. His hands like precious stones. His body pure Ivory, over decked with sapphires. His legs pillars of Marble, set upon sockets of gold. His face as Lybanus. His words are sweet. Such a one is my love (quoth she): Such a one is my love.  
Now, the other Churches, which in some translation are signified under the word, adolescentulae, when they hear the beloved Christ thus commended, they lif●… up their ears, and burn in their breste●… to know more of such a delightful belo●…ued, and so trim a spouse. And there●… fore they ask whether he is go, an●… whether he is go aside: and promise●… that they will make after him, and séek●… him, even as Germany began to prea●… Christ, and to praise him in other sort, than the world had herded tell of before. And therefore neighbour countries, as our England, & the rest began more and more to have hasty ears, & hot hearts, to harken after the beloved Christ, and to seek after the beloved Christ, whom Germany had so loudly, and largely commended. But because this people which I speak to, is a great people, and the time that I have to occupy is long, and the matter much, let us all, you honourable, and you also beloved people, join together in calling upon the name of God. And first to pray unto the holy Ghost, that as he is called an ointment, so he will make suppling and tender our hearts, and make them hearts of flesh. That as he is called a fire, so by him our hearts may be eaten up, and devoured, in excess of charity. That as he is called the comforter, so he will comfort, and enable ●…e a man of such and so much sickness, to ●…eare up his name, and to speak his ma●…ifolde praises to the sons of this gene●…ation Then let us go forward to pray ●…or the whole state of Christ's congrega●…ion, being yet far from her country, encompassed round about with Cayns, and Esawes, and Basan Bulls, and all kinds of deadly foes, she being sperpled as yet wide where upon the great face of this earth. Moore specially let us pray for the Churches of England, & Ireland, and as the duty of our love, and subjection most of all requireth, let us pray for her most excellent Majesty, Elizabeth by the grace of God. etc. That God's enemies and her enemies may be made his, and her footestools. That her sceptre may grow green, and flourish like a Palm tree well and moystly planted, and that her seat may never totter, or nod, but stand steady as the seat of Solomon, and fair as the sun. That the days of her regiment may be as the days of heaven. Let us pray for all the Nobility, and genterie of this land, that they do not live as the Giants or noble men before noah's flood, without reign, or rule: le●…t that as those Giants brought down upon the heads of the world a flood of water: so some of our English Giants do bring upon us a flood of fire: That they may remember that saying of Dauid●… I said you are Gods, because the word i●… come to you. If the word come to them, 
God's word makes noble men and gentlemen.  or they to the word, than they are Gods Gods, and Gods gentlemen: if it come not to them, nor they to it, than they are the heralds Gods & the heralds gentlemen. Pray for them that they may be to their prince, as Thomas was to his master Christ: Let us go and let us dye with him. That they may remember that God's book of life is better than the heralds book of arms, and that neither house, nor blood, can save or withhold their souls from the hand of hell, but only that just blood, of the just man jesus Christ. Let us heartily wish to her majesties most honourable Counsel the spirit of council and direction, that they may be as joseph's in Egypt, faithful, and careful to provide for the necessities of the realm, specially, that men's souls be not starved with hunger and pine of the word of God. Pray for all us of Christ's ministery: that as we are called ●…ightes, so we may give light: and as we ●…re called Gods, so we may continued to ●…aster the world by the word: as we are ●…alled Ambassadors, so we may be chea●…ie to speak from God to man: as we are called dogs, we may bark: and as we are called watchmen, so we may cark and keep, and that that voice may ring through and through our heads. O Tymothie keep that which is committed. Pray for both twain the Universities, of Cambridge and Oxenford, or as the Scripture calleth them, the families of the sons of the Prophets, that they may grow on from strength to strength in courage of spirit, and from wisdom to wisdom in plenty of judgement, that they may be able men, to teach, and reprove, to plant, and destroy, and that like young Samuel they may profit in favour with God, and man. Pray for all the whole world, that they may open the gates of their hearts, that the prince of glory may have entrance in, and that being entered, he be not bond, and pinioned as sometime he was in Cayphas his entress, but that he may be frank Chris●… and at liberty, and rule from one corner of our consciences unto an other. Likewise for th●…se that suffer trouble, or gr●…uance in soul or body: but specially thos●… that groan under the cross of Gog 〈◊〉 Rome, and Magog of Constantinopl●… that they may be assisted with might, or delivered with speed, and that as joel saith: the house of jacob may be a fire, the house of joseph may be a flame, and the house of Esau may be stubble. Lastly, let us yield up thanks to the high throne of our heavens father, for those our brothers and sisters that are go to God out of this lamentable maze of misery. Desiring God, that the north wind may give, and the south wind do not retain: that the whole sheet with all the four corners, of beasts clean & unclean, may be taken up into heaven: that Christ may be king from sea unto sea: that nations may be given unto his inheritance: that the holy Ghost may stir, and the father draw, and the son thrust no man out that cometh unto him: that the workmen may be many: that the nets may be full: that his will may be done in these Saints in earth, as in those above in heaven, where doubtless nothing is done against God's will: that we full of the fear of God, and full of faith, may be gathered together to our forefathers, Abraham, Isaac, and jacob. For these and what soeue●…, the holy Ghost, that best doctor, & spirit of wisdom shall prompt into our spirits, I pray you all say the lords prayer. Our Father. etc.  

Fairest of women, whether is thy beloved go? etc.  
Here are four things (as I take it) 
Division.  to be noted. And in the first place, because there is a question asked: Whether is thy beloved go? I will endeavour myself to speak of questions, & demands. Secondly, because the question is asked of the fairest of women, that is, of Christ's Church, I will speak of the Church: which Church is a woman, and which not: which is fair, and which not: and then of the authority of the Church, because here the question is asked of the Church, and the Church seemeth to keep the determination in the goings of the beloved, that is, in matters to be known of Christ. In the third place cometh to be handled the answer given by the Church, which is: My beloved is go down to the beds of his spicery, etc. Lastly (though not by the order of the text, yet by order of matter) I will speak●… upon these words: Tell us, and we will seek him with thee. Howbeit these latter words shall not grow into any long process. Only I will give charge, and vehement exhortation to the world, to seek Christ, and make after him. I will tell them if they seek him, they shall find him, and I will not stick to swear if they find him, they shall found the whole complishment of their hearts desire. In the mean season, fear you not (good presence) that I should kill you, with loathsomeness and length. For I will post through my many matters with what possible speed I can.  
And first touching questions, & things to be demanded, it is well said of Paul concerning questions of edifying: In these things I would have thee confirmed: these be good and profitable for men. But foolish questions, and questions of nativities, those shun: for they be unprofitable and vain. Good questions and profitable are to be demanded.  
So the kings in old time were wont to ask the Prophets of their battles, and affairs.  
So Naamans servant asked Eliza's the Prophet: Whether if his master should go up to the Idol temple and worship, he might do so, or no?  
So the Eunuch asked Philip the exposition of these words: Ductus est sicut ovis ad mactationem. etc.  
So john asked a question: T●… ne is es? etc. Art thou he that shall come, or shall we look for an other?  
So Mary asked a question: How can these things be done unto me, sith I have no knowledge of man?  
So Philip asked a question: Lord tell us the way, that is, Lord what is the way?  
So the elders went up to jerusalem to ask of judaisme.  
So Peter asked a question: Lord whether shall we go? thou hast the words of eternal life.  
So Nicodemus asked a question: How can a man be born in his age?  
And again: How can these things be done?  
These questions be good and profitable to men. But vain, and unprofitable questions are to be shunned.  
Such a vain question it was that the Serpent demanded in Paradise: Why hath God forbidden you to eat of the tree of the knowledge of good & evil?  
Such a vain one moved the Apostles: Lord when will't thou restore the kingdom of Israel? Whom Christ controlleth: It is not yours to know times, or the moments of times.  
Such a vain question did Peter ask of his fellow john: Lord what shall this john do?  
Such an one moved the S●…duces: Lord if a woman have seven husbands, who shall be her husband in the latter day?  
Such an one moved job▪ Wherefore hast thou brought me out of my mother's womb?  
Such an one moved Asterius▪ Whether that Christ's flesh was, when it was not?  
Such an one moved Philasterius: Why men and Angels were not made both of one matter?  
Such an one moved Marcellus: Whether God be alone, or hath more Gods with him?  
Such an one moved Donatus: Whether the Church can be in any other place then in Africa?  
Such an one jovianus: Whether the virgin Mary were corrupted in bringing forth her son, or no?  
Such an one Valentinianus: Whether the word were changed into bones, flesh, or hear, or no?  
Such an one the Euchitae: Whether that when a man is purged with baptism, an hog go forth of his mouth, or no?  
Such an one moved Potentinus: Whether the holy Ghost do weep in men, as he doth speak in men?  
Such an one moved thee Aeriani: Whether marriage be lawful, or no?  
Such an one moved Precillianus: Whether the world be made by the devil, because it is an ill world?  
Such an one moved Manichaeus: Whether Christ be the Sun that rises and setteth, because he is called the light of the world?  
Such an one moved Arrius: Whether the holy Ghost may be commanded by the Son?  
Such an one moved thee Nazarens: Whether a man may profess both judisme, and Christianisme?  
Such an one moved Pelagius: Whe●…her that by free will a man might catch the kingdom of heaven?  
Such an one moved Nestorius: Whether the honour of Christ's divinity were given him of duty, or no?  
Such an one moved Cresconius: Whether a sinner aught to be bapti●…ed? because it is said: the oil of a ●…inner shall not fatten thy head.  
Such an one moved Vincentius: Whether man's soul deserved to sin before it did sin?  
Foolish questions, and unprofitable questions aught to be shunned. And of all foolish questions, what say you to the ●…oolishnesse of our scholishe questions, set a ●…oote by those subtle, and deep doctors, commonly called Schoolmen?  
As: Whether there were any instant in the generation of God the second person?  
Whether in Christ there be more fi●…iations than one?  
Whether God the father hateth the ●…onne?  
Whether Christ might possibly ●…aue taken upon him the likeness of an ass, of a woman, of a fiend, or o●… a gourd?  
How that Gourd should have preached down miracles, or have hanged upon a Cross?  
And what Peter should have consecrated if he had consecrated, what time Christ's body hung on the cross?  
Or whether Christ being so transformed into a gourd, he might at the same time be called man also?  
Whether after the resurrection, me●… do eat and drink, or no?  
Whether it be less sin to slay 〈◊〉 thousand men, than once on a Sunday to clout a poor man's shoe?  
Whether men's souls be bread within them, or come from without into them?  
What year Christ will come unto his judgement?  
Whether the star that did shin●… to the wise men at the birth of Christ▪ were a star, or an Angel?  
Whether a Mouse can eat Christe●… body, or no? And if she do eat it▪ what danger can be levied upon he●… head.  
Such men, such questions, fond men, ●…nde questions, foolish men, scholishe ●…uestions. But if Pasquin could now ●…e received from death, or if some were as ●…lithelie disposed to demand questions ●…s Pasquin, I wéen those merry kind of ●…uestions would carry away a great deal ●…ore of edifying, than these foolish scholish ●…uestions.  
As whether that the Bishop of Rome ●…eing Antichrist, can be Christ's vicar ●…r no?  
Whether that when David saith: 〈◊〉 will give them a tyrant to ride over ●…heir heads, it may not be vnderstan●…ed of the Bishop of Rome, sithence he ●…ath of so long a time over ridden all ●…ur heads in regiment, and besides ●…hat in session, rideth upon men's shoulders?  
Whether that, that Bishop of Rome ●…hich said, spirita sancta, for spiritus san●…tus, and fiatur, for fiat, were in danger of that which was objected unto Paul, that too much study would make him ●…adde?  
Whether that, that Pope which did ●…arnally know the grandmother, the mother, and the daughter, did mak●… himself an Eunuch for the kingdom●… of heaven?  
Whether that Pope Leo that was s●… forgrown with fat, that he could●… not wallow up two stairs in the Capital, or Ecchius that had so large●… strouted belly, or those drinking Sorbonistes that made the best wine i●… the town to be called, vinum Theologicum, that is, divines wine, and tha●… were wont to eat while that they were satur usque ad guttur? 
The Sorbonistes Latin.   
Whether these men be those tha●… M. Harding speaketh of, that do wean●… themselves for the kingdom of heauē●…  
Whether that Bishop that was s●… fretting fell for loss of his Pecock●… pie, did possess his soul in pacience●… or no?  
To what purpose general Councel●… serve, if that Popish judgement ca●… not serve?  
Whether in the last Council at Tren●… it can be likely that there could b●… good rule kept of the rest of those hol●… fathers, sithence that in the said Count▪ cell one of the father's being taken i●… adultery, was hanged, an other sticked and an other father, as it is thought, by the rest of the fathers was let slink, and slip away?  
Whether the Orator Bishop in the said Council, that called the Pope of Rome the Light, and the Spouse, were adread of that which job said: Destruction is there's which give titles.  
Whether that the inquisitors of Spain may not more properly be called rougher hunters than Nemrod?  
Whether the said Inquisitors, if they had jesus of Nazareth in Italy, they would not ten times more rigorously put him to death, than they did sometimes in jewry?  
Whether that, that Duke of Alva which now liveth, and is the prop of Papistry, is not more fitly to be called Esau's son, than that Duke Alva which the Genesis speaketh of, sithence 
Duke Alua. Gen. 36.  that Duke of Genesis did but come by ●…ine from Esau's loins, and this Duke of Louane expresseth Esau most naturally in persecuting jacob, and making his father sad?  
Whether Hosius, and Harding, who say the sentence against Christ was ●…ustly given, and one Vause that writeth a catechism from Louane, and hath wiped out the second of the ten Commandments, and divided the last into twain, or the Jesuits that begin to count Saint Luke's and S. Marks Gospels, as hangbies, and make Saint Paul's writing to be but Scripture at their lust: I say, whether that Hosius, Harding, Vause, or the 
A brow of dishonesty.  Jesuits, have frontem meritricis, or no?  
Whether that Doctor Sanders that hath written one book de duabu●… missis in uno templo simul celebrandi●…, and hath brought not one jot, or small tittle of Scripture to make for his purpose, do not represent the state of a●… Papistical writers, whose custom i●… not much to meddle with Scriptures▪  
Whether that the Papists (as th●… world now is) could for any money be hired to let pass poisoning, and man kill, sith that these be the grea●… test school points of their Church?  
These questions have their edifying and edi●… more richly than these scho●… questions. But the question of is thus: Whether is thy beloue●… go? Our questions must be of the g●… inges of the beloved, and the doings of the beloved, of Christ's journeys, and Christ's guests. And as questions may, and must be asked, so it must be for learnings sake: so than learning aught to be in all states & ages. And where as he said: 
D. Co●….  Verily ignorance is the damme of all devotion, I say to the contrary, verily ignorance is not the damme of right devotion, certainly the Scriptures in all corners of them do excite all kind of people to knowledge. isaiah saith: An non quesitum ibit populus ad Deum suum? Shall not the people go to seek after their God? Again: The people that sit in darkness see a great light. Again: The earth shall be filled with much knowledge. Again, Christ saith to all that receive the Communion: Mortem eim annunciabitis. etc: You shall show forth his death till he come. How can they show forth or talk of his death, except they have knowledge? Again: Cauet●… de Pseudoprophetis: Take you heed of ●…alse Prophets. How can they take heed, except they have learning? Again, it is said: Nun legistis? Have you not read? Peter saith: Regale sacerdotum sumus: We are a kingly Priesthood. We are all Priests, and Priests must be learned. Again, it is said in the Canticles: Sinescis te (O formosissima mulierum) egredere a me: If thou knowest not thyself, O thou fairest of women, get thee from me. Paul saith: Omnia probate: Prove all things. It is said of Christian people: Ne simus paruuli intelligentia: Let us not be little one's in understanding. Again: Unus loquatur alter diiudicet: Let one speak, and the other judge. How can those judge that have no learning? Peter willeth every man to be ready to tender a reason of his faith. It i●… said in Genesis, that Abraham went to the hill of Moreth, that is, to the hill o●… showing. So we must search the Scriptures till God be showed unto us, and there we must fairy. Saint john sayth●… Omnes erunt dociles Dei: They shall be all God's scholars. Again: Si quis vo●… luerit voluntatem eius facere. etc: If any man will do his will he must know o●… his doctrine. Again: This is eterna●… life to know thee, and whom thou ha●… sent jesus Christ. Again: I writ unto you my little sons, I writ vnt●… you fathers, I writ unto you young men, I writ unto you children. Again, he writeth unto a choose Lady and to her children which abide in the liberty. So that he writ to all states and sects, to the intent they should have knowledge. In the Acts of the Apostles, when Paul preached, the people opened their books and conferred the places. S. Jerome saith: that Scripturarun ignorantia est ignorantia Christi: the ignorance of Scripture is the ignorance of Christ. S. Jerome writ to Paula, to Eustochium, and Marcelia, women. S. Jerome says: Let the Plough man holding the hale, sing some Psalm of David. S. Jerome translated the Psalms into the Sclavonian tongue. Origine in an Homily of the book of Numbers, saith: That the devil possesseth all their souls that live in ignorance. The said Origine did always wish that he could pour all his knowledge into all kind of men. Tertullian writ a book of a learned argument unto his wife. Ambrose did instruct Monacha S. Augustine's mother in religion. Augustine writeth in the Psalm, that the kingdom of ignorance is the kingdom of error. Other men may conjecture more.  
But these two causes I think to be the special two causes why that the world living 
Two special causes of Papisti●…all ignorance.  as it were in a war of ignorance, doth call such & so much evil, peace. The one cause is, the vulgar translation of the Bible: the other, the worshipping of God in a strange tongue. Touching the vulgar translation, that is the matrix and conceptorie place of very error, and ignorance. Hence Dunce, hence Dorbell, hence Houlcotte, Briccot, Tappar, Cappar, Ecchius, Pighius, Coclaeus, and Hofmiester, have founded, and find out many a fond argument. Hence wrangle the Jesuits, hence wrestle the Sorbonistes, hence the horn of Rome is most loftily exalted. This is thrust upon the world by the Inquisitors of Spain, dubbed only good, and authentical by the Council of Trent, and who soever will not receive this, he standeth accursed from the face of the said Council, with the fierce thunderbolt of Anathemysation. Besides that, this translation taketh away and addeth to the text, more than many hundreds of words. There is no leaf throughout the whole Testament, but it hath in this translation some great and grievous error. Whereas the Hebrew translation saith: Melchisedec protulit 
Faults in the vulgar translation in the Bible.  ●…anem. And so saith Ambrose, he brought forth bread: josephus saith, he ministered bread. The vulgar translation saith: He offered up bread. And hereupon they would devise their Mass offertory. The Hebrew translation saith: Osculemini filium: Kiss the son. The vulgar translation saith: Apprehendite disciplinam: Take you discipline. The Hebrew translation saith: Filij hominum usque quo gloriam meam in ignominiam? Sons of men how long shall my glory be turned into reproach? The vulgar translation saith: Sons of men how long will you be of an heavy heart? The Hebrew translation doth say: The kings of hosts are fled are fled, & the she dwellers in the houses have divided the spoils. The vulgar translation saith: The kings of virtues of the beloved of the beloved. etc. The Hebrew doth say: You have slept amongst the midst of the pots. The vulgar doth say: You have slept amongst the midst of the Clergy. The Hebrew doth say: To envy fat hills. The vulgar doth say: To look upon lumpish hills. The Hebrew doth say: I will turn thee from Basan, I will turn thee from the depth of the sea. The vulgar doth say: I will turn thee from Basan, I will turn thee into the depth of the sea. The Hebrew doth say: The Crow went going forth, and came again. The vulgar doth say: The Crow went forth, & came not again. The Hebrew doth say: In all the land of Egypt there shall be bread. The vulgar doth say: In all the land of Egypt there shall be hunger. The Hebrew saith: They have possessed me from the beginning. The vulgar saith: God created me from the beginning. The vulgar translateth that word to bow down, unto these words, to make Adoration. Hence springeth their servile Adoration. The vulgar translateth the word fit, into the word worthy. Hence cometh their fancy of condignity. The Greek saith: Gather not to your selves gold, and silver. The vulgar says: Possess you nor gold, nor silver. Hence rises their fancy of wilful frierishe poverty. The Greek saith: I would you were without carefulness. The vulgar saith: I will have you without carefulness. Hence sprung the fancy against marriage of some. This vulgar translation is (as I say) the brood mother of many errors. And therefore that great costly edition of the Bible in the Hebrew, and Greek tongue to be Printed from Louane, if it have this vulgar translation adjoined unto it, I ask quid Saul inter prophetas? What doth this base translation amongst such precious tongues? Their new Concordance which they say likewise is towards, and all the books that they all writ, are all naught, void of God's meaning, and God's divinity, if they be founded, or grounded out of this vulgar translation.  
Concerning the service to be had, and the worshipping of God to be in a strange tongue, that is in deed a thick bushel to hide the candle, or rather a lewd effectual means to pluck away both the candle and the candlestick, making the house of jacob God's church as Egypt full of darkness, even to be groaped with our feet. Most certain it is, that S. Paul doth beat out the matter wonderful towardly for us. He will needs drive it to this, that God's worship should be in such sort, that the people may perceive it, and say, Amen. Just of that mind is justinian the Emperor, who made an Edict to that purpose. Just so is chrysostom, so Hyerom, and so basil. Augustine upon the psalms saith: It behoveth us after man's manner, and not after the fashion of birds to sing: for jays, Vssells and Ravens are taught to pronounce they wots not what. Of a trusty troth even their own Mass book doth give up evidence against themselves, and will needs likewise prove, that the people aught to understand the contents of the Mass. The Mass book saith: let us pray. The Priest saith: the Lord be with you. The Mass book biddeth the people answer. The Mass book biddeth them lift up their hearts. The priest sayeth: pray for me brethren and sisters. How can the people pray? how can they answer? how can they pray for the priest, except they have understanding? justinus Marty●… saith: Vbi sacerdos gracias agit, populus vni●…ersus cla●…at. Amen. When the priest giveth thanks, all the people cry. Amen. chrysostom saith, that the priest, ●…nd the people talk together in their mi●…eries. This unknown tongue of there's ●…ust needs be that babylonical confusi●…n. For the confusion of Babel is not ●…n the many tongues, but in unknown ●…péeche, which is not understanded. Christ ●…ayth in S. john? Vos adoratis quod nesci●…is: you adore you wots not what. So ●…ay it be said to these: you chant you ●…ot not what, you pray you wots not what, ●…e prattle you wots not what. It is not ●…afe enough to mean well, that I can tell ●…hem. In the first chapter of the prophet ●…say it is said: I am full of the fatness ●…f tuppes. In the 43. chapter it is said: ●…hou offeredst me no sacrifice, and ●…hou didst not glorify me with thy ●…urnt offerings. They offered while●… 
Good intent is not enough.  God was full & weary, & yet they offered ●…othing, because they offered not as God ●…ommaunded them. For so he saith himself: I made thee not to serve in obla●…ion, and I did not weary thee with ●…rancumsence. Saul intended well, but ●…hat ended not well. Gedion made an E●…hod of the Kings that was in the ears ●…f the people, but it was a cord both to him, and to his house. Bishop Leo in a sermon he made de passione Domini, of our lords passion, saith: that Peter in cutting of of Malchus ear, had intent good enough, but he must smart with the sword because he had smit without knowledge with the sword. Doctor Sanders in an Oration that he made in 
D. Saunders behaviour.  the face of Louane, hath much wrested his wit to prove that those things which are done in the Church aught to be don●… in the latin tongue. The arguments that this Doctor bringeth are but few, and those but fond, and except a couple, and scarce too that couple, are worth the recital. The one is this, out of Paul: Nam tu bene quidem gratias agis, sed alter non 〈◊〉▪ dificatur. etc. Thou dost well give thanks, but in the mean time an other is not edified. That which the Apostle saith to be well done (saith Sanders) these youngling divines call unprofitable. But let this old Sanders that seemeth for age to be crooked in divinity, hearken to S. Paul. I had rather, saith he, speak ten words to the instruction of others, than ten thousand with a tongue. This old Doctor, this good ●…huser, Master Sanders taketh that which is ten thousand times worse, and ●…eaueth that which is ten thousand times ●…etter, so choisly hath he choose in this ●…ase. But his choice is not S. Paul's choice, and therefore we are youngling divines ●…y his verdict, for choosing as Paul did. another argument groweth from Master Sanders. Paul went over many coun●…ries, as Pamphilia, Capadocia, Phrygia, etc. but he spoke not, saith he, to e●…ery one in divers tongues, therefore some were spoken to in an unknown tongue which was not their own. This is the ●…ne force of Sanders most fine wit, in ●…nding out fetches, and winding in stuff ●…o strengthen and fortify Antichristia●…isme, and Papism. But why could not Paul do it? Say good Doctor Sanders, ●…f thou be'st a good Doctor: & why would ●…e not do it? say Doctor Sanders, if ●…hou be'st a good fellow. Certainly Fredericus Furius, a man of as great doctorship as Doctor Sanders, a Spaniard, dedicated his book to Cardinal Burgensis 〈◊〉 Spaniard, telleth us a tale of quite cō●…rarieties. For, saith he, Andrew Peters ●…rother preached unto the Scythi, Sogdi●…ni, and Sacci in their tongue, jacob 〈◊〉 the twelve tribes in their tongue, Barthelmew to the Indians in their toun●… Thomas to the Parthians in their toun●… to the Meads in their tongue, to t●… Persi, Hercani, & Bracchi in their toun●… But put case Fredericus Furius we●… a tounglesse man, and had now yet sa●… nothing, I ween, that place of the Acts 〈◊〉 the Apostles will easily choke Doct●… Saunders, and all these troublous ba●…kers Lovanians. The people there 〈◊〉 thus: Non omnes qui loquuntur linguis Galilei sunt. etc. Are not all these that speak●… here, men of Galilee? is it not much th●… every one of us doth hear our own●… vulgar and mother tongue? We Parthi●…ans, Medes, Elamites, of Mesopotamia, of jury, Capadocia, Pontus, of Asia, Phrygia, Pamphilia, and Egypt, o●… Lybia, Rome, Crete, and Arabia: w●… hear these men speaking the nobleness of matters divine in our own●… tongues. But they have other argument●… There is one God, therefore the service must be in one tongue. I deny t●… argument: let it lie whilst it be helpe●… Master Harding hath two argument●… The one is, the title of the Cross w●…●…rittē in Greek, Hebrew, & Latin tongues: and therefore the service aught to be in one of these three tongues. Then the ●…ewes, Greeks, & Latinistes will never ●…grée which tongue shall serve for the turn. ●…et Master Harding make his argument ●…hus: It was written in Greek, Hebrew, ●…nd Latin: therefore it was written to ●…e understanded of all men, and therefore service must be in such a tongue that it may be understanded. The Hebrew vo●…alls (saith he) were not set down to the ●…onsonantes by the Rabbis, because the ●…xposition of the Scriptures should not be ●…nowne to the people. Thus Mast. Har●…ing is a Papist, a jew, & all that naught 〈◊〉. If he will have his argument assoiled, ●…et him remember th●… judaisme, & Christi●…nisme are dissiblable. The jews dared ●…ot look on God's face, but we have ●…eene his glory, as the glory of the on●…y begotten of the father. The jews ●…urst not pronounce the word jehova, ●…ut we do it commonly. The jews ●…ept ●…id their mysteries in shadows: Christ said: Go you and preach you. No ●…ew did enter into the Sanctuary but t●… high Priest once a yenare. Our Sanct●…ry Christ saith: Every one that cometh unto me I will not cast him forth. It is even so as I tell you good people. H●… that is ignorant in papistry, is like th●… woman of Samaria, which standeth 〈◊〉 the fountain, and is a thirst, and yet feeleth herself not to be a thirst. They a●… like those people that say: Palpamus par●… tem sicut caeci: we grope at the brickwall lik●… blind men, and we stumble in th●… noon time as though it were in th●… night. They be like unto those of whom it is said: The light came into the worl●… and they did not receive the light like unto the Apostles, who in the dar●… night took Christ to be a ghost: like 〈◊〉 those of whom Tertullian speaketh of 〈◊〉 the Gentiles: They do amiss because they know not. They be like to hy●… that abideth in darkness and knoweth not whether he goeth. Those that abu●… these ignorant folk be as (Esay saith that mingle the spirit of sleep to t●… world, and give them words in a bóo●… closely clasped. They be like to that Painter that Plutarch speaketh of, that had 〈◊〉 uill favouredly proportioned a pain●… Hen, and therefore chased away the lively Hens, jest that his evil workmanship should be perceived: those chase away God's word, jest their fancy should be discovered. If they be blind leaders, than there is an hole in hell, and thither rush down both the leaders, and the parties miss. If they see, and will not let others see, than they be as churlish as a dog, who when he is smit of a serpent, will not ●…ate the herb Canaria in the sight of ●…an, jest that man in such distress should ●…e thereby relieved. They be like these hypocrite Pharisies, that made fast the kingdom of God against themselves, and against all others. But to thwite and upbraid them by their ignorance, would be thought but to be untrue and ●…alumnious. And that voice of Master Harding from Louvain, saying: Verily ●…he greatest learned men in Christen●…ome have been of our part, doth seem ●…o some a voice of great truth & verity. Without all peradventures, there hath ●…ene of Master Harding's side so long a ●…atalogue of so unlearned, and insensible ●…ryters, as I think by art memora●…iue, they cannot be comprehended. That which Aloes is to the lips, which galli is to the tongue, which a carcase smell is to the nose, which a cockatrice to the eyes, which a naked dagger is to the heart, that it is, and even that comfort it is, to be conversant in the base barbarisms, & bald solisismes, and bald syllogisms, & whole dungeons of the Duncerie of Harding's companions. Let them not be to shrill 
The Papists have not had, nor have the best learned men on their side.  in crying out, and craking of their learning, as likewise not to shrill to weaken and impair our side. That which Erasmus said sometimes of Prudentius: Ibi●… quovis seculo inter doctos, Prudenti, tho●… shalt always Prudentius, go for a learned man: so may I likewise say thus The world will never be so learn●… Martin Luther, but thou shalt be counted learned, thou shalt be called learne●… Zuinglius, and thou excellent well lea●…ned Oecolampadius, learned Buce●… learned Phagius, learned Emanuel●… learned Pelican, and learned Pomerane, and learned Bruntius. A m●… would think you had goodly learni●… Cassander, Bibliander, and Burrau●… Bullinger, Gualther, Wulfius, Lauat●… rus, and Simlerus. Divines of Sureck●… I think have more divinity than ma●… brag doctors that ride aloft in papacy. What age will deny thee to be learned David Chitreus, or thee Victorinus Strigelius, or thee Flaccius Illyricus, or thee Westimerus, or thee Hemingius, or thee Hiperius, though Doct. Sanders say nay and swear nay. Thou hast a trusty tongue in divinity most reverend Master 
Sanders saith earnestly that Calvin is unlearned. Let him go about to show how and he shall be answered.  calvin. And Theodore de Beze, thy breast is better ballased with godly learning, than the breasts of many a glittering Pope, who are said to contain so many godly matters in the bag of their breast. Peter Martyr, or the Bishop of Saris bu●…y are alone able to confute all the Sor●…onistes. Musculus yieldeth better suck ●…nd sense from the scripture, than all the ●…esuites: nay, than all the writers of all ●…he papacy. But if they will needs here ●…ell of some learned men of our side, what ●…ay they to Munster, to Scheggius, to Ges●…er, to the two men of many blessings ●…obart, and Henry Stephanus? What 〈◊〉 johannes Sturmius? and what to ●…etrus Ramus? I tell them the great ●…eauclarkes and captain scholars of all ●…ristendome are ours, and on our side, ●…icus Mirandula of a miraculous wit, and abundant learning, was ours. Erasmus the worship of the world, and Melancton the Phoenix of Germany, john Reuclin the Hebrew father, and William Budaeus the Greek father, were ours. You groundsels of learning, you kindlers of light, in deed you be ours. 
Na●…istes had lived still without learning if it had not been for protestants.  These Papists have lighted their candles at your candles, and whetted their weapons at your stones, and sucked up their learning at your feet: Even so Thomas Harding sucked up his learning at Peter Martyrs feet, & Thomas Watson his learning at Sir john Cheeks feet: Baldwinus his learning at Caluins' feet, and Fredericus Staphilus at Melanctons' feet, Saunders, and the Jesuits have their Grecismes and their Hebraismes by imitation of Musculus. Our Erasmus set Latin a float, our Reucli●… hatched Hebrew, our Budaeus gage●… Greek, our Melancton regendred arte●… and sciences. Papists, from us you hau●… had it, or by our examples you have spye●… it. It is ours, it is ours, it is all of it our●… Crows leave your cackling, or geu●… you home again your borrowed fether●… But admit we were men of no laudab●… learning, and that we could not rightly plead it: yet Quis tulerit Gracchum de seditione loquentem? Varrem de furto? Who can brook that Gracchus should speak against sedition? Varres against theft? or Papists against ignorance? The chief rabbi and most frolic divine of all their side Hosius, how hath he concluded of this saying: Obey those that be over you: therefore Prelates must be princes? Or how can he be learned that thought king David to be unlearned? 
Those arguments are to be found out gathered by jacobus Anderae.  For, giving his judgement upon David's psalms, he saith thus: Scribimus indocti doctic poemata passim: we writ poems of all hands, learned and unlearned: as though David's psalter were an unlearned Poesy. What learning is there in rearing up of this argument? Caiphas prophesied once: therefore what so ever the bishop of Rome speaketh, is true. Or this argument. The gates of hell shall not prevail against the church: therefore the church can never be under foot. Yet S. Paul says: I am sure that no creature can separate me from the love of God. And yet though God loved Paul well, Paul was under foot. Or this argument. Heretics have always appealed to the scripture: therefore who so ever appealed to the scripture, are heretics. So drunkards are commonly drunken with wine: therefore all that drink wine are drunkards. Or this argument: Christ did sit down with his twelve disciples only when he said: Bibite cx hoc omnes: therefore the clergy only aught to have the cup given them. And so this profane bishop wretch might urge only to the clergy: Edite ex hoc omnes: eat you all of this. So only the clergy should be partakers of the bread too. The Council of constance and the Council of basil do reach the tup to the laity. Or this argument: He is blessed that is always fearful: therefore a man aught to have a fearful and a trembling faith. Or what learning was it in him to say, that Commune and Catholicum were not all one? and that vices when they are common, cannot be called catholic▪ Doctor Saunders hath a trim head, and a pure fine wit (as they say). But let them take a taste how learnedly he hath behaved himself in his reasoning in his book of Transubstantiation, as in this argument: Man was 
Sanders reasoning.  forlorn for eating with his mouth: therefore man must be saved by eating with his mouth: therefore there must be Transubstantiation. Again, the Roman bishops sent the Eucharist to stranger bishops abroad: therefore it was an holy thing: and therefore it was transubstantiated, or else it could not be holy and worthy the sending. Again, the Apostles were simple men, and idiots, saith he: therefore they could not understand this proposition: this is my body, if the sign were taken for the thing. Again, Ulpian the Lawyer saith, the names of things be unchangeable: therefore the words must needs be as they are spoken and written. By this pretty devise he may banish all figurative speech from the scripture. Again, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a figure in English, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of turning: but God is not turned (saith he) therefore he useth no trope in this place or figure. This argument if it were marked, would be laughed at with an whole months laughter. In his fourth book he cometh of with arguments more than a good pace▪ God is omnipotent: Ergo, there is transubstantiation. Again, Christ spoken these words in the night time: therefore the matter was great: and it could not be great except there were transubstantiation. Again, there were twelve disciples, the number was great, therefore the matter was great: & than it must needs be transubstantiation. Again, Christ desired to eat it, therefore it was a great matter: therefore it was transubstantiation. Again, Christ loved them in the end in partaking it: therefore there was transubstantiation. Again, Christ washed feet, set down, rise up, girded himself, washed and dried, therefore the matter was great, therefore transubstantiation. Again, their Parlar wherein they supped was near to the mount Zion, therefore a great matter: therefore transubstantiation. Again, he blessed it: therefore he transubstantiated it. Again, the people say, Amen: which is, it is true, or I would it were true: therefore the bread was truly transubstantiated. Again, Abel offered a sacrifice, and then after was offered: therefore Christ was offered in the Mass. Again, he saith: if the bread be but a figure: then none can be condemned for eating of a figure. Yet as I remember, the Propitiatory or Ark of covenant was but a figure: yet he smarted that abused that figure. Again, the Apple of the knowledge of good and evil, was but a figure of good and evil: yet it was not very good for him that abused that figure. I tell them it is death to abuse such figures. Now good people do not these Doct. Sanders arguments smell freshly of learning? Was not that Pope learned that said, fiatur, for fiat, and that Pope that translated Cephas, a head? Was not Petrus a Soto divinely learned, when he said: the spirits of general councils aught not to be tried? Notwithstanding these words be general: Try the spirits whether they be of God or no. What books in all christendom have been written with so sléeke and sleight a divinity, as those books of B. Osorius? Sir Tho. Moore is always wrangling and jangling, harping and ●…arping, about No, and Nam, yea, and yes, the word, and, that word, an Elder and an Elder stick. And as Rachel mourned for her children, because she had them not: so Sir Thomas More might mourn for more divinity, because he had it not. D. Fisher hath alleged many things most unproperly, out of the vulgar translation: It is easy to be showed, his doctrine is not learned, and therefore aught not to carry credit with men of learning. What groū●…nes is it in that fat Ecchius to prove a sacrifice out of the Hebrew word Gnasha? or Sanders out of this, cūfaciā vitula profrugibus, to prove a sacrifice? It must needs be for lack of learning, that that Lordly priest bishop Gardiner alleged the third book of S. Augustine, de sermon Domim in monte, and yet there were but two books written, that he alleged Theophilus Alexandrinus for Theophilactus, there being hundreds of years b●…twixt their ages? I say it must needs b●… lack of learning, for his soothing pag●… say, that his memory was infinite, so tha●… he could not pardie forget himself. What▪ was it learning in Doctor Smith to allege the council of Nice for Transu●…stantiation: and than not to be able t●… show one word for that purpose▪ Again, that Doctor Ogelthorpe said openly in great assemble: ostend mihi, qualis 〈◊〉 corpus, qualis est corpus? Is it not learnedly concluded of Prierias: The church founded pardons: Ergo, the church is greater than Christ? Is it not excess of learning that maketh Durand and the rest of their rationals thus to dispute: God made heaven and earth in the beginning, and not in the beginnings: therefore the Pope must be sovereign? Or thus: God made two lights, a greater and a less: therefore the Pope is bigger than the Emperor, as the Sun is bigger than the Moon? Or thus: princes shall eat the fat things of Ashur: therefore princes sons must be Cardinals to 
The grounds of papistry.  have rich temporalities in the church? Or thus: jacob laid his hands thwartlinges or a cross, upon Ephraim and Manasses: therefore the wooden cross is venerable? Or thus: when one shall go over unto the Lord, let his covering be removed: therefore he that becometh a priest must shave his crown? Or thus: The Lords is the earth and the roundness thereof: therefore the Host must be round? Or thus: the Ethnics must lick the dust of Israel's feet: therefore all men must kiss the Pope's feet. Or thus: he shall sprinkle many nations: therefore there must be holy water. Or thus: we sin by word, work, and heart: therefore we must say thrice Kyrielison. Or thus: the Law goeth before the Gospel, or john before Christ: therefore the Epistle must be read before the Gospel. Or thus: the Gospel lighteneth the world: therefore waxed Tapers must be lightened before the reading o●… the Gospel▪ Or thus: the Lord poised the earth with three fingers: therefore we aught to cross ourselves with three fingers. Or thus: God said to the north wind, give: therefore the Gospel must be read with the priests face northward▪ Or thus: A smoke came up from the prayer of the saints. Apoc. 8. therefore there must be s●…nsing in the church. Or thus: Mary went not forth to méet●… Christ: ergo, there must be close Nuns. Or thus: Elias went to see Gilgal, Bethel, and jerico: therefore there must b●… pilgrims. Or thus: the feet of those that preach peace are beautiful: therefore Bishops must wear purple sandals. O●… thus: the rock was Christ: therefore th●… altar must be of stone. O high mist●…ries of learning, and profound depths of learning, and surpassing fathers in respect of learning. Should we not now strike down, and sacrifice a great huge forfatted bull to these worthies of learning? Or should we not take a shrill trumpet and blow up from a lofty Theatre: All hail Learned doctors, Venerable doctors, reverent doctors, Doctoral doctors, Doctorly doctors, Irrefragable doctors, Impregnable doctors, Seraphical doctors, Angelical doctors, Magistral doctors, Illuminate doctors, Authentical doctors? etc. But see the learning of these doctors in the epistles of obscure men, and in a dialogue between Reuclin and Erasmus.  
Thus have I spoken (good people) of questions, that they may be asked, and that they may not be asked. That they should be asked for learning, that learning should be, that ignorance is hurtful, that the adversaries are unlearned, or learned by us. Touching the unlearned state of their Clergic, which hath been now many a year, I may well say that which Rabbi Aggai said of the unlearned jews: Our foréelders (said he) ploughed, and sowed, made furrows, and mowed, made flowers, and threshed, winded and grinded, & baked, and set bread before you: but you jews, you had no mouth to eat it. So of these Papists, they had Augustine, and chrysostom, the Gregory's, basil, Theophilact, and the rest that ploughed and sowed, made furrows and mowed, etc: but their mouths were stopped with steeples, they had no mouths to eat it. England, to thee as thou now art, thou hast even at this day plowers and sowers, flowerers and mowers, threshers, winders, and grinders, bakers and bread makers, bread of zealous doctrine, and bread of life. Open thy lips: God sand thy lips open, O England: God sand thee good England, God sand thee mine own dear country, lips to be opened, mouth to receive this bread, chaps to contain it, teeth to chew it, palate to taste it, tongue to support it and to order it, throat to convey it, stomach to welcome it, to digest it, to turn it into an heavenly juice, to supernatural humour, to spiritual blood, to life, to bliss, to spirit, to comfort, and joy.   

Fairest of all women, whether is thy spouse go? 
The second part.   
Here is to be noted that the Church is a woman, and that she is fairest of women, and of the authority of the Church, because the question is demanded of the Church in this place. And first that the Church is a woman, I will go by the four Hebrew names of a woman: only I will compare the Church with a woman as she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The appetite of a 
The church and a woman compared.  woman aught to be to her husband: the appetite of the Church aught to be to Christ. The woman bringeth forth her children in sorrow and pain: the Church bringeth forth in grief of members, and loss of limnies. A good woman must call her husband Lord: a good Church must call Christ, and make Christ her Lord. A good woman must be obedient to the voice of her husband, & learn of her husband at home: the Church that is good must be ruled by Christ, and not rule Christ, Christ's scholar, and not Christ's schoolmaster. Where it is said to Abraham: Abraham hear the voice of thy wife: The Papists must consider that Christ doth not oversee himself as Abraham did, and therefore needs no advertisement from his wife the Church. Again, women be fearful: so jeremy saith: The strong men of Babel shall be fearful like women: so the Church and every member of the Church is fearful. So it is said: Fear not Mary: Fear not joseph: Fear not Abraham: jeremy be not afraid of their faces: and to Saint Paul amongst the Corinthians: Be not afraid. It was great shame in the old time for a woman to be barren: it is great shame for any Church not to teach the laws of God to their sons, and their sons sons, for that engendereth new churches. It is as I say: the Church of Christ is a woman, and hath womanhood towards her beloved. The Church of Antichrist or Rome, is a drab, and hath no womanhood, but fornication betwixt her paps, and adultery betwixt her scirtes: And even at the last Council of Trent, they called the Pope the spouse of the Church. I require all that ●…e of honesty, what womanhood there is in that to have two spouses at once, to commit adultery wit●… Images, to overrule the words of her husband, to add and take to and fro the words of her husband, to burn & buffet her husband in his members. This is me thinks a shroud wife and most unwomanly woman. This is a woman according to that saying: A woman shall hunt for the precious soul of a man, that is, an harlot shall hunt for the precious soul of a man. Or according to that: give not thy substance to women, that is, to harlots. She is a woman, as Antichrist is a woman, that is to wit, the whore of Babylon. And even as Rome, Venice, Paris, and Corinth, when better means of prosperity did want, made their cities to be frequented through fair harlots, and beautiful brave ●…urtisans: so these Papists have drawn after them such a riotous rout through ●…he painted bravery of this their brothel woman. The Church of Rome is a woman, but an harlot, but the Pope's concu●…ine. She hath womanhood, but it is a ●…rothels brow. She learns of her husband, but when she list. She holds her ●…oung in respect of her husband, but I ●…ake a lie. She is subject to her husband Christ, but Christ bears the strokes. She is no woman, nor hath any womanhood, nor is she fair or fairest, but by way of painted fairness. The Church of Christ is a woman, hath womanhood, 
The names of God's church in scriptures.  and is fair and fairest of all women. For her loveliness she is called a Dove: for her pretty trimness she is called a roe: for her fruitfulness she is called a Vine: for her safeness she is called Mount Zion: for her holiness she is called a Priesthood: for her royalty she is called a Queen: for her qualities she is called Sweet, Comely, Perfect, and most Blessed: for her glittering she is called an ivory Tower: for her brightness the Morning: for her bravery the Sun: and for her beauty she is here called the Fairest of all women. They say the Cedar tree is fair to be seen amongst shrubs and bushes: the Lily of the valleys amongst lesser flowers: Mount Zion is peerless amongst monntaines, and jerusalem amongst cities: Behemoth is marvelous in the land, and Leviathan in the sea. Dina was fairer than the daughters of the land: Judith fairer than any Holofernes had seen: and Hester pleasing in the eyes of Artaxerxes: none so fair as the Sunamite to be found out for the contentation of King David: and no Church so fair as this Church of Christ, which is in true speech called the fairest of all women: not so far doth pass noble Sarai base Hagar: nor Rebecca those of Abimeleckes court: nor well favoured Rachel the blear eyed Lea, as this woman for her beauty surmounteth all women. But the beauty of this woman is not in outward face, but in inward grace: Omnis decor filiae Zion 
The beauty of the church.  abintus: All the beauty of the daughter of Zion is from within her. This is that woman that is clad with the Son Christ, and therefore must needs shine and show trim. This is she that is married to Christ in mercies and pities, in faith and justice. Faith purifieth the heart, the mercy of God working by his bloodshed, scoureth all filth and reformeth all the deformities by sin in this woman. This woman therefore must needs be fair and fairest of all women. O fairness of man's face, of woman's face. O treasure for a time. O fair f●…lishe vanity. A little cold doth pintch thee, a little heat doth parch thee, a little sickness doth match thee, and a little of sores doth mar thee. But the fairness of Christ in this woman, or in his elect, may be soiled, but it will be washed: it may be black, but it will keep a good favour: may be made read as scarlet, but it will be renewed will white and show white.  
The Church of the beloved is fair and fairest of all women. Idolatrous 
The first reason to prove the church of room foul.  Churches are foul and evil favoured women: and of all foul and evil favoured, I think the Church of Rome to be one of the foulest of women. The evil favorednesse 
Mahomet's & the Pope's churches foul alike.  of Mahomet's woman or Church is in this evil favoured romish woman. That evil favoured Mahomet's woman or Church, defendeth many wives: This romish Church defendeth stews, and strumpets, courtesans, concubines, and boy harlots. Mahomet's woman dreameth heaven to be a place goodly of rivers, pleasant Apples, young delicate women, and fair fruits: The Pope's woman doth say and hold, that S. Dorathey made baskets of Apples that came down from heaven. Mahomet's woman defendeth works: The Pope's woman defendeth works. That woman from the 5. chapter of the Koran believeth Purgatory: The Pope's woman will needs have Purgatory. Mahomet's woman curseth all those that think not of Christ as Mahomet doth: The Pope's Church curseth all those that think not of Christ as the Pope doth. Mahomet in the 15. chapter of the Koran alloweth no disputing in religion: The Pope's woman gaggeth men's mouths, jest peradventure they speak. Mahomet's Koran was published in the night time: So the Pope's doctrine in the time of darkness. Mahomet saith, Buy heaven: The Bishop of Rome practiseth a sale of heaven. Mahomet saith, he is bigger than all the kings in the world: The Pope ●…ayth, that he is lord of lords, and king of kings. Thus than I may say that the Pope's woman 
The jews church and Pope's church foul alike.  or Church, is as foul as the Church of Mahomet, and as foul as the Church of the jews: and who soever will prove this to be true, shall compare her traditions and the jews traditions by the view of a book written by Petrus Galatinus, of the Jews. That comparison I go by with silence, for I can not tarry in every thing.  
Again, that woman that hath a foul head, is a foul woman: The woman or 
The second reason.  Church of Rome hath Antichrist to her head: therefore she is a foul woman. That Antichrist is a foul head, I prove: because Christ is a fair head. Antichrist and Christ be contrary. Again, that Antichrist is the head of this woman, I refer me to Bullinger and Gualther that have treated that probation, & to a book called Antichristus, sive de fine mundi.  
Again, if Peter were a fair head, than this woman hath had many a long 
The third reason.  day a foul head, and so hath been a foul woman. The proof of this point standeth in this, to show that Peter and the Popes of long time have been contrary. And it is easy to be showed. Peter is as 
Contrariety betwixt old & young Peter.  much to say as a rock. Peter was in deed a rock: but this Pope of late days hath been a reed in religion, or else irreligious. Peter is called Simon, that is, an auditor of God's word: This is a corrector and burner of God's word. Peter was Called to be an Apostle: This thrusteth in by simony, and conjuring, and poisoning, as Cardinal Benno can tell▪ Peter was an Apostle: this an Aposta●… or renegade, as the Apocalyps can tell. Peter was a man: this is a woman. Peter was a man: this is a beast, as the foresaid Apocalyps can tell. Peter preached to the jews: this neither to jew nor Gentile. Peter healed the sick and the s●…re: this woundeth and killeth body and soul. Peter loved Christ best of them all: this the world most of them all. Peter would not have captain Cornelius to crouch to him: this will have Kings & Keysers prostrated at his feet. Peter could brook to be blamed of Paul: this will not be blamed, though he draw thousands to hell. Peter had neither gold nor silver: this hath shod his concubines rich Palfreys with silver. Peter had caetera, that is, gifts and graces: this hath neither gift nor grace, but only to say: I am rich and wealthy, and I sit like a Queen. Peter wept bitterly by way of repentance at the cocks crow: this never repenteth, the greater part of Christendom crying & crowing against him. Peter was somewhat ambitious for the Primateship, because he had left all and followed Christ: this leaveth nothing, nor followeth Christ, and yet his ambition is infinite. Peter would not have himself washed of Christ: this man will not have himself justified of Christ, but by his own merits. Peter would have his head washed beyond Christ's commandment: this man enlargeth Christ's commandments even at his lust. Peter did sin with love towards his Master, forbidding him to go up to jerusalem: the Pope will have his to suffer nothing, and to live most pleasantly in all things. Peter denied Christ thrice: the Pope's life is naught but a denying of Christ. Peter when his Master was in jeopardy, said: behold two sword: the Pope when there is no jeopardy to Christ, but upon his own lust, vnshetheth many thousands of sword. Peter went with an uneven foot to the Gospel: the Pope with a most crooked f●…te, or rather is a very Nemrod to chase away the Gospel. Peter would not blame those that took his part in judaisme: the Pope will strike league with the stews, if they will be Popish enough and romish Catholic. Thus if Peter be a little foul, the Pope is ten times more foul. Where Peter is fairest, the Pope is foulest. If Peter be fair, the Pope is foul. The Pope is the head of this woman: therefore this woman hath a foul head: therefore she is a filthy Church and a foul woman.  
Again, if the Devil be foul, than 
The same reason other ways proved.  the Bishop of Rome is a foul head: and so this woman is a foul woman. The probation of this, is to prove a likelihood and great agreement betwixt the Devil and the Bishop of Rome. Now me thinks 
The devil and his pope semblable.  that in deed there is a great agreement. For the Devil is called Satan, that is, an hinderer: the Pope is Christ's greatest hinderer and chiefest hurter. Again, the Devil is called Diabolus, that is, a slanderer: the Pope sclaundereth us whilst we live, and sclaundereth us when we die: as the death of Luther, Zuinglius. etc. The Devil is called Inimicus homo, that is, the envious man: the Pope's rancour is the destruction of the Church. It is said of the Devil: Satan fallen like lightning: it is said of the Pope and his, vidi stellas cadentes e c●…lo. The Devil was a liar from the beginning: it is said of the Pope, that he speaks great things: that is, lies and blasphemies. The Devil did not stand in the truth: no more did the Pope according to that saying: This day is poison entered into the Church. The Devil is a roaring Lion: So the Pope, so his Spanish Inquisitors. The Devil is that Serpent which persecuteth the woman in the earth: the Church in this earth hath no such persecuting Serpent, as that Serpentine persecuter of Rome. Paul when he inveigheth against Elimas' and calleth him the devils son, in the Acts of the Apostles, he seemeth to expound this word, the devils son, in this definition: Plenus omni dolo. etc. A man full of all manner of deceit, an enemy of all justice, and one that ceaseth not to make ill the right ways of God. This definition toucheth the Pope of Rome most néerly in every point. If this be the definition of the devils son, he is undoubtedly the Devils own dear son. The Devil promised Christ all the wealth of the world: the Pope promises bishoprics, Abbeys, Prebends, etc. The Devil is called a Whale, because he ruleth in the tumultuous waves of the sea: the Pope is a Whale, because he beareth a swinge in the vain waves of this busy world. The Devil is called a Dragon, because he devoureth souls: the Pope is a Dragon, because he devoureth both bodies and souls. The Dragon drawn the third part of the Stars out of heaven: the Pope withdrew by livings and givings, the third part of the best learned men in Christendom from the true doctrine. It is said that the Devil should be let lose in the latter days. Bibliander saith, that Pope Hildebrand was the devils self set at liberty. So that now I say again, the Pope is a foul head, because the Devil is a foul head: And this woman or Church of Rome is as foul as the Devil, because her head the Pope is as foul as the Devil.  
Again, those that preach and bring 
The fourth reason t●… prove ●…er foul.  peace, are fair, according to that: Fair are the feet of those that bring peace. If those that bring peace be fair, than those that bring war be foul. But the Church of Rome hath always brought war both bodily and ghostly: therefore she is foul. Now, concerning this saying: That the Church of Rome hath always brought bodily war: it should behove me to go down by a long descent, and to tell a long story what warriors and fire brands of war these Popes of Rome have been. But to make a short speech, and to make forward as fast as I can: I say that the nature both of the most Popes, and of this bloody woman Church of Rome, is represented in the voice of Pope Paulus, who when he was offered either peace or war, he cried out mightily and loudly: War, War. To let pass that which is past, and to come to these our days: What wars (good people) and rumours of wars, what murtheringes and manquellings hath this foul and unpeaceable woman brought to pass in our times? Fitly saith Gregory Nazianzene: their glozing is of peace, but their glory is in blood: through the bloody feet of this unquiet woman. Low lieth now that Heroical parsonage jews Prince of Borbon. This foul strumpet hath eaten up the young Prince of Spain, a Prince of hope, and that goodly and godly Lord Regent of Scotland. This foul strumpet, and most bloody Church, carrieth them all the day long like sheep unto the Shambles, and in deed this wretched warly brothel maketh Christendom nothing else but a butchery of Saints, and a Shambles of Martyrdom. But after a few years they shall answer God and us. Concerning spiritual wars, this woman doth bring it. For touching peace of the mind and peace of conscience, she never yet brought it. She teacheth false lies of man's justice, of Satisfaction, of contrition, of supere●…ogation, of bulls, indulgences, tendringes Papal, and tendringes Legautine: which all things be but a broken staff (as Esay terms weak helps) and will in the end plunge man's soul in desperation, in conflict, and in hell. Such peace tasted Franciscus Spira of, that died in desperation, tasted Ecchius of, that dying, uttered desperate words, tasted Sadoletus of, that died in a weak faith, tasted Latomus of, that roared like an Ox in his death bed, and as some think, tasted Bish. Gardiner of. Those of that Church do fremere ut ursi: do roar like Bears: and those of our Church, and those that be the members of our fair woman, they do as the Prophet saith: Gemere ut columbi: Mourn like Doves. They die therefore like our Saviour Christ: Ego vado ad patrem, taking death to be no more but a passage to the father. They die like Paul: There is laid up for me a crown of glory. They die like Steven: Lord I betake my soul to thy hands. They die like Polycarpus: Lord make me a partner of thy resurrection. They die like Luther: God is the great Bishop of my soul, & let him take cark of my soul. They die like calvin: 〈◊〉 have held my peace Lord because thou hast done this. This woman this Church bringeth war to the body and war to the soul, and therefore she is 〈◊〉 foul woman.  
Again, if sin do make foul and unclean, then is this woman that way●… 
The fifth reason.  very foul and unclean to. In respect o●… sin, Tertullian & Jerome call Rome, Babylon. But if they will be so impuden●… as to deny their ugly & monstrous rac●… of sin, then let Barnard speak that saith: There is no healthful place in that Church from the top to the toe▪ Nay, go you then to and speak even you Italian writers, speak Boccas, speak Petrarch, speak Mantuan, and speak Pallengenius. Howbeit, it is vain in m●… to bid them speak, who commonly throughout all their works do burst out into most bitter speeches against the enormous life of the Church of Rome. But admit these men had never spoken any one word against that church, yet do but look over Bales book of Votaries, and a book called, A catalogue of witnesses against the Pope of Rome, and then I doubt not but you will subscribe that this church of Rome is a most sinful woman. In the mean time, upon the witnessing of so many witnesses, in great earnest I tell you that she is a most sinful woman, and therefore spiritually a most foul and deformed woman. Those things that they object to our church are but freckes and specks in comparison of the Botches and Biles of their own church. And for our further purgation, I report me to a little book of Master calvin, de scād●…lis nostrae ecclesiae: of such reproaches as may be intended against our church. Now if they will say that their church is fairer, because she is trimly attired, because she hath curious copes and velvet vestments, sensing and singing, and much jolly ringing: it may please them to understand that all this fairness is not fairness from within the church, but an outward fairness, and a painted fairness. And all those reasons which Peter Martyr in the book of kings doth bring, that a woman aught not to paint her face, may be alleged against them, that they aught not to paint their church. And if ever they will prove their church to be a fair church, they must first make this good, that painted beauty is a good beauty. And thus much have I said in these two points: that Christ's church is a woman and hath womanhood: that Antichrist's church is a drab and a shameless brothel: that Christ's church is fair: that Antichrist's church is foul. And now let me speak of the church, and of the authority of the church which I 
The authority of the church.  confess to be some, because here the church or fairest of women is asked and doth give answer of the beloved and doings of Christ. Touching their arguments whereby they would give so great an authority to the church: they be light and nothing such as they are esteemed. To come to their first argument, which is: Thou art Peter, and upon thee Peter, I will build my church▪ it doth not serve for their turn, even by the testimony of the better sort of the fathers. For Augustine upon john saith: Non a petro petra, sed petrus a petra. The rock taketh not name of Peter, but Peter of the rock. And again he saith: I will build thee upon me, and not me upon thee. Such like words hath Origen: and so Hierom to jovianus. who in an other place saith: that the church is founded upon all the Apostles. But they have an unvincible argument out of S. Augustine: I would 
I would not believe the Gospel. etc.  not believe the Gospel except the authority of the church did move me. I will not expound S. Augustine, nor they shall expound him, but S. Augustine shall expound S. Augustine. And here I 
Mar●…e this answer throughout.  let them understand by S. Augustine, that he useth to sp●…ake in the preterimperfectence for the preterplup●…ctence. So in the first book of his confessions and ●…enth chapped. speaking of his youth, he saith thus: Non enim dicerem nisi cog●…r: Which can not be truly expounded but thus: Non didicissem nisifuissem coactus: I should never have learned, except I had been driven thereto. Again, in the second book and third chap. he saith: Erubescerem for Erubescebam: I should blush, for I did blush: so that there he straineth the moods. In the eight chap. he saith: Si tunc amarem poma illa qua furutus sum, which cannot be expounded thus: If I then would have loved these apples which I have stolen: but thus: If I had then loved those apples which I had stolen: so that we must read amarem for amassem: I had loved, for I should love▪ In the tenth chap. he saith thus: Ego solus illud non facerem: which must needs be expounded thus: I would not had done so. So that here we have facerem for feciscem, the imperfectence for the pluperfectence. Not otherwise must needs be said: evangelio non crederem, that is, non credidiscen. The Papists say, I would not believe the Gospel except the authority of the church did move me to it. I by the circumstances of that plac●… & by likeness of these other places, do say, it can not be expounded but thus: Non crederem evangelio, id est, non credidiscem evangelio. So that the mere and unbroken sense of S. Augustine's words be these: I should not had believed, or I should never had believed the Gospel except the authority of the church 
I should not had believed the gospel. etc.  had moved me thereto. So that all the authority that they can gain for the church out of this place, is but this: The church was an introduction to Saint Augustine to believe the Gospel: therefore it is of more authority than the Gospel. So they may say that the star did show the wise men the way unto Christ: therefore the star hath more authority than Christ. ●…o john bore witness of the light, and therefore was of more authority than the light itself. So in the first of Peter and the third chapter it is said: That men should be won to the word without the word, by the conversation of women: so that the conversation of women should be of more authority than the word. But it must be considered that this argument is not good: The authority of the church to Saint Augustine being a puny and a novice in matters of religion, was greater than the authority of Christ: therefore the authority of the church is simply greater than the authority of Christ. No more than this argument: john was in better credit with the jews than Christ, when he ●…are witness of Christ: therefore john his witnessing aught to be the better. Or this argument: women's conversation moveth some men more than the word: therefore it doth move or aught to move simply more than the word. But even as john that bore witness of Christ, did confess that he was not worthy to lose Christ's shoe latchet, no more the church though it bear witness of Christ in respect of credit and authority, is not worthy to lose Christ's shoe latchet. And even as when Christ put forth himself and began to be known to the people, john said: it behoveth me to wax less, and him to wax greater: so when the church hath given a man to understand of Christ, and that Christ beginneth to appear unto us, the church decreaseth in authority and estimation like john, and Christ increaseth and waxeth greater in authority and credit. Even so do the Samaritans in the fourth of john, that were brought to Christ by the woman of Samaria say thus: we do not now believe for thy talk: for we ourselves have herded and do know. And yet S. Augustine's case and ours is not like. For he was moved by the authority of that church which persuaded him to the Gospel: the authority of the church of Rome doth bend itself, and is directed to move us only to the church of Rome. Besides that, that church did compel no man as he writeth to Fundamentus in the 4. epistle: the church of Rome doth compel us to believe their church, or compel the soul to forsake the body. Again, they reason that the Church shall be a city 
The Church an hi●… City.  standing upon a mountain: and therefore it must always be visible, and no church (say they) is so but the church of Rome. The very true exposition of this place is this, as it may appear by all good expositors, that the Apostles are called the city upon a mountain, & the salt of the earth. So that the true meaning is this: a good Apostle is salt, and therefore let him season: a good Apostle is a mountain, city, or a high city, and therefore let him show and shine so in works, that he may glorify God his heavenly father. And in deed this text is expounded naturally thus, and without violence. For it is very strange to a divine to think that God's church should be a mountain, city, or a mounting city, a high thing, or a renounded thing, or a thing glorius in the world. For the church of God is represented 
God's church not mounting but miserable.  in the burning bush of Moses, it is never without fiery persecution: it is like the white horse in the apocalypse, that is always chased with a read horse: it is like the Ark of Noah, that is tossed in the sea, and this is tossed in the world: it is compared to the Moon that waxeth and wanteth by the presence or absence of the Sun: It is like jacob that sleepeth 
How gods church is mounting & famous.  on a stone: It hath semen sanctum subsistentiam eius: holy seed and holy men the substance, and not commonly great personages and solemn personages the substance. I know the church of God is oftentimes famous: but that is thus: ascendamus in montem Domini. etc. Let us go up unto the mountain of the Lord, and he will teach us of his ways. The teaching of God's ways maketh God's church a famous mountain. If God's ways be not truly taught, though she sit upon seven hills, as the church of Rome upon seven hills, she is not a famous mountain, but an ignominious valley. Then they reason thus: Christ prayed for Peter that his faith should not fail: therefore Peter nor the Pope can err. Christ prayed likewise for all those that 
Christ prayed. etc.  shall believe hereafter: then they may thus conclude, that all those which have, do, or shall believe, can never err. Then they reason thus: Dic ecclesiae: Tell the Church. 
Tell the church.  〈◊〉 say that must be done when it may be done. In the time of Constantius whom would they tell but Arrius, for he bore all the countenance of the Church: his Church stood then rather upon a mountain then any other Church, for it was the highest and most mounting in men's eyes. They reason again, that the Church 
The church a pillar.  is a pillar. But I reason that Christ is the rock. Take away the rock, and down comes the pillar. The rock is well enough without the pillar, the pillar can not be without the rock.  
But besides all this, they have a perilous interrogation, by which alone they think to master all the world, to make us all stark dumb, and for ever to lock up all our lips, and that is: In such and such years where was your Church? 
Where was your church?  And this is that choking interrogatory: where was your Church? I answer them even from the very Articles of my creed: Credo sanctam Catholicam ecclesiam: I believe that there hath been, is, and shall be, a holy catholic Church. My sense can not show it, and therefore I believe it: for if I see it, belief is in vain: for where sense faileth and can go no further, there belief beginneth. Nor is i●… necessary that I should from time to time see the Church, but I should from time to time believe there is a holy catholic Church. But in deed they, and such like brim persecutors, have of so long time kept under the Church, that we are driven to belief only, for they have left scarce any sense, or memory of the true members of Christ's Church. But they cry still a loud: Where was the Church? I tell them that it is said of God: Tu es vere Deus absconditus: Thou art verily a hidden God. So the Church is oftentimes hidden. The husband of an hidden condition, and the spouse of an hidden condition. Where was the Church? Christ stood in the midst of them and they known him not. The Church was in the midst of them and they knew it not. Where was the Church? Venient dies in quibus raedices aget jacob: There shall come days in which jacob shall take root. Where was the Church when the Church had taken no root? Where was the Church? Erat in vobis, sed non erat ex vobis. It was amongst you, but it was not of you. Where was the church? Ubi duo vel tres congregati erant in nomine eius: Where two or three were gathered together in God's name. But where were these two or three gathered together in God's name? Mundus non novit vos: The world knoweth you not. Where was the Church? Suruewe Fox's Martyriologe and the catalogue of witnesses against the Pope, and there see, for there is to be seen where was the Church. But where soever else it was, the Church of Rome this many years 
The Church of Rome not the church.  was not the Church. The best argument they have for the Church of Rome, is because it was once a holy place, and the sound of the Gospel went thence, and therefore still Rome must be the brood mother of religion, and that there needs must be the Church. And peradventure they will make it of the nature of Rome, that Rome hath the best religion: then we may thus say: Mount Flascon hath the best wine, the Athenians the best honey, Persia the best oil, Babylon the best corn, India the best gold, Tirus the best Purple, Basan the best Okes, Libanus the best Ceders, Persia the best jewels, Arrabia the best spices, Tharsis the best ships, England the best sheep, Saxony the best oxen, Cicilia and Dalmacia the best horses, Pirones the best fish, Ithaca the best swine, and Rome the best religion. Or thus: the Italians be most witty, the Spanyardes best water skirmigers, the Frenchmen best keepers of holds, the Scot with his Lance, the Irish man on foot, the German in voice, the Mirmadons in strength, the old Romans best suffering of hunger and cold, and the new Romans are most religious. Or thus: the Egyptians have no Beaves, Africa hath no Boars, the country Helaeus hath no Mules, the Macrobians have no Iron, Athens hath no Owls, England no Wolves, Wight no Foxes, Ireland no venomous beast, nor Rome no bad religion. But because I do see in the Scriptures, that jerusalem was turned into jerustikaker: that is, the valley of vision was turned into the valley of confusion: and the fine valley of Siddim into the valley of salt: that Lucifer did sin in heaven, and Adam in Paradise, and Lot in the holy Mount: that the mountain Garezin where the fathers prayed, become a profane dwelling of the Samaritans: when I read that Mount Zion become a place for Foxes, and Bethel the house of God become to be Bethanem, the house of iniquity, than me think I think of Rome, as jeremy did of jerusalem: Facta est meritrix civitas fidelis: That City which was once faithful is become an harlot. These places were altered for wickedness, and Rome is altered for wicked life and wicked religion. And now me think of these Romans I may thus say: The Moors are a vain people, the Phrygians fearful, the Israelites of an hard neck and laden with sin, the Athenians vainglorious, the Grecians light, the Galathians dullardes, the Carthaginians falsifiers of their faith, the Cretes liars, the sodomites full of bread, the jews usurers, the Persians wasters, the Spanyardes lechers, the Flemminges drinckers, the English gluttons, the Germans uncivil, the Lacedæmonians thieves, the Cannibals cruel, and the Romans Idolaters. So may I say, and even so do I say: for undoubtedly the Church of Rome is not Christ's true Church. Christ's sheep hear his voice: but the 
Arguments.  Church of Rome heareth not his voice: therefore it is not the true Church. She writeth in her coin, that kingdom and people that do not obey me, shall be rooted out: contrary to that: the kings of nations bear rule over them, but you shall not do so: therefore she is not the true Church. Ambrose saith, that the true Church is the mother of the living: but those that be in this Church are dead, for they have no faith because they have no knowledge: therefore this Church is not the true Church. She committeth Idolatr●… and spiritual adultery many ways: therefore she is not the true Church. The Church of Rome n●…bers her multitudes, as David numbered his soldiers: and therefore she is not the true Church. These Papists are like Cockels, they carry their house about with them, and they their Church. Aspalathus will not grow but in Boetia: you kill these men if you take away the coverture of the Church of Rome. This Church is the rich Arras that covereth all their faults and follies. But admit (good people) that we were wonderful burom & obedient to this Church, and most willing to come again to the skirt of this Church, and to ask of her questions and demands, as these young women ask of this fairest of women. I protest before heaven and earth, and the founder of them both, that I think it not good we should be bold in ask, for the great and eminent danger in her answering. For if we ask whether jesus be Christ or no, this romish woman or 
The answer of the Church of Rome in special points of belief.  Church giveth out her answer, that the Bishop of Rome is the high priest, and that the said Bishop hath the strength of the kingdom of Christ and the unfallible verity of a Prophet, and therefore they allow him to overrule Christ by adding and taking to and fro his word. If we ask if Christ were the only oblation offered up once for all for the sins of the world, her answer is very dangerous, that the Mass is a sacrifice for the quick and the dead, and she falls in commendation of her wheaten God, and doth attribute the health of the world to that unbloody bread Idol. If we ask her, i●… Christ be the intercessor to God, she answereth then most wickedly: iure matr●… impera: that Christ forsooth shall command his father by the right of his mother. If we ask her of the state and condition of man since the fall of Adam, she answereth that he may overtake heaven of himself, and well enough by himself work out his own salvation. Ask her what faith is, and she will tell of an implicit thing, and of a general faith, that is, that good Christian folk aught to believe that the Church can not err, nor yet the Pope: but touching Christ's merits to be applied to us by faith, and to be held fast by that hand, there she keepeth glomme silence, and is as speechless as a fish. If we ask her what the law is, she lodeth our shoulders with the heavy ceremonies of judaisme and Paganism. If we ask her what the Gospel is, she maketh void Gods promiss with her own justice. If we ask her of good works, she answereth just like S. Luke's Pharisee: then again she deviseth good works to be thus: to hire certain men for money to pray and to mumble up much quantity of Psalms in a covert tongue: to keep huge troughs of Ling and saltfish many years, to wax hoarse with much chanting, to wax speechless with seldom speaking, to wax lame with much sitting, to use many knots in their girdles and many windows in their shows, to be buried in monkish wedes and Nunnishe cowls, etc. If we ask her of the number of Christ's Sacraments, ●…he answereth that there are seven: without Scripture she hath added five to God's two, as though God had let her his two Sacraments to usury. If we ask her whether we go after this life, she telleth us of Virgil's, Plato's, and Mahomet's Purgatory. If we should say unto her, fair Church of Rome, whether is thy beloved go, she would say he went in his body to harrow hell: And then I will ask her how she can awswere to Signum jonae & signum Lazari, the sign of jonas and the sign of Lazarus, that Christ should be three days in his grave. If we would say, fair Church of Rome, whether is thy beloved go, she will say to heaven: but then she dreameth gro●… of heaven as Mahomet, and besides that in every hill altar and grove altar, she will say here is Christ and there is Christ. The more she answereth, the more she answereth of le●…nges. Uneth hath she now these many long years answered any thing truly of the goings of the beloved, of the doings of the beloved. Believe me truly, O world, it is danger to ask her: it is next to deaths door to hear her: it is damnable death and hell to believe her. Let it stand then for true, that the fairest of women, that is, the Church of Christ must first give the answer of the believed Christ. But when she by her answers and instructions hath once informed a man t●… Christ, than Christ himself doth for ever afterward give answer out of his blessed word to the full edifying and contentation of our minds and consciences.   

He is go down into his garden, to the beds of his spicery, to be fed in gardens, & to gather Lilies 
The ●…nswere of the church.   
The whole contents of this scripture seem to be these: That Christ came down from heaven to be refreshed in the world. And in true deed the redemption of the world and the gathering together of mankind which strayed, erred, & wandered, is a like refreshing to Christ, as the gathering of Lilies is to man. I am not to run through all words and all points of this text, for that were to full of busy labour. I will therefore say nothing, that he came down, from what place he came, to what place he came, from what company he came, to what company he came, to what smarting interteining he came: Nor will I speak that he came to his garden, and that the whole earth is a garden, that God giveth increase to this garden, and is the Landlord of the garden, of the plenty, variety, and delicacy of the garden, of the gardiner's, of our rent to be paid to our Lands lord GOD, of the usage and misusage of this garden, of God punishments that will come upon those that do not thankfully enjoy the garden. These things I might, but yet will not speak of. Only will I speak of these points: That he came amongst spicery, that he was fed in gardens, and that he gathered Lilies: Then will I bid the world seek after him, according to that: Tell us and we will seek him with thee, and then will I eftsoons make an end. And first concerning that clause that he came among the beds of his spicery, Hugo de Lira and Gilbertus, call the beds of spicery, the cloisters of monks: and even with a●… good judgement might I or any other call Lilies Nuns, and so the great mystery of Christ's coming down into the earth, and the absolute pleasance of his refreshing should be abridged in this, that Christ sometimes kept within Monks cloisters, and some times went abroad to gather up Nuns, and so then should be nothing but a silly cloister, and a silly Nun gatherer: and so Monks should be spice, and nuns Lilies: Monks should please the mouths of the beloved, and Nuns the nose of the beloved. But this to think is to think a world 〈◊〉 absurdities, and to be short and sharp, Lira delirat and Gilbardus est bardus Lyra doteth and Gilbardus is a dol●…▪ Again, Barnard, Agathius, and Harphius say, that the beds of spicery were the Apostles and ministers, and it may s●… be, as they are called a burning and shining link in the person of the Baptist and as they are called the chariotes and horsemen of Israel in the person of Elias: as they be called fathers in the person of Paul, john and Elias, as they be called Gods in the person of Moses, as they be called salt for their seasoning, and mountain cities for their showing in the person of the Apostles, as they are called Ambassadors for their bold speaking, and dogs for their barking, friends of the spouse for their loving: so they may be called spice and beds of spicery for their ●…ast giving, and for their sweet smelling: so it is said: nos sumus bonus odor vitae ad vitam: we are a goodly smell of life ●…nto life. But S. Jerome & the better sort think that the beds of spicery are most of all men that be Gods elect, that those ●…e Gods spices, those be Gods Lilies and Gods flowers. And if that woman Hele●…a said wanton in a fleshly cogitation.  
Ergo ego sum virtus, ego sum tibi nobile regnum.  
Disperiam si non hoc ego pectus amem.  
Then I am to thee virtue, to thee I am a noble kingdom.  
I would I were dead, if I would not love that thy breast.  
If she so said, how much more aught we in an high couched conceit, and in a spiritual kind of wantonness say, and say again: beloved Christ, we are thy spices, we are thy Sinnamon, we are thy Balsamon, we are thy Violets, thy Roses, and thy Lilies: so savoury we are to thee, and so smelling we are to thee. It were more than time that we were dead and destroyed, if we love not that loving breast of thine, O beloved, and make th●… our beloved, and make after thee our beloved. In deed the prayers and almes●… deeds of Cornelius is music to God●… ear▪ Out of Noah's sacrifice he smelled 〈◊〉 sweet smell: even so it is very comfortable, and delectable to God's senses, that 〈◊〉 christian man liveth a good life conformable to God's word. The good life of a christian man is spice to God's mouth, and spice to God's nose. The odor of a swéet●… field which is commended in Genesi●… the odor of incense in Numery, the odor 〈◊〉 fragrant waters in job, the odor of tha●… oil that ran down Aaron's board, 〈◊〉 that oil that Mary shed upon Christ●… head, the odor of spike and vine flowe●… commended in the canticles, the swée●… balm in ecclesiasticus, and the smell 〈◊〉 Libanus that Ose speaketh of, the smell of Noah's sacrifice, the smell of best burned sacrifices is not the like good smell to God's nose, as the smell of a good life rising from a good belief, for that is Hostia Deo in odorem suavitatis: a sacrifice to God, unto a sweet saviour. Whole grocers shops of spicery, all the flowers in Priapus garden, all the flowers that Naiads, and Draiades, and Satyrus, that is, all the flowers in hills, and flowers in dales, and flowers in many a green forest, are not so delightful and smelling. The violet hath not the like savour, the Rose hath not the like savour, the Lily the like smell, the Giliflower the like sent, as good life through good faith yieldeth to God's nostrils. And as good life yieldeth 〈◊〉 good savour to God, so evil life, to God ●…eldeth an evil savour. So is it sometime ●…ayd of evil livers: you made us smell before the Lord The voice of the mur●…her of Abel, the voice of the sin of the ●…ngodly one's in the Apocalyps, the voice of the sin of the Sodomites, the voice of the sin of the Ninivites was not music to God's ear, nor the smell of England is musk to God's nose. But if good life make good smell, and evil life make evil smell, how smells England? how smells it? It smells, it smells. I have said as much as I can with courtesy say: non redolet sed olet: it smells not sweetly, but it smells. But if I should hear the voice of the good spirit that speaketh unto me (and indeed I will hear it and speak as it speaketh) I should thus say: it smells like a carcase, it smlles like a a carrion, it smells like a dunghill. And the cause of this so smelling, is sin. Now the world will cry out upon me as they cried out upon the prophet Miche: Quod scelus? quod crimen? what sin, or what offence? And even as that prophet answered jerusalem et Samaria: jerusalem and Samaria: So I answer London, York, carlil, and Canterbury, Norwich, Lyncolne. etc: those sins. For even as Lucan speaketh of a body sore wounded, totum est pro vuluere corpus, all the body was as one wound, and our Saviour Christ bearing the sins of the world, was by Paul called sin: So the prophet Miche being asked what sin said Samaria and jerusalem, as though for their sinfulness they were nothing but mere sin. So if they ask me in these days what sin: I answer London, York, Dover. etc. I mean these cities are so sinful, that they are sin.  
But if the world have so longing a lust to trouble me with ask what sin 
Sins of this time.  and what sin: then be thou strong my spirit, and go and fly out my voice, to tell the sons of this earth this, sin and that sin: and first if the papists will desire 
Papists sins.  to know of me what sin: I tell them that idols do cleave still in their minds, which is as sweet a sin as the name of idols in the Hebrew tongue is a sweet word, which signifieth a more unsweet place than I can honestly rehearse: That sin. Qui sordescebat sordescet adhuc. He that was a papist in Queen Mary's time is still a papist: that sin. Again, those which had tasted of a good light of the Gospel are run back again to their own vomit: that sin. He that ever stood before is now fallen: that sin.  
If our protestants ask me, what 
Protistantes sins.  sin? I will tell them our protestants are most of them all like unto mice. Mice will be still in the house, but never be acquainted with the master of the house: s●… are our protestants to godward: that sin. They are like to judas, they kiss Christ and give him gentle outward entertainment, but it is for 30. pennies or 30. pound vantage, or money more or less: that sin. They are like that Eagle which the prophet Esay speaketh of: The eagle which is with thee, is not on thy side: that sin. They are like the princes of jury that believed in Christ, but dare not confess for the Pharasies': that sin. They are like Simon Magus that walketh with Philip like an Apostle, but works with money like a worldling: that sin. They be like Ananias and Saphira that dare not venire all they have with Christ and the Apostles and hung clearly upon God's providence, but will be sure to keep one piece for after claps: that sin. Our protestants are, the most that ever I see, like to Acabbes wife, she never put on d●…e apparel but when she spoke with the prophets: so these men are never holy but at sermon times and in presence of those whose holiness they do reverence: that sin.  
But I will say particulars. If the great men of the Land ask me, what sin? I will then tell them thus: The great 
Sins of great men.  men of the Land seek to rear up houses of Sicamore trees, and new baked brick bats, and to grow into such rank revenues in their counties and shears, that they fear neither God in heaven, nor prince in earth, nor fiend in hell: that sin. It is a tickling pleasure, and most of all cordial to some of those, to make princes glad of an unprofitable title of clemency, so that they will not distribute one philip of correction to Gods long continued idolatrus enemies: that sin. Through some of these and other violent wealthy wordliness, all Westminster hall, and other places of help, are not able to keep Naboth his vineyard: alas, and more than thrice alas. Naboth loseth his vineyard and his vine, his sheep and his cows, his coat from his doublet, his doublet from his shirt, his shirt from his bore naked skin: that sin. Again, they keep the clergy, and men of God so far from the access to the prince, that they are far from the state of other prophets. Eliza's bad his hosts ask of the king what she would and he would dispatch it. Now Eliza's must dispatch from the king what he can, and not what he would. I say not but that Eliza's can do some thing by courtly friends, and other means, but Eliza's in the name of a prophet, & as he is Eliza's, can do now a little or nothing: that sin.  
Again, if those of the ministry demand of me, what sin? I will answer 
Sins of clergy.  for us all: we are all of Peter's mind, bonum est nobis hic esse: we think it a merry life to be still in this world, and to build our nests as high, as warm, and as during as we can: that sin. We be like Ely, he dared not sharply enough correct his children, nor we control our auditors. jacob fallen down seven times before jacob's face, but we make seventy seven low down crouching courtesies to every noble man, before we will tell him of his duty how undutiful so ever he be: that sin. Again some that go for our brethren, and of the ancient sort of us, count us very undiscrete and but stark fools when so ever we begin to practise some little of that which we should do: that sin. another sort broach and brabble many foolish fronticke follies in divinity: that sin. Every Christ's cross lozel hath a church plot in his head, without all subjection of spirit to spirit, doth think themselves even peers to Primates: that sin.  
If Magistrates, judges, and Iusti●…rs 
Sins of Magistrates.  request of me, what sin, that which our Saviour in S. john said to the Magistrates: None of you all performeth the law, may be said to rightly upon these: that sin. They are like the Magistrates that isaiah calleth Apostatantes: they wax worse. The longer they tarry in their rooms, the lesser they become: the more exercise they have in this world, the greater worldlings they be: that sin. They be Magistrates like judas the patriarch, that will judge Thamer to the fire before Thamers 'cause be herded or known: that sin. Specially if Potiphars wife sue to Potiphar, than joseph goes to gives be he never so just: that sin. They judge not as the prophet bids them, to the widow and the fatherless, but they judge to themselves, to their wife, to their children, to their leases, to their feefermes, to their purse, to their kitchen, to their stable, to them and to theirs as much as they can: that sin. They do facere homines peccare in verbo. etc. They trip men in their words, and trounce men in their reasonings: that sin. Under the word [law] they banish the things right, yet Tertullian against the gentiles doth say: Non liber est index in eo quod lege cautum est illi: It is not always charter enough to the judge that he have law on his side: that sin.  
If the whole world, if the whole realm ask me, what sinn●…? I tell them that the 
Catholic sins.  whole realm & the world trembleth like the leaf of a tree of wood at every war, and buzzing of war, as though God's arm had lost the length and strength: that sin. There is much idleness: that sin. There is a sleepy oblivion of all God's benefits, and a great Noah's flood of manifold vanities: that sin, and that sin. There is cutthroat usury, fullness of bread, & drunkenness in the day time: that sin, that sin, and that sin. There is fleshelust, eyelust, lifepride, and no bowels of pity: that sin, that sin, that sin, and that sin.  
Ask me not, ask me not (O) what sin, I lack wit and memory, sides, and strength: I die, I faint, I should famish to stand still, and hold out in telling the world their particular sins by that sin, and that sin. But specially the lack of bowels of pity is so much, that Christus non pascitur in hortis: Christ is not fed in our gardens: Christ is not fed amongst us. But what feeds Christ, and how is he fed? The feeding of Christ is after three sorts: and in one point I may compare him to Mithridates' wife, who though he eat not that which is poisoned as she did, yet eateth he that which is rank and vicious. So it is said of the time of Messiah, that he should eat Bulls, Bucks, and Boars: so of the godly one's in the Apocalyps, that they should eat the flesh of stalien horses. Now that Christ and the godly preachers should eat Bulls flesh, and Horse flesh, is, that they should consume with teaching and preaching, the rank and riotous humours that abound in men's natures, that the Lion might be brought to eat hay like an Ox, and the Wolf become an unhurtful neighbour to the Lamb, that Eagles might be made innocent like Doves, and all that is savage lay down his nature. But still we see that Bull●…s be as much Bulls as ever they were, as full fatted as the Bulls of Basan. Boar's be still brockish, Bucks rank, eagles violent, Kites greedy, Gripe's ravenous, cormorants gripple, the most of men like Horse and Mule. This beastliness in men is not consumed by preaching and teaching, and therefore Christ is not fed, the world is this way fat still, and therefore Christ is lean still. The fatter the one, the leaner the other. I speak now to the world and beastly worldlings, Bulls, Bucks, & Boars, Eagles, Gripes, Kites, and all you haggard birds of Ravine, turn not. O turn not, as in Ovid's Metamorphosis, out of men into beasts, but return you out of beasts into men: suffer you Christ, and Christ's godly Prophets, to feed upon your flesh, and eat up your vile vices: conform yourselves to the form of the doctrine of the Gospel of Christ jesus: suffer your bodies to be chastened and to be brought under into servitude. I will tell you that which is true to be told. God's heaven is a coluerhouse, it is not a room for Eagles, for Gripe's, for cormorants. etc: it is a call for Sheep, and not a stall for Bulls, not a pale for Bucks, not a sty for Boars: talium enim non est regnum coelorum: for such truly the room of heaven serveth not.  
Again, Christ is fed with justice and righteousness, with good life and true religion. So God is called an husbandman that planted a vine, and thought to have drunk of the wine, but the vine brought forth sour Grapes▪ Let no man deceive himself: lewd faith, and loose life is ill grapes and sour grapes. Let us then bring forth good grapes, & grapes of repentance, grapes to feed God, and grapes to content God, or else short words will come upon us: a hatchet and a fire, a hatchet and a fire. Every tree that bringeth not forth good fruit, shall be cut up and cast into the fire. Our beloved Christ is dry for good life, give him not sour grapes. He is dry, clap him not on the lips with eisill and Gaul. He is hungry for justice, as Amos saith: turn not justice into Wormwood. Sour grapes are not delicate to man, nor Idolatry to God. Eisill is bitter drink to man, and evil life is to God. Wormwood is bitter to man, and so is injustice to God. And yet Christ is fed an other third way, or rather was fed, or rather is and was fed, as when he was at feasts, & when he was with his disciples: so when he cursed the fig tree: but that hunger of his is now foredone, and as he saith by his Prophet: Si esuriro non dicam tibi: If I should hap to be hungry (people) I 
Psal. 50.  would not tell thee. Then how is he now hungry, and how is he now to be relieved? He is hungry in his needy Ministers, in silly destitute Orphans, and in impotent poor creatures. He that receiveth those, receiveth Christ. He that slaketh their hunger, slaketh Christ's hunger. He that quencheth their thirst, quencheth the thirst of Christ the beloved.  
Touching Gods Ministers in these days, benefactors in old time have had towards them a most liberal devotion: and hereupon it cometh to pass, that though very much hath been withdrawn, yet somewhat remaineth: yet I do not say that Christ in this kind of people is now specially hungry. Howbeit I am not ignorant that many a poor Minister of these times, is like Eliza's. He had not pen, nor ink, nor table, nor candlestick, but as his hosts allowed him: and these poor God's men must be helped by their host or hosts, or one friend or other with coat, and cap, and cup, and candle, and study, and table, or else they shall be altogether harbo●…lesse & helpless. And needs must I further yet say, that in many a poor scholar of the Universities, Christ himself is full of hunger and necessity. These be the noble sons of the Prophets, and most apt of all others to be builders of God's temple: yet have I seen many a good wit, many a long day, kept low and lean, to be made broken with hunger, and abject with poverty. I do not now know the liberality of this City towards both those places: only this can I say, that less than the tenth part of that which is nothing but surfitte and sickness to the great excessive eaters of this town, would cherish and cheer up hungry and thirsty Christ, in those his hunger-starved members right well.  
Touching the hunger of Orphans, and such as be fatherless, I do not think but that it is very great, and I have no great hope that it will be much less. The fathers themselves in this world have much ado to shifted for themselves: therefore it must needs be the condition of these poor silly once to hunger, to thirst, to pine, 
The boys of Christ's Hospital.  and to starve. Yet the example of this good gentleman Alderman Dabbes & his ever laudable goodness to this little poor people, was likely to have stirred up many after this time to have done the like. But I trow, for all that we can preach and exhort, it will be true, that when the son of man cometh there will be but little faith and little good works too. This man in these Orphans hath clad Christ, and fed Christ. She that shed oil upon Christ's head, shall have a good name where soever the Gospel goeth, and the shedding of this relief upon Christ's members is a thing of fame, and very worthy of standing memory.  
Concerning impotent people, and poor in general, though many Hospitals have been for them erected, and her Majesty, and her majesties Counsel, have had by one Act of Parliament to their relief a goodly respect, yet Christ this way and in this people, is more hungry than Lazarus, and more needy than Irus. And as the Scripture saith: Abel's bloodshed cried to God: so me think the hunger of this hunger-starved generation, should cry a loud to God. And i●… they will turn over to me the penmanship or indictment of their bitter exclamation, me think I could for their purpose contrive no more fitly, then in these words, and thus: Lord we do hear 
The beggar's outcry or rather the outcry of the beggars.  and understand that the earth is thy and the fullness thereof. And though it be that we deserve no more than we have, yet turn down thy eye, and do but see what manner men they be, whom thou hast blessed with wealth, how they grope their souls with rest, and how they eat their bread alone. Why Lord? here is no Abraham to entertain thy messengers, nor Lot to compel thy ministers to come in: but many a rich glutton to make fast the doors upon them, & to 'cause them to keep without. The Prophet Elias lacketh his hosts of Serapta. The Prophet Eliza's lacketh his hosts the Sunamite. Paul can not find the Purpurisse, nor Peter the Currier: job we have not, nor Toby we find not: Captain Cornelius is a black Swan in this generation: here is no Philip to feast the poor, but each rich glutton doth give entertainment to his equal or better: no Martha is there to give thee curtise entertainment, nor Mary to pour any thing that sweet is upon thy head. Lazarus lieth still before the doors, and can not with long loud crying, come by the crumbs of their tables. In us Lord thou art day and night tumbled miserably before their doors: In us thy down bed pillows are hard pavement stones: thy warmth is hail, snow, and what so falls from heaven: thy wealth is want: thy food is hunger. Truly this land is a land of no charity, for even of purpose they devise, good Lord, to make havoc of all things, that we may be relieved with nothing. Havoc in their own apparel, their wives, children's and servants apparel, outrageous havoc in their diets, yea too much havoc to many ways. Their horses chew and spew upon gold and silver, and their mules go under rich velvet. Dogs are dear unto them, and feed much daintily. Courses and Kites cost them many a round pound. There is none but thy Majesty that knoweth all things, that knoweth all their havocs & vain expenses, so that we can get nothing: specially, good Lord, O good Lord, this London people, though it draw near thee with lips, and have a name to live, yet hath it a most flinty and uncircumcised heart, and is in deed a people of no bowels. Lord here is the rich glutton to be seen up and down, and round about the town. Here is scarce any thing in the upper sort but many a foolish Nabal scraping and scratching, eating and drinking, and suddenly and unworthily dying. The eyes of juda were said to be read with drinking, but much of this people have their whole faces fire read with continual quaffing & carousing. Sodom and Gomorra were said to be full of Bread, but these Londoners are more than full, for they are even bursten with bancketing, and sore and sick with surfeiting. Lord thou whistlest to them, and they hear thee not, thou sendest thy plague amongst them, and they mind thee not. Lord we are lean, Lord we are faint, Lord we are miserable, Lord we are thy members: Lord therefore thou art lean, Lord thou art faint, Lord thou art miserable: rise good Lord, arise, and judge thy own cause. And thus much of Christ a beggar in these beggars. And now will I speak of Christ a Lily gatherer.   

And to gather up Lilies.  
Of gathering of Lilies, many things may be spoken many ways. And what Lilies do signify in this place, I am to say as before: that when the beloved goeth down into his spicery to be fed in the Orchards and to gather Lilies, is no more but that he goeth to be refreshed in the earth. Howbeit the fathers have made a further process in this matter, and some yield one sense, and some an other. But for myself I would not for any thing rehearse opinions upon opinions, & notes upon opinions, and exhortations upon notes, for that would be now long and wearisome: only I will say something of one exposition which Rabbi jarhi and S. Barnard do seem to embrace: that is, to gather up Lilies, is to gather up men: and yet even in this one exposition rests to be handled that Christ is a gatherer, and men be flowers. If Christ be a gatherer, then is he no disperser. In deed it is meet that the shepherd should gather his sheep, and the hen her chickens, and the husbandman the grain into the barn. Even so the Prophet Ezechiel saith: That Christ should gather his sheep out of all lands, and gather 
Ezech. 34.  them into their own land. So doth he himself say with an affection of most deep love: O jerusalem, jerusalem, how often would I have gathered thee together, as the hen gathereth her chickens under her wing, and thou wouldst not. And as Lilies grow dispersed here one, and there one: so good men grow rare & thin. And as Christ picketh Lilies from among thorns (for they grow among thorns): so picked he Abraham from the thorns of Chaldée, job from the Hussites, Hiram from the Tirians, Naaman from the Syrians, the Ninivites from the Assyrians. Lilies grow rare, and good men grow rarer: Lilies amongst thorns, and good men amongst thorns. And as the gathering 
A man A Lily.  of Lilies and men be like: so men and Lilies be very like. I will speak a thing of marvelous troth: A man is but a Lily, the pride and glory of a man is but the pride and glory of a Lily. Solomon is a Lily, King Solomon is a Lily, King Solomon in his glory is a Lily, King Solomon in all his glory is a Lily. Sons of vanity to whom it is delightful to have feathers to dance in your 
Pride dashed.  tops as big as Ajax shield, to have your heads turkish, and your backs spanish, your wastes Italian, and your feet Venetian, with such a world of your hosen glory about your loins. Sons (I say) of vanity, you are but Lilies. Solomon in all his glory is but a Lily. Solomon in his worst workeday apparel, is better than the best of you all. Solomon in his best holiday apparel, is not so brave as a Lily: you therefore in the huff of your ruff are nothing comparable to a Lily, not not to a field Lily. Daughters of vanity, and dames of delicacy, you think it fine an●… featous to be called roses, primroses, and Lilies: and in deed it is true, in respects you are roses, primroses and Lilies. When you have got all upon your heads and backs which English soil doth yield, and many a merchant hath fetched full far, when all your tailors have broken their brains about contriving of forms, and fashions, yet then are you nothing so tricksy trim as the Lily. The best of you all in all your best bravery, is not like to a field Lily, which haply to morrow is plucked up, and fling into the for●…ace. Prick and prune yourselves to the day of doom, you will never be like to the field Lily. For the Lily of this our flesh is not so goodly gay, as the Lily of grass: otherwise and in many imperfections we are very perfect, and true Lilies. The Lily of grass shooteth up for a time, but then he layeth down his top, and is made even to the floor. The Lily of flesh flourisheth for a time, but then by hovering death he is taught to poer upon the ground, and to let down his top like a Lily. The wrath of winter doth conquer and kill the Lily of grass: there be more than many occasions to vanquish, and kill the Lily of flesh. Barnard saith, that there is a worm that eateth up the root of the Lily of grass: each Lily of flesh hath his worm and consumer. julius Caeser, Hercules, and Mahomet have the falling sickness, Mecaenus hath a three years ague, Orestes hath the frenzy, Speusippus hath the palsy, Heraclitus and Aristarcus the dropsy, Marcus Crassus the stuffing in the head, Hieroboam the withered arm, Lazarus and job, biles and botches, Aristotle an evil stomach, Euripides putrefaction of lounges. corvinus the lethargy, Anacrion lack of sleep. Agesilaus and Ptolomeus the gout, Naaman and Mary the leprosy. But what do I say that every Lily of flesh hath his worm and consumer, sithence I may truly say that every part of every Lily of flesh hath his diverse worms and consumers. The head hath the Apoplexia, the Epilepsia, and the turnabout sickness, the eyes have the Opthalmia and the Mengrim, the neck hath the Palsy and the convulsion, the nose hath the Polipus, the palate hath the uvula, the gums have the canker, that teeth have the toothache, the throat hath the angine, the tongue hath blisters and swelling, the stomaches hath the motive cause of the cardiacal passion, and muthering rheums (the students sickness), the sides have colickes, stitches, & prickling pleurisies, the reins have the stone, the legs have dropsies and cramps, the feet and hands have the knobbed gout. Besides that the Lily of flesh hath worms of mind & worms of conscience, many worms and sore worms. The Lily of grass hath his own worm, and the Lily of flesh hath his thousand worms: the Lily of grass can not live from that one worm, but will be smitten of it, nor the Lily of flesh shall scape all these worms. Again, all the grass Lilies are dead and go that have grown on the face of the earth, and all flesh Lilies are dead that lived upon this earth. Abraham God's friend, and Noah that walked with GOD, Aaron full of dignity, and Moses full of authority, holy Melchisadech, and just job, strong Samson, and huge Ogge, vaunting Goliath, and disdainful Senacharib, fair Absalon, and sweet lovely jonathas, wise Solomon, rich Croesus, and wealth Crassus, lucky Pompey, victorious julius, rial Augustus, and triumphant Emelius, all these have had a time like a Lily, and died in time like a Lily. They have had the spring of their budding, and the summer of their blossoming, they have likewise come to the Autumn of their parching & the winter of their perishing. O all you, all you men, that draw breath under the cope of the skies, you spring up like Lilies, and go down like Lilies, you flourish like Lilies, and deflower like Lilies. Pindarus said thrice, Mammea, Mammea, Mammea. jeremy cried thrice, Earth, Earth, Earth: so I, Lilies, Lilies, Lilies, and then a second time Lilies, Lilies, Lilies, and for that I would have it remembered, I cry again, Lilies, Lilies, Lilies, and then thus, O men, O Lilies, O men, O Lilies, O men, O Lilies. O field grass, O flowers of decay. Yet came Christ among such Lilies to gather up such ●…eting flowers of flesh, and to be conversant among his spicery.  
The duty of the world and church is, that when they are told where he is, they should make after him and seek him. He is not now in the spicery and Lilies of this earth, that is, among the sons of men: he is not in personal presence, as the papists or Ubiquitaries fayne him, but he hath overtaken the heightes of heaven, and stands where Steven see him, & where Esay see him, among Angels and Archangels, and all the glorious millions of his saints, himself more than most glorious. There seek him, seek him, there, (O world) and together make after him. And in deed some part of the world doth seek Christ, and are in a kind of quest and inquiry of Christ, but not in a like sort and after one fashion: some seek him with staves, and with lanterns, like the villainous jews to beat him and buffet him, to canvas him and kill him. So seek thee (O Lord Christ) the Spanish Inquisitors with staves and with torments: So many a proud Nimrod doth hunt thee, and seek thee. Again, some seek him like judas for money & for wealth, and to get vantage by their so seeking: but (Lord jesus) those shall or never find thee, or be fling flat on their backs when they found thee. And yet (Lord) too, there is an other kind of people that seek thee. Lord we read that joseph and Mary did seek thee Dolentes, that is, mourning▪ so we seek thee in these days of tears, against so many dangers, against so many ●…pprobries, in so devilish a generation, in so cumbersome a world, in so strait a way, in such contrary law of our members and of our spirits, in such haling back of the world and worldly friendship, that dolentes quaerimus te, (alas good Lord) with great heart break, we seek thee. Lord give strength to our faith and kindle courage in us, to make after thee and seek thee. Lord if we seek thee, thou hast promised we shall find thee: all thy words are truth itself, therefore we will make after thee and seek thee. We read that joseph and Mary sought thee with sorrow, but found thee with joy. We know (Lord) that the griefs of this journey are nothing worthy the joys that thou yeldest to them that have found thee. He 
Solomon.  that had his ears full of the world, and his arms full of the world, and his belly full of the world, and his eyes full of the world, and all the best pleasing pleasures in the world, he hath cried out against them, vanity of vanities, and all is but vanity. O Lord, all other thoughts are vain, and most extreme vain. O thou only worthy to be sought, and none but thou worthy to be found, height nor depth, heat nor cold, egde nor point of sword, foe nor friend shall never prevail against us, but we will make after thee and seek thee. O that we may find thee: grant (O good Lord) that we may find thee. He that hath found thee, hath found the Shiloh and Messiah of the whole world: he hath found the Lion of the tribe of judah, that is able to master all the beasts of the field: he hath found a rock, a buckler, a shield, and a horn of health, and one that will lift up his head, so that he need to fear foes no more: he hath found that pearl which a wise man would cell all that he hath to buy, so that he need to bestow his love upon no jewel else any more: he hath found the Lamb, after whom he shall for ever walk in innocency in white apparel, so that he shall not be troubled with rebellious motions of his flesh any more. He hath found the healthful tree of life, in the midst of Paradise, so that he shall not see death any more: he hath found him out, of whose belly gush floods of life yielding waters, so that he shall not be dry any more: he hath found him that will wipe away all tears and all infirmi●…ies, so that he need not to be drou●…ie and heavy any more: he hath found his own wisdom, his own sanctification, his own justice: he hath found the strong God, the only wise God, the Lord of worlds, the Prince of peace, the father of eternity, the glorious Angel of the great Counsel, to whom, with God the Father, and God the holy Ghost, three pers●… and one 〈◊〉, be all honour and dominion both now and ●…uermore.  
Amen.    
●…en. 2. 
Erant uterque nudi, Adam & Eva, & non erubescebant.  
They were both naked, Adam and Eve, and blushed not.  
TO the opening of this mat●…●…ght honourable and 〈◊〉 Christian presence) I can not much speak, except I should tell you a great long story, how that Adam and Eve were first planted and placed in Paradise. What a rich thing Paradise was, what a pleasant thing it was, what safety Adam and Eve lived in, what blessedness they lived in: yea and in so great good case and integrity, that they being even at the worst, that is, even stark naked, needed not to blush. But neither need I say any thing more, neither will I And me think even fitly enough of it se●… without further exposition, my matter may suffer a division. And I know no fit division than if I should first speak (because the text saith: Adam and Eve were both naked, and blushed not) first who was naked, than what it is to be naked, and thirdly, the effects of being naked. Which 
The division.  in a clear and crimeless conscience, is, not to blush, and in a criminous conscience, is, to blush. Now, when I come to tell who was naked, I say that Adam & Eve were naked, and I will not make one particular ●…tise of Adam, and an other of Eve, but as the Scripture in the first Chapter of Genesis calleth the man and the woman Adam, and as they were man and wife together, so shall they be one together for me in this treatise. Or else, if I should talk both of Adam and Eve, and be but so large as I well might, it would not be very well, for the season is very cold, and I most sickly to speak, and besides that, our scantling to preach in the Court is a most short scantling. Now, if you ask what it is to be naked: I say it is to be without armour, it is to be without apparel, and so saith chrysostom, and ●…o Musculus. The effects of being naked, is to blush or no●… to blush, so saith this text on one part, so saith reason, and so saith a Greek S●…phist writing hereupon. But before I shall proceed to make further speech in this process, I shall pray you most heartily to assist me with your devout prayers, to be delivered up to the throne of our almighty father in heaven. In which prayer. etc.  
Adam and Eve were both naked, and blushed not.  
Now, it is not to ask me who was naked, 
The first part, who is naked.  for I have concluded to say that Adam was naked. And what is Adam to be expounded? Adam is red earth, man is red earth. Here then falls out to be considered the baseness and badness of man's metal. Here than first in the very 
The baseness of man.  threshold of my sermon, let us see, that even as the earth by his natural course is born downward, and is lowest of all elements: so man born by the talent, and motion of his flesh, is beyond horse and Mule, and is by the Prophets warned to learn wisdom by the Swallow, by the Ant, by the Spider, by the Ox, by the Ass, and almost by all the beasts in the field. Man is base earth. David speaking contemtuously of God's enemies, likeneth them to the dust before the face of the wind. The Prophets to bring down the looks of the proud worldlings, do call them the sons of the earth. David says, that their honour shall lick the dust. In Genesis the most base and contemptible Serpent, to fill him yet more full of contempt, was enjoined to eat the dust of the earth. Such base dust as is driven before the face of th●… wind, which the ungodly do lick, which the Serpent doth eat, even such dust i●… Adam, such dust is man, such dust are al●… men: and hearken to it all men. Rich m●… are rich dust, wise men wise dust, wor●… shipfull 
All is dust.  men worshipful dust, honorabl●… men honourable dust, majesties dust, ex▪ cellent majesties excellent dust. Sera●… that had a thousand thousand men, an●… Xerxes that made the sea land with ships▪ are both of them dust. Alexander tha●… called himself God's son, was dust Senacherib that written himself the grea●… king, was dust. The Bishops of Rom●… that writ themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All these be dust. The Latin Docto●… that call themselves authentical doctor●… magistral doctors, seraphical doctors, and irrefragable doctors, dust. He of Rome that called himself most holy, most blessed, God's vicar, Christ's pewfellowe, more than a mere man, and many great names, dust. Man is dust, all men are dust. And besides that all men be dust, and base and bad dust, yet there is a further thing, that in this dust of there's they 
In this our dust is much misery.  are full of misery: And therefore where as in the Hebrew tongue a be hath her name of the order of her working, and an Adamant for strokes bearing, gold for being yellow, a Grasshopper for eating, a Lamb for having soft will, a Dove for suppleness, a Horse for hynning and jollity of his head, a Serpent for curious marking, and an Ant for gnawing, man hath but two names, and the one is Adam, that is, red earth: the other is Enoshe, that is, miserable. And so these fathers almost in that order that I will rehearse them, called their sons. Seth called his son Enoshe, that is, misery. Enoshe called his son Cainan, that is, lamentation. Cainan called his son Mathusalem, that is, piercing death. Mathusalem called his son Lamech, that is, poverty. Lea called her son Bononi, that is, my sadness. These fore-elders had foretasted in their own bodies the miseries of man's nature, and not doubting but their sons should taste of the same, they shaped them names according. But if men will not believe by their own experience, that men are miserable, then let men listen to the voices of men. Abraham saith now and than: Domine tu ●…iuisicasti me: Lord thou hast quickened me. If Abraham were now and than quickened in his life time, then Abraham through misery was now and than dead in his life time: then Abraham had his part of misery in his life time. Father jacob saith: Dies mei pauci sunt & mali. i My years are but a few, and those full of misery. David calleth himself a dead dog, the son of death, a worm and no man, a wretch, and one that is crooked even to the end: one that hath his loins full of illusions, and no health in all his flesh. And generally of man's misery he saith: The days of our years in themselves are three score and ten years: but if one rub out whilst fourscore, whatso ever is more, it is but travel & sorrow. jesus the son of Sirach pronounceth in many words upon man's misery, but I will make them short: Occupatio magna (says he) creata est omnibus hominibus. etc. It is a great ado that all men have in 
Eccles. 40  this world, and a heavy yoke there is upon all the sons of Adam, even from that day that a man cometh out of his mother's womb, until that day that a man return unto his common mother the earth: from him that weareth purple and beareth the crown, down to him that is clad with meanest apparel, there is nothing but garboil, and ruffle, and hoisting, and lingering wrath, and fear of death, and death itself, and hunger, and many a whip of God. Solomon said, that he was weary of his life, because that all that ever he see under the Sun, was nothing but vanity, and grief of the ghost. job said, that he had vain days, and toilsome nights: When I sleep (says he), I say, when shall I rise, and then again must I look for night, and be filled with sorrow whilst it be dark. The Prophet Elias saith: I have lived enough, I pray thee Lord take away my life. jonas say: It is better for me to die then to live. jeremy cursed the day that he was born. Our Saviour Christ was seen often to weep, but never to laugh. Paul said: Miserable man that I am, who shall deliver me from the prison of this death? Augustine telleth of pitiful tragedies passed in his youth whilst he and his mother Monacha wandered up and down. Jerome writing of hy●… life with his Monks, saith that there was forrow●…s in his face, and Iseickles from his lips, with continual sorrow. Origine is thought of some to have died for pure hearty sorrow. basil was made old, and unprofitable before his time, for God's Church, for travel, and for sorrow. chrysostom calleth the days of his life, the days of his sorrow. Nazianzene says in his Epigrams, that his earthly body did bear down his heavenly soul, and asketh wherefore his mother did bring him forth into so black and miserable a day. Barnard in his second book of consideration writeth on this fashion: Consideranti quid sis, occurit tibi homo nudus et pauper. etc. Considering with thyself what thou art, there comes before thy eyes a man, naked, poor, and miserable, mourning that he is a man, blushing that he is naked, weeping that he was born of a woman, for therefore he was a sinner, living a short time, and therefore he is fearful, replenished with many miseries, and therefore he weary, and is a wretch. And verily and in deed he is full of many & manifold miseries: the miseries of the body, the miseries of the heart, miseries in doing, miseries in suffering, miseries whilst be waketh, miseries whilst he sleepeth, misery it is to what so ever he turns himself. Alas, Alas, every son of Adam, is but to much miserable. Neither can Adam, or Adam's sons continued yet, 
Man can not continued in his base misery.  or go on in this misery, but they must be delivered of that base and bad earth, and of this misery: that though they of their own folly did delight in it, yet it must needs be so that there must be a seperasion. All is misery that they do enjoy, neither can they long enjoy that misery. They are ashes, and they must return again to ashes. job saith: that our house of clay and our foundation of earth must be broken up. Paul very learnedly doth call the day of his death the day of his dissolution. David saith: that man must go again into his dust. David dying saith: I do go the way of all earth. And do not think that because I say Adam is read earth, and it is said that Adam is ashes, and shall return into ashes, therefore none but read earth and read men shall dye. Of a truth it is so that Adam (that is read, earth) and Melancthon (that is, black earth) and Leucthon (that is, white earth) must dye too. They must all learn to tread the way of all earths. Yea (Madams think it to be so as I say. Read earth, black earth, and white earth must go David's way. Yea verily roseal colors, and cri●…nson cheeks must go David's way, must go the way of all earths. Think upon your death, and upon the next life, for you must dye, you must dye, there is no remedy. David and job prayed God to remember them, because they were earth and ashes. God himself doth pray, and warn this forgetful world to remember themselves, that they are earth and ashes. It is said: remember thy last end, and thou shalt not sin everlastingly. But I warn men to remember their beginning, and they shall not sin everlastingly. For than they shall be burdened with the remembrance of the baseness and badness of their metal: they shallbe burdened with the remembrance of the misery in their base and bad metal, and so be driven for relief to Christ the refresher, and all that come unto him he will not cast them out. And thus much upon that point, who was naked.  
Now, let me say a while, what it is 
The second part what it is to be naked.  to be naked. It is, as I said, to be without weapon, to be without weed. So was Adam in his first state, so was Adam in his best state. And here the Anabaptistes (a people full of frenzy and furor) would be glad to help themselves in their fancy, that no man aught to wear weapon, because that Adam in state of iunocencie wore not weapon. And besides 
The Anabaptistes reasoning against war.  that that they have this argument, jest they should seem to be empty handed, they allege further reasons of this probation: as thus out of Esay: Mine is the vengeance, & I will require them. Again, out of the said Esay: that Christ's kingdom is like the waters of Shiloah, which waters do run quietly and with out hurly burly. Again, out of Michah: that spears shall be turned into shares and sword into mattocks. Again, out of our Saviour Christ: If any man give thee a blow on the right side, turn thou the left side. Again: He that smiteth with the sword must perish with the sword. Again: Let not the cockle be pulled out till the harvest time. Again, out of S. Paul: our weapons are spiritual weapons. But you shall have answer to these arguments out of Augustine to Marsellinus in the fifth epistle, and to Faustus Manichaeus in the 22▪ book, and in chrysostom upon these words: do not resist the evil. For I can not now myself stand upon them, and these reasoners themselves are so unreasonable, and so void of all credit, that to name them and their arguments, is to discredit them and their arguments. And in deed it is easy to prove the contrary doctrine to theirs. For Ecclesiastes saith: Tempus belli & tempus pacis: A time of war and 
Reasons for war.  a time of peace. David saith in the 144. Psalm: Blessed is God which teacheth 
Psal. 144  my hands to fight, and my fingers to battle. David's fingers were fight fingers, yet David's fingers were holy fingers. In the book of Kings, David saith to Saul: thou fightest the lords battles. And Abigail saith to David: thou fightest the lords battles. If some wars be God's wars, than all wars are not forbidden. The Baptist doth seem to allow of soldiers, for he giveth them rules of life, as that they should smite no man, and that they should be content with their own wages. Paul would have himself led to Cesaria by strength of soldiers. Our Saviour doth say: give unto Caeser that which is Caesar's. That which was given to Caeser was tribute given to find soldiers, as Augustine doth often say. Now, reasons why there should be weapons, there be many. But this is the special reason which the Cantons, where every man weareth a weapon, allege for their so doing: that the magistrate and country may be assisted and defended. And if it be so, that every man do wear weapon, and aught to wear weapon for the magistrate, and aught not only to wear it, but also to draw it at the magistrates voice, and to do as it is said in the 3. book and 4. chap. of Esdras: If the the king alone say do kill, they do kill: If he say, do forgive, they do forgive: If he say smite, they do smite: If he say, banish, they do banish: If he say, cut up, they do cut up. I say, if the people aught thus to do for the prince and magistrate, to draw their weapon in his cause, and to lay down their life at his foot: how much more aught the magistrate for his own cause, and for all their causes, to bear weapon, & not to bear it in vain? but to purpose. For some one stroke, at some one time, to some one person, from the prince's hand, doth let many thousands of vuff●…ts, and blows, which otherwise must be dealt else where, bear them of who can. But they will tell me, which they tell the prince commonly, that she hath a goodly amiable name for mildness, and that now to draw the sword in this sort were the loss of that commondation. It is to be hoped that notwithstanding the love, and delight in names and titles, that the prince will do no more than that which by God's word she can, and to the health of herself and her country she may. These great merueilers at mildness, must remember that mildness to some is often times unmildnes and cruelty to many other. And I dare 
Po●…icy & divinity would have misedocrs punished.  warrant the prince this, before God and man, that it is both good policy and good divinity, to punish God's enemies, and her enemies: and that her majesty punishing even to the uttermost God's enemies, shall nevertheless by God's word retain the name of a mild, and merciful prince. She may be just & severe, and yet she may be merciful, and mild: this is it that I will defend. It is good policy to punish them, as I think. Ulysses in whom the poets did fain to be a whole form●… of policy, when Troy was taken and Andromaca mother to Astyanax was a great suitor that the boys should not be cast down headlong from the turrets top, & that he should not be put to death: of truth woman (said he) thy tears do move me much, but yet the tears of all my country women aught to move me more, to whom this boy in time may bring much endamagement. In this saying is two arguments: the one: the tears of more aught to move more: the other: the tears of countrifolkes then of foreigners, of true subjects then of false rebels. Thus thought Ulysses, thus thought wise Ulysses. It is to be thought that now to her majesty there will be mourning, & moaning for husbands, and sons, for kinsmen, and friends, men's eyes will be moist with tears, and women's cheeks will be bedewed: but the prince shall do well to remember that Ulysses said: The tears of more aught to move more, and a greater regard aught to be had to the tears of those that be loyal and subject, then of those that be stubborn and rebellious. And as it is good policy to punish this mislived folk: so it is good divinity. Artaxerxes writeth to Esdras after this sort: Omnis qui non fecerit legem Dei tui et legem regis diligenter 
I Esd. 7.  etc. Who so ever (Esdras saith he) doth not the will of thy God, and of the king with diligence, let him have judgement without delay, whether it be unto death, or to be rooted out, or to have his goods confiscate, or to be put in prison. Prison was the lest punishment that Esdras should put them to: Prison is the greatest punishment that we can get them to, yea, and so easy, and so gentle a kind of prisonment, that it is much better and wealthier than many of our liberties.  
And now to speak of that, that the prince may be just in punishing, and yet be still 
The prince may punish justly, and yet be mild and merciful.  called a mild, and a merciful Prince, it is said of David: Lord remember David and all his mildness. Yet in the 101. Psal. the said David doth say: In the 
Psal. 101  morning I did kill all the sinners of the earth, that I might destroy from the City of God all that do evil. David destroyed all God's enemies: her Majesty hath destroyed none of God's enemies. David did it in the morning of his kingdom: it is now farforth days since her Majesty began to reign, and yet it is undone. David thus doing was a man according to God's heart. Let no Prince look to have God's heart, if he do the contrary to David. And if a Prince loose God's heart, he loseth more than man's heart can think. It is said of Moses, that he was the most mild of all men that ever ●…aried in the earth, yet Moses killed an Egyptian that molested his countrymen: and Moses when the golden Calf of idolatry was erected, willed them to arm their hands, and to hide their sword in the flesh of their near kinsmen, and to make havoc of their lives: And so there was killed three thousand, and Moses said they had made holy their hands to God. The mildest man that ever was in the world thus behaved himself to God's enemies, and not withstanding the just punishment of all these Idolaters, Moses shall ever keep still his praise, and be called justly mild Moses. Solomon that was so mild in his laws, and so mild in his saws, when as an evil haughty har●…ed subject named Adoniah, through feasting and bancquetting, & popular behaviour, had strengthened himself in friendships, and partly through kinsmen, and partly through friendships, being drawn into a great spirit to gape for the crown, had got the kings own mother to speak for him to marry the Sunamite, by whom he might make title to the crown: then mild Solomon thus answered his mother: God do so, and so 
3. Reg. 2.  to me, if Adoniah have not spoken this word against his own life. Now therefore, as the Lord liveth, which ordained me, and set me on the seat of David my father, and made me an house, as he promised, Adoniah shall dye this day. And he sent by the hand of Banaiah the son of ●…ehoiada, and he smote him that he died. Solomon can not abide that Abisag should be asked to wife for Adoniah. For, give him that wife, and give him Salomons kingdom. Abisag is no wife for Adoniah, Abisag is no wife for Adoniah. Thus, Solomon was wise, yet Solomon could punish. King David himself saith, that his song 
Psal. 101  should be of mercy and judgement: so that that music s●…andeth upon two strings, mercy one, and judgement the other. King David touched both the strings, and struck them both, and therefore in his regiment there was a good music. Our Prince hath yet but strike the one string, and played upon mercy: but if she would now strike upon both the strings, and let her song be of mercy, and judgement, than there would be a goodly music in her regiment, & all things would be in a much better tune than they now are. S. Ambrose in his book of Offices says: Beatus qui tenct mansuetudinem & rigorem. etc. Blessed is he that keepeth both mildness and rigorous justice, that by the means of one, innocency be not oppressed, & by the means of the other, discipline be kept. Gregory saith: Let so rigour rule mildness, and so mildness 
In his Morals.  beautify rigour: let the one so take his commendation from the other, that neither rigour be to rigorous, nor mildness to lose. Though I do not like the Council of Trent, nor can speak any great good of the Bishop of Bipont, because he is Papistical, yet for the execution of strait justice, doubtless he spoke there thus very worthily: Where (saith he) severity goeth in looseness, there edifying goeth into destruction, custom into corruption, law into contempt; mercy to be laughed at, godliness into hypocrisy, preaching into silence, God into the Epicure, and the savour of lise into the savour of death. Nazianzene saith, that only force of discipline will compress rebels. And I do verily think that as Eleborus doth best purge the head, Aloes the stomach, Tamarisc the spleen: so discipline is the best purger of the weal public. Ben sira an Hebrician, in his moral precepts saith thus: Correct a wise man with a nod, & a fool with a club. If these Northern rebels had had any sober wit in their head, by this time so many nods, and so many notes, would have stayed them. But it is well enough considered, I think, of those that have most cause to consider it, that nodding will not serve, nor becking will not serve, nor checking will not serve, therefore it must be a club, or it must be an hatchet, or it must be an halter, or something it must be, or else of a surety some of their heads will never be quiet. As it is true, that two and two make four, that when the sun is in the midst of the heaven, it is noonetime, that every part of the circle differeth equally from the centre, that when the sun rises it is morning: so it is infallible true, that no perfect Papist can be to any Christian Prince a good subject.  
Every one that is a good subject must 
The first reason.  be upon a right conscience a good subject: But all those of the Papistry have their consciences sered with that hot iron whereof 
Papists can not be good subjects.  Paul speaketh, they have adust and corrupt consciences: therefore they can be no good subjects.  
Again, who soever will be a subiect●… 
The second.  for conscience sake, as all true subjects must be, that conscience must be informed by the word of God: 〈◊〉 Papists are not informed by God's word but falsely informed: therefore they can not be true subjects.  
Again, he can not be a true subject 
The third.  that can lose himself from his duty to his Prince when he list: but the Pope at all times will dispense with his, and discharge them of all duties to all men: therefore they can be no good subjects, but by the Pope's permission are subjects or not s●…ctes, and play at under and over with their Princes as they list.  
Again: No man can serve two masters. 
The fourth.  The Pope is one master, and the Prince is an other (for their laws be in divers points quite contrary) therefore he that will be a perfect Papist, must ned●…s be an halting subject to our Prince.  
Again, they hold this for unfallible 
The fifth.  and unflexible, that, Fides non est servanda cum haercticis: troth is not to be kept with heretics: But our Prince is a gospeler Prince which they call an heretic: therefore they mean unfallibly not to keep any troth with our Prince.  
Again, both they and we hold this, 
The sixt  that none aught to keep company with any excōm●…icate person: But her majesty self is excommunicate by the Pope, and they think in conscience that the Pope can not err: therefore their conscience, whilst they are Papists, will not let them think the Prince worthy of their company: then they will not be her subjects, and her vassals, as in deed they aught to be.  
The worst traitors to God, and most rebels to the Prince, are those Papists. Upon them therefore first, and principally let her draw out her sword, and by ●…en siras counsel, sith they be so great fools, and will never learn their duty, let them in God's good name feel the punishment of a club, an hatchet, or an halter, and in so doing, I dare say God shall be highly pleased. And thus much of being naked one way, that is, to be without armour: of bearing of weapon: of fight: of the prince to draw forth her sword: that mildness●… and justice may kiss one an other, and be in one parsonage right well, that policy and divinity would have Gods and the Prince's enemies punished: that the ●…pistes are those chief enemies, and therefore first to be punished.  
And now will I speak that Adam was naked without apparel. And here it 
That Adam was without apparel.  shall not be needful to confute the Anabaptistes, that would have men to go naked, because Adam was so in the first & best state of man. I need not to busy myself in this point, because our Saviour himself went appareled in this world: for we read of a woman that touched the hem of his garment. And Peter, like a good shamefast man, when he had been a fishing with his coat of, he dressed himself, and so came to our Saviour. The use of apparel is very lawful, and the abuse very unlawful. And because I do undertake to speak of apparel, and in the Court of apparel, the Court will look that I should handle the matter somewhat solemnly: but not hanging on the courts doom in divinity. I will go forwards (in deed) to speak of apparel: and to begin, I will divide. All apparel is either Churchly, or civil: Touching 
Apparel divided.  churchly apparel, after a fashion it is ordered. Touching civil apparel, it is either for war, or peace. Warly apparel I have spoken of in that branch of my sermon going before. Then, to speak of civil apparel, in peace: that is, either abroad, or here in the prince's house. To speak of apparel, or things abroad, as they do not move the eye, because we see them not: so neither commonly the mind, because we mark them not. But to speak of things here present as the eye doth see it, so haply by God's grace your minds will mark it. And now I have made but a poor remainder to myself to speak of. For what have I left myself to speak of? Against the abuse of apparel in the prince's house. And they make it doubtful, whether I may speak against that, or no. For all those that be in kings houses do account of themselves as exempt people from controlment of preachers, and they will seem to be privileged from the xj. chapter of Saint Matthew: where it is said: They that wear 
Mat. 11.  soft clothing, are in kings houses. But, me thinks our Saviour Christ himself should not have seemed to speak these words to serve their turn that be in kings houses. For me thinks he should reason thus: john the Baptist eateth wild honey, and is clad in hard apparel, and not such soft raiment as these tender courtlinges do wear: therefore it is likely that john is no reed, but a constant man in religion. another argument may be drawn fitly by this. Courtiers in kings houses do wear soft and delicate apparel, and far not so hard, nor wear not so herded as john doth: therefore these milksop are likely enough to prove reeds, (if they come under duresse) and not hard rocks in religion. If I reason with Christ, I may properly thus reason: and if I should reason without Christ, me think you Christians should have no further delight to hear me reason. But let me take some further pain with this proposition. Those that be in kings houses do wear soft apparel: ergo they may wear soft apparel. If those that be in kings houses be logicians, they will never let this go for an argument. For what an argument is this? It is worn in a kings house: therefore it may be worn. Or thus: It is 
Practices in kings houses are not presidents.  done in a kings house: therefore it may be done. Many things have been done in kings houses, that might not be done, and then this argument is nought.  
In king Abimeleches house, Abraham so godly and worshipful a father, could scarcely be admitted to the kings presence, to deliver up his words to the king self, because peradventure he had not courtly port enough about him. In king pharao's house, joseph swore by the life of Pharaoh, and therefore it was likely that the rest of the courtiers swore lusty oaths round about the court. In an other king pharao's house, jannes' and Mambres wrong and shouldered at the truth, and were born out by the courtiers to do so still. In king Alexander's house, there was one Philalexander, and an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one loved Alexander well, the other loved the king, one loved the man well, the other the man's honour well: but he that loved the man well, 〈◊〉 down him that loved the man's honour well, even to the hard walls. In king David's house, joab abused the king's favour to bring in Absalon a 〈◊〉 traitor, which a●…r had like to have been an utter neckebreake to the whole state. In king Ezekias' house, Ezekias himself lay●… 〈◊〉 heart to his gold, and thought it an heavens bliss to survey his jewels. In king Nabuchadnezers' house, the diet was so much, that Daniel was fain to draw himself a side to an other kind of table. In king Achabs house, the prophet that came to give the king counsel, was taken by the sleeve by one of the courtiers, and demanded in God's name, who should make him the kings counsellor. And generally in kings houses, 
The condition of all Preachers that preach the truth.  of the preachers this is true which Marshal the poet said of his friends: My friends, you will me to speak the truth, and embolden me to speak the truth. The truth is this, that you cannot abide to here the truth. In king Herodes house, my lady Herodiada could command half a realm, for footing and frisking. Amos spoke of those in kings houses in his 6. chapter, when he spoke thus: you that sleep in beds of ivory, 
Amos. 6.  and play the wantoness on your conches: you that warble to the tune of the Vial, and quaff of wine by whole goblettes full: you that suppling your joints with the best kind of oil, & have no cark upon the smart of joseph. In kings houses commonly be such  
of the time. But I will show them of a better new apparel, and if they once take conceit in that, they will easily hear us speak against these trifels, and esteem them as trifles. And though it be but one suit of apparel, yet Iwis it is better than all the gorgeous wardrobes that be here in our queens court: and Tertullian hath shaped them that suit. In his ●…ooke of the attire of women he writeth ●…hus: Prodite vos feminae. etc. Come you forth you women, having your beauties bettered with the helps and ornaments of the Apostles, taking whitlines of simplicity, & redness of shamefastness, having your eyes painted with shamefastness, and your spirits with secrecy, putting into your ears the word of God, tying to your necks the yoke of Christ. Put under your necks to your husbands, and you shallbe well appareled. Have always what to do in your hands, and fasten your feet at home, and you shall be better liked of, then if you were in gold. Clad yourselves with the silk of sincerity, with the satin of sanctity, with the purple of probity: Thus prune & prick you up yourselves, and God himself shall become your paramour. Concerning both men's, & women's apparel, this may be said. Saint Paul saith: God made meats, and God made the belly, and that God will destroy both the meats, and the belly. So say I: God made apparel, and God made the back, and he will destroy both the one and the other. Yea, those heads that are now to be seen for their tall and bushy plumes, and that other sex that have fire fresh golden cawls so shéene and glozing, give me but an hundred years, nay, half an hundred years, and the earth will cover all these heads before me, and mine own to. And thus much of apparel.  
And now of the effects of being naked: which is to blush, or not to blush. The clear and crimeless conscience doth not blush. A criminous conscience doth or should blush. So Adam afterward blushed, and the Publican dared not lift up his eyes. And Paul writeth of the sins of the Romans: In quibus nunc erubescitis. For which sins you Romans do now blush. jesus the son of Sirach says, that we should blush of whoredom before father and mother, to make a lie before a Prince, to sin before the people, to offend before the congregation, to do unrighteously before a companion or friend, to be reproved for giving or taking, to lie with a man's elbows upon the bread, not to salute one that hath saluted, to look upon harlots, to turn away thy face from thy kinsmen, to look upon other men's wives, to trifle with maidens, to take and not to give, to upbraid thy friend with that thou hast given, to brute fame's abroad, or to disclose secrets. These things (saith he) are shameful things, and matter of blushing. Moore than these things he doth not rehearse. But the catholic and common corruption of this world doth yield forth far many more blushing matters, and much greater blushing matters. O, if I should go about, to bid all states & sorts of people to blush: and if I should do it, as it should be done, & in so many points as I should bid them, I should find it a too too cold occupation, and a deed of lest thanks: but of that I lest reckon. But I say very truly, that if my flesh were flesh of stones, if I had that ruffling tongue which Esay had, or that noble eloquence which Nazianzene had, or that heroical spirit which Martin Luther had, If my tongue were many tongues, & my mouth an hundredth mouths, if my voice were of good strong iron, and my sides of steady brass, yet it were in vain for me to undertake to make a great number of enormous malefactors to blush, so graceless are their foreheads, and so untaught to blush. Howbeit to those that be of a more honest nature, and prove to repentance, I will make most fair besechinges, and pray them most heartily, to rem●…ber their manifold former sins, the filthiness, ugliness, and uncleanness of sin: to blush at that which is past, and to be ashamed of that which shall come. And I will tell you one general way, the which if you take, you shall not blush, neither in this life, neither in that day when shame and confusion shall come upon the wicked: if you take it not, blushing and confusion of saces shall be yours for ever, and that is out of the Prophet David: Tunc non erubescam cum respexero ad omnia mandata tua: Then shall I not blush (saith he) when I have a regard to all thy commandments. To him that would avoid that shame, than the which there is no greater punishment, he must not be a mongrel, or a mean man, but he must run to all the commandments, even as the Cherubins did overlook all the propitiatory, even as the paschal Lamb was all eaten up: so saith james in his second chapped: He that offendeth in one of these, is guilty of all. So in the 20. of Deuteronomie, he is cursed that doth not all God's commandments. Those Kings of Israel that took down the Idol of Baal and yet worshipped y Calves of jeroboam, are despised of God. Tertullian in a book of the Trinity saith thus: You must not lean unto one part, and lean from an other part. He shall not hold the perfect truth who ●…tteth out any portion of the truth. Nazianzene to the Arrians saith: Aut totum honora aut totum abijce. Either honour Christ wholly, or cast Christ wholly away. I can not abide half holiness, I would have thee wholly holy. Again, as we aught to run to all God's commandments, & embrace all the truth: so we aught to do it with all our body, with all our soul, and with our tongue, that we aught to believe the truth, and to speak the truth. There be many Gospelers at these days that will be content to take that name, and as they say believe so: but they will not make their talk of Christ, or of divinity, for that is no gentlemanly talk, no fellowlike talk, no courtlike talk. But the truth is, the truth must be believed, & the truth must be talked. If they be ashamed to talk of Christ before men, Christ will be ashamed to talk of them before his heavenly father. Tertullian in his book of prescription against heretics, says thus: It is not expedient for him to leave speaking of the truth that doth remember the latter day, where an open reason must be given of the truth. The Evangelist doth say? You shall show forth his death whilst he come. Even to the coming of Christ our talk aught to be of Christ, and of Christ's death. Basil in a certain Epistle doth say: They be traitors to the truth whosoever do not answer readily & truly of religion, and matters in divinity. Prospero Acquitanicus in his sentences saith: He that seeks peace from God, let him be at peace with himself, so that he have not one thing upon his tongue, and an other in his heart. The truth is truly to be believed, and truly to be spoken. Vigilius in the end of his second book, saith thus: Nihil cordi prodest credere. etc: It is to no purpose for a man to believe with his heart to justice, except confession be made with his mouth to salvation. Thereupon David saith: I have not hidden thy justice in my heart, thy truth and thy saving health have I spoken.  
Of the grievances that this Realm feeleth at this time, and is like yet more to feel, other men will allege other causes: but if my life lay on it▪, I would answer that these two things have been the causes of this plague of pestilence of this rebels sword, and what soever mischief is else to come: The one cause, that men have not go entirely to all God's commandments, but like mammerers, mongrels, and halters, taking, and forsaking at their own choice, and by their own man's judgement: The other, that though they have taken on them a pro●…ession of the truth, and have not denied any part of the Scripture, and have been well enough content that God's word should run, yet themselves are in God's cause so faint and couragelesse, that they will not open their lips to speak for Christ. And because we have halted with God, and dealt losely with God, therefore God hath duly dealt thus with us. To us God might cry: Expectans expectavi, or Tollerans tolleravi: I have long looked for your amending, and I have long born with your evil doing. But it is truly said of God, that as he hath leaden feet, so he hath iron hands. He comes slowly, but when he comes, he payeth home surely. For this x●…. years now past, who hath led the life of delights? What nation under heaven hath been happy but our English nation. Our God loved us, our God bore with us, and our God's face was upon us. But even as the Troyans', when their City was fling flower flat to the ground, and leveled to the soil, than they began to speak thus: Troia fuit, Troia fuit: There was a Troy, there was a Troy, or we had a Troy, we had a Troy. So we may say: Fancies Dei fuit: We had God's face: we had it. As much to say, as now we have it not. But what is God's face? That which is described in the xxvi. of Leviticus. Respiciam ad vos & fecundabo vos. etc. I will turn my face to you, and I will make you fruitful: I will give you rain in season, and peace in the earth. The sword shall not rain in the land, if you will walk in my statutes and keep my precepts. Plentifulness and goodness, and all God's benefits: that is God's face. That face we have now lost. And what have we then found, or what shall we have? If the face be go, the back must come: we shall have Gods back. But what is Gods back? Even that which is written in Leviticus: 
God's back.  If you turn your backs to me, I will turn my back to you, and those that hate you shall overrule you. I will 
levit. 26.  sand the pestilence in the midst of you, and you shall be given over into your enemy's hands. I will make your heaven iron, and your earth brass. I will break the staff of your bread, & you shall never be full. This is God's back. But what is Gods back? That which may be said out of job: An hungry people shall eat your harvest, and one in armour shall drink up your riches, God will writ bitterness against you, and consume you with the sins of your youth. There shallbe a sound of terror in your ears: fire shall dry up your branches, you shall conceve sorrow, and bring forth iniquity. Your wrinckels shall bear witness of your misery: your chaps shall be smitten. They shall rush upon you like giants. Shame shall be powered out upon you, and reviling mouths open at you. Canker shallbe your father, and Consumption shallbe your mother. Your light shallbe put out, and your flame shall not be bright. Hunger shall sit upon your ribs, and devour your beauty, and consume your arms. Your bread in your belly shall be turned into gall, and your riches which you have eaten up, shall God put out of your paunches. You shall no more see rivers of flowing, nor brooks of honey. You shall smart, & yet be not consumed, according to your many misdeeds you shall be many ways punished: this is God's back. But what is Gods back? That which the prophet Esay saith: you shall be sold in your wickedness, and you shallbe turned over in your sins, and your flood shallbe dried 
●…ac. 3.  up etc: that is God's back. But what is Gods back? That which the prophet jeremy said in his fifth chapter: In thee 
jerem. 5.  will I bruise the horse, and the horseman, the waggon and the wagoner, the man, and the woman, the oldeman & and the child, the young man, and the maid, the husbandman, and his yoke oxen, the captain and the magistrate, one post shall meet an other and one messenger shall come after an other, to bring tidings to the king of Babylon that his battle bars are broken, and that his chief chevelers are sore troubled: This is God's back. But what is Gods back? That which the prophet Ezechiel said. Tertia pars tui morietur pest. One of thy three parts shall dye with the plague of pestilence in the midst of thee: an other part shall dye with the sword round about thee: the other part I will scatter into every wind: that is, I will destroy by every easy occasion. This is God's back. But what is God's back. That which the prophet Os●… said in his fifth chapter: I will be a moth●… 〈◊〉 〈◊〉▪ in, and I will be a canker to the house of juda. But what is Gods back▪ That which was said in the first chapter of Miche. I will lay down Samaria like 
jich. 1.  a heap of stones, I will draw her stones down into a dale, and I will make naked her foundation. But what is Gods back? That which the prophet Sophoni 
Sophoni. 1  said in his first chapter to the tribe of juda: I will make them smart that have sinned from the Lord Their blood shallbe powered out like earth, and their bodies like dust. But what is Gods back? That which the prophet Zachary said in the eleventh chap: Assumam mihi duas virgas: I will take to me two whips, that is, many whips. But what is Gods back? That which the prophet Nahum said in his 3. chap. to 
Nah. 3:  Ninivy: Uox flagelli et vox impetus rotae: The voice of a whip, and the voice of a rumbling wheel, the praunsing of horses, the jumping of chariotes. The horsemen lifting up both the the brandishing shoulder-blade of the sword, and the glistering spear, many men wounded, many corpses, and carcases without number. But what is Gods back? That which the prophet Malechy 
Malac. 3  said in his third chapter: Accedam ad vos in judicio: I will come unto you in judge meant, and I will be a swift witness against all of you. But what is Gods back? That which I will tell you. Our wickedness shall eat up this best religion, eat up our best most dear, and natural prince, eat up all our good counsellors, all our wise and faithful preachers, and eat up all that good is in this common wealth. This is God's back. This, this, good christians is Gods heavy back. Heavy it is, God wot to those that shall feel it▪ and I dare not say to England that it will be any lighter, because England will be come no better. But when that heaviness shall come upon England, which hath come upon other realms, for the same causes that it may worthily come upon England, let England then remember it was foretold her that God had a heavy back. And let no man here present, or where so ever else, think that it was womanish or childish in hagar to weep, Quia vidit tergum Dei▪ because she did see God's back: for if God do turn his back so long upon England as he hath turned his face upon England.  
Quis mirmidanun dolapunue aut duri miles ●…lissi temperet a ●…achrimis?  
What Mirmadon soldier is he, or what soldier of Dolap land, or which of flinty Ulysses soldiers that shall be able to forbear weeping? Nay it will wring tears from the eyes of the most retchlest Atheists, and obdurable Papists in all this realm, be they never so forlorn and flinty. But these things be heavy things 
An abridge meant of the 〈◊〉.  and matters of weeping: howbeit if men will reform themselves to do better, I will speak more chéerie, and sweeter. For if Adam will know the baseness, & badness of his metal, the misery that he hath in this base and bad flesh, & that long he can not tarry in this base, bad, and miserable flesh, if being thus heavy and overladen, he will resort unto Christ the comforter, if as God hath permitted the use of weapon, to man, so weapon may be worn, & vnshethed to the strengthening of the realm, and wars may be fought, that God's praises may be quietly celebrated in great congregations, if Princes and Magistrates will wear their weapons to purpose, and draw them out for God's sake, if the safety of the people may be minded, and names of mildness and mercifulness not blind Princes eyes, and withdraw them from their duties, if God's enemies, and lawless lewd people, may be punished, if Papists, who be so, may truly be taken to be greatest traitors to God, and greatest to the Prince, and feel and be fed accordingly, if men will labour to lead such lives that they need not to blush, if those which have loved evil will fall to some honesty, and blush and be ashamed of that which is past, and likewise shame to do the like hereafter, if they will so run to all God's commandments, and so entirely, and without hypocrisy, with zzeale and courage of spirit, profess God with all the functions of body and soul, as they aught to do: then no more of God's back, we may dry up our tears, God himself most willingly will do away his own back. ●…arken (O loving and loved Christian brethren) we shall escape God's back, God's heavy back, we shall see God's face, God's cheerful face: as 
All these speeches are in the prophets.  the Prophet David saith: We shall see the brave beauty of our God. 〈◊〉 ●…al see it, & clap our hands to have seen it. We shall have as much blessedness in seeing, & joying in our noble Queen, as ever 〈◊〉. Salomon's servants had▪ in seeing the face of their sovereign master. God's word shall run, our sun shall rise, & our sun shall set no more, we shall wash our ways with butter & honey, and oil will gush out of our stony rocks. Our peace shall be like a flood, and the justice of the land shall be like gulfs of the sea, the seed of our people shall be as the hears of their head, as the stars of the sky, as the sand of the shores, as the grass of the ground, & our race shall never be razed out. Our soul shall be led into a fair green field, and Christ our great shepherd will make us draw near to the waters of comfort, he will make us lie down on the soft wholesome grass, he will take us and feed us, and we shall be fed full, even in the fat mountains of Israel, he will kiss us with a kiss of his own mouth, his right hand will take hold on us, and his left hand will uphold us, he will call us his beloved, and let us sleep as long as we list, we shall sleep in great safety, for the Sun by the day time, nor y● us by the night time. we shall, though it be 〈◊〉 the Cockatrice, and w●… ●…rample on the Dragon, 〈◊〉 the 〈◊〉 Lion. God will so ravish us in t●…●…weetenesse of his ointments, that our days shall be as the days of heaven. The wisdom of God will delight to play amongst the sons of men, the strength of God will be the chariots and knights of Israel. It is in vain for man to be against us, for he will be our Emanuel, that is, God with us: To whom the prince of peace, the father of eternity, the glorious messenger of the great coun cell, be all honour and dominion both now and ever more.  
Amen.