The Christian Disputations, Preface

The Christian Disputations · Preface

p. 1¶ The Preface.

IT is ſayd in a common prouerbe: he which hath ſuffered nothing, knoweth not what euill A prouerbe.is. And therefore it is very hard, that he which neuer hath ſuffered any euill, can hauehave ſuch pittie and compaſſion of the captiues and miſerable, as he which hath tryed and proued great miſeries and néede, and which hath bene exerciſed in them, and hath abidden many aduerſities and troubles. For he that knoweth not what pouertie is, doth not much thincke vppon the neceſſities of the poore, nor he cannot ſo well know in what languer and miſery they doe lyue. When the ryche man hath hys féete well ſhodde, and that hée is well cladded and pompeouſly apparelled, he ſitteth at the table, he hath of delicate meate great aboundaunce, amongeſt which he banketeth and maketh greate cheere, he thincketh not much vponupon Lazarus, who lyeth at his gate full of botches and ſores, naked, Luc. 16. l. 20.Luke 16and hauing no nouriſhment. He doth not greatly paſſe whether he be ſhodde or vnſhodde, naked or cladde, whether he be colde or warme, whether he hauehave meate & drinke or not. Sith that he is at his eaſe, all others are ſo, and he careth not for them. Wherefore I doubt not but that the Lorde will ſ…nde many aduerſities and afflictions vntounto his ſeruaunts in this world, and that he will trye them The cauſe of y^• temptation to the elect.ſo many wayes, that eueryevery day we ſhall feele and proue them, to that ende, that they hauing proued in themſelues the pooreneſſe and miſeryes that others maye ſuffer, they doe learne the better howe to beare it, and to hauehave more greater pittie and compaſſion, and to bee the readyer to ayde and ſuccour them. And without ſéeking to farre the examples of the Patriarkes and Prophets: As Abraham Iſaac, Iacob, Ioſeph, Moſes, Dauid, and other lyke, whiche hauehave bene tryed wyth ſo many tribulations. Let vsus onelyonly conſider how the Lorde Ieſus Chriſt woulde make his two Apoſtles, Sainct Peter and Sainct Paule to humble themſelues before that he dyd committe hys Church vntounto them, and after that, they had the charge giuen them. Hée Heb. 4. d. 15.Heb 4whiche was in all pointes tempted, like as wée are: but yet wythout ſinne, to the ende that wée ſhoulde not doubt, but that hée knoweth our infirmities, and that hée can hauehave compaſſion of them, hath ſuffered Peter to fall, that The fall of Peter. Mat. 26. g. 25. Luc 22. l. 60Matt 26Luke 22by his fall, hée may learne to knowe himſelfe, and the nature of all other poore ſinners inuironed with mannes infirmitie, for to comfort and confirme them, after that hée ſhall ariſe agayne. Alſo hée ſuffered Saul to erre a longe The errour of Saul. Act. 7. 8. 9Acts 7:8Acts 7:9time, before hée called him to the light of the Goſpell, & to bring him in y^t right way, to the ende that after y^t he ſhould departe from the darke clowdes of ignoraunce, ſhoulde hauehave more greater pittie and compaſſion of the poore blinde and ignoraunt, and that hée ſhoulde not diſpaire incontinent of the health and ſaluation of the rebells and perſecutors. Alſo we cannot denie, that there is any man liuing vponupon the earth, but that hée hath bene plunged ouer The darkneſſe of the vvorld. Exo. 10. l. 22.Exod 10the head in the darkeneſſe of errour and ignoraunce, the which were more thicker vppon all the lande, then euer they were in Aegypt. And woulde to GOD, that thoſe which are yet couered in Aegypt, may at the leaſt wiſe feele and perceiue as the Aegyptians dyd theirs, and that they would deſire with ſuch affection to be deliuered. But this is the miſchiefe that the Aegyptians which are at this preſent time cannot acknowledge what they are, The Aegyptians at this preſent time.but woulde be taken and accompted for the true Iſraelites. And notwithſtanding that they hauehave the darkeneſſe palpable amonge them, yet they glory and bragge themſelues of the light, and doe promiſe it vntounto others, by y^• which they ſhall hauehave néede to hée illuminated themſelues. Wherfore ſo much the more ought we to hauehave y^t greater compaſſion on them, as they hauehave the leſſe knowledge of the euil & daūger wherein they are. Thoſe then vntounto whome the Lorde hath opened their eyes, and that he hath brought them from the …enebrous Aegypt, all true Iſraelites which are in the land p. 2of Goſan, béeinge ſeperated from thoſe horrible darkeneſſe, ought to trauayle wyth Moſes that good ſeruaunt of God, not onelyonly to drawe the Iſraelites out of the lande of Aegypt, but alſo if it be poſſible to conuert the Aegyptians into Iſraelits, praying the LORD to driue awaye all darkeneſſe, by the light of his woorde, and the cléereneſſe of his comming. For if we will not lye agaynſt our owne conſcience, who can denye but that all the worlde is a very Aegypt, and all the Chriſtianitie a very Babilon, full of all confuſion? For hée that will well ponder and Aegypt and Babilon.marke the language that the Chriſtians doe ſpeake, & the diuerſities of opinions which are amonge them, but that he ſhall be conſtrained to ſay, that Babilon is not Babilon, in compariſon of this. The one ſaith white, the other bcack. That which the one calleth day, one other calleth it night. That which is the light vntounto the one, is darkeneſſe to the other. That which the one findeth ſwéete, the other iudgeeth it ſowre. That which is Ieſus Chriſt, truth, and Paradiſe to the one, is Antechriſt, lyinge and hell to the other. What is then to be done in this great varietie and contrarietie of opinions? What ought the poore ignoraunt people thinck of it? In what trouble and perplexitie ought their poore conſciences to be in, when they ſée the one to denie that which an other affirmeth? What opinion ought they rather follow? and of what ſide can their poore conſciences finde moſt reſt? It is moſt certeine, that there is but one veritie, & that in ſuch varietie and contrarietie of opinions and One onelyonly veritie.ſentences, there cannot be but one true, and it may well hée that they are all falſe, if man followe any other guide, then Gods onelyonly veritie. What then is he that is of ſo ſure a iudgement, which can ſurely iudge what is the beſt, the moſt certaynteſt and infallible veritie? There is none which can better iudge of the Arte, then the woorkeman: of a matter, then he which hath ſome knowledge and experience. If we will then finde any reſt in our conſciences, and obteyne and get a good iudgement, for to diſcerne in that diuerſitie of doctrine, what is the beſt and moſte certeinteſt, and what is the truth that declareth all the other The meanes for to finde out the truth.to be lyinges, we muſt gyue our ſelues to the meanes by which we may atteine therevnto. But it is harde to finde, for it muſt be ſearched for out of all creatures, and yet neuertheleſſe by the creatures. And therefore foraſmuch as the thing ſéemeth to be harde, and that I ſée many poore conſciences very much troubled and almoſte in diſpaire, not knowing on which ſide to tourne themſelues, ſo much is the thinge more worthy of pittie and compaſſion. And for bicauſe that I my ſelfe hauehave bene longe ynough ſicke in that ſame bedde, and hauehave experimented and proued howe daungerous that euilt is, and what dolour and torment it bringeth vntounto the man that feareth God, and which is afraide to offend hym, for that cauſe am I the more moued to ayde and ſuccour thoſe which are yet holden faſt in the ſame, and which cannot in the ende finde remedy. Not that I dare of … ſelfe to promiſe any great thing, ſith that I am nothinge… but foraſmuch as the common prouerbe gyueth vntounto Prouerbe. The foole counſaileth the vviſeme boldeneſſe, which ſayth: The foole co…ſayleth the wyſe. To promiſe remedy vntounto a diſeaſe ſo harde and incurable, I dare not of my ſelfe, and I will not do as the Sape etiam eſt holitor valde opportuna locutus.venturous and hardie Emperickes doe, which promyſe helpe vntounto all diſeaſes, howe incurable ſo euer they hée: and thoſe which are moſt ignoraunt, doe moſte aſſure it. But I dare promiſe to declare, that the diſeaſe is not ſo harde to be cured as it is daungerous, if one prouyde not remedy in time, and wythout delaying the meanes whileſt it is poſſible: And that the difficultneſſe that is in it doe not procéede but of vsus, whiche hauehave the remedye in our handes, if we knowe howe to vſe it. And although that I nor no man that is in the worlde, cannot, of himſelfe remedy it, yet neuertheleſſe I truſt throughe the helpe and aide of hym which hath it in hys power, and which doth comfort thoſe whome it pleaſeth hym, that I wyll declare and ſhewe vntounto thoſe which hauehave néede, ſome redreſſe to atteyne vntounto it. For although that p. 3I knowe not very much, and hauehave not ſéene much, yet neuertheleſſe I can not deny but that the Lord, who through his grace and mercy hath drawen mée from thoſe troubles and anguiſhes, and from darkeneſſe, vntounto the knowledge of the truth, hath alſo made me prone many thinges, of which I maye helpe my poore bretheren, whome I can not deſpyſe without dooinge vntounto them iniurye and wronge, and to ſhewe that I hauehave forgotten the eſtate in which I hauehave bene, and that I am vnthanckefull towardes Gods liberalitie and goodneſſe, who immediatlye from my youth, béeing yet at the ſchooles, hath drawen me from that labarinth of errour, before that I was to much plunged in that Babilonical Antechriſt, and receyued the marke of the beaſt. Neuertheleſſe notwithſtanding that it hath pleaſed God, that that carecter and marke was not printed in my forehead (to the which yet neuertheleſſe A. prepared my ſelfe, thincking y^t it was the right waye of ſaluation, if the Lorde had not had pittie and compaſſion, on mée, who called mee vntounto a better vocation) yet I cannot therefore denie, but that I hauehave bene ſufficiently plunged and very déepe in that whore of Babilon, aſwell as others. Although I hauehave not bene none of the gouernours and chiefeſt Eurgeſſes and Citizens of the ſame, yet I hauehave bene of the meaner ſort & prepared for to bring foorth the fruites of confuſion, as the others dyd, and ſo much the more that by Nature I was more giuen vntounto religion, the which yet neuertheleſſe I knewe not, following in ſteede thereoff all ſuperſtition. Wherefore, ſithens that the Lord hath taken mée out, I can not yet forget thoſe that are detayned and kept therein. And in remembring and conſidering the trayne of the newe Babilon, it maketh me ſo remember a lawe and cuſtome that The lavve of the Babilonians for the diſeaſed, Herodo, It. 1.the auncient Babilonians had, the which is not altogether to be deſpiſed nor vnworthy to be remembred. Before that Phiſicke was yet brought into any perfect Aite, and that there was not cunninge Phiſitions for to practiſe it, they dyd ſet downe a lawe, by which they ordeyned, that thoſe which did begin to be ſicke and diſeaſed, ought to go vntounto thoſe, which ſometime hauehave bene ſicke with the ſame diſeaſe, for to hauehave their aduice & counſaile, and for to learne by them the remedy which they vſed, if they had proued any good, and which were wel to be found. And to the ende that that law ſhould be the better kept, they vſed to bring thoſe that were ſicke and diſeaſed vntounto the ſtréets and open places: and thoſe which ſometime had bene ſicke, were bounde by the lawe to viſite them, and to teach vntounto eueryevery one of them the remedy by the which they were healed. If then the Babilonians were ſo carefull of the ſicke and diſeaſed: let vsus thincke what reproche we ſhall hauehave of God, if after that hée hath made vsus féele his grace, and hath giuen vntounto vsus the remedy, not onelyonly againſt all the diſeaſes both of body and ſoule, but alſo againſt the corporall and ſpirituall deathe, we hauehave no pittie and compaſſion on our bretheren which are yet in the bedde of deathe, and if we doe not ſhowe vntounto them the remedye that we hauehave learned of GOD, and that we doe not bringe them vntounto the highe and ſouereigne Phiſition IESUS CHRIST? His law and commaundement ought more to vrge vsus then that of the Babilonians. If he willed and commaunded that he that ſhall finde the Ore or the Aſſe of his neighbour going aſtray, yea of his enemy, to bring them to him againe: or Bxo. 23. …if he be fallen into a dyke, or ſinke vnderunder his burthen to helpe him out and vp againe, do we thinke that he hath not yet more care of man then of a beaſt? of the ſoule more then of the body. Doth he not giuegive vsus ſufficiētly to vnderſtand by that commaundement, in what recommendacion we ought to hauehave our neighbours, and what care we ought to take of their ſoules and health, ſith that he bindeth vsus by his commaundement to take the care and charge of his Aſſe? I then conſidering the great darkeneſſe, abuſes, and errours, which hauehave occupyed and filled all the Chriſtianitie, ſéeing ſo many ſcrupulous, doubtfull and troubled conſciences, and ſo many diſeaſes, of which eueryevery p. 4ſtréete, place and all the worlde is full, would not deſpiſe them, without teaching them ſome remedy, for to comfort them, at the leaſt a lyttle, if I cannot doe much, chiefly for that I hauehave bene required of many good men which doe feare God.

It is very true, that one ſhall finde men inough, which will promiſe remedyes for ſuch diſeaſes, but he ſhall not finde many which hauehave well proued and tryed that which they teach vntounto others. For many men ſometime wyll meddle or take vppon them to heale others, which hauehave more néede of a medicine, then thoſe vntounto whome they would giuegive it, and there are more Phiſicions then diſeaſes. And although I will not glorye nor boaſte my ſelfe to be very able and cunning in that matter, yet neuertheleſſe I will not hyde that lyttle talent which the LORDE hath giuen vntounto mée. I am not ignorant, but that the Lord hath rayſed vp in theſe our dayes, learned men which hauehave already very well declared and opened thoſe obſcure and darke places, of which ſo many poore conſciences are troubled, after whome I am not worthy to carry their bookes, but doe eſtéeme it a greate benefite of GOD to hauehave bene their diſciple and ſcholler, and by their meanes to hauehave vnderſtanded GODS truth, although that many bookes hauehave bene alreadye made and ſet foorth in our countrey by diuers learned, for to diſcouer the abuſes, and for to put agayne the woorde of GOD in his honour, according as our Sauiour IESUS CHRIST inſtituted it. Neuertheleſſe, I hauehave yet thought that my lyttle labour ſhall not be altogether vayne and vnprofitable towards a great many of my bretheren and countrimen, eſpecially towards ſome, for many cauſes. Firſt, bicauſe that the moſt parte of thoſe which hauehave written of diuinitie, hauehave heterto written in the Latine tougue, the whiche is not to be vnderſtood Latine bookes.of all men, and eſpecially of the poore ignoraunt people, which hauehave more néede of playne doctr…e and conſolation. Wherefore it is good that ſuch matters which doe touch and conſerne our health and ſaluation be manifeſted and ſette foorth in all languages, to the ende that thoſe which do not vnderſtande the one, may be inſtructed by the other. For it is all one what language one ſpeaketh vntounto vsus, ſo that we vnderſtand him, and that we may be well inſtructed in the will of God, and in all things All languages good to God.neceſſary vntounto our ſaluation. For God regardeth not the languages, but onelyonly the thing to which all languages ought to ſerue. Then euen as thoſe who doe wryte in a language which is moſt common to eueryevery Nation, and by which they may inſtruct and teach, not onelyonly thoſe of their countrey, but alſo of ſtraunge countreys, are worthy of great prayſe: So I doe iudge them worthy to be blamed, and not worthy to be accounted for chriſtian men, to occupy themſelues ſo much to teach the moſt wiſeſt and beſt learned, and thoſe which are ſo farre ſeperated from vsus, and that the poore ignoraunt, and thoſe of the houſe ſhould hée deſpiſed, and ſhould féele nor receiue any fruite. One might rightly rebuke and checke vsus: Phiſition heale thy ſelfe: And that we doe not followe the example of Ieſus Chriſt and his Prophetes and Apoſtles, who hauehave Luc. 4. d. 23.Luke 4alwayes taught thoſe with whome they had to doe, in a language that they coulde beſte vnderſtande. For that cauſe was gyuen vntounto the Apoſtles the gyfte of tongues, for to preach vntounto all people and Nations, knowing The gift of tongues. Act 2. 2. 1.Acts 2:2Acts 2:1that the language ought to ſerue to the matter, and not the matter to the language. Wherefore conſidering that ſome men doe write in Hebrewe, ſome in Greeke, ſome in Latin, others in Almayne and in Flemiſh, others in Italian and Spaniſh, I hauehave alſo written in a language, with which I am beſt acquainted and hauehave moſt familiaritie, French bookesaccording to my byrth and natiuitie: Although that the matters that I entreate off, ſhoulde hauehave a greater grace in the Latin tongue then in the French tongue, and ſhoulde be vntounto me more aduauntage. For oftentimes, I hauehave the matter ready, that I néede not but p. 5to write them out of good Authours, where I néede not to trauaile to tranſlate the thinges in French the whiche is very harde and impoſſible, eſpecially vntounto mée to ſette them out wyth ſuch grace, and to interprete them ſo natiuely as they ſound in their naturall language, Hebrewe, Greeke, or Latin. For although I bée a poore Oratour in Latin, I am not much better in French. Wherefore although I doe not ſpeake the language of Attica, nor well beautified & lyke a Retricion, but that it happeneth oftentimes that I doe fall into my rude ſpeache: Or if I wander aſtraye in Fraunce, and that I come agayne into the countrey, I doe thincke that the fauourable Reader wyll well beare wyth ſuch faultes, and eſpecially in the rymes and French verſes, which ſometyme I mingle in theſe Dialogues, following the example of the good Authours, which hauehave willingly kept this cuſtome, to tranſlate into verſe, after their owne language, that whiche they alledge of the Poets, which hauehave written it in an other language: The which I hauehave done ſometime, bycauſe that I put in the margentes thoſe Authours, by the which I helpe my ſelfe, for to diſcouer and vnhide better the abuſes and ſuperſtitions, to the ende that ſome men ſhoulde not thincke that I ſpeake of the ſpeakers of the Dialogues for the nonce, and wythout iuſt occaſion. If ther be in my verſes but little rime, it ſufficeth me ſo y^t it hauehave ſome reaſon. For I do not make profeſſion of Poetry: & it ſufficeth me to tourne them groſly or plainely: Beſides that, that I am an euill Oratour, yet I am a worſe Poet. Yet neuertheleſſe I am fully certified that ſo many good mindes and wittes as Fraunce bringeth vp very able and experte, both in Poetry and French proſe, ſhall hauehave none occaſion to enuye mée, nor to rebuke or finde faulte with my Poetry. For they may very well iudge that I pretende not by my verſes to hauehave the crowne of Baye, and that I wyll not take from them their Science and name. Alſo I hope that thoſe vntounto whome GOD hath gyuen more gyftes and grace to ſpeake, wyll conſider to beare with my rude ſtyle, as the Athenians, who were the cummingeſt in all Greece, both in doctrine and in language, hauehave not deſpiſed the doctrine and language of the Philoſopher, Anacharſis, Anacharſis.notwithſtandinge that hee was a Sythian and of a barbarous Nation. They muſt alſo conſider whiche knowe the greatneſſe of the countrey wherein I am, I hauehave ſometimes vſed expreſly ſome woordes which ſhall not bée receyued of thoſe which ſludye in the fineneſſe of the French tongue, but I doe the ſame, for to condiſcend to the rudeneſſe and capacitie of the moſt ignoraunt whiche better vnderſtande thoſe woordes taken from their language, then others that are more fine and eloquent. Furthermore, although that there are manye good men which hauehave already written of the matters of Religion in the French tongue wyth more hautye ſtyle and more el…quent then I can, and of a more déeper and profounde knowledge. Yet neuertheleſſe I doe not thincke, that thoſe whiche knowe that Chriſtian ſimplicitie and modeſtie is, wyll neyther deſpyſe my language nor my doctrine, but that they wyll take it all Amos. 7. d. 13.Amos 7in good parte, conſideringe that if Amos whiche was a ſhepeheard, and many other Prophetes of baſe condition, hauehave not vſed ſo high a ſtyle, nor hauehave ſpoken ſo profoundly and learnedly as that kingly Prophet Dauid, or Dauid. Eſay.that great Oratour Eſay, of the royall linage and brought vp in the court, they hauehave not therefore leaft off to bée Prophetes and to ſpeake through Gods ſpirite, and to profite very muche in hys Church, whoſe ſtyle they hauehave vſed. And althoughe that the Euangeliſles and The Apoſtolicall eloquence and humaine … loqūence.Apoſtles hauehave not written in ſuch pompe of woordes, nor hauehave not ſo much trauayled after the language of Demoſthenes and Cicero, yet wee cannot denye but that they hauehave more profited to all mankinde, by theyr …ude ſtile, then the others, by all their pompe of humayne eloquence wythout any compariſon. But if wée conſider Gods woorkes, wée ſhall knowe that the holye p. 6Ghoſt, althoughe that hée doe not reiect the eloquence, whych is one of his gyftes, yet neuertheleſſe hée delighteth himſelfe more in the ſimplicitie of language, for to declare better hys vertue and efficacie, to the ende that we doe not attribute vntounto humayne eloquence that which apperteineth vntounto hym.

I ſpeake this bicauſe of ſome delicate mo…thes, and curious of language, which regarde not but the ſtile and Curious men of ſpeaches.the manner & phraſe of ſpeaking, without conſidering the ſentence, and that that one ſpeaketh, as though men doe write for the tongue, and for to learne onelyonly, for to iangle and prattle as the Pyes and Iayes, not rather for to inſtruct the ſpirite, ſoule and the conſcience. They regarde but the flowers, and care not for the fruite: And which is worſe, one ſhall finde them of ſuch corrupt iudgementes, that they preferre the paynted flowers, before thoſe that growe naturally, thinckeing to beautifie their language, and to enrich the French tongue. GOD knoweth what a cuttinge and manglinge they make, and howe they mangle the Latine, ſo that they doe Manglers of Latine.ſpeake neither Latine nor French. But deſiring to auoide and not to vſe all that which they thincke to bée common, to the ende they might bée eſtéemed the greater Oratours, doe forge and inuent a newe language, and doe deſpiſe the good French woordes, for to ſteale awaye thoſe from ſtraunge tongues. That curioſitie and affection of language, is the cauſe that many delite rather to reade bookes, full of ſcoffinges, fables, lyes, and of blaſphemyes, then thoſe of diuinitie, or of ſome good diuines and holy men. And this vice is not onelyonly in the French tongue, but alſo in y^t Latine. For ther are ſome which hauehave ſo great feare to defile their golden tongue, and to embrew Theſe vvhichwhich doe auoide the reading of dinine bookes.their goodly ſtile with the ſimplicitie & baſeneſſe of the Propheticall and Apoſtolicall language, that they had rather to defile their ſoules, vnderſtandinges and ſpirites, in fooliſhe curious bookes, or in the writinges of the Panims and Idolaters, then to reade in the holye Scriptures the which they dare not touch: Or if they deſire ſome Prouerbe. Velut Canis? Nilo.time to drincke of it, that is as the dogge doth at the floud Nilus. They doe but ſucke in the water haſtely, as though they were afrayde to touch it, and that there were in it Crocodiles. They wyll touch it as a Cat doth hotte coales. I doe not condemne the reading of good Authours and of Poets, Oratours and Philoſophers the which may ſerue vsus to the glorie of God, if firſt of all we be well inſtructed in the Chriſtian religion. But I can not allowe, but greatly condempne thoſe whiche altogeather gyue themſelues vntounto ſuche Authours, or to others a greate deale worſe, and make none accompte of the holy Bible and diuine bookes to which all other Sciences and diſciplines ought to ſerue, and to whiche they ought to be preferred. Shall we not iudge him a foole & All Artes and diſciplines the handmaides of holy bookes.out of his wyt, which will alwayes ſtaye in his Grammer, and in the principles and rules of the ſame, and deſpyſe the ſtudye of other liberall Artes, and of Philoſophie, and wyll in no wyſe meddle wyth them, nor exerciſe himſelfe in ſpeakinge nor yet in writinge, fearinge to forget and loſe thoſe rules and groundes of Grammer? Who wyll not iudge ſuch a man to bee madde, ſith that the Grammer, yea, the Rethoricke, (whatſoeuer prayſe that Cicero giueth vntounto it.) And the Logicke alſo, are not but as handmaydens and ſeruauntes vntounto other diſciplines, the whiche men doe learne for to ſerue vntounto them? Wée doe nowe mocke the barberous ſchole maſters which wee hauehave had, which coulde reade vntounto vsus Doctrinall of Alexander.but doctrinall of Alexander, and doe holde vsus therein all our lyfe time, wythout letting vsus at any time taſte any good Authour, inſomuch that one ſhall neuer hauehave done, but the thing is alwayes to beginne agayne. Thoſe ſome vntounto me not to differ much from them. For notwithſtanding that they doe reade better Authours, and that they doe exerciſe themſelues to ſpeake and wryte better. Yet Neuertheleſſe I eſteeme not all that which they doe, no more then the Grammer of Alexander, p. 7or as Greciſmus and Roiolis, and the Logicke of Tartaret, and of other Sophiſters, except they make all their ſkill and knowledge to the honour and glorye of GOD, and if they mynde it vntounto anye other marke or ende. For otherwiſe whereto ſhall all their Eloquence vvithout the feare of God.ſcience and eloquence ſerue, but to the Panims and people without God? the which is more hurtfull and daungerous, then profitable to the common wealth, in hym which hath not the feare of God, and which is not well inſtructed in the Chriſtian doctrine. And when they hauehave ſtudyed all their lyfe time to beautifie and … foorth theyr language, I thincke yet neuertheleſſe that a man ſhall not finde many amonge them, which can come vntounto ſuch perfection, by the which they may approch ſo néere vntounto Gicero, as that ſeditious Catiline, who was very eloquent. Cleero and Gariline.But when they doe ſurmount Demoſthenes, may not wee rightly …ay that of them which Eſchines hath ſayd of him, comparing him vntounto a flute, which hath but the beak of bil, Eſchines and Demoſtlienes.the which is vnprofitable, after that the necke is cut off? What is there alſo in theſe héere, but the tongue? The which oftentimes hurteth many, and profiteth fewe. Is not a poore labourer which knoweth his God, and Ieſus Chriſt his Sauiour, and which confeſſeth him in his rude The true ſcience and eloquence.language, and which honoureth him through his good life and conuerſation, to be preferred before all theſe greate Poets, Orators, and Philoſophers, who are altogether ignoraunt, and which doe ſerue but the fleſh, the world, and Sathan Prince of the ſame? Are not they great Aſſes and beaſtes in compariſon of him, and yet worſe? For the Oxe knoweth his Lord, and an Aſſe his Maſters ſtall, as ſayth the Prophet, the which thoſe here, which will bée Eſa. …. …. 3.counted for true Iſraelits, Gods people, and Chriſtians, wil not acknowledge nor ſerue hym, dooing vntounto him ſo much honour, as the Oxe & the Aſſe doe vntounto their Maſters. How dare they eſteeme themſelues wyſe, beeing ignoraunt of the knowledge of God, the which onelyonly is the true knowledge, for to bringe vsus vntounto euerlaſting bleſſedneſſe, in compariſon of which all other which are called ſciences, are but mennes opinions, errours, and lyinges, excepte they Iohn. 17. 23John 17:23hauehave this for a guyde. It is very harde to finde for ſuch men mediciues proper to heale them, and meate for to make them hauehave an appetite, ſith that they are ſo farre out of taſt with the bread of lyfe, and the heauenly Manna, Out of eaſt of y^e bread of life.to the which they preferre the garlicke, onyons, the fleſh and fiſhes of Aegypt. For he that ſhall giuegive them ſuch meate as they deſire, ſhall but encreaſe their griefe the greater. And if the meate bée not as they woulde hauehave it, they will not taſt of it. Wherefore I leaue ſuch to bée handeled of thoſe which hauehave more cunninge then I, and which can better helpe their diſeaſe. There are others which differ but a little from theſe héere, and which care not ſo muche of the language, but they hauehave yet a greate vice common with the firſt: that is, that they delite not in reading any good matter, graue, and whiche toucheth Gods woorde, and the health of their ſoules, but Curious readers of foolish bookes.vntounto worldly thinges delectable to the fleſh, pernicious and hurtfull to the ſpirite and conſcience. And therefore, although that many good men hauehave written in French very learnedly and in a good language, touching the matters of our Religion, yet neuertheleſſe that ſorte of people cannot applye themſelues to reade thoſe good bookes, and can take no taſte of them, bicauſe that their mouthe is not fitte for ſuch meate, and that they are to precious for them. For the …doriſeraunt and ſweete flowers The ſvveet ſmellings vntounto hogs.ſmell not ſo ſwéete in the hogges noſes, as the myre and durte. For that cauſe ſuche carnall men take more pleaſure and delite in the bookes that ſpeake their language. But the thinge is more deteſtable to women whiche delite to reade …ookes of bawdry and whoredome. Vile and filthy bookes.For they vnderſtande them the better bycauſe they are of the earth: and doe ſpeake of earthlye matters, and cannot comprehende the celeſtiall language, bycauſe it is not naturall vntounto them. Nowe ſuch bookes as they deſire are not wanting vntounto them. For there p. 8are ynough of fooles bables throughout the worl…e, which Fooles bables.doe ſerue but for ſeoffing and teſting, and which hauehave no other care, and applye their ſtudie but to pleaſe men, and to nouriſhe theyr vaine curioſitie, louinge better to ſpeake pleaſaunt thinges, then ſalutary, and to delyte the fleſhe and the eares, more then to edifie the conſcience. Yet thys was one of the cauſes whiche moued me to write and procéede after an other manner, then thoſe whiche hauehave written before mée. For I conſider that many doe leaue off to reade them, not onelyonly Good books deſpiſed & forbidden.bicauſe it is forbidden in many Countreys, kingedomes, and Segmories, to reade good bookes whiche ſpeake of GOD, ſuffering yet neuertheleſſe the others, which doe induce but to diſhonour and blaſphemye. But alſo bicauſe, that although that it bée permitted vntounto many to reade them, yet neuertheleſſe they doe make none account of them, bycauſe that eyther they ſéeme vntounto them very obſcure and ſo wayghtye that they cannot well vnderſtande them: or the tyme to longe, and take no pleaſure to reade bookes whiche hauehave not ſome merrye conceytes and delites, for to make them paſtyme. For they are yet to carnall, and finde no paſtime in thoſe bookes whiche ſpeake but of GOD, and of the health of the Soule, if there bée nothing for the fleſhe, the which they woulde onelyonly keepe. There is no doubte, but that malady or dyſeaſe is very perillous, and that ſuche vicious and corrupt Natures, doe very muche diſpleaſe GOD, ſith that they hauehave ſo lyttle reuerence of him, and hys woorde, and that they preferre the poyſon before the good meate.

Neuertheleſſe bycauſe that amongeſt ſuche one maye yet finde ſome whiche are not altogeather peruerſe and malicyous, but that they hauehave yet ſome ſeede of the feare of the LORDE in them, mée thinckes that wee muſte not altogeather dyſpayre and abanoon them, as ſicke folke that are incurable, but that we muſt yet proue to winne them if it bee poſſible, and to tranſfigure and chaunge them into al formes and ſhapes, for to induce them to reade the holy Scriptures, and to giuegive vntounto them ſome taſt. For if we can conuert into good vſes the meanes, by the which the Diuell gyueth himſelfe to drawe away man from the word of God, and to robbe him altogether, and holde him in the vanities of this worlde, and may vſe them as a baite on a hooke for to draw them from ſuch vanities, and to incitate and prouoke them to the ſtudye of the truth, me thincketh that wée doe nothing vnworthy of the office of a Chriſtian man. For euen as the holy Apoſtle hath bene made all vntounto all men, and doth applye and giuegive himſelfe vntounto eueryevery one, in all The Chriſtian all to all men. 1. Cot. 9. c. 20.that which was poſſible for him, without béeing againſt the will of God, making himſelfe a Iew vntounto the Iewes and a Gentile vntounto the Gentiles. So me thinketh y^• by good right, I may doe the lyke, ſo that I do not altogether forget the Chriſtian modeſtie and the honour and reuerence that the Chriſtian oweth vntounto the woorde of GOD. For if the bawdes of Sathan endeuour themſelues through faire and goodly delites and merry conceites to deſtroy the poore and ſilly ſoults, the eſpowſes of Ieſus, and to drawe them away from him, for to make them ſerue him and to forſake their maſter: ſhall it not be lawfull for vsus to vſe an other practiſe and cunning for to let theirs, for to diſcouer and vnhide their filthineſſe, for to make them appeare to be abhomination to all the world, and to retire and drawe backe the ſoules from his ſtewes, for to ioyne them agayne with Ieſus Chriſt their Sauiour?

If a payſoner doe couer and hide his poiſon with ſome delicate meate, for to poiſon and murther men, ſhall it not be by more iuſt reaſon peruntted to a Phiſi…ion to mingle ſuger and hony amonge the wormewoode and the bitter Aleos: for to ſweeten a little the bitterneſſe of theſe drinckes? Which notwithſtanding that they are bitter in the mouth, are yet neuertheleſſe healthfull to the boote. p. 9For if ſuch holy deceits are worthy of praiſe to the Phiſitions Holy deceyts.of the body, wherefore ſhal it be deſpiſed to the Phiſitions of the ſoules? I would to GOD that he had giuen vntounto vsus the grace to deceiue ſo all the worlde for his profite and health. For the diſeaſed is happie, which is deceiued by the Phiſition to his health and healing: which is the ende to the which both the one and the other doe pretende, both the Phiſition and the diſeaſed. I know Booke diſcouering the abuſesvery well that there bée already many bookes written, which doe muche diſcouer abuſes, and which doe ſufficiently mocke the vaine ceremonies, idolatries, and ſuperſtitions, which are amonge the Chriſtians, but that ſufficeth not, except one doe teach what is the veritie, and what is a firme and ſound doctrine. The which many hauehave already done, but bicauſe they ſéeme and appeare too ſeuere and graue vntounto thoſe with whom wée hauehave chiefly to doe, they reade them not, and doe profit nothing. There are others, which hauehave followed a manner to write altogether contrary vntounto thoſe. For euen as thoſe hauehave regard to none other thing, but to entreate of the woorde of God with all grauitie, modeſtie, and reuerence, adreſſinge their writinges vntounto people of good iudgementes and of temperate ſences, and full of the feare of GOD: Theſe héere vntounto the contrary, hauehave not taken their ſight but to the white and marke of mans vanitie and curioſitie, and hauehave purpoſed to abſteme themſelues from all waightie, honeſt and holy matters, and to write onelyonly of follyes, merry conceites, ieſtes, playes, and paſtimes, as of fooles, moriſhdauncers, ſcoffers and ieſters. And if they woulde holde themſelues within thoſe limits, they were the more tollerable: But many are not content to playe the fooles The office of fooles and ſcoffers.amongeſt men (although that that office is ſcant méete vntounto an honeſt man) doe yet worſe. For they giuegive themſelues but to ſcurrilitie, and doe thincke that they cannot ſufficiently inough delite men except their deuice bée altogether full of ruffenly talke and bawdry, of vilanies Vile and … be ….and blaſphemies, not onelyonly intollorable to the Chriſtians, but which ſhoulde bée iudged woorthy of grieuous puniſhmentes amongeſt the Iewes, Turkes, Panims, and Infidels. For if the Gentiles and Panims hauehave not taken and accompted for honeſt men, and worthy to bée aduaunced into anye honourable office in a common wealth, the Moriſhdauncers, Maſkers, Iuglers, Players, Mummers, and Ieſters, what honour is that vntounto Princes and vntounto Chriſtian people to take delyte, not onelye in ſuch men with their bookes, but in others a great deale more deteſtable, and more ruder in all filthy and vyle woordes, as the ruffians of the ſtewes, and denyers of GOD. Doe wée thincke that Ieſus Chriſt hath ſayde An idle vvord. Mat. 12. c. 35.Matt 12wythout a cauſe, that for eueryevery idle woorde that men ſhall ſpeake, they muſt render accompt at the day of iudgement? Sith that the trueth, which lyeth not telleth vsus the ſame ſo cléerely, and doth meanace and threaten that wee muſte render an accompt for eueryevery idle word: that is to ſay, which is vaine and vnprofitable, whiche ſerueth nothing at all to the glorie of GOD, nor to any edifyinge of our neighbour: Doe wée thincke that our ribalde and bawdye talke, backebitings, euill ſpeakings, vnaduiſed, ſlaunderous and infamous woordes which doe ſerue to none other ende but to peruerte the vnderſtandings of men, to adde or heap euil vponupon euil, to caſt oyle into the fire, and to bring towe the better to inflame mans conſcience vntounto all wickedneſſe and abhomination, and vntounto the which it is alreadie too muche inclined: Doe wée thincke that ſuche languages ſhall not come to an accompte, and that they ſhall not bée a reproche vntounto vsus and brought before our eyes at the iudgement of GOD? Were it not better for vsus to followe the admonition which the holy Apoſtle taught vsus ſaying: Let your ſpeach bée alwayes well ſauoured Coll. 4. a 6 The language of the Chriſtians. Ephe. 4. f. 29.Eph 4and powdered with ſalte, that yée maye knewe howe to aunſwere eueryevery man. Let no filthy communication proceede out of your mouthes: but that which is good to edifie wythall, when néede is: that it maye hauehave fauour with the hearers.

p. 10And grieue not the holy ſpirite of GOD, by whome yée are ſealed vntounto the daye of redemption. Let not Ephe. 5. 2 3Eph 5:2fornication and all vncleaneneſſe or couetouſneſſe bée once named amonge you as it becomneth Sainctes: neyther filthineſſe, neither fooliſhe talkinge, neither ieſtinge which are not comely: but rather giuinge of thanckes. Beholde the leſſon whiche the Doctour of the Gentiles giueth vntounto the Chriſtians, for to learne them howe they ought to ſpeake: the which many hauehave very euill ſtudied and kept. For by their woordes and writinges, they profite to none other ende, but to infect and poyſon the ſoules, and to hinder a great many of good ſpirites to read better bookes, and more profitable for their health and ſaluation. For man cannot bée idle, and excepte that hée dyd finde fooliſhe and wicked bookes for to applye therein his ſtudye, hée ſhould bée conſtrayned to ſéeke better and to occupie therein altogether his minde, wythout any detraction vntounto vnprofitable thinges. I knowe very well that one maye vppon this replye, that ſuch men in playinge and ieſtinge doe diſcouer the abuſes of the worlde: But it is better not to remoue and diſcouer them, then to diſcouer and blowe them abroade after ſuch a ſorte. For by that manner of dooing, they may rather make of a To shevv forth lying vvithout the truth.ſuperſtitious and an hipocrite, a man wythout GOD and wythout Religion, then a good religyous and holye man.

For notwythſtandinge that they doe ſhewe foorth the follye of men, and that which ought not to bee, yet neuertheleſſe they ſhewe not that which ought to bée, and what is the true wiſdome and the remedy for to redreſſe ſuch diſeaſes. It is very eaſie to mock and ſcoffe at lyings, and to ſhew that which is not, but it ſufficeth not, ercept one doe ſhewe the trueth, and what it is. It ſufficeth not to knowe Antechriſte, excepte wée knowe Ieſus Chriſt.

That is to teach after the manner as Cicero deſputed of the Nature of the Gods, the which is more proper, Diſentations of ….for to ſhewe that which is not God, then who is God. Such manner of dooing bringeth no reſolution to the conſcience, but leaueth it alwayes in doubte and errour. And although thoſe ſhall doe no worſe, yet that ſhalbe ſome thing, and they ſhall not altogether loſe their time, for that they hauehave incitated and pricked men forwarde, and put a deſire in them, to inquire of the truth, for to knowe it. For that is no little profit nor no little aduauntage, that they hauehave already brought it to that pointe. But theſe héere of whom I doe ſpeake, doe not follow the ſtile, I ſay not, of ſome good diuine, nor onelyonly of ſome good Panim Philoſopher, but doe ſéeme that they are altogether giuen to the immitation of Luſian, a man without God and Luſian and Luſtaniſtes.without Religion, a mocker and deſpiſer of God and men. If it bée a matter to paſtime, to laugh, play, and ieſt at the ſuperſtitions and idolatries, of to deuoute men, caphardes and hipocrites, and of all the eſtates of the world, we néede not ſearch for none other Authour, and wée hauehave no néede of theſe new Luſianiſtes, which are but as his little Diſciples, for to carrie his booke after him. For if wée muſt make compariſon of the language, they approch nothinge néere to his eloquence. If wée muſt compare the ſpirite and the knowledge, there is as much difference as is betwéene the apprentice and the Maiſter. Wherefore if the writinges of Luſian and the matters that be entreated off, were very profitable and neceſſary vntounto thoſe whiche could not reade them in the Greeke tongue, or béeinge tranſlated into the Latine tongue. I woulde counſaile rather his Diſciples to trauayle and employ their eloquence to tranſlate them in the French tongue, then to forge and inuent for vsus newe Luſians, which doe but ſteale from him his inuentions and arguments, for to attribute them vntounto themſelues, as if they had bene the firſt Authours and inu…utours. For howe wicked ſo euer hée hath bene, and enemie to GOD and all Religion, yet wée cannot deme but that he was a wiſe man, a great Oratoure p. 11and a Philoſopher, and that he hath written many good thinges, & a greate deale better then thoſe do here, of which the faithful man may wel profit, ſo that he read them after an other ſpirit & intention then he hath written them, & that he do know to try the gold from the midſt of the droſſe, & to ſeperate the poyſon, from the good meate, but thoſe whom I rebuke, doe teach nothing which can ſerue to the honour and glory of God, nor vntounto good manners, nor to the edification of the congregation, nor to ciuilitie, nor to the knowledge of naturall, humaine, nor diuine thinges, but to playe the foole, and to ieſt with all the worlde, and to moeke and deſpiſe aſwell the true Chriſtian religion, as the ſuperſtitions and abhominations of Antechriſt. For if they would ſpeake one honeſt woorde, it muſt be accompanied with fiftie vnhoneſt woordes. If they doe ſet foorth the truth, it muſt bée that it be alwaies enuironed with a thouſand infamies and ſlaunders, as of Damoiſels and body kéepers, for to hide, defend, & countergarde that it be not taken vncouered. Howe much can that manner of writing & ſpeaking profite? For the prayer of the truth is ſimple, & would The nature of the truth.not hauehave ſuch couertures and cloaks, but would walke open and vncouered▪ And if wée hauehave compaſſion of the ciuyle and imperiall lawes, bycauſe that they béeinge goodly in themſelues, are diſhonored by the hemme of thoſe gloſes & filthes of Bartolus, and barbarous writers. What may we The …ems and gloſes of the lavves and of the truth.ſay of the truth, ſo noble a daughter of the eternall king, accompanied with Damoiſels ſo ſtincking, vile, and diſſormed with ſo many filthineſſe which doe marre and take from hir, hir beautie? And to replie that it is not ſure and wythout daunger to ſpeake truth in any other manner, I doe aunſwere to the ſame, that hée were …etter to holde his peace altogether, then to preach it after ſuch ſort, and that it ſhoulde bee better not to giuegive meate vntounto a man, then to giuegive him poyſon for to kill him. Wherefore all thinges compted and reckenned, I knowe not howe one can conclude any other thing of ſuch doctryne but that the Authours thereoff doe gyue occaſion vntounto thoſe which hauehave any feare God, to account them for Lucianiſtes. And vntounto thoſe which hauehave nothing, or a very little, to pull them away altogether, and to make them recule & goe backe from the truth more then they were: As dayly wée ſée it by experience in young children, merchants, gentlemen, damoiſels, and courtiers, who after that they hauehave taſted of ſuch bookes, are cleane out of taſte, & cannot away with all other, which are not like vntounto them. Wherfore I would gladly counſaile ſuch men of ſo good a minde and ſpirite, which giuegive themſelues to make ſuch bookes, and I deſire and pray them in the name of Ieſus Chriſte, and ſo much as they louelove his honour and theirs, to applie that goodly wit and vnderſtanding which GOD hath giuen vntounto them, and that rhetoricke and gift of eloquence, wherewith they are indued, into ſome better ſtudy, & matter more profitable, to the ende they bée not rebuked and blamed to hauehave abuſed the gyft of God againſt his honour and glorie. For that cauſe I hauehave purpoſed to write after a ſort, which peraduenture will ſéeme very euilly to agrée with a Theologian, to wit, vntounto one which wil ſpeake of diuine letters: But I thincke that when men ſhal vnderſtand my reaſons, they will take my aduice and deliberation in good parte, and I will leaue vntounto none any iuſte occaſion to accuſe and rebuke mée in that I rebuke others, except that men louelove rather to ſerue to their affections and to vſe ſlaunders, then to iudge of thinges accordinge to truth and equitie. I hauehave already touched ſome reaſons which hauehave induced mée to do that, beſides yet I wyl adde too many others. The firſt is, that I would aſſay to make thoſe learne by my example which hauehave a better wyt then I, to doe that which I my ſelfe cannot: the whiche thinge ought not to ſéeme to ſtraunge. For a whetſtone & a whéele doe ſharpen well the Iron, and maketh it to cut, and yet neuertheleſſe it is not ſharpe nor cutteth of it ſelfe: And at the leaſt wiſe I indeuour my ſelfe to ſhewe vntounto thoſe good wittes and ſpirites, which delyght themſelues in pleaſaunt thinges, and which occupie themſelues to ſuch p. 12vanities, and matters in the which they maye exerciſe their vnderſtanding and cloquence, more to their honour before GOD and good people, and to more greater profit then they doe, if they will not apply themſelues vntounto matters to high and waightie, as many hauehave done, as well amonge the olde as the newe. And if I my ſelfe cannot doe that which I would teach vntounto others, at the leaſte wiſe I will ſerue them in ſtéede of a patterne, wherein they may finde ſome thing for to followe: Or at the leaſte wiſe, the fault y^• they ſhal finde in my manner of procéeding, wyll admoniſhe them of the vices that they ought to auoyde in their writinges, the which if they finde in my ſtile, or in my inuention, or diſpoſition, I am ſure that they ſhall not finde in the ſentence and ſubſtaunce of the matters, any thing vnworthy for a Chriſtian man. For whatſoeuer thinge that it bée, I beléeue that one ſhall finde nothing which may induce to hereſie, except thoſe who of themſelues doe pretende therevnto, and who as the Spiders doe drawe the venym from all places, and hereſies out of the holy Scriptures, which are gyuen vntounto vsus to kéepe vsus from all hereſie. Although that I doe The manner to mocke to Gods glorie.mocke and ieſt at the abuſes, errours, hereſies, ſuperſtitions and Idolatryes of the Churche of Antechriſte. Yet neuertheleſſe whoſoeuer ſhal wel marke and conſider the matter, and ſhall hauehave patience to reade all the tenoure of the ſentence and of the Argument vntounto the ende, excepte hée be of a peruerſe iudgement, ſhall bée conſtrayned and compelled to acknowledge and confeſſe that I doe not mocke or ſcorne of thinges which are worthy, not onelyonly of mockery, but alſo of hatred and abhomination of all mankinde: And that I doe not onelyonly vncouer the abuſes without ſhewing by and by the true vſe of y^• thinges: nor I doe not condempne the errours and the lyinges, without ſhewinge the trueth that wée muſte followe, and wherein the faithfull ought to ſtay themſelues: And I doe not manifeſt Antechriſt for to auoyde and to flée from him, without ſhewing Ieſus Chriſte for to followe him. Wherefore me thinckes, that thoſe which hauehave their eares ſo delicate and cannot onelyonly abide one lyttle woorde Delicate eares.againſt the Idolatry, ſuperſtition, & the great abuſes which leade all the worlde into ruine, are not rightfull Iudges, but of a corrupt and peruerſe iudgement. For what iudgement is this, to heare and ſée the name of God, the death and paſſion of Ieſus Chriſt to bée blaſphemed dayly ſo horribly, and not to ſpeake a woorde? And to bée ſuch an vniuſt and ſharpe rebuker, and ſeuere Iudge, agaynſt thoſe who onelyonly in ſcoffing and ieſting will admoniſh & rebuke ſuch blaſphemers? They doe willingly ſuffer that ſuche men doe mocke God openly, that they doe blaſpheme hym without any ſhame: That they doe tourne vpſide downe The louers of mans honour, are traitours of Gods honour.all Religion & the truth of Ieſus Chriſt: That they make fruſtrate and of none effect the vertue and efficacie of his death and paſſion: That they doe eate vp and deuoure his poore ſhéepe before their eyes: That they doe leade the poore ſoules vntounto perdition & eternall dampnation, & doe holde all the world in errour & Idolatry for to deſtroie them altogether: And cannot we ſuffer that vntounto ſuch mockers & blaſphemers of God and of men, one ſhould onelyonly giuegive a little holy water of the court, and that one ſhould ſprinckle them with the leaſt thing of y^• world, onelyonly with ſome little word or ſaying, or with ſome pleaſant word, the which can hurt no man, and which is no diſhonour vntounto God, but ſerueth to diſcouer the abuſes, and to bring the mouths of y^• faithful out of faſt, with the idolatry and ſuperſtition: and to manifeſt vntounto them the ſeducers, for the health of their ſoules. I dóe greatly meruaile of thoſe great louers of the honour of Hipocrites, Seduſers, falſe Prophets, rauiſhers, & deuourers of the poore widdowes, and fatherleſſe, mockers, contemners, & blaſphemers of the word of God, & hauehave ſo little The honour of Ieſus trodden dovvne.regard or care of the honour of God, & of Ieſus Chriſt our Lord, whom they ſée daily to be crucified before their eyes, and to bée ſpurned and trodden vnderfoote the bloud of his teſtament, and couenaunt, and yet dare not ſpeak a woord: p. 13But which is worſe, they wil not yet ſuffer that others, vntounto whom God hath giuen the meanes, and boldneeſſ, ſhould ſpeake, and rebuke ſuch abuſes and ſacrileges importable to all good Chriſtian hearts. Mée thinkes that ſuch people hauehave no iuſt occaſion to condempne vsus in that behalfe. For if they are too wiſe, and doe thincke that ſuch things Cuer vviſe.agrée not with the grauitie of their perſons, then let them leaue them to be ſpoken of the fooles, ſith that as men doe The priuiledge of Fooles.ſay they hauehave the priuiledge to ſpeake all things. For as for my part, I would be very well contented, that God would giuegive me the grace, that I might ſay vntounto them, as the Apoſtles ſayd vntounto the Corinthians: Ye are wiſe and 1. Cor. 4. c. 10.1 Cor 4we are fooles for the louelove of Chriſt. If they would preach Ieſus Chriſt couert and hid, let them not be angry if wée To preach Ieſus Chriſt couertly & hid.preach him all naked and openly, and him crucified. And if we cannot glory but in the fooliſhneſſe of his croſſe, as the Apoſtle ſayth, the which yet neuertheleſſe is the true wiſdome 1. Cor. 1. c. 9.1 Cor 1of GOD, althoughe that the worlde reputeth it fooliſhneſſe. For we doe well perceiue what profite there commeth of their ſo hidden preachings, of which none can almoſt receiue any fruite, except he vnderſtand the matter that they intreate off, almoſt as well as they themſelues. For what vtilitie and profite can there come vntounto the poore …rant people, for whome the ſermons oughte to be chiefeſt made? doe they not alwayes continue in their errors? and are they not confirmed the more by their darke queſtions, and hyd words? the which the hearers do draw and take for their aduauntage, and interprete them after their owne ſence and meaning, and not after the meaning of the ſpeaker, except he doe expounde if playnly, or at the leaſt in manner that one vnderſtande not one thing for an other. For the poore people cannot vnderſtande that Sophiſtry, nor comprehend their darke queſtions and problemes, who hauehave yet much adoe …o vnderſtande that which one declareth vntounto them as vntounto lyttle children. For if a learned man knoweth very well hew to drawe out of their ſermons the conſequences the which they will entreate off, how many ſhall one finde of others, which wyll, doe cleane contrary. And although there were but their ſtlence, by the which they doe diſſimule the abuſes and the Idolatry, doe they not approue ſufficiently the falſe relygion? I doe feare very much, that one ſhall not finde many, amongſt theſe ſo wiſe and diſcréet, which are ſo prompt and ready to iudge and condempne all thoſe which follow not their counſayle and carnall wiſedome, of ſuche an aduiſe and opinion as Demades was, who did mocke the Athenians, The counſell of Demades. Vale. Max. lib. 7 c. 2.bicauſe they did put themſelues in daunger, to fall into the indignation and diſpleaſure of Alexander the great, and to looſe their landes, townes, and countryes, bicauſe they refuſed to giuegive vntounto the ſayd Alexander the diuine The ambitiō of Alexander.honours, and to worſhip him as a God: vntounto whom Demades ſayd. Take ye good héed, leaſt in kéeping the Heauen you do loſe the earth: willyng therby to giuegive y^e Athenians to vnderſtande, that they were great fooles, to put themſelues in ſuch daunger, for to kéepe the honour of the Gods: And that it were better for them to be Idolaters of men, and to honour Alexander as a GOD, then to looſe both bodye and goodes, whoſe counſayle they followed. Wherefore Diogenes in mocking and ieſting of their vanitie Diogenes.and flatterie, ſaide vntounto them. Sith that you hauehave made Alexander a God, and doe honour him for Bacchus, Bacchus, S…rap…s. Auguſt. de ciuita Dei. lib. 18. c. 5.make mée alſo Serapis, and honour mée as him. For euen as Bacchus was honoured among the Satyres, ſo was Serapis honoured and worſhipped in Aegypt in the lykeneſſe of an O…e, and taken for the great God: of whome the lawe was made, that whoſoeuer did call him a man, and did not accompt and take him for God, ſhould looſe his lyfe. Wherefore almoſt in all the temples and churches Matrob. li. 3. c. 9 Varro de lingu… …at lib. 3. Augerona, Hars pocrates. Sylence. Outd. Meta. 9. Sanctaque B…a …is, var…ſq… …o loribus Apis.in which Serapis was honoured and Iſis in lyke manner, they vſed to holde an Image, lyke vntounto that which the Romaynes called. Augerona, the which ſome doe call Harpocrates, who did holde his finger agaynſt his mouth, admoniſhing eueryevery one to kéepe ſilence, leaſt they ſhould ſpeake any thing agaynſt thoſe goodly Gods, which might bring p. 14hurte vntounto the ſpeakers. O woulde to God that we had Qulqus premit vo… dig…toque ſilentia ſuadet. pers digiro compoſe… labellum.not ſo many Alexanders, Serapis, and Iſis, who being…nortall men, would yet neuertheleſſe be taken and accompted as Gods among men, and that their Idolles, lawes, ceremonyes, traditions, ſtatutes and ordinaunces ſhould bée preferred defore God and his woord: nor ſo many Harpocrates, which doe not onelyonly make a ſigne with the finger, that thoſe vntounto whome God hath giuen the heart to confeſſe the truth ſhould holde their peace, and be not dumine Images, but ſhould know very well to rebuke thoſe which hauehave a better affection then they, and which doe ſpeake that which they dare not take in hande. For they will not looſe the lande or earthe, for to kéepe the Heauen: and doe accompt and take thoſe for fooles, raſh and mad, which doe make themſelues to be perſecuted, for to uphold and maintaine the word of the Lord.

But it is greatly to be feared, that in thinking to kéepe the earth the which they preferre before the Heauen, they looſe both Heauen and earthe, as it happeneth vntounto many, who loued rather to follow the counſaile of Demades, then that of Ieſus Chriſt, and the example of him and of his Apoſtles. And how do thoſe edifie, who in their ſecret preaching, doe put alwayes a rype betwéene two rotten, or rather a rotten betwéen two rype, diſguiſing as much as they can Gods truth, after that they hauehave preached for the lyttle feare that they ſhall hauehave, will denye all that which they hauehave well preached before, and will denye Ieſus Chriſte openly to the great ſlaunder of all the poore faithfull people, whome they neuer hauehave confeſſed but particularly, ſecretly and priuily? I doe not ſpeake this for to rebuke any man of his infirmitie, inconſtancie, or carnall feare, by the which he which thinketh to be very hardy & conſtant, doth finde hymſelfe ouercome: But I ſpeake onelyonly vntounto a companye of vayne and glorious fooles, which doe theſe thinges and worſe, and yet neuertheleſſe woulde fayne couer and hyde their faults and condemyne the poore faithfull people, who hazarde their lyfe for to aduaunce and amplyfie the kingdome of GOD, and which boldelye and conſtatlye rebulie Idolatry and the abuſes. Mée thinkes that they do The office of a Prophet. Iere. 1. b.Jer 1euill vnderſtand the office of the Prophet, to whom it is not onelyonly commaunded of the Lord to plant and buyld vp: but alſo to roote out, breake, off and to deſtroy, for to plant and buyld afterwards, and to cry as loude as he can, lyke Eſa. 58. a. 1 10.Isa 58tho voyce of a trumpet, for to ſhew vntounto the people their offences, and to the houſe of Iacob their ſinnes. If they wil ſay, that we which are out of daunger, hauehave goodly ſcoffing, let them then ſuffer vsus to doe that which they would not, dare not, or cannot doe. If they thinke that it is a matter too vyle for them, and that they will not occupy themſelues but about graue and waighty matters and of great importance; let them ſuffer vsus to play the children with the children, and to abaſe our ſelues with the lyttle ones, and to vſe our plaine ſpeach with the ruſticall, and to edifie the poore ignorant, as they doe edifie the wiſe, and to vncouer the errors vntounto thoſe which know thē not. If they be great Diuines and ſeuere Philoſophers, let them accompt vsus for young Grammarians, who do but a lyttle open and bruſe the matters, and to chewe vntounto the ſimple people the meate a lyttle more ſmaller, for to prepare them to their ſchoole, and vntounto a more higher Philoſophie. If they thinke that, we muſt entreat of ſuch matters with more greater grauitie & modeſtie, I deny not that we can entreate of the word of God with to great honour, and reuerence: But I would that they had aſwel the conſideration, that the word of God is not ſo ſeuere, but y^• it hath his merry conceits, ſports, honeſt games, merry ieſts, & words couenable & moſt agreeing The manner to ſpeke merely in the holy Scrip.to his grace & Maieſtie. And he y^• will trye & proue it, let him conſider how. GOD himſelfe, and Ieſus Chriſt that greate celeſtiall Orator, doth ſpeake ſometime, either in rebuking his Diſciples or the Hipocrites and reprobate: and among thoſe which the Lord did ſpeake, without heaping together, a great many of examples, that they would onelyonly, marke and behold what anſwere Ioas the father of Gedeon dyd p. 15Iudges. 6. f. 31.Judg 6make vntounto the Burgeſſes and Citizens of the towne who Iudges. 6. f. 31Judg 6complayned to him of his ſonne, which had pulled downe and deſtroyed the Idoll of Baal and his Aulter: And the wordes that Ely had with the Prophets of Baal: What 3. Reg 18. e. 15. Eſa. 44. b. 13.1 Kgs 18Isa 44mocked did he giuegive them? And Fſay in lyke manner againſt the Babilonians and their Idolles? Who yet neuertheleſſe were both of them graue & very ſeuere Prophets. And in the booke of wiſedome, and in Baruch and in the Sapien. 13. 14. 15. 36.Epiſtle attributed vntounto Ieremy. I will leaue off to alleage the examples of ſo many good auncient Doctors, who in their bookes, and by their writings hauehave ſo much ieſted and mocked at the ſuperſtitions and Idolatries of the Pan…ns, which had more greater reaſon and appearaunce then thoſe againſt whome we doe at this time fight. He that will not beléeue me let him read their workes, chiefely of Tertulian, Euſebius, Lactantius, Auguſtine, Hierome, and other lyke, vponupon all thoſe that they hauehave written againſt the Pan…ns and Heretickes. Wherefore then ſhall not that bée permitted vsus in Dialogues, which we rebuke not in thoſe great men, when they hauehave ſpoken it in their owne perſon, the which requireth more grauitie, then if they did bringe in other men ſpeaking and diſputing together, as I doe in my Dialogues & diſputacions. For ther is none of a good Licence and libertie of Dialogues.iudgement, but that he vnderſtandeth very well that in the phraſe of writing there is no greater libertie and licence in Poetry, then Dialogues and talkes. For they muſt bring in the perſons ſpeaking according to him whom they repreſent: who oftentimes do ſpeake more after their ſence and of the perſons whom they doe ieſt at, then according or after the ſame of the authour. Although that the author hath willingly vſed to chooſe ſome one by whom he giueth to vnderſtande what is his opinion, and the beſt ſentence. Therfore I hauehave brought in foure men of diuers qualitis The perſons of the Dialogues.and opinions, and doe make them to ſpeake according to the matters which are talked off at this daye among men, and according to the nature and affection of eueryevery one of them. I hauehave brought in one as a man very deuout and ſearing God, which neuertheleſſe is yet altogether wrapped in ſuperſticion and errour, and maynteineth mans traditions, but not wilfully. I hauehave brought in an other, which is not yet fully aſſured and ſet downe neyther on the one ſide nor on the other, but is troubled in his conſcience, and knoweth not very well whom to beleeue, but runneth on the one ſide and …n the other, and yet neuertheleſſe deſireth to know the truth, and he enquireth and knoweth already many abuſes: wherefore he ſpeaketh a lyttle more ioyfully, and careth not ſo much for mans traditions, and is not ſo affectioned after them, nor ſo ſeuere as the firſt, who is yet altogether rooted in theſe olde ſuperſtitions. Afterwards commeth one, who repreſenteth the perſon of a graue & honeſt man, & ſkilfull in y^• heauenly and humaine letters. which ſpeaketh dayly with great honour and reuerence of the word of God and abſolueth the queſtions and maters alleaged of the one ſide and of the other, according to the ſentences of the holy Scriptures, and auncient Eccleſiaſticall Doctors. And for the fourth there is one which is a little more talkatiue then this, and a lyttle more giuen to ſpeake fréely agaynſt the abuſes, but he doth it with more greater modeſtie & honeſtie, then the Caphards doe ſpeake againſt the miniſters, and louers of the truth. I doe ſayne this man to hauehave more ſkill or knowledge in humayne letters then the others, and which ſpeaketh willyngly and ioyfully, but in ſuch ſort, that he playeth in earneſt, and ſayth nothing but to the diſhonour of Antechriſt, for to magnifie Ieſus Chriſt, & that he is content to be corrected by his companion, if any thing be to be blamed.

Wherefore if any man would ſaeme to cauill, becauſe it ſéemeth vntounto him ſome time that this man playeth the parte Humaine letters m…ngled vvith the diuine.of a mocker, and that he mingleth the humayne letters, Hiſtories and Poetryes with the diuine, let him conſider the perſon whom he repreſentet… & that he doth not ſpeake any thing ſo abſurde nor ſo ſtraunge, but that it ſerueth to the preſente matter, and lette him not vere himſelfe anye more.

p. 16Furthermore if Saint Paul by occaſion hath ſometime Act. 17. f. 28. 1. …. 15. b. 12. Titus. 1. d. 12.Acts 17Titus 1alleaged the witneſſe of the Panuns, yea of Poets, for to ſerue to his matter, and if the auncient Doctors of the Church of whom I hauehave already ſpoken off, hauehave yet done more and their booke hauehave ſerued them ſo well for to confounde them themſelues, and to vanquiſh them of their errours and to ſhew vntounto them more cléerely the truth & vertue of our relygion: Inſomuch that Iulian the Apoſtate in The forbidding of Iulian the Apoſtate. Hiſto. trip. lib. 9. cap. 17.ſpite of his beard was conſtrayned to forbid the Chriſtians to reade them: he ought not to thinke it ſtraunge, if I do follow their example in lyke things, chiefely when I wyll ſhew plainly and openly before all mens eyes, how the ſuperſtitions and Idolatryes of the Chriſtians were taken from the Panims and Idolaters, and altogether lyke or worſe. I doe not alleage them for that Gods truth is not ſufficient of it ſelfe, to allowe and maynteyne it ſelfe, but for to make all thinges to ſerue him, and for to make the lyght the better to bée knowne from darkeneſſe, the truthe from lyinge, and the better to vanquiſh and ouercome the ſhameleſſé ſeducers, who would yet hide and couer theire hereſies and abhominations, if one doe not ſhew them forth with the finger, and except one doe take them as the theefe vppon his theft and robbery, and the ſhameleſſe whore with hir whoredome. And if there be any yet which will not be contented with thoſe reſons, I will ſhew vntounto him ſuch an excuſe and defence as Mantuan did make for himſelfe, in a matter almoſt lyke, ſaying: Thinke not that I am to be rebuked bicauſe that 1. Lib. de patiē. c. 23I hauehave recourſe to the authoritie of an heathen man. For Saint Auguſtine which is one of our Doctors, ſayth: If the Philoſophers hauehave ſaid any thing confirmable vntounto our fayth, we muſt not auoyd them nor feare them, but rather we ought to conuert & tourne them to our vſe and profite, as things recouered & taken away from vniuſt poſſeſſours, for to make them ſerue to their true poſſeſſours.

If they doe then admit the iuſt and reaſonable excuſe of Mantuan, and doe attribute anye authoritye vntounto Saint Auguſtine, they ought not to doe vntounto me worſe then to other. And if it ſéeme vntounto any of our ſages and A buſes are not yet inough vncouered & made knovvne.wiſe men, that the ſame is but loſt time, and that we néede not now any more to diſcouer the abuſes, bicauſe that they are already ſufficiently diſcouered and opened, I am of the contrary opinion, and doe know cleane contrary by experience. I knowe not whether the ſages hauehave ſéene the abuſes ſo vncouered, and whether they (which dare not ſpeke of Ieſus Chriſt but with halfe a mouth, and dare not preach but ſecretly) hauehave founde people among them of ſo ſharpe and earneſt a ſpirite, that they doe know all things and are ignoraunt of nothing. But as for vsus which are héere, we hauehave experience cleane contrary. For ſithens that the Goſpell hath bene preached already ten or twelue yeares in ſome places, and fréely (the which men dare not in all places) and the abuſes hauehave ben manifeſted ſo cléerely and playnly as the ſame is cléere at hye noone, we are yet all abaſhed, that we doe finde dreamings, errours and great ſuperſtitions in ſome, yea in thoſe in whome a man would not thinke, and yet we doe thinke that we hauehave alreadye much profited in the knowledge of God. But that is meruayle that of the marke & carecter of the Diuell, which is ſo harde to deface, and of an olde cuſtome which is ſo hard to teare out, and ſo much the harder the worſe it is. Wherfore I ſhalbe much abaſhed, that there where one dares not ſpeake of Ieſus Chriſt, nor to open his mouth agaynſt Antechriſt, that the errours and abuſes were all ſo cléere and manifeſt, that there was no more néede to ſpeake of them, inaſmuch as héere and there wher the truth is cl…rly & fréely preached, one cannot tell which way one can plucke and teare them from the hearts of men, and that it is not requiſite to ſay or ſpeke any more againſt them. Or it muſt be that God hath there more amply ſhed out his grace, or els that there are héer… very dull ſpirites and wits in compariſon of others. But I feare rather that thoſe which glory in themſelues to know them ſo much, know not themſelues the moite, and vnderſtande very euill, that which p. 17they thincke to knowe. For if they had intelligence and vnderſtanding ſuch as they thincke to hauehave, and that they dyd knowe the abhomination ſuch as it is, and howe it diſpleaſeth God, and is noiſome and hurtfull vntounto his church, they would retyre and drawe themſelues further from it then they doe, and it ſhould bée vnpoſſible that they could ſée and ſuffer it, but would flée rather away from thence, or they would ſuffer themſelues rather to bée burned, then to diſſemble and conſent vntounto it: But would ſay as the faithfull of whom the Prophet hath written, which doe conſider the grace which God hath done vntounto them, and comparing them with their firſt condition, ſay, to the great abhomination Eſa. 30. c. 22.Isa 30of al Idolatry. Fie, get you hence. And therefore, one cannot to much manifeſt the abuſes. For truth cannot be The profit to vncouer abuſes.knowne without diſcouering them & pulling them downe. And in dooing that, one doth manifeſt them vntounto thoſe who knoweth thē not yet, which ſhal be alwaies more in nūber thē we would, the which we muſt draw away. Afterwards the thing may ſerue them which already hauehave the knowledge, many wayes. Firſt for to refreſhe and quicken the memory from the darkneſſes in which they hauehave bene, to the end, that they may knowe the better the blindneſſe & infirmitie of mans vnderſtanding, & what he may do of himſelfe, when hée wyll bée guided by his owne head, and forſake God and his woorde, for to followe men and their traditions. Afterwardes, that ſhall ſerue them for a remembraunce and ſigne of the triumph of Ieſus Chriſt, and of his truth, to the confuſion of Sathan, Antechriſte, lyinge, and mans wiſdome, who wyll exalt hymſelfe aboue the knowledge of GOD, to the ende that hée hauehave more occaſion to humble himſelfe, to acknowledge the mercye that GOD hath done for him, and to render thanckes vntounto him: And that hée bée more prudent and better aduyſed héereafter, and praye vntounto the LORD more earneſtly that hée doe kéepe hym that hée doe neuer fall againe into ſuch or like errours and inconueniences. Furthermore that ſhall ſerue hym as a pricke, the better to pricke him forwarde to indignation againſt Antechriſte, and to hauehave compaſſion vppon the poore ignoraunt people and his wandering and erringe bretheren, and to take wyth more greater courage the cauſe of the trueth in hande, conſidering the vnworthyneſſe of the thing. And he that ſhall bee yet weake, ſhould fortefie and ſtrengthen himſelfe, and hée that ſhall bée already firme and ſtronge, ſhould confirme himſelfe more. For all theſe cauſes and reaſons, GOD woulde that the errours and ſinnes of the people ſhoulde bée regiſtred, and hath ſo many tymes commaunded that they ſhould bee remembred. And the Prophet Eſay dyd not admoniſhe ſo many times wythout cauſe the people, after that hée had well mocked them for Eſa. 46. c. 8Isa 46Idolatry, that they ſhould remember thoſe thinges to the ende they maye the better knowe the iudgement of God which is vppon the Infidels, which are as bruite beaſtes, and what treaſure it is to hauehave the truth of God and his woorde. And if any man wyll yet ſaye, that notwythſtanding that it is not euill, but very profitable and neceſſary to ſhewe foorth and declare the abuſes, yet neuertheleſſe wée muſt not procéede in ſuch ſort, which ſhould ſéeme peraduenture vntounto ſome men more proper and fitte for to bée offended, then for to bée edified by it: I doe aunſwere vntounto the ſame, that I knowe not what thoſe ſhall bée that ſhall reade thoſe bookes, nor what occaſion they maye hauehave to bée offended. I doe thincke that they ſhall not bée ſo much eſtéemed that many people woulde reade them: Beſide that many peraduenture woulde, whiche cannot. But howſoeuer it bée, if thoſe that doe reade them are good and vertuous people and fearing GOD, they ſhall knowe that I ſtudye not but to manifeſt the veritie, and to glorifie Ieſus Chriſt, & that thoſe whom I rebuke are not onelyonly worthy to bée mocked, but vnworthy that the earth beareth them, excepte they wyll acknowledge their faultes, and giuegive glorye vntounto GOD. If they were … picures and contemners of GOD, they can be no worſe Ep…esthen they are, and therefore knowe in what reputation p. 18they ought to bée vntounto all good people, and that they are vnworthy to be taken and accompted not onelyonly for Chriſtians, but for men béeing a great deale more worſe then bruite beaſtes. If they bée Phariſes and obſtinate Hipocrites, Hypocrytes Ma…. 15 a. 1. The offence of the Phariſes.and that they doe ſéeke the occaſion of offence, they doe finde it in Ieſus Chriſt. Wherefore wée muſt not much care or take thought for it. For they doe take the offence wythout any man gyuing it them, and are an offence vntounto themſelues, and cannot heare the truth wythout béeing offended. Wherefore wée muſt holde vntounto that which Ieſus Chriſt ſayde vntounto them: Let them alone, for they are the blinde leaders of the blinde. They Mat. 15. b. 14.Matt 15muſt vnderſtande that an euill knotte and harde péece of Malo nodo Malus tuntus.woode to cleaue, hath néede of an harde wedge and a ſtronge mall to cleaue it. If they are ſo ſhameleſſe, that they hauehave no ſhame at all, and hauehave their heart ſo obſtinate and hardened, that they hauehave no remorſe of cenſcience, in mockinge of GOD and blaſpheminge hym ſo horriblye as they doe daylye, and doe teſte ſo at men to their greate loſſe and hurte, ſhall wée bée more aſhamed to tell them their iniquitie? to rebuke their abuſes and abhominations which they dooe? If they woulde not that one ſhoulde ſpeake of them, let them leaue off and ceaſe to doe them.

For I beléeue that there is not a man of a good hearte, which taketh any great pleaſure to remoue that filthineſſe except they bée conſtrained to doe it through their importunitie, impudencie and ſhameleſſe face. For what good Chriſtian heart can ſuffer, that dayly men ſhoulde hyde thoſe abhominations, and that one ſhoulde couer ſuche villanyes, makinge vsus to beléeue, that their filthmeſſe and ſtincke is as ſweete as balme: their poyſon to bée the bread of lyfe: lyinge to bée the truth: Hell to bée Paradiſe: curſinge to bée bleſſinge: darkeneſſe to bée light: and death lyfe? As for me I cannot colour, flatter nor hyde the thinges, and I cannot but name them by their names. For ſuch is the language and ſtyle of the ſpyrite of God, which will not ſpeake after mens fantaſies The ſtile of the holy Ghoſt.and for to pleaſe them, as the Oratou…s, which can giuegive vntounto vices the names of vertues, and ſuch colour as it pleaſeth them, but to ſpeake truth, as the thinge is, calling Idolatrie, that which the Hipocrites and Idolaters doe call diuine ſeruice, and their Idolles, Diuells, the which they call Gods. Wherefore althoughe The forehed of hypocrytes and prophetsſuch Hipocrites hauehave their forheades of ſtone and Iron ſo harde and immutable, that one cannot make them bluſhe, but doe kéepe their countenaunces as théeues and murtherers, and ſhameleſſe as harlots, yet let them vnderſtand on the other ſide that GOD hath giuen to his ſeruaunts, as he ſaid vntounto Ezechiel, aforehead of Braſſe, and of Ezech. 3 b. 9Ezek 3a Diamond which is yet more harder, and which doth leſſe ſhame to ſpeake the truth and to giuegive praiſes vntounto God, then they to mainteine lyings, & to blame it. And therfore the Lord commaunded Ezechiel, ſaying: goe ſpeake vntounto Ezech. 3 b. 7Ezek 3them, and ſay vntounto them that which I hauehave commaunded thée. I know neuertheleſſe that they will do nothing, but I will y^• thou do tell them. I know not what excuſe ſuch men can hauehave. For they hauehave bene already taught al manner of wayes. If they do complaine that one hath learned & taught them to ſharply, and with to great ſeueritie and rigor, I would learne and teach thē a little more ioyfully, and more ieſtingly, then bitterly. If they doe yet finde my manner of dooing too ſharpe, there are as many others, which hauehave written as modeſtly as is poſſible, & yet they finde no goodneſſe in it, and leaue not off to perſeuer alwayes worſe and worſe, in their errours and hereſies. Wherefore I knowe not what ſong one may ſing vntounto them, but to rebuke them of that which Ieſus Chriſt rebuked the Iewiſhe people, and that which the little children, whiche played in the ſtréetes, rebuked their companions off: when Mat 11. b. 16Matt 11wée dyd ſinge vntounto you ſorrowfull thinges, you hauehave not wepte, when wée dyd ſinge vntounto you ioyfull thinges you hauehave not daunſed. Iohn Baptiſt came in great ſeueritie …auſteritie, & hauehave found him very ſharp, & they ſay he hath p. 19the Diuell within him. Ieſus Chriſt came with all humilitie and gentleneſſe, and they ſaid that he was a drunkard and a glutton, and a friend vntounto publicans and ſinners. If one do ſpeake vntounto them ſharply, as their iniquitie requireth, they ſay that one is furious and mad. If one do ſpeake vntounto them pleaſantly, they will call him foole or ſcoffer. To couclude, they will alwaies finde ſome thing to ſay, as wée ſée it by experience in our time. Many men at the beginning hauehave taken vppon them to touch a little ſome abuſes, yet of the moſt groſeſt & moſt apparant. Theſe Hipocrites could not beare them, but they hauehave perſecuted them by ſea and land. They cannot onelyonly ſuffer that one ſhould touch a little with his finger their Idolatry & ſuperſtitiō, & that one ſhould open his mouth for to ſpeak one word for to reforme their eſtate, but which is more, hauehave declared themſelues to be enemies vntounto all learned & wiſe men, which hauehave trauailed to aboliſh all barberouſneſſe and ſophiſtrie for to ſet vp againe all good letters and other diſciplines, & hauehave accompted and condemned them for heritickes, and hauehave put them in great daunger of their liues. Sith then that they cannot ſuffer thoſe héere, that they ſhould goe ſo pleaſantly, not onelyonly of little dialogues, & familiar talke for little children, which doo vntounto them yet more greater honour then they deſerue and do flatter them more then is néed, God hath raiſed vp others, who hauehave in ſuch ſort remoued their filthines, the which others hauehave not done but a little tickled vp, that they hauehave in ſuch ſort made the filthineſſe and ſtinke ſo to auoide, that all the world doth perceiue and foole it, in ſuch ſort that one can no longer abide and ſuffer it. When theſe ſharpe ſurgeons are come, which hauehave thruſt their inſtrument ſo deepe within the Apoſtume, that they hauehave perced them euen vntounto the heart, and bones, they hauehave begun to reiect y^• firſt which did but a little touch the wounds and ſores without, and through their gentleneſſe make them to feſter and waxe worſe and worſe, makinge of it but a certeine pallatiue cure or healing. When they hauehave experimented and tried the ſecond, they hauehave cried out Alarome againſt them, and hauehave bene conſtrained to prayſe the firſt whome they condempned in compariſon of thoſe héere.

Afterwards, came conſequently others who hauehave a little better vncouered their diſceite, and which hauehave better manifeſted the villany and the fornications of the great whoore of Babilon, inſomuch that thoſe whome men accompted to bée ſo earneſt and ſuch heretickes, hauehave begun by them to bée eſtéemed gentle and good men, in compariſon of the latter. And ſo they hauehave had of all ſortes, and yet they will vnderſtand nothing. Wherefore mée thincks they can no more pretende ignoraunce nor infirmitie, or any iuſt excuſe, but that it is tyme to aunſwere to a foole according to his fooliſhneſſe, to the ende hée thincke not alwaies Pro. 19.Prov 19to bée wiſe. Wée muſt then let them to vnderſtand that men doe accompte them for ſuche as they are, and they muſt not any more ſpare them, ſith that they woulde waxe worſe and empaire if one ſhoulde kéepe them, and the more that one doth thincke to make them méeke and gentle in flattering them, they become the more ſauage, wilde, and madde. And therefore I thincke that thoſe that are of a good iudgement, and which doe conſider the thinges according to the truth, ſhall bée conſtrained to confeſſe that I flatter to much. Although that I doubt not but that one ſhal finde ſome which may ſay of me that which is ſayd commonly of the Aſſe, which woulde The fable of y^• Dogge and of the Aſſe. Apes required in the courte of Babilon.play wyth his maſter, as hée did ſée the dogge doe, ſtrikinge him and leaping vponupon hym with his féete. I am very ſure that ſuch playes and games doe not pleaſe the king of Babilon and his court, and that they will not hauehave ſuche Apes, excepte they bée otherwiſe apparelled, then that poore Aſſe was. For they hauehave not accuſtomed that thoſe little Ladyes dogges, which make them ſporte and wagge the tayle, and which are learned and taught to Ladyes Doggs.runne and leape on the Ladyes and Gentlewomen, and thoſe pleaſaunt Apes and Marmeſettes for to make them paſtime. But the LORD wyll hauehave none other Apes p. 20in his Church, then ſuch dullardes as the world iudgeth them, which doe playe and ieſt earneſtly, and doe goe as they doe intende, in all ſimplicitie, without diſſemblinge that which ought not to bée diſſembled. Hée will not hauehave ſuch lyttle pleaſaunt dogges, for to bée a delite and pleaſure vntounto Ladyes, but woulde hauehave good Maſtyes and great greyhoundes which are not to be carryed in the Bſa. 56. c. 10 The maſtyes & grayhounds of Ieſus Chriſt. Horat. Hae n…gae ſeria ducunt, ridentem diccr… Verum. Quid vetant.ſléeue, but for to barke and driue awaye the Wolfe from the folde. Wherefore if there bee men whiche in laughinge doe bite, they doe giuegive vsus to vnderſtande that they take no great pleaſure, by ſuch playes and paſtimes, but that they woulde hauehave other paſtime and occaſion to ſpeake of better matters. Yet neuertheleſſe they doe ſhew vntounto thoſe which doe louelove the paſtyme, and which take Democritus.pleaſure in them as Democritus hath laughed and ſcoffed at the follies and dreames of men, that it is not nowe néede that they doe ſéeke any other matter. The courte To laugh at the popes coſt.of Antechriſt gyueth them ynough, and moſt worthyeſt to laugh at, and in the which one maye better ieſt wythout offending GOD, if one doe it wyth ſuch affection and ſuch modeſtie as is in theſe Dialogues. Thoſe alſo which ſhall bée totter and ſeuere, and which as Heraclitus Heraclitus.doe iudge the follies and miſeries of men more worthy of wéepinges and lamentations, then of laughings and ieſtinges, they ſhall hauehave héere matter ynoughe to wéepe, ſéeing the iudgement of GOD which hath bene, and is yet vponupon the Chriſtian people bicauſe of our ſinnes, and deſpiſinge of his woorde. Inſomuch, that me thinckes that I hauehave not written any thing which may bring hurt vntounto the Chriſtian religion.

And though I doe not profite very much, yet neuertheleſſe there wanted in mée no wyll. Wherefore I doe truſt that the good men will take all in the beſte parte: whome onelyonly I feare to offende. If the wycked are angrye wythout a cauſe, I will leaue them for ſuch as they are: yet I ſpeake neuertheleſſe the veritie, although they will not take it. If the wiſe and learned cannot much profit, it is ſufficient for me that the poore ignoraunt people ſhould receiue ſome fruite: Although that ſuch a one doe thincke himſelfe very wiſe and learned, that he may yet finde ſome thing for to learne. It is very true that that matter requireth better to be intreated off in Latine then in French. For it conteineth things which would hauehave ben plainer & which would hauehave bene entreated off more briefly, the which peraduenture I may be rebuked for ouermuch prolixitie & tediouſnes. But there are many reaſons which are the cauſe. The firſt, is for that I am one of thoſe Oratours which know not to enter in talke, or begin any matter, nor which know not howe to leaue off. The ſecond, bicauſe that I doe write moſt of all for the ignorant and rude people, for whom we had néed to chew their meates a little, and to declare the matters more groſly y^• which they cannot vnderſtand in one word, as thoſe that are wiſe & learned, which wil comprehend it very eaſily, as thoſe which hauehave read the Authours out of whome I hauehave taken the matter. Therefore there is yet an other reaſon: that is, that I muſt vſe great circumlocutions and narrations for to expreſſe and declare that which in Latine or in Greeke myght bee ſpoken in one woorde. For the things are more harde vntounto thoſe which hauehave not read the Greeke and Latine authours. But I hauehave tolde alreadye the cauſes which hauehave moued mée to write rather in this language then in an other. And if the matter bee worthy to bée put in the Latine tongue, if it pleaſe the Lorde, it may bée done at leaſure: or it maye moue the heart of ſome which will do it better. Be it as it is, it is to mée ſufficient, ſo that I doe ſerue a little the good. If I doe offende the Hipocrites, I would be contented that they bée offended with mée, ſo that they doe finde better taſt in all the other which hauehave ſpoken and written of the relygion a great deale better then I, and ſo that they hauehave them in ſuch honour and reuerence as they ought to hauehave. Hiſtories of our time.Alſo I thinke that none ſhall finde vnfitte for the matter many of the hiſtories of our time, the which I hauehave ſet in p. 21and mingled among theſe matters. For if it be lawfull to alleage the auncient hiſtoryes written by others, wherefore ſhould we not ſpeake of that which is done in our time when occaſion ſerueth? Sith that ſo many things do come dailye more worthy of remembraunce then many of thoſe which the auncients hauehave written? Wherefore I hauehave not eſtéemed and thoughte that to bée a thinge inconuenient nor vnworthy of remembraunce, which we our ſelues and our fathers are witneſſes. Alſo I hauehave put the quotations of the authours in the margents, out of whome I hauehave taken that which I hauehave alleaged, to the ende it ſhould not appeare that I hauehave inuented them of mine owne head, aſwell of the Philoſophers, Poets, Hiſtoriographers, as Doctors, Queſtionaries, Sophiſters, as of the auncient Doctors of the Church and holy Scriptures.

FINIS.