The Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise: set out with such grace, that it cannot be, but that a man shall take greate pleasure in the reading thereoff. Translated out of French into English, by Iohn Brooke of Ashe.

¶ The Preface.

IT is sayd in a common prouerbe: he which hath suffered nothing, knoweth not what e∣uill is. And therefore it is very hard, that he which neuer hath suffered any euill, can haue such pittie and compassion of the cap∣tiues 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 mi∣sery 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 vpon Laza∣rus, who lyeth at his gate full of botches and sores, naked, and hauing no nourishment. He doth not greatly passe whether he be shodde or vnshodde, naked or cladde, whe∣ther he be colde or warme, whether he haue 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 vn∣to his seruaunts in this world, and that he will trye them so many wayes, that euery 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 haue 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 haue bene tryed wyth so many tribulations. Let vs one∣ly 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 vnto them, and after that, they had the charge giuen them. Hée whiche 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 haue compassion of them, hath suffered Peter to fall, that by his fall, hée may learne to knowe himselfe, and the na∣ture of all other poore sinners inuironed with mannes in∣firmitie, for to comfort and confirme them, after that hée shall arise agayne. Also hée suffered Saul to erre a longe time, 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 haue more greater pittie and compassion of the poore blinde and ignoraunt, and that hée shoulde not dispaire in∣continent of the health and saluation of the rebells and persecutors. Also we cannot denie, that there is any man liuing vpon the earth, but that hée hath bene plunged o∣uer the head in the darkenesse of errour and ignoraunce, the which were more thicker vppon all the lande, then e∣uer 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, but woulde be taken and accompted for the true Israelites. And notwithstanding that they haue the darkenesse palpa∣ble amonge them, yet they glory and bragge themselues of the light, and doe promise it vnto others, by y^• which they shall haue néede to hée illuminated themselues. Wherfore so much the more ought we to haue y^t greater compassion on them, as they haue the lesse knowledge of the euil & daūger wherein they are. Those then vnto 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

of Gosan, béeinge seperated from those horrible darkenesse, ought to trauayle wyth Moses that good seruaunt of God, not onely to drawe the Israelites out of the lande of Ae∣gypt, 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 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 vnto the one, is darkenesse to the other. That which the one findeth swéete, the other iudge∣eth it sowre. That which is Iesus Christ, truth, and Pa∣radise to the one, is Antechrist, lyinge and hell to the other. What is then to be done in this great varietie and contra∣rietie of opinions? What ought the poore ignoraunt peo∣ple 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 ra∣ther follow? and of what side can their poore consciences finde most rest? It is most certeine, that there is but one ve∣ritie, & that in such varietie and contrarietie of opinions and 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 onely 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 expe∣rience. 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 o∣ther 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 for∣asmuch 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 them∣selues, so much is the thinge more worthy of pittie and compassion. And for bicause that I my selfe haue bene longe ynough sicke in that same bedde, and haue experi∣mented and proued howe daungerous that euilt is, and what dolour and torment it bringeth vnto 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 can∣not 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 vnto me boldenesse, which sayth: The foole co••••sayleth the wyse. To promise remedy vnto a disease so harde and incurable, I dare not of my selfe, and I will not do as the venturous and hardie Emperickes doe, which promyse helpe vnto 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 vs, whiche haue the remedye in our handes, if we knowe howe to vse it. And al∣though 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 vnto those which haue néede, some redresse to atteyne vnto it. For although that

I knowe not very much, and haue not séene much, yet ne∣uerthelesse 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, vnto 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 vnto them iniurye and wronge, and to shewe that I haue forgotten the estate in which I haue bene, and that I am vnthanckefull to∣wardes 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 recey∣ued 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 neuer∣thelesse 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 vnto a better vocati∣on) yet I cannot therefore denie, but that I haue bene sufficiently plunged and very déepe in that whore of Babi∣lon, aswell as others. Although I haue not bene none of the gouernours and chiefest Eurgesses and Citizens of the same, yet I haue 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 vnto 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 Ba∣bilon, it maketh me so remember a lawe and custome that 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 prac∣tise it, they dyd set downe a lawe, by which they ordey∣ned,

that those which did begin to be sicke and diseased, ought to go vnto those, which sometime haue bene sicke with the same disease, for to haue 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 vnto the stréets and open places: and those which sometime had bene sicke, were bounde by the lawe to visite them, and to teach vnto euery one of them the remedy by the which they were healed. If then the Babilonians were so care∣full of the sicke and diseased: let vs thincke what reproche we shall haue of God, if after that hée hath made vs féele his grace, and hath giuen vnto vs the remedy, not onely a∣gainst all the diseases both of body and soule, but also a∣gainst the corporall and spirituall deathe, we haue no pittie and compassion on our bretheren which are yet in the bedde of deathe, and if we doe not showe vnto them the remedye that we haue learned of GOD, and that we doe not bringe them vnto the highe and souereigne Phisition IESUS CHRIST? His law and com∣maundement ought more to vrge vs then that of the Ba∣bilonians. If he willed and commaunded that he that shall finde the Ore or the Asse of his neighbour going a∣stray, yea of his enemy, to bring them to him againe: or if he be fallen into a dyke, or sinke vnder 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 giue vs sufficiētly to vnderstand by that commaundement, in what recommendacion we ought to haue our neighbours, and what care we ought to take of their soules and health, sith that he bindeth vs by his commaundement to take the care and charge of his Asse? I then considering the great darkenesse, abuses, and errours, which haue occupyed and filled all the Chri∣stianitie, séeing so many scrupulous, doubtfull and trou∣bled consciences, and so many diseases, of which euery

stréete, place and all the worlde is full, would not despise them, without teaching them some remedy, for to com∣fort them, at the least a lyttle, if I cannot doe much, chief∣ly for that I haue 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 haue well proued and tryed that which they teach vnto others. For many men sometime wyll meddle or take vppon them to heale others, which haue more néede of a medicine, then those vnto whome they would giue 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 ne∣uerthelesse I will not hyde that lyttle talent which the LORDE hath giuen vnto mée. I am not ignorant, but that the Lord hath raysed vp in these our dayes, lear∣ned men which haue already very well declared and ope∣ned 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 haue bene their disciple and schol∣ler, and by their meanes to haue vnderstanded GODS truth, although that many bookes haue 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 IE∣SUS CHRIST instituted it. Neuerthelesse, I haue yet thought that my lyttle labour shall not be al∣together 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 haue written of diuinitie, haue heterto writ∣ten in the Latine tougue, the whiche is not to be vn∣derstood of all men, and especially of the poore igno∣raunt people, which haue more néede of playne doc∣tr••e

and consolation. Wherefore it is good that such mat∣ters which doe touch and conserne our health and saluati∣on 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 vnto vs, so that we vnderstand him, and that we may be well instructed in the will of God, and in all things necessary vnto our saluation. For God regardeth not the languages, but onely the thing to which all languages ought to serue. Then euen as those who doe wryte in a language which is most common to euery Nation, and by which they may instruct and teach, not onely those of their countrey, but also of straunge countreys, are worthy of great prayse: So I doe iudge them worthy to be bla∣med, 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 vs, 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 vs: Phisition heale thy selfe: And that we doe not followe the example of Iesus Christ and his Prophetes and Apostles, who haue alwayes taught those with whome they had to doe, in a language that they coulde beste vnderstande. For that cause was gyuen vnto the Apostles the gyfte of tongues, for to preach vnto all people and Nations, kno∣wing that 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 haue also written in a langu∣age, with which I am best acquainted and haue most fa∣miliaritie, according to my byrth and natiuitie: Although that the matters that I entreate off, shoulde haue a greater grace in the Latin tongue then in the French tongue, and shoulde be vnto me more aduauntage. For oftentimes, I haue the matter ready, that I néede not but

to 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 vnto mée to sette them out wyth such grace, and to interprete them so na∣tiuely 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 often∣times that I doe fall into my rude speache: Or if I wander astraye in Fraunce, and that I come agayne in∣to 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 Au∣thours, which haue willingly kept this custome, to tran∣slate into verse, after their owne language, that whiche they alledge of the Poets, which haue written it in an other language: The which I haue done sometime, by∣cause 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 occasi∣on. If ther be in my verses but little rime, it sufficeth me so y^t it haue 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 haue 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 haue the crowne of Baye, and that I wyll not take from them their Science and name. Also I hope that those vn∣to 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, haue not despised the doctrine and language of the Philosopher, Anachar∣sis, 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 haue 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 condis∣cend 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 elo∣quent. Furthermore, although that there are manye good men which haue 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 in good parte, consideringe that if Amos whiche was a shepeheard, and many other Prophetes of base conditi∣on, haue not vsed so high a style, nor haue spoken so pro∣foundly and learnedly as that kingly Prophet Dauid, or that great Oratour Esay, of the royall linage and brought vp in the court, they haue not therefore leaft off to bée Prophetes and to speake through Gods spirite, and to profite very muche in hys Church, whose style they haue vsed. And althoughe that the Euangelisles and Apostles haue not written in such pompe of woordes, nor haue not so much trauayled after the language of De∣mosthenes and Cicero, yet wee cannot denye but that they haue 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 con∣sider Gods woorkes, wée shall knowe that the holye

Ghost, 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 vnto humayne eloquence that which apperteineth vnto hym.

I speake this bicause of some delicate mo••thes, and curious of language, which regarde not but the stile and 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 onely, 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 cor∣rupt iudgementes, that they preferre the paynted flow∣ers, 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 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 lan∣guage, is the cause that many delite rather to reade bookes, full of scoffinges, fables, lyes, and of blasphe∣myes, then those of diuinitie, or of some good diuines and holy men. And this vice is not onely in the French tongue, but also in y^t Latine. For ther are some which haue so great feare to defile their golden tongue, and to embrew their goodly stile with the simplicitie & basenesse of the Pro∣pheticall 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 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 Au∣thours and of Poets, Oratours and Philosophers the which may serue vs 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 altogea∣ther gyue themselues vnto suche Authours, or to others a greate deale worse, and make none accompte of the holy Bible and diuine bookes to which all other Scien∣ces and disciplines ought to serue, and to whiche they ought to be preferred. Shall we not iudge him a foole & out of his wyt, which will alwayes staye in his Gram∣mer, and in the principles and rules of the same, and despyse the studye of other liberall Artes, and of Philoso∣phie, and wyll in no wyse meddle wyth them, nor exer∣cise himselfe in speakinge nor yet in writinge, fearinge to forget and lose those rules and groundes of Gram∣mer? Who wyll not iudge such a man to bee madde, sith that the Grammer, yea, the Rethoricke, (whatso∣euer prayse that Cicero giueth vnto it.) And the Logicke also, are not but as handmaydens and seruauntes vnto other disciplines, the whiche men doe learne for to serue vnto them? Wée doe nowe mocke the barberous schole masters which wee haue had, which coulde reade vnto vs but doctrinall of Alexander, and doe holde vs therein all our lyfe time, wythout letting vs at any time taste a∣ny good Authour, insomuch that one shall neuer haue done, but the thing is alwayes to beginne agayne. Those some vnto me not to differ much from them. For not∣withstanding 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 Alex∣ander,

or 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 vnto anye other marke or ende. For otherwise whereto shall all their science and eloquence serue, but to the Panims and peo∣ple without God? the which is more hurtfull and daun∣gerous, 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 haue 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 vnto such per∣fection, by the which they may approch so néere vnto Gi∣cero, as that seditious Catiline, who was very eloquent. But when they doe surmount Demosthenes, may not wee rightly ••ay that of them which Eschines hath sayd of him, comparing him vnto a flute, which hath but the beak of bil, 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 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 ig∣noraunt, 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 counted for true Israelits, Gods people, and Christians, wil not acknowledge nor serue hym, dooing vnto him so much honour, as the Oxe & the Asse doe vnto their Masters. How dare they esteeme themselues wyse, beeing ignoraunt of the knowledge of God, the which onely is the true knowledge, for to bringe vs vnto euerlasting blessednesse, in compa∣rison

of which all other which are called sciences, are but mennes opinions, errours, and lyinges, excepte they haue this for a guyde. It is very harde to finde for such men mediciues proper to heale them, and meate for to make them haue an appetite, sith that they are so farre out of tast with the bread of lyfe, and the heauenly Man∣na, to the which they preferre the garlicke, onyons, the flesh and fishes of Aegypt. For he that shall giue them such meate as they desire, shall but encrease their griefe the greater. And if the meate bée not as they woulde haue it, they will not tast of it. Wherefore I leaue such to bée handeled of those which haue 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 haue 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 vnto worldly thinges delectable to the flesh, pernicious and hurtfull to the spirite and conscience. And therefore, although that many good men haue written in French very learnedly and in a good language, touching the mat∣ters of our Religion, yet neuerthelesse that sorte of peo∣ple 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 preci∣ous for them. For the ••doriseraunt and sweete flowers smell not so swéete in the hogges noses, as the myre and durte. For that cause suche carnall men take more plea∣sure and delite in the bookes that speake their langu∣age. But the thinge is more detestable to women whiche delite to reade ••ookes of bawdry and whore∣dome. For they vnderstande them the better bycause they are of the earth: and doe speake of earthlye mat∣ters, and cannot comprehende the celestiall language, bycause it is not naturall vnto them. Nowe such bookes as they desire are not wanting vnto them. For there

are ynough of fooles bables throughout the worl••e, which doe serue but for seoffing and testing, and which haue 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 consci∣ence. Yet thys was one of the causes whiche moued me to write and procéede after an other manner, then those whiche haue written before mée. For I consi∣der that many doe leaue off to reade them, not one∣ly bicause it is forbidden in many Countreys, kinge∣domes, and Segmories, to reade good bookes whiche speake of GOD, suffering yet neuerthelesse the o∣thers, which doe induce but to dishonour and blasphe∣mye. But also bicause, that although that it bée per∣mitted vnto many to reade them, yet neuerthelesse they doe make none account of them, bycause that eyther they séeme vnto 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 haue 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 one∣ly keepe. There is no doubte, but that malady or dys∣ease is very perillous, and that suche vicious and cor∣rupt Natures, doe very muche displease GOD, sith that they haue 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 haue 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 giue vnto them some tast. For if we can conuert into good vses the meanes, by the which the Diuell gyueth him∣selfe 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 vnto all men, and doth applye and giue himselfe vnto euery one, in all that which was possible for him, without béeing against the will of God, making himselfe a Iew vnto the Iewes and a Gentile vnto 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 vnto 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 vs to vse an other prac∣tise and cunning for to let theirs, for to discouer and vn∣hide their filthinesse, for to make them appeare to be abho∣mination 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.

For if such holy deceits are worthy of praise to the Phisi∣tions of the body, wherefore shal it be despised to the Phi∣sitions of the soules? I would to GOD that he had gi∣uen vnto vs 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 very well that there bée already many bookes written, which doe muche discouer abuses, and which doe suf∣ficiently mocke the vaine ceremonies, idolatries, and su∣perstitions, which are amonge the Christians, but that suf∣ficeth not, except one doe teach what is the veritie, and what is a firme and sound doctrine. The which many haue already done, but bicause they séeme and appeare too seuere and graue vnto those with whom wée haue chiefly to doe, they reade them not, and doe profit nothing. There are others, which haue followed a manner to write alto∣gether contrary vnto those. For euen as those haue re∣gard to none other thing, but to entreate of the woorde of God with all grauitie, modestie, and reuerence, adressinge their writinges vnto people of good iudgementes and of temperate sences, and full of the feare of GOD: These héere vnto the contrary, haue not taken their sight but to the white and marke of mans vanitie and curiositie, and haue purposed to absteme themselues from all waigh∣tie, honest and holy matters, and to write onely 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 amongest men (although that that office is scant méete vn∣to an honest man) doe yet worse. For they giue them∣selues but to scurrilitie, and doe thincke that they cannot sufficiently inough delite men except their deuice bée al∣together full of ruffenly talke and bawdry, of vilanies and blasphemies, not onely intollorable to the Christi∣ans,

but which shoulde bée iudged woorthy of grieuous punishmentes amongest the Iewes, Turkes, Panims, and Infidels. For if the Gentiles and Panims haue 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 vnto Prin∣ces and vnto 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 wythout a cause, that for euery idle woorde that men shall speake, they must render accompt at the day of iudgement? Sith that the trueth, which lyeth not telleth vs the same so cléerely, and doth meanace and threaten that wee muste render an accompt for euery 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 neigh∣bour: 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 vpon euil, to cast oyle into the fire, and to bring towe the better to inflame mans conscience vnto all wicked∣nesse and abhomination, and vnto the which it is alreadie too muche inclined: Doe wée thincke that suche lan∣guages shall not come to an accompte, and that they shall not bée a reproche vnto vs and brought before our eyes at the iudgement of GOD? Were it not better for vs to followe the admonition which the holy Apostle taught vs saying: Let your speach bée alwayes well sa∣uoured and powdered with salte, that yée maye knewe howe to aunswere euery man. Let no filthy communica∣tion proceede out of your mouthes: but that which is good to edifie wythall, when néede is: that it maye haue fauour with the hearers.

And grieue not the holy spirite of GOD, by whome yée are sealed vnto the daye of redemption. Let not fornication and all vncleanenesse or couetousnesse bée once named amonge you as it becomneth Sainctes: ney∣ther 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 vnto the Christians, for to learne them howe they ought to speake: the which many haue very euill stu∣died 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 de∣traction vnto vnprofitable thinges. I knowe very well that one maye vppon this replye, that such men in play∣inge 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 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 despu∣ted

of the Nature of the Gods, the which is more pro∣per, for to shewe that which is not God, then who is God. Such manner of dooing bringeth no resolution to the con∣science, 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 haue 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 haue 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 onely of some good Pa∣nim Philosopher, but doe séeme that they are altogether giuen to the immitation of Lusian, a man without God and 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 haue no néede of these new Lusianistes, which are but as his little Disci∣ples, 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 be∣twéene the apprentice and the Maister. Wherefore if the writinges of Lusian and the matters that be entreated off, were very profitable and necessary vnto those whiche could not reade them in the Greeke tongue, or béeinge translated into the Latine tongue. I woulde counsaile ra∣ther his Disciples to trauayle and employ their eloquence to translate them in the French tongue, then to forge and inuent for vs newe Lusians, which doe but steale from him his inuentions and arguments, for to attribute them vnto 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 can∣not deme but that he was a wise man, a great Oratoure

and 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 vnto good manners, nor to the edifi∣cation of the congregation, nor to ciuilitie, nor to the know∣ledge 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 superstiti∣ons and abhominations of Antechrist. For if they would speake one honest woorde, it must be accompanied with fif∣tie vnhonest woordes. If they doe set foorth the truth, it must bée that it be alwaies enuironed with a thousand in∣famies and slaunders, as of Damoisels and body kéepers, for to hide, defend, & countergarde that it be not taken vn∣couered. Howe much can that manner of writing & speak∣ing profite? For the prayer of the truth is simple, & would not haue such couertures and cloaks, but would walke open and vncouered▪ And if wée haue 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 say of the truth, so noble a daughter of the eternall king, accompanied with Damoisels so stincking, vile, and dissor∣med 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 man∣ner, 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 giue meate vnto a man, then to giue him poyson for to kill him. Where∣fore 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 vnto

those which haue any feare God, to account them for Lu∣cianistes. And vnto those which haue nothing, or a very lit∣tle, to pull them away altogether, and to make them re∣cule & 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 haue tasted of such bookes, are cleane out of taste, & cannot away with all other, which are not like vnto them. Wher∣fore I would gladly counsaile such men of so good a minde and spirite, which giue themselues to make such bookes, and I desire and pray them in the name of Iesus Christe, and so much as they loue his honour and theirs, to applie that goodly wit and vnderstanding which GOD hath gi∣uen vnto them, and that rhetoricke and gift of eloquence, wherewith they are indued, into some better study, & mat∣ter more profitable, to the ende they bée not rebuked and blamed to haue abused the gyft of God against his honour and glorie. For that cause I haue purposed to write af∣ter a sort, which peraduenture will séeme very euilly to a∣grée with a Theologian, to wit, vnto one which wil speake of diuine letters: But I thincke that when men shal vn∣derstand my reasons, they will take my aduice and delibe∣ration in good parte, and I will leaue vnto none any iuste occasion to accuse and rebuke mée in that I rebuke others, except that men loue rather to serue to their affections and to vse slaunders, then to iudge of thinges accordinge to truth and equitie. I haue already touched some reasons which haue 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 haue 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 vnto those good wittes and spirites, which delyght themselues in pleasaunt thinges, and which occupie themselues to such

vanities, 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 vnto mat∣ters to high and waightie, as many haue done, as well a∣monge the olde as the newe. And if I my selfe cannot doe that which I would teach vnto 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 a∣uoyde 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 vn∣to vs to kéepe vs from all heresie. Although that I doe mocke and iest at the abuses, errours, heresies, superstiti∣ons and Idolatryes of the Churche of Antechriste. Yet neuerthelesse whosoeuer shal wel marke and consider the matter, and shall haue patience to reade all the tenoure of the sentence and of the Argument vnto 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 onely of mockery, but also of hatred and abhomination of all mankinde: And that I doe not onely vncouer the abu∣ses 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 haue their eares so delicate and cannot onely abide one lyttle woorde 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 iudge∣ment is this, to heare and sée the name of God, the death and passion of Iesus Christ to bée blasphemed dayly so hor∣ribly, and not to speake a woorde? And to bée such an vn∣iust and sharpe rebuker, and seuere Iudge, agaynst those who onely 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 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 vnto perdition & eternall dampnation, & doe holde all the world in errour & Idolatry for to destroie them altoge∣ther: And cannot we suffer that vnto such mockers & blas∣phemers of God and of men, one should onely giue a little holy water of the court, and that one should sprinckle them with the least thing of y^• world, onely with some little word or saying, or with some pleasant word, the which can hurt no man, and which is no dishonour vnto 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 ma∣nifest vnto 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, & deuou∣rers of the poore widdowes, and fatherlesse, mockers, con∣temners, & blasphemers of the word of God, & haue so little 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:

But which is worse, they wil not yet suffer that others, vn∣to 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 haue no iust occasion to condempne vs in that behalfe. For if they are too wise, and doe thincke that such things agrée not with the grauitie of their persons, then let them leaue them to be spoken of the fooles, sith that as men doe say they haue the priuiledge to speake all things. For as for my part, I would be very well contented, that God would giue me the grace, that I might say vnto them, as the Apostles sayd vnto the Corinthians: Ye are wise and we are fooles for the loue of Christ. If they would preach Iesus Christ couert and hid, let them not be angry if wée 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 wis∣dome of 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 them∣selues. For what vtilitie and profite can there come vnto 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 So∣phistry, nor comprehend their darke questions and pro∣blemes, who haue yet much adoe ••o vnderstande that which one declareth vnto them as vnto lyttle children. For if a learned man knoweth very well hew to drawe out of their sermons the consequences the which they will en∣treate

off, how many shall one finde of others, which wyll, doe cleane contrary. And although there were but their st∣lence, by the which they doe dissimule the abuses and the Idolatry, doe they not approue sufficiently the false rely∣gion? I doe feare very much, that one shall not finde ma∣ny, 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 ad∣uise and opinion as Demades was, who did mocke the A∣thenians, 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, bi∣cause they refused to giue vnto the sayd Alexander the di∣uine honours, and to worship him as a God: vnto whom Demades sayd. Take ye good héed, least in kéeping the Hea∣uen you do lose the earth: willyng therby to giue y^e Athe∣nians 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 va∣nitie and flatterie, saide vnto them. Sith that you haue made Alexander a God, and doe honour him for Bacchus, make mée also Serapis, and honour mée as him. For e∣uen as Bacchus was honoured among the Satyres, so was Serapis honoured and worshipped in Aegypt in the lyke∣nesse 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 in which Serapis was honoured and Isis in lyke manner, they vsed to holde an Image, lyke vnto that which the Ro∣maynes called. Augerona, the which some doe call Harpo∣crates, who did holde his finger agaynst his mouth, admo∣nishing euery one to kéepe silence, least they should speake any thing agaynst those goodly Gods, which might bring

hurte vnto the speakers. O woulde to God that we had not so many Alexanders, Serapis, and Isis, who being••nor∣tall men, would yet neuerthelesse be taken and accompted as Gods among men, and that their Idolles, lawes, cere∣monyes, traditions, statutes and ordinaunces should bée preferred defore God and his woord: nor so many Harpo∣crates, which doe not onely make a signe with the finger, that those vnto whome God hath giuen the heart to con∣fesse the truth should holde their peace, and be not dumine Images, but should know very well to rebuke those which haue 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 ac∣compt and take those for fooles, rash and mad, which doe make themselues to be persecuted, for to uphold and main∣taine 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 vnto many, who loued rather to follow the counsaile of Demades, then that of Iesus Christ, and the example of him and of his A∣postles. And how do those edifie, who in their secret prea∣ching, doe put alwayes a rype betwéene two rotten, or ra∣ther a rotten betwéen two rype, disguising as much as they can Gods truth, after that they haue preached for the lyttle feare that they shall haue, will denye all that which they haue well preached before, and will denye Iesus Christe o∣penly to the great slaunder of all the poore faithfull people, whome they neuer haue 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 onely vnto 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 king∣dome of GOD, and which boldelye and constatlye rebulie Idolatry and the abuses. Mée thinkes that they do euill vnderstand the office of the Prophet, to whom it is not onely 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 tho voyce of a trumpet, for to shew vnto the people their of∣fences, and to the house of Iacob their sinnes. If they wil say, that we which are out of daunger, haue goodly scoffing, let them then suffer vs 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 impor∣tance; let them suffer vs to play the children with the chil∣dren, 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 vnto those which know thē not. If they be great Diuines and seuere Philosophers, let them accompt vs for young Grammarians, who do but a lyttle open and bruse the matters, and to chewe vnto the simple people the meate a lyttle more smaller, for to prepare them to their schoole, and vnto a more higher Philosophie. If they thinke that, we must entreat of such matters with more greater graui∣tie & 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, ho∣nest games, merry iests, & words couenable & most agreeing 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 onely, marke and behold what answere Ioas the father of Gedeon dyd

make vnto the Burgesses and Citizens of the towne who complayned 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 mocked did he giue them? And Fsay in lyke manner a∣gainst the Babilonians and their Idolles? Who yet neuer∣thelesse were both of them graue & very seuere Prophets. And in the booke of wisedome, and in Baruch and in the Epistle attributed vnto Ieremy. I will leaue off to alleage the examples of so many good auncient Doctors, who in their bookes, and by their writings haue 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 Tertuli∣an, Eusebius, Lactantius, Augustine, Hierome, and other lyke, vpon all those that they haue written against the Pa∣n••ns and Heretickes. Wherefore then shall not that bée permitted vs in Dialogues, which we rebuke not in those great men, when they haue 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 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 haue brought in foure men of diuers qualitis 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 euery one of them. I haue brought in one as a man very deuout and sea∣ring

God, which neuerthelesse is yet altogether wrapped in supersticion and errour, and maynteineth mans tradi∣tions, but not wilfully. I haue 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 ioy∣fully, 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. After∣wards 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 reue∣rence of the word of God and absolueth the questions and maters alleaged of the one side and of the other, accor∣ding to the sentences of the holy Scriptures, and aunci∣ent 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 haue more skill or knowledge in humayne letters then the others, and which speaketh wil∣lyngly and ioyfully, but in such sort, that he playeth in ear∣nest, and sayth nothing but to the dishonour of Antechrist, for to magnifie Iesus Christ, & that he is content to be cor∣rected by his companion, if any thing be to be blamed.

Wherefore if any man would saeme to cauill, because it sée∣meth vnto him some time that this man playeth the parte 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.

Furthermore if Saint Paul by occasion hath sometime alleaged 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 haue already spoken off, haue yet done more and their booke haue serued them so well for to con∣founde them themselues, and to vanquish them of their er∣rours and to shew vnto them more cléerely the truth & ver∣tue of our relygion: Insomuch that Iulian the Apostate in 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 su∣perstitions 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 darke∣nesse, the truthe from lyinge, and the better to van∣quish 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 robbe∣ry, and the shamelesse whore with hir whoredome. And if there be any yet which will not be contented with those re∣sons, I will shew vnto 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 I haue recourse to the authoritie of an heathen man. For Saint Augustine which is one of our Doctors, sayth: If the Philosophers haue said any thing confirmable vnto 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 vnto

Saint Augustine, they ought not to doe vnto me worse then to other. And if it séeme vnto any of our sages and 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 haue 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) haue 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 vs which are héere, we haue 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 haue ben manifested so cléere∣ly 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 haue alreadye much profited in the knowledge of God. But that is mer∣uayle 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. Wher∣fore 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 com∣parison of others. But I feare rather that those which glo∣ry in themselues to know them so much, know not them∣selues the moite, and vnderstande very euill, that which

they thincke to knowe. For if they had intelligence and vnderstanding such as they thincke to haue, and that they dyd knowe the abhomination such as it is, and howe it dis∣pleaseth God, and is noisome and hurtfull vnto 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 vnto it: But would say as the faith∣full of whom the Prophet hath written, which doe consider the grace which God hath done vnto them, and comparing them with their first condition, say, to the great abhomina∣tion of al Idolatry. Fie, get you hence. And therefore, one cannot to much manifest the abuses. For truth cannot be knowne without discouering them & pulling them downe. And in dooing that, one doth manifest them vnto 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 haue the know∣ledge, many wayes. First for to refreshe and quicken the memory from the darknesses in which they haue bene, to the end, that they may knowe the better the blindnesse & in∣firmitie of mans vnderstanding, & what he may do of him∣selfe, when hée wyll bée guided by his owne head, and for∣sake God and his woorde, for to followe men and their tra∣ditions. Afterwardes, that shall serue them for a remem∣braunce 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 haue more occasion to humble himselfe, to acknowledge the mercye that GOD hath done for him, and to render thanckes vnto him: And that hée bée more prudent and better aduysed héereafter, and praye vnto the LORD more earnestly that hée doe kéepe hym that hée doe neuer fall a∣gaine into such or like errours and inconueniences. Fur∣thermore that shall serue hym as a pricke, the better to

pricke him forwarde to indignation against Antechriste, and to haue 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 him∣selfe, and hée that shall bée already firme and stronge, should confirme himselfe more. For all these causes and rea∣sons, 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 Idolatry, 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 haue the truth of God and his woorde. And if any man wyll yet saye, that notwyth∣standing that it is not euill, but very profitable and neces∣sary to shewe foorth and declare the abuses, yet neuerthe∣lesse wée must not procéede in such sort, which should séeme peraduenture vnto some men more proper and fitte for to bée offended, then for to bée edified by it: I doe aunswere vnto the same, that I knowe not what those shall bée that shall reade those bookes, nor what occasion they maye haue 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 onely worthy to bée mocked, but vnworthy that the earth beareth them, excepte they wyll acknowledge their faultes, and giue glorye vnto GOD. If they were ••∣picures and contemners of GOD, they can be no worse then they are, and therefore knowe in what reputation

they ought to bée vnto all good people, and that they are vnworthy to be taken and accompted not onely for Chri∣stians, but for men béeing a great deale more worse then bruite beastes. If they bée Pharises and obstinate Hi∣pocrites, 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 vnto themselues, and cannot heare the truth wyth∣out béeing offended. Wherefore wée must holde vnto that which Iesus Christ sayde vnto them: Let them a∣lone, for they are the blinde leaders of the blinde. They must vnderstande that an euill knotte and harde péece of woode to cleaue, hath néede of an harde wedge and a stronge mall to cleaue it. If they are so shamelesse, that they haue no shame at all, and haue their heart so obsti∣nate and hardened, that they haue no remorse of censci∣ence, 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 impor∣tunitie, 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 vs 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 Para∣dise: 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 spy∣rite

of God, which will not speake after mens fantasies and for to please them, as the Oratou••s, which can giue vnto 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 I∣dolaters doe call diuine seruice, and their Idolles, Di∣uells, the which they call Gods. Wherefore althoughe such Hipocrites haue 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 vnder∣stand on the other side that GOD hath giuen to his ser∣uaunts, as he said vnto Ezechiel, aforehead of Brasse, and of a Diamond which is yet more harder, and which doth lesse shame to speake the truth and to giue praises vnto God, then they to mainteine lyings, & to blame it. And therfore the Lord commaunded Ezechiel, saying: goe speake vnto them, and say vnto them that which I haue 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 haue. For they haue 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 haue written as modestly as is possible, & yet they finde no good∣nesse 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 vnto them, but to re∣buke them of that which Iesus Christ rebuked the Iew∣ishe people, and that which the little children, whiche play∣ed in the stréetes, rebuked their companions off: when wée dyd singe vnto you sorrowfull thinges, you haue not wepte, when wée dyd singe vnto you ioyfull thinges you haue not daunsed. Iohn Baptist came in great seueritie ••austeritie, & haue found him very sharp, & they say he hath

the Diuell within him. Iesus Christ came with all humi∣litie and gentlenesse, and they said that he was a drunkard and a glutton, and a friend vnto publicans and sinners. If one do speake vnto them sharply, as their iniquitie requi∣reth, they say that one is furious and mad. If one do speake vnto 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 begin∣ning haue taken vppon them to touch a little some abuses, yet of the most grosest & most apparant. These Hipocrites could not beare them, but they haue persecuted them by sea and land. They cannot onely 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, haue declared themselues to be enemies vnto all learned & wise men, which haue trauai∣led to abolish all barberousnesse and sophistrie for to set vp againe all good letters and other disciplines, & haue accomp∣ted and condemned them for heritickes, and haue put them in great daunger of their liues. Sith then that they cannot suffer those héere, that they should goe so pleasantly, not onely of little dialogues, & familiar talke for little children, which doo vnto them yet more greater honour then they deserue and do flatter them more then is néed, God hath rai∣sed vp others, who haue in such sort remoued their filthines, the which others haue not done but a little tickled vp, that they haue 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 haue thrust their instrument so deepe within the Apostume, that they haue perced them euen vnto the heart, and bones, they haue be∣gun 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 haue experimented and tried the second, they haue cried out A∣larome

against them, and haue bene constrained to prayse the first whome they condempned in comparison of those héere.

Afterwards, came consequently others who haue a lit∣tle better vncouered their disceite, and which haue bet∣ter manifested the villany and the fornications of the great whoore of Babilon, insomuch that those whome men ac∣compted to bée so earnest and such heretickes, haue begun by them to bée estéemed gentle and good men, in compari∣son of the latter. And so they haue had of all sortes, and yet they will vnderstand nothing. Wherefore mée thincks they can no more pretende ignoraunce nor infirmitie, or a∣ny iust excuse, but that it is tyme to aunswere to a foole according to his foolishnesse, to the ende hée thincke not al∣waies to 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 play wyth his master, as hée did sée the dogge doe, strikinge him and leaping vpon hym with his féete. I am very sure that such playes and games doe not please the king of Ba∣bilon and his court, and that they will not haue suche Apes, excepte they bée otherwise apparelled, then that poore Asse was. For they haue not accustomed that those little Ladyes dogges, which make them sporte and wagge the tayle, and which are learned and taught to runne and leape on the Ladyes and Gentlewomen, and those pleasaunt Apes and Marmesettes for to make them pastime. But the LORD wyll haue none other Apes

in 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 haue such lyttle pleasaunt dogges, for to bée a delite and pleasure vnto Ladyes, but woulde haue good Mastyes and great greyhoundes which are not to be carryed in the sléeue, but for to barke and driue awaye the Wolfe from the folde. Wherefore if there bee men whiche in laugh∣inge doe bite, they doe giue vs to vnderstande that they take no great pleasure, by such playes and pastimes, but that they woulde haue other pastime and occasion to speake of better matters. Yet neuerthelesse they doe shew vnto those which doe loue the pastyme, and which take 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 of Antechrist gyueth them ynough, and most worthyest to laugh at, and in the which one maye better iest wyth∣out offending GOD, if one doe it wyth such affection and such modestie as is in these Dialogues. Those al∣so which shall bée totter and seuere, and which as Hera∣clitus doe iudge the follies and miseries of men more worthy of wéepinges and lamentations, then of laughings and iestinges, they shall haue héere matter ynoughe to wéepe, séeing the iudgement of GOD which hath bene, and is yet vpon the Christian people bicause of our sinnes, and despisinge of his woorde. Insomuch, that me thinckes that I haue not written any thing which may bring hurt vnto the Christian religion.

And though I doe not profite very much, yet neuer∣thelesse there wanted in mée no wyll. Wherefore I doe trust that the good men will take all in the beste parte: whome onely I feare to offende. If the wycked are an∣grye 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 haue ben plainer & which would haue 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 easi∣ly, as those which haue read the Authours out of whome I haue 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 La∣tine or in Greeke myght bee spoken in one woorde. For the things are more harde vnto those which haue not read the Greeke and Latine authours. But I haue tolde alrea∣dye the causes which haue 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 haue spoken and written of the re∣lygion a great deale better then I, and so that they haue them in such honour and reuerence as they ought to haue. Also I thinke that none shall finde vnfitte for the matter many of the histories of our time, the which I haue set in

and mingled among these matters. For if it be lawfull to alleage the auncient historyes written by others, where∣fore 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 haue written? Wherefore I haue 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 haue put the quotations of the authours in the margents, out of whome I haue taken that which I haue alleaged, to the ende it should not appeare that I haue inuented them of mine owne head, aswell of the Philo∣sophers, Poets, Historiographers, as Doctors, Questionaries, So∣phisters, as of the auncient Doctors of the Church and holy Scrip∣tures.

FINIS.

Notes

• A prouerbe.
• Luc. 16. l. 20.
• The cause of y^• temptation to the elect.
• Heb. 4. d. 15.
• The fall of Peter. Mat. 26. g. 25. Luc 22. l. 60
• The errour of Saul. Act. 7. 8. 9
• The darknesse of the vvorld. Exo. 10. l. 22.
• The Aegypti∣ans at this pre∣sent time.
• Aegypt and Babilon.
• One onely ve∣ritie.
• The meanes for to finde out the truth.
• Prouerbe. The foole coun∣saileth the vvise
• Sape etiam est holitor valde op∣portuna locutus.
• The lavve of the Babilonians for the diseased, Herodo, It. 1.
• Bxo. 23. 〈◊〉〈◊〉
• Latine bookes.
• All languages good to God.
• Luc. 4. d. 23.
• The gift of tongues. Act 2. 2. 1.
• French bookes
• Anacharsis.
• Amos. 7. d. 13.
• Dauid. Esay.
• The Apostoli∣call eloquence and humaine ••∣loqūence.
• Curious men of speaches.
• Manglers of Latine.
• These vvhich doe auoide the reading of di∣nine bookes.
• Prouerbe. Velut Canis? Nilo.
• All Artes and disciplines the handmaides of holy bookes.
• Doctrinall of Alexander.
• Eloquence vvithout the feare of God.
• Cleero and Gariline.
• Eschines and Demostlienes.
• The true science and eloquence.
• Esa. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 3.
• Iohn. 17. 23
• Out of east of y^e bread of life.
• Curious readers of foolish bookes.
• The svveet smellings vnto hogs.
• Vile and filthy bookes.
• Fooles bables.
• Good books despised & for∣bidden.
• The Christian all to all men. 1. Cot. 9. c. 20.
• Holy deceyts.
• Booke discoue∣ring the abuses
• The office of fooles and scof∣fers.
• Vile and 〈◊〉〈◊〉 be 〈◊◊〉〈◊◊〉.
• An idle vvord. Mat. 12. c. 35.
• Coll. 4. a 6 The language of the Christi∣ans. Ephe. 4. f. 29.
• Ephe. 5. 2 3
• To shevv forth lying vvithout the truth.
• Disentations of 〈◊〉〈◊〉.
• Lusian and Lu∣stanistes.
• The nature of the truth.
• The ••ems and gloses of the lavves and of the truth.
• The manner to mocke to Gods glorie.
• Delicate eares.
• The louers of mans honour, are traitours of Gods honour.
• The honour of Iesus trodden dovvne.
• Cuer vvise.
• The priuiledge of Fooles.
• 1. Cor. 4. c. 10.
• To preach Iesus Christ couertly & hid.
• 1. Cor. 1. c. 9.
• The counsell of Demades. Vale. Max. lib. 7 c. 2.
• The ambitiō of Alexander.
• Diogenes.
• Bacchus, S••ra∣p••s. August. de ciuita Dei. lib. 18. c. 5.
• 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.
• Qulqus premit vo•••••• dig••toque silentia suadet. pers digiro com∣pose•• labellum.
• The office of a Prophet. Iere. 1. b.
• Esa. 58. a. 1 10.
• The manner to speke merely in the holy Scrip.
• Iudges. 6. f. 31.
• Iudges. 6. f. 31
• 3. Reg 18. e. 15. Esa. 44. b. 13.
• Sapien. 13. 14. 15. 36.
• Licence and li∣bertie of Dia∣logues.
• The persons of the Dialogues.
• Humaine letters m••ngled vvith the diuine.
• Act. 17. f. 28. 1. 〈◊〉〈◊〉. 15. b. 12. Titus. 1. d. 12.
• The forbidding of Iulian the A∣postate. Histo. trip. lib. 9. cap. 17.
• 1. Lib. de patiē. c. 23
• A buses are not yet inough vn∣couered & made knovvne.
• Esa. 30. c. 22.
• The profit to vncouer abu∣ses.
• Esa. 46. c. 8
• Ep••••••es
• Hypocrytes Ma••. 15 a. 1. The offence of the Pharises.
• Mat. 15. b. 14.
• Malo nodo Malus tuntus.
• The stile of the holy Ghost.
• The forehed of hypocrytes and prophets
• Ezech. 3 b. 9
• Ezech. 3 b. 7
• Mat 11. b. 16
• Pro. 19.
• The fable of y^• Dogge and of the Asse. Apes required in the courte of Babilon.
• Ladyes Doggs.
• Bsa. 56. c. 10 The mastyes & grayhounds of Iesus Christ. Horat. Hae n••••gae seria ducunt, ridentem diccr•• Verum. Quid vetant.
• Democritus.
• To laugh at the popes cost.
• Heraclitus.
• Histories of our time.