WHO so vvil bende him selfe but slightlye to beholde the dealinges of the worlde at this daye, hée shal perceiue (euen to the great horrour of his minde) the small habilitye of well dooing that remaineth scant superfitiallye rooted in the consciences of men: hée shall sée our willes altogeather bent to wicked actions, and our wittes to vngodly inuen­tions: our consciences loose, wide, and hi­pocritical, and our heartes full of dissimu­lation and fraude: that alas, euen the very principles, as wel practiue, as speculatiue, are quite and cleane forgotten, and gone, and the infallible doome of our conscience (which of the learned is called Synteresis) holdeth no place of terrour amongst vs: reasons aswel superiour as inferiour, as­well Diuine as Ciuile, haue no power to reclaime vs: Signes of Gods wrath and examples of vengeaunce maye nothing appalle vs: and (to conclude) euē humane mortalitye wil not, can not, nor (I feare) shall not withdrawe vs: so great is our libertie, so secure our liues, and so pre­sumptuous [Page] our hearts thoughtes and at­tempts. Looke what is good, the same wée deride, contempne & refuse, and contrari­wise, whatsoeuer is euil, if it bring eyther pleasure or profite, the same doo we wishe for, pursue and embrace: Auarice, wée ac­count good & honest desire: Usury (the sōne of Auarice) we account lawful trade: Ex­cesse we cal bountie: whoredom, pleasure: swearing, Iolity: pride, Brauery: deceipt, policy: robbing, shifting: and (what should I more say) vice we account vertue, & ver­tue precise foolishnesse. We seeke for new fashions, we desire new lawes, new rules and newe orders, and yet no man (al this while) hath minde of a newe life: no man séeketh to renewe the same, nor yet to a­mend the olde. Surely, surely, the consū ­mation of the world, the dissolution of the heauens, & the dreadful doom of our soules & bodies aprocheth & is hard at the doore: I lament therefore the state of the world at this day. But sith wée are by the vnfal­lible worde certified, that the nigher the world doeth draw vnto his end, the more raging shalbe the Serpent, the more faith­lesse and stonye hearted the people: Let vs [Page] lift vp our heartes vnto the mercye seate, and crye vnto the Lord for his elect sake, to shorten the daye. I feare, I feare mée that when the Lord of the vineyarde shall come (as vndoubtedly hée wil come, and that very shortlye) that hée shal finde both Spiritual murderers and Traitours a­mongst vs: yea, euen amongst those that cal vpon the name of Iehoue. His mini­sters & our felowe seruantes, we haue re­iected, wée haue buffeted them, yea, wée doo daily cōtempne & scorne them, & there litle wanteth that his déere sōne Iesus christ is not torne in péeces, blasphemed and moc­ked in his most holy word. O Lord, what shall become of vs? what account shal we make before the terrible seate of venge­ance, that thus do neglect the gouernment of Gods house, the wel bestowing of his goodes, & the vnity of his seruauntes? For being by the death of his Christ, redeemed & made frée from the perpetual bondage & slauery of the deuil, death & hel, we haue despised his Passion, we haue frustrated his cōming, & contemned his lawe. The high Priests are elated, & we are al fallen, euen from the highest vnto the lowest, a small [Page] number onely exempt, which at home are contempned and derided: abroade, are day­lye murthered, tormented and torne in peeces, consumed through fire, famine and sworde, for the profession of his holye name, and true worshippe of his eternall Godhead. The wicked deuoure them like Lambes, and consume them like stubble, them selues florishing as the Cedars of Libanon, and increasing in wealth as Lordes of the people.

But woo, woo be to them, by whom offēces doo come. Bee thou fauourable (O Lorde) vnto Sion, build vp the broken vvalles of Ie­rusalem, forsake not thy Sanctuary, but saue thine elect from the pernicious customes of the vvicked vvorlde: the vvorld so full of poyson, so full of murther, so full of vvhordome, so ful of auarice, so full of contempt, and so full of securitye, that (alas) euen vvith horrour, it svvelleth to the toppe of the vppermost hea­uens, and it annoyeth the seate of the moste highest.

Alas, what maye wée thinke, or what else maye wee looke for, but euen the very heauens too dissolue, and the extreame flames reserued for our sinnes, to make [Page] an ende of our liues? Sinne is ripe, faith is dead: and saue deuilishnes and deceipt, there is nothing within our heartes re­mayning. The wicked are strong, the Godlye are weake, that what through se­curitye of the wicked, and the tormentes executed on the godly, almost no faith can bée founde. The wicked as liuing in de­licacie, neglect the Lordes worke: and the Godlye (as afflicted continuallye) are a­frayde to doo wel: that except it bée to talke and to bée mindeful of God and his word, there is nothing thought vaine, nothing thought sinne, nothing detested.

And so the Temple of God, the Lordes house, Christ his Congregation, the very true spouse of our sauiour, lyeth ruinous, al to rent & deformed. Alas, no faith, is left to fasten the worke to the corner stone, no moisture remaineth to knit vp the frame with the foundation, Christ Iesus, our on­ly rocke, our only foundatiō, our only head and chiefe corner stone. Loue is cold, faith is dead: trueth is naught set by. And that same smal number which would fainc bée doing in the daungerous worcke, are eyther daunted by their enemies, or dis­coraged [Page] by their felowes: The zeale of Io­siah is gon, & Demas triumpheth: Amasiah & Diotrephes doo beare vp their villanous breasts against the Lord & his people: De­metrius is busy, & Simon Magus doeth flo­rishe: that hard it is to thinke whether the number is greater of feareful souldiers, faint workmen, & féeble Christians, or the boldnes of the aduersary more vniuersal, or in tirāny more aboūding. How rageth, how roareth, how thundreth, howe threa­teth, how whispereth, how braggeth y ^e Ba­bilonical strumpet, y ^e Romish Dragō, that bloodthirsty Ciclops, Minotaure, & horrible mōster? how bustle her couetus chāpions? howe swel her vilanous rable of rakehel Termagants? how rage beyond y ^e seas her bloody Bishops? how crake the crew of her coalequēchy Cardinals? whose destructiō & horrible fal, although I know to aproche, & to be as it were begoon: Yet I do lament (& so may al true English hearts) that our sinnes are so gréeuous, as by the occasion therof, the lord doth deny in the time of so chast, so wise, so godly, zelous, & so learned a Prince (as is our most drad soueraigne Ladye Queene Elizabeth, whose life with ioyned harts & hands let vs cry, cry vnto y ^e Lord to lengthen) within this Realme of [Page] Englād to bring to perfectiō that which be hath begon: to abolish from her people al remnants of popery, & to supplant the hi­pocritical & vnlearned ministerye. But it is to be thought & assuredly to be beléeued, that our sinnes, euen our sinnes so great, so greuous & so manifold, (as that y ^e mea­sure of them is immesurable, & the burthē of them is intollerable) are the only cause that our aduersaries doo florish & beare thē selues so bold against y ^e furtherers of this work as they do, & that our iniquity is the very cause y ^t so many cold brethren do en­crease & remaine at this day. O where is Besaleel? wher is Aholiah? where is Hirā? where are al those true workmē become, y ^t in the worke of y ^e material tēple, were so stout, so zealous, so artifitial, & so wise? Is there nothing of theyr zeale remayning? nothing of their valeance abiding? nothing left of their skill? no alas nothing: almost nothing at al. And (o greuous case) as this worke is most diuine, most true, yea, & as it is the selfe same Temple that was then prefigured: so is it in labour, in building, & in erecting, most of al neglected and despi­sed: nay, it is almost altogeather set aside.

But if I shoulde saye that all men doo [Page] neglect the building of this holy house (as the more is the case to bée lamented, ve­ry fewe as they ought, doo further the same:) then should it not appeare that the greatest workmen do more plucke downe by theyr ill example in life, than erect by their labour in building.

Neuerthelesse, whether they worke for loue, for gaine, or for feare, so they doo the workes of hired workmen, it is not much to bée waied (I meane for so much as they doo:) For (as the Apostle sayeth:) VVhe­ther they preache Christ for loue, or for spite, so they preache, it is to bee ioyed: although theyr true labours, aswell in life, as in doctrine, would bée more to the aduaunce­ment of the worke, and to the winning of a great many others.

But I would to God that the greatest parte of them were not (as they are) more careful in building of Pluralities, Trialities, Totquots, and Non residens, than in furthering of this sacred, spiritual and diuine Temple of the Lorde: I would to God they were not more geuen to grée­dye gaping after promotions, than to the gathering together of the infected, weake, [Page] wounded, and féeble shéepe: Yea, I woulde to God I saye, they did not more watche, and prye for worldlye preferment, than watche and praye for the Lordes people, the verye true house, churche, and Spouse of Christ.

Assuredlye, euen nowe hath the Figge trée cast his Leaues, nowe is the Sunne darkened, nowe hath the Moone lost her Light, and nowe are the Starres fallen from Heauen. Hee that hath eares to heare, let him heare. But tel me (I praye you) yée ministers of this holye worke, yee Stewardes of this housholde, yée guides of the people: Is the kingdome of heauen a worldlye kingdome? Is the crowne of glorye a heape of Ritches? Is Christ his church a materiall Temple, or is the same sustayned eyther with Siluer or Gold? Is it not sayde: Luke. 13. My Kingdome is not of this vvorld, If my Kingdom vvere of this vvorld, then vvould my seruauntes surely fyght for mee that I shoulde not bee deliuered to the Jevves: Luke. 13. but novve is my Kingdome not from hence? Is it not also vvritten: The Kingdome of heauen is like to a Leauen vvhich a vvo­man tooke and hid in three bushelles of floure [Page] tyl al vvas leuened? Do not al the prophets, al the Apostles, & al the faithful that euer were, doth not the whole volume of sacred scriptures, doth not christ him selfe, the ve­rye true sōne of the father God almighty, affirme the kingdom of heauen to be a spi­ritual kingdom? not visible, but inuisible, not transitory, but euerlasting? yea, do not wée our selues at this daye: euen wée (in whom so smal fruict of godlines apeareth) affirme, hold, & maintaine the same king­dom to be a kingdom intransitory, diuine, & incomprehensible, & the glory thereof to be immortal & neuer vading? Do not wée (further) hold that the Church of God is y ^e congregatiō of y ^e faithful, & the very frame building, & foundation therof to bée the A­postles & Prophetes: one body, & the body of Christ: the same Christ being the head corner stone: according as it is writtē: You are no more strangers and foriners, but Citi­zens and Saints, Ephe. 2. and of the houshould of God, and builded vpon the foundation of the Apo­stles & Prophetes, Christ Iesus him selfe being the head corner stone: In vvhome all the buil­ding coupled togeather, grovveth to be an holy Temple in the Lord: In vvhome you are buil­ded togeather to bee the habitacion of God by [Page] the spirit? Is it not thus said? is it not thus writtē? is it not so beléeued? what should I say? if it be so writtē, if christ him self hath so taught you, & you your selues cā not de­ny it: if you be assured I say, y ^t the kingdom of God is immortal, immutable and holy: why, why then (alas) doo you so greedily seeke after worldly primacies, transitory promotions, & corruptible substance? If y ^t crowne of glory bée likewise immortal, & permansible: why desire you earthly crou­nes? why hunt you after vaine titles, & de­ceaueable honours? Hath God any felow­ship with Belial? Or may the world & the spirite make friendly attonement togea­thers? what agréemēt is there (I pray you) betwixt God & Māmon? or how accordeth light & darknes? It may not be, it may not bée I saye that the Minister of gods word should any other way of him selfe séeke to further the gospel of Christ, then by since­rity of life & godly conuersation: from the which meane, whosoeuer he be that swar­ueth, the same vndoubtedly is no builder but a destroyer: no shéepherd, but a wolfe: no Minister of trueth, but a sclanderer of the same: Peter. 5. I beseech the Elders that are among you (saith Peter) vvhiche am also an elder, and a vvitnesse of the suffering of Christ, [Page] and also a partaker of the glorye that shalbe reuealed: that ye feede the flock of God vvhich dependeth vpon you: caring for the same, not by constraint, but vvillingly: not for fylthye lucre, but of a readye minde: not as thoughe you vvere Lordes ouer Gods heritage, but that ye maye bee ensamples to the flocke.

O you Pastours, you Preachers, you Guides of the people, & you pillers of the churche, O you maisters of this worke, & Surueyours as it were, of this building, doeth then the kingdome of heauen stande in eating and drinking? Can the Temple of God bée sustained with Pluralities, & Tot quots, with Deanries and Pre­bendes, with office and honour? hath not Christ ordained you as Lanterns of light, as salt of the earth, and ministers of sal­uation? Is it not sayde, you are Gods la­bourers, Gods worckemen, and the buil­ders of Gods Temple? Howe happes it (then) that you bée builders of your owne stoare, and not builders of Gods churche? maintayners of your owne wealth, & not susteiners of gods temple? féeders of your selues, & not of your flocke? Howe haps it (I say) that a great number of you (for to [Page] such extremitye is it come) wyl counter­faitelye séeme to bée carefull in féeding of soules, (which notwithstāding you do not as you ought to doo) and forget altogether the reléeuing of bodyes, to the discredite of your selues, & to the detriment aswell of your owne soules, as of the soules of your flocke? and againe other some to bée so epicuryous in the pamperyng of theyr owne bodies, And so vaineglorious in a litle reléeuing of the bodyes of the néedy, that they thinke the same theyr counter­feit hospitality to be a sufficient discharge of them selues, and defence of their flock? Yea, I woulde to God, that the number were not great of suche Godlesse Hipo­crites, suche vnlearned loyterers, and ve­rye pieuishe pelting Parasites, which for liuing sake haue intruded and thrust them selues into the Church: who, if they were not cloathed with the counterfaite title of bountiful housekéepers, shoulde haue no­thing at al wherewith to couer their bloc­kishnesse, nor to hide their blindnesse, nor to cloake theyr lewdenesse and trecherye: whereby they shoulde incurre the iust re­ward of their naughtines, euen ignominy [Page] and reproche: of whom the Apostle geueth vs warning in these wordes: Timo. 3. This knovve ye that in the latter dayes shall come perillous times: For men shalbe louers of them selues, couetous, bo­sters, proud speakers, disobedient to father and mo­ther, vnthankfull, vngodly, vnkinde, trucebreakers, false accusers, riotous, fearce, despisers of them vvhi­che are good, traiterous, heady, high minded, greedy vpon voluptuousnesse, more then louers of God: hauing a similitude of godlinesse, but hauing denied the povver thereof. Would God (I saye) that the holye house were not pestered at this daye with such hipocrites and damnable sort of luskish loytering Lubbers, who (notwithstanding their great blockishnes their palpable ignorance & extreme want of learning) doo kéepe within their clāmes the liuelyhood of true pastors, and painful laborers: which sustaine Ruffiās, to beg­ger ministers: which maintaine routes of rakehel Roisters, to decrease the nūber of honest poore christians: which not only thē selues are contented to stop the roomes of learned preachers, but also deuilishly doo bring in most horrible crewes of cursed Chaplins, & notorious numbers of mon­strous vnlearned Sicophants, which take the fléece, & starue the flocke: and which doo impaire the Church more in one day, then [Page] the greatest workmen are able to repaire in .xx. yéeres, to the great ruine of the buil­ding, & directly against the word of the A­postle, which willeth that none should bée admitted into y ^e ministery, Timo. 3. but such as are honest: not double tongued, not geuen to much wine, neither greedy of filthy lucre. Furthermore, I would to god, that besides y ^e number of such disguised monsters, this holye worcke were not likewise hindered with faint & faithlesse brethren, which are fallen from the spirite to the flesh: frō God to the world: But I feare, I feare me that euē of the chiefe workmen, of the head la­borers, & Prepositours as it were of this building, not a few at this day are cooled in zeale, are fallen from sincerity, & ouercom with y ^e world: so y ^t of som of thē, a mā may say: Albi an atri sint, nescio. But such alas is our state, such is our time. Frō the pro­phet to y ^e priest frō the hiest to y ^e lowest, frō the head to y ^e foot, we are al gone frō truth. we are fallē to vnrighteousnes. Howbeit blessed be y ^e lords name for euer, notwith­stāding these abuses in y ^e Ministery, there is none can say that (euē maugre the head of y ^e enemy) the soūd of the gospel hath not passed throughout euerye coast, hath not [Page] béen preached and taught in euerye place, & béene rung into the eares of euery man, woman and childe. Al haue heard, al haue séene, yea, and al haue felt aswel saluation profered, as plague for sinne threatned: Ignoraunce may not bée pleaded, neither is there at al any excuse to bée receiued. But alas, of so muche séede, what is the fruite? of so muche trauaile, what is the gaine? Euen this forthwith to bée reaped: Stubble for the fire, and horrible sinnes for the scorching flames of hell. And for this cause, came light into the world, that men séeing, should not beléeue: and not be­léeuing, should bée damned. From our ve­rye Cradels are wée nourished in sinne, wée are practised in our infancye, & made perfect in our Childhood. In mans age, are wée very sinne itselfe, in midle age mon­sters, and in olde age Deuils. O terror: O horrour, O rustye beaten age? O age wherin iniquitye so much and so mightely preuaileth, & wherin Belzebub so greatlie beareth rule: what should I say of vs, but euen this? sinne, receiue thy guerdon: man receyue thy doome: thy doome (I say) to bée burned in the glowing gulphe of perpe­tuall [Page] damnation. Non vult Panthera do­mari, ne (que) Phrix nisi plagis, emendabit.

As for the gréeuous desertes in temporal gouernment, and the great abusions in ci­uil Magistrates, theyr cold erecting of the Lordes house, theyr violent depression of the great and holy worke, theyr smal zeale to the Lordes people, and theyr Godlesse supportacion of false worckemen, cursed hyrelinges, and professed enemyes to the trueth? Assuredly I can not without great shame and sorrowe declare in wordes the very least part of that, that by some of them is committed in déedes: to the miserable de­caye of the building, to the gréeuous ruine of the Lordes house, and to the manifest offence of Gods people.

With silence therefore will I leaue them in theyr sinne, and with harty prayer com­mit theyr amendment to the wyll of our God: who, for Christ his sake, & for his holy names sake, frame theyr heartes to more loue of his truth, that his gospel be by them no more hindred, nor the professors therof hated, nor the sounde of his word stopped.

And as for the state of Ecclesiasticall gouernment, who séeth it and sorroweth [Page] not? who beholdeth it, and lamenteth not? But what should I saye? I would to God that sinne were not more abetted through the féeblenes of discipline, than zelously re­prooued by the voyce of Good Preachers. Naye, rather I would to God that feeble­nes of Discipline were not a vizare vnto feareful Magistrates, and a preposterous shift vnto partial Iudges. But of this mat­ter sufficientlye, though not to my selfe, yet to others of impatient hearing. Onely, I wishe that silence were the vertue to bring vice into subiection, that lenitye and mildnesse were the coraziue of sinne: that pitye had the power to put wickednesse to flight, and Pusillanimitye and tymo­rousnesse were the preseruers of pietye. Then should sinne bee subdued, then should vice bée extirped: then rotten soares should bee searched: and then the militant Church of Christ should abound in all kind of ho­nour and quietnesse. For, silence, O who imbraceth it not? who will not bée milde? where is hée that will punishe? In whome doeth not partiall pitye abounde? Or at the least wise, who is not afraid and loath to displease? yea, and (that worse is) who [Page] dareth to speake and is not punished? who sinneth and is not pardoned? Alas, so migh­tely preuayleth sinne at this daye, that as wée wil not say, that to sinne, it is not dan­gerous: so, must wée néedes saye and af­fyrme, that to bée an accusar of sinne and wickednesse, is the most daungerous thing in the world. To beare with sinne, it accu­seth vs: To speake against sinne, it trou­bleth vs: To complaine of sinne, it vndoeth vs. To kéepe sinne secreate, is oftentimes periurye: to laye sinne open, is imminent daunger: to sue against sinne, is present destructiō. And what should wée more say? so large a scope hath sinne at this daye, & so smal a succor hath vertue eache where, that sinne eache where is pampered, and vertue eache where subdued to importable bon­dage. And nowe, if al these thinges be true, and vppon experience founde to bée true: alas, where shall vertue bee shrowded? where, oh where alas shal sinne be restrai­ned? Shal she flye vnto zeale? Oh, zeale can not helpe her: for why, so cold is zeale now euery where become, that none otherwise than as a dead corse is hée caried about vs. Zeale I saye is dead: vertue is become a­widdowe: And as for sinne, so puissaunte [Page] is hée waxen, that power can not vanquish him, whole Parishes can not put him to flight: & where men thinke to haue most ad­uantage against him, there is he most mightily supported. If they bring him before the Commissary, the Cōmissary cannot, or wil not hurt him. If they folow him according to the order of y ^e lawe: alas, the Law doth enfranchise him: and what there wanteth in the lawe, that, aucthority supplyeth.

The proofe of which mater, as it is so fresh amongst some, that it cannot be forgotten: So, is it so gréeuous, as that silence can not shrowde it. I haue heard of sundrye godly Parishioners that haue found al this to bée true: Who, by kéeping sinne secréet, haue felt the worme of theyr Conscience, besides the daunger of the lawe stil threat­ned vnto them: and by laying sinne open (namely, so farre forth as manifest suspiti­ons were able to leade them) haue thereby (as it were by a direct meane) brought sin to full scope, & them selues to great daunger and continuall vexations: some of them, followed with threates: some, endaunge­red through sodaine stripes that haue béene geuen them: & other some, molested with [Page] sutes brought vpon them, wanting all co­lour of equitye. But, as vncertaine where to inferre this fault, whether, in the weak­nesse of the Law, or in y ^e partialitye of the Iudge for ouermuch mitigating the seueri­tye of so sclēder a law, in admitting (perad­uenture) some féeble purgatiō by vnseemly compurgators, I will ceasse for this time: wishing neuerthelesse, that whēsoeuer any party accused, shall happen by such sclender purgation, to be acquited of suche crime, as in the eyes and by the oathe of godly men shal séeme not onely detestable, but also ap­parant: Some meanes may also bée found by the Godly and careful prouision of the Magistrate, that the accusars may be shiel­ded from the mischeuous attempts of their aduersaryes, that they may bée quit from theyr continuall quarelles, that they maye walke in safetye from theyr malyce, and maye trauaile in theyr callinges without dread or hazarde of displeasure.

But to returne: Loe, heare the negligent building of the ministery and the cold erec­ting of the Magistrate: Now behold wée in the middest of this Chaos, what helpe there is in Parents, or what hope in succession.

[Page]Parentes do erre, and they do not onely continue their errours, but therin also do they nourish their children.

Children by nature are euyll, and being euyll, they are by example of Parentes made worse. No loue towardes God, no honour of children to their Parentes, nor feare of Parentes in their Children is sought for, had, or regarded at all· If I should speak of the educatiō of daughters, (wherof in this third place I should writ) the verye Pagans, Infidels, and Turckes, woulde stand vp against vs. I can not tell whether through sorrowe, I shoulde crye out and bewayle them, or for shame com­mit them to scilence: so immoderate in apparell, so lasciuious in talke, so bolde in behauiour, and so vnséemely in iesture is the vniuersall state, almost as well of wiues as of damosels. And that which most of all should be regarded: I meane the prouident care of parents ouer their daughters in their young & tender years: that is altogither neglected and set a syde. No sooner is the daughter of age of vn­derstanding, but shée straight waye and therewithall learneth the highe path to [Page] whoredome, and the principles of vanity and lewdenesse. Eyther shee is altogither kept from exercises of good learning, and knowledge of good letters, or else she is so nouseled in amorous bookes, vaine stories and fonde trifeling fancies, that shée smel­leth of naughtinesse euen all hir lyfe after, as a vessel which being once seasoned, doth neuer forgo the sent of the first licour.

In the time of infidelity, women by lear­ning did attaine the very toppe and pricke of vertue and honesty, of which number I will recite a fewe according as they haue bene gathered, not by my selfe, but by learned wryters, which for their direct handeling of this matter I am perswaded sometimes to vse, and oftentymes to ymitate. Hortensia a Romain maide, was so profoundlye learned amongst the Romaines, that hir worthynesse was spreade throughout the whole Monarck, and she was not more famous for hir lear­ning then loued for hir vertue, and honou­red for hir chastity. Of such woonderfull learning, was the wife of the Poet Lucane whose name as I remember, was Ar­gentaria, that after the death of hir husbād, [Page] shée corrected his bookes, and made perfite all his workes. Diodorus the Phisition had fiue daughters, excellent in learning and renoumed in chastity. Corynna The [...]a a vertuous womā ouercame y ^e Poet Pin­dar fiue times in verses. What shoulde I speake of Cassādra & Sulpitia? what should I speake of Paula the wife of Senec, which being once informed with the doctrine of hir husband, followed the same also in ver­tuous lyfe and conditions? All these were Paganish, Heathenishe and misbeléeuing people: And yet for all that, such was their excellency in learning, and their worthy­nesse in vertue, that the worst of them all (for prudēcy) was able to gouerne a whole country, & to kéepe in order a whole king­dome. If we looke backe to the first time of Christianity, there also wée shall finde many godly zealous, and learned women and virgins. Tecla was the disciple of Paule the Apostle, and very perfit in the sa­cred scryptures. In the time of saint Hie­rome, Paula, Marcella, Eustachium, and others were greatly studied in the worde of God. And in the time of Saint Augus­tine, were Valeria, and Prob a, besides an [Page] infinite nūber in all ages, which excelled as wel in learning, as in good life & liuing.

But euen as I doe see verye fewe, and almost none at all in this our extreme, and to too impious time, anye thing desirous to attaine eyther vnto vertue or learning: so, that same small number which haue anye knowledge at all, doe so greatlye abuse it, that much better were it they shoulde vnlearne that againe which they haue alreadie learned, then miserably to abuse it as they doe, or at the leaste wise (as we see them) to make equalle Pampheticall trifles with wholesome Doctrine and tryall of lyfe. That breade can neuer be wholsome and good breade which hath once bene spreade ouer with ratten bane or other poyson, be the venim neuer so muche scraped or pared awaye. That cloath can neuer attaine the olde hewe & whitenesse, which hath once bene touched with tarre: and (no more) may those writings be good which are enterla­ced with toyes and villanous fancies. I woulde to God that maydes at the least wise might be brought vp, if not in lear­ning, yet in honest trades and occupations [Page] as amongst the very infidels hath bene v­sed, accustomed, and most carefully ob­serued.

Nay, I would to God they did not spend their times like the women of Perse land: who after some slight and friuolous exer­cises, doe fall into more vaine and impi­ous pleasures, as it were a malo, ad pe [...]us: after reading of pernicious, vnchaste and godlesse bookes, or after labours of lyke importaunce (for auoyding of tediousnesse) to accompany inpleasures and banquets, young amorous Roisters, & mischieuous varlettes, making the ende of one plea­sure to be the beginning of an other. Of a truth, I may saye of them now, as a lear­ned and zealous Preacher sayd of the peo­ple in his time: it shameth me to thinke that they are not ashamed to speake: it shameth me to speake that they are not a­shamed to doe: it shameth me to doe that they are not ashamed to reioyce at.

On the other syde, it is to be lamented (as a case too too grieuous) such parents as doe bring vp their daughters in learning, do it to none other ende, but to make them companions of carpet knightes, & giglots, [Page] for amorous louers. If their intent were otherwise, how woulde they dare so ouer curiously, and carefully to maintaine and keepe them, at the least wise to wincke at them (as they almost euery where doe) in that vaine & vngodly practise of daunsing? vaine and vngodly I say, only in respect of the present abuse of the same, which the very Pagans at all times and in all ages abhorred, especiallye being once growne into an occupation and trade as a practise most pernicious, wherein the sences are altogither captiuated and made subiect to vnlawfull fantasies, to vnreasonable thoughtes, and wicked deuises. O good GOD, sayth a certaine writer, what shaking, what bragging, what wringing of handes, what whisperings, what trea­ding vpon the toes, what vncleanly hand­lings, gropings, kissings, and a very kind­ling of lecherye, doth their assotiate that trade and occupation of daunsing? And surely, as the same in the abuses therof at this daye, is cause of muche and excéeding greate impiety: so is it not (almost) possi­ble for any one to attempt it, after the ex­cesse of our common banquets, being so­ber [Page] or in right minde, and perfite memo­rye: For it cannot be but that to daunce in such order, or rather in suche disorder as is now vsed, procéedeth eyther from ex­cesse of drinke, or else of méere madnesse.

But what maruell is it, if there be so many disordered places of daunsings and ministrelsey, sith that there are also hou­ses of bawdry? And y ^t this our intemperat kinde of daunsing is a meane vnto muche lewdnesse and contempt of godly life, it is plainely to be vnderstoode: there was ne­uer séene any one of our notable daūsers zealous in good life: there was neuer heard of any that could hop, skip, & tourne on the toe (as they terme it) that would scarcely come to y ^e church without carying. O good God, what kind of learning is this? what education of children is this to be called?

And yet this is the vertue that nowe a dayes is vsed: yea, this is the skyl that Pa­rents doo nowe a daies desire to bée in their Daughters. And whether for the learning heareof, they bestowe theyr goodes vpon them or not, all is one: For they neuer re­straine them: no, they neuer forbid them▪ so oft as they see them of them selues to bée [Page] thereunto geuen: And it is a world to sée, with what demurenes, some that bée Pa­rentes doo sit in beholding the straunge Ie­stures, footing and countenaunce of theyr curious fantastical Daughters: yea, often­times, when the selfe same skill is the cause of defiling theyr bodyes, and vtter losse of theyr honestye and good name.

A certaine Emperour ordeyned that no Daughters should goo out of their mothers doores, but in the company of theyr mo­thers, and that they should not daunse with Yong men in assemblies. Wée contrary­wise, doo procure our Daughters to Bri­dales, to Maskes, and to other like compa­nyes where Daunsing is vsed: yea, and so careful are Parentes to haue their daugh­ters noted of excellencye in daunsing: that in al that they may, they adorne them with Iewels, and set them forth in costly appa­rel: suche, as the fonde, foolishe and enter­changeable fashions doo require.

And this is the learning that Parentes nowe a dayes doo wishe for in theyr daugh­ters, this is the vertue, these are the quali­tyes of them so greatly desired: that if time were euer a compound, I thinke it is euen [Page] nowe at this daye and in this Age: Besides this, when the Daughter is in this wise noseled and brought vp, when shée is in this kinde of learning more than suffici­ently instructed, or rather distructed, then is shee straight waye taken foorth a newe les­son, shée turneth ouer another leafe, and goeth on with euill spéede.

And as before the learning thereof, shée was meete inough to receyue any kinde of Godly instructions: so, after shée hath once attayned vnto the knowledge of Daun­sing, shée neuer afterward returneth backe to better thinges, shée quite and cleane for­saketh vertue, and for the most part, bid­deth honesty adewe. Then shée must haue scope, then shée must haue her apparel after the fashion, then shée must haue paintings, Lickinges, Combings, Playtinges, Pit­chinges, and all kinde of newe fashioned Trimminges: yea, then shée must haue walkinges, Feastinges, and watchinges, and al kinde of pleasure that maketh per­fect the trade of a Strumpet.

But as herein, I haue greatlye (and a­boue the rest) occasion to accuse such May­dens, as haue beene, and are immoderately [Page] geuen to daunsing: so, (the general confusiō is such) that as well the vnskilful daunser, as the cunning, as wel the one, as the other, are nowe altogeather geuen ouer to liber­tye, and there withal to pride, fonde loue, and worse.

Of a trueth, I can not sée that for the edu­cation of Children, especiallye of Daugh­ters, wée may almost in any point bee com­pared with diuers, and that a great ma­ny Infidelles and Pagans whiche neuer knew God nor Christ. Amongst the E­giptians there is a custome (and I suppose at this daye inuiolable) that women shal weare no shooes, for intent onely that they shoulde abide at home, and not (so much as once) bée séene out of the doores of theyr Parentes or Husbands. The Massagetes, a people amongst the Barbariens, lyke as they doo vse none other houses saue great Tubbes and Tunnes, so doo they prouide, that theyr Wiues and Daughters bée to­geather abiding in one Tunne, and them selues and theyr Sonnes (when they are of age) in another Tunne: not accom­panying theyr Wiues after the time of theyr conception nor resorting vnto them [Page] a good time after their deliueraunce. I reade also that the Bragmans a people in the vttermost bounds of this vper world, do neuer assotiate thē selues, I meane the mā the woman, nor the woman the man, after such time, as their wiues haue con­ceyued, nor till they haue a certaine time gone after their deliueraunce: their yssue being alwayes brought vp, the male with the father, & the female with the mother. And at suche time as they sée their chil­dren of sufficient yeres, & mariageble (as they call it) then if it be a man childe, the father treateth with a certaine Officer a­mongst the men (which is as it were the heade of the people) a man approoued wise and full of pietie, for the marying of his sayd sonne, and they togither immediatly doe repaire to the place, where the women haue their abiding togither. And after that the magistrate hath chosen at his discretiō from among the rest of the virgins, foure damosels, agreeable to the young man as­well in age as otherwise: Foorthwith are called before them, the mothers of the iiij. maydens, and the mother of the sonne: and after that they all (being demaunded) [Page] doe séeme to assent vnto the choyse of the young man, vpon whome so euer it shall happen the same to be made, then they al­togither with one voice (falling groueling on the grounde) doe beseeche the Gods to prosper him in the choyse: and after cer­tain prayers made according to the vse of the countrey, the sonne as is aforesayde, at his owne liking, doth choose one of the foure virgins, and (taking hir foorth by the hande from the other three) they all wyth the magistrate accompanyed with the o­ther thrée wiues, who in the meane tyme doe leaue the gouernaunce of their daugh­ters to some auntient matrone amongst the rest of the women, doe conduct the young couple to the father of the mayde: who after that he hath giuen his consent, which they neuer at anye time doe denye, with his wife and the other thrée women, (the magistrate going before) doth leade them to the people, which for the same purpose are called togither: whervpon the people with one voyce make a ioyfull showte and outcry to their Gods to blesse them, and to increase the fruites of their bodies. And when they are thus coupled [Page] with assent of the parents, the mutuall li­king of the persons themselues, and the good will of the people: The young mari­ed folke are brought home againe by the magistrate, the parents and the other iij. women aforesayde, being also accompa­nied with so many of the men, as eyther then be maried, or haue at anye time be­fore had wiues: leauing alwayes behind them gouernours for their children, as in that behalfe, it is also prouided.

And this is the order of that countrey in bringing vp and marying their children. And they vse also this selfe same order in marying their daughters, not differing in any poynt from the mariage of their sons: sauing that the mother of the daughter al­wayes accompanieth the husbande, aswel when he treateth with the magistrate, as also in all other dealings. Which order in marying and bringing vp of children, I do here write to none other ende, but bi­cause I doe see (euen to the great griefe of my heart) that neyther in the education of daughters, nor yet in the honest bestow­ing of them in mariage, parents nowe a dayes (at the leastwise very fewe) doe in [Page] any point come nighe them.

If this bée Christianitye, if this bée pie­tye, naye if this bée humanitye, that wée shalbe corrected by the Heathen, reproo­ued by Infidelles, and condemned by Pa­gans: Then to what ende hath our mer­cifull Sauiour denyed his moste holye word, his Diuine trueth and perfect doore of Saluation vnto his peculiar people, the Iewes, whome alwayes hée preser­ued, whome alwayes hée defended, yea, & whom alwaies from the beginning, he lo­ued and Fostered: and geuē the same vnto vs which were outcastes and bondslaues of the Deuill, Children of wrathe, and heyres of damnation? Naye, Tyre and Sidon shall stande against vs at the daye of Iudgement: Sodom and Gomorra shall accuse vs, and Nimue shall vt­terlye condempne vs. What I coulde heare saye of the outrage of Women in theyr Apparaile, in Licking, Pain­ting and Trimming them selues, I am ashamed, and doo tremble to vtter. Of a trueth, the substaunce whiche is consumed in twoo Yeares space vppon the apparaill of one meane Gentlemans [Page] Daughter, or vppon the Daughter or Wife of one Citizen, woulde bée suffi­cient to finde a poore Student in the Uni­uersitye, by the space of fowre or fiue Yéeres at the least. Mine eyes haue séene the experience, and with sorrowe haue I found out the truth thereof.

O state confused, O people deformed and full of outrage? O time too too full of Iniquitie and sinne.

O Englande, what hast thou imagi­ned, or howe hast thou wrought, that euen the verye Turkes and Sarazens, the verye Pagans and Miscreantes, doo thus reprooue thée of iniquitye, and con­dempne thée of sinne? O Parentes, what hath your posteritye offended, that thus you conduct them to the Deuill, and make them fitte members for the Infer­nall gulye of damnation? Why restraine you not the horrible pride of your daugh­ters? why reprooue you not theyr de­testable Paintinges, Lyckinges and Pranckinges of them selues? why (I saye) doo you not teache them to kéepe home, and instruct them in vertue? And O yée Daughters, what meane (I pray [Page] you) those straunge kinde of disguisinges, Starchinges and Trimmings? To what ende are these fashions, and for what in­tente are they vsed? If you doe them to please your selfe, it is vaine: If it bee to please Christ, it is a follye: If it bée to delite men, it is whorishe and vn­gratious: If it bée to gette you Hus­bandes, it is as muche, as if you would winne them with Uizars. Democritus sayth that the adornement of a Woman standeth in scarcetye of Speache and ap­pareyle. The VVise man sayeth that the right apparell of Men and Women, is no maner of deceyptfull painting and Trimming, nor yet the Pompeous ap­parell and Iewelles, but it is theyr good conditions and manners. Saint Am­brose also sayeth that the Woman that painteth her face with material colours, doeth raze and put out the true Picture of Christ. Shée is not well appareilled (sayeth Plautus) that is not well ma­nered: neyther loueth shée vertue that de­sireth her apparell to bee Braue and fine. I saye, O you Daughters, why then doe you thus without al measure, and beyond [Page] al Godforbod, endeuour to tricke vp your selues and to alter your natural hewes? why séeke you for straunge attire? and why wishe you to bée séene? I woulde to God that worthy Lawe, which now bea­reth the name of Opius: I would to God I saye that Opius Lawe were established amongst vs, which doth prescribe a meane in Womens attyre, what they maye, and what they may not weare. Neuerthelesse, I doe beléeue that albeit there were ordei­ned a measure altogeather immeasurable, and an order altogeather inordinate, yet women in this time woulde not obserue it nor kéepe them selues within the com­passe of it: such is their extreame rage and wilfulnes.

And herein appeareth as wel the negli­gence of Fathers, as also the pernicious example of Mothers, & the general excesse of al women, as wel in apparel, as other­wise: whome as we haue with great sor­row to lament, so must I leaue them in si­lence, for that their liues are so generally noysome, as to heare the same, it woulde abhorre any true and honest Christian.

But euen as the liues of Parents and [Page] elders are, so is the bringing vp of Chil­dren and Yonglings: not onely of Daugh­ters, whiche I haue before touched, but also of Sonnes, of whose education in Learning I haue somewhat written, though briefely in a fewe quaires here­vnto annexed. As into whose education in life and manners, I am muche loath to discende, the fielde being so large, and the hope of amendment so smal. Omitting therefore the first ill, handeling of them in their Infancye, the ouer great neish­nes and dilicacye that by Parentes is infused into their litle sonnes, euen in those yéeres when as they shoulde chieflye bée framed vnto suche constitucion of bo­dye as the importaunce of Studye doeth looke for and requyre, and as throughe wante whereof, they become vnfit in after Age bothe for learning and all o­ther good exercises tending to the succour of a common Wealth, as falling through theyr sayde yll Education into feminine delightes and vaine Curiosityes: I come onely to that loosenesse of maners where­vnto they are haled and sette at liber­tye, at suche time as theyr fraile youthe [Page] ought chieflye and carefully to bée helde in and restrained, namelye, and vniuersally the contempt of Superiours and gouern­mēt: whervnto they are directly procured or rather enforced by two spurres of wic­ked prouocation ministred vnto them by the meare vanitye of Parentes▪ I meane through excesse in their appareyl and li­bertye in theyr speache: whereof the first so outrageth now a daies in the heades of fantasticall Parentes, that were the dis­positions of theyr Sonnes neuer so tem­peratelye sette, That one vanitye were of it selfe able violentlye to withdrawe them from vertuous Delites and fore­wardnes to learning, vnto a very Sea of fantasies and wicked behauiours.

And as for that too too malapart boldnes and libertye that they so greatly delite to haue maintained in theyr sonnes, who seeith not what number of enormityes haue ensued, and doe daily fal out through the same? who seeith not howe it encrea­seth with theyr Age, and howe many wickednesses it draweth on with theyr yeeres. Parentes them selues thereby disobeyed, all gouernment contempned, [Page] al correction resisted, al liberty sought for, and all vertue forsaken. Wherevppon followeth and instauntlye ensueth with increase of theyr age, such monstrous in­crease of horrible abuses, suche continual disturbaunce of common tranquillitye, and suche yrkesome annoyaunce of the Churches felicitye, that who soeuer is (in deede) touched with the least considerati­on of any of the same, hée can not faile but finde matter enough of vnspeakeable sorrowe.

And I would to God the Magistrates coulde ones bend theyr mindes, although not to the Originall preuenting of these sayde manifolde abuses (which truelye as natural Parentes they are holden to doe) yet at the least to shred of some part of the Braunches that so aboundantlye are in­creased through this ill kinde of educa­tion, and that so mightelye ouershadowe the banckes of all honesty, good order and gouernment.

Amongst the which, as one most noy­some to the Churche of God, and most hurtfull to the common Wealth, that bloody Brauerye in quarelling and figh­ting, [Page] that sauadge practise in cutting and slashing, ought sharpelye and earnestlye to bée dealt withall: Which certainelye (if Magistrates doe not foresée and spée­delye reforme) I am fullye perswaded will bring more daunger to the state, then all the Lawes of the lande wil bring saue­tye to the truth of mens causes. But this viperous bloody broode, this vnkinde and fierce Generation, what bloodye collours can it cast to cloake with face of manhood this more then boutcherlike kinde of be­hauior? Forsothe (saye they) and that with fearefull Oathes, wée are Gentlemen (I speake not nowe of common Hacksters, who are ready at al times and vpon euery slight motion to bidde battaile to al hone­stye and truth) and can not beare to bée a­bused of any man liuing: Who in déede, if they were right Gentlemen, would ra­ther bée induced quietlye to put vppe the force of tenne Iniuryes, than witleslye and cruellye with rashnesse to pursue the reuengement of one, to the disturbance of the good peace of the Realme, to the shead­ding of blood, and to the ouerthrowe of all good orders and pollicye.

[Page]But to discende into the particular dis­playing of the manifolde Braunches that are daylye sprong vppe and increased from and by the meanes of this ill kinde of education of Sonnes, and not least of all from this one vayne of Saucines boldnes and libertye, wherevnto they are let loose without all respect of tyme and al regarde of Age: As I should take vppon mée a worcke infinite in it selfe, so, shoulde I conclude nothing elles in the same, but matter of sharpe and bitter re­proofe vnto Parentes and Magistrates, who, of so many and great abuses so in­finitelye arysing and so outragiouslye en­creasing with continuaunce, no one doe preuent, no one doe suppresse, no one at all doe restraine, or appease.

Wherefore, that I maye finishe, be­holde thou Realme of Englande, thou olde Bruitish Nation, whome sometimes Forrein Peoples haue honoured for thy pietye, beholde I saye what is thy state, bethincke thy selfe of thine impietye, sée howe thou razest the walles of Christ his true Churche, consider thy horrible sinnes and offences, perpende thy contempt of [Page] Gods diuine trueth, that heauenly Man­na, and glad tidinges of the Gospell: sée, see how thou heapest vp wrath against thy selfe in y ^e day of thy visitaciō. If euer thou soughtest the meane to repentaunce, now cal for it, nowe séeke it, and with penitent prayer, craue it at the handes of thy déere Father: Now, now I say looke about thée, nowe is it high time: euen nowe (O Eng­lande) is it most néedefull, when God as thou seeist, doeth plague for sinne euen all thy neyghbours about thée, and stayeth his angre towardes thée, deferreth his scorge, and withholdeth his indignation.

If the excéeding and superabundant mer­cyes of thy God will not reclame thée, if his wonderfull benefites will not moue thée: If his great loue, and more then fa­therly kindnes wyl not perswade thée, nor the extreame iudgement withdrawe thée: yet (as one of thy sinfull members). I be­séeche thée, and as thou regardest thy good and quiet state, as thou desirest to auoyde thine owne desolation, thy vtter fall and ruine, I exhort thée that thou consider howe gréeuously thy brethren about thée, euen borderers on thy countrey & neygh­bors [Page] to thy Nation, are deuoured of mon­sters, are murthered by Tirants, are per­secuted, burnte, bayted, boyled, scourged, racked, paunched, pined, torne in peeces, and violently drawen vnto straunge, hor­rible and feareful kindes of death by their false brethren, Iudaical Traytours, exe­crable Papistes, cursed shauelinges and damnable sect of deuillishe Dunses. O, be­holde the tragical and most gréeuous state of thy afflicted brethren in Fraunce, thy friends in Flaunders, and thy neyghbors in Scotland. Sée see (O England) how theyr sinnes haue heaped vp so mightelye the indignation of God against them, that the greatest reliefe whiche they finde, is spéedy death, and quicke dispatche of theyr irckesom & miserable liues. Sée I say, and behold howe for contempt of Gods most holy Gospel, they are miserably afflicted & plagued: how for theyr negligence in buil­ding, they are tormented and punished.

And (O thou Realme of England) what hast thou to pleade for thy selfe in this case? what lawful excuse canst thou make for thy selfe? Hast thou not Iesus Christ the chiefe corner stone? Hast thou not his [Page] blessed worde, fro whence necessarie mat­ter maye bée ministred for the quickening of thy barren, drie and vnconstaunt faith? Hast thou not the same Fayth moystened by his long and excéeding great benefites? What wouldest thou more? His verye e­lect, his Apostles & most familiar friendes haue not enioyed so great oportunitye by the thousand part, as thou hast at this day. They had no rest in theyr blessed bodyes, nor quietnes in theyr Sacred mindes. They wanted bothe place of assemblye, where they might heare and teache, and also place of reliefe where they might bée shrowded from theyr manifold & exceding great number of enemies: whiche euen cōtinually laye in waite to spil theyr most innocent blood, and onely for the professiō of Christ and his sacred Gospel. Thou (contrarye wise) hast not onely the Gos­pell reuealed, but also hast libertye to Preache and to heare the same. Thou art not onelye defended from the enemie, but also hast the same vnto thy selfe in subiection. To conclude, thy wealth, thy goodes, and elles what so euer thou hast, is not onelye protected from ruine and [Page] spoyle, but also thy Ritches, thy substance and prosperitye is mightelye blessed, and most amplye enlarged: All whiche being so, alas what remaineth for thée to pleade in defence?

O thincke therefore of thy God, or at the least wise, tremble at thy state. Feare, feare I saye, and repent: Pleasure wil not preserue thée: Ritches will not saue thée: Honour wil not shielde thée: Auctho­ritye maye not helpe thée: Renowme can not acquite thée. Awaye therefore with thy pleasure: abandon thy Ritches: con­tempne thine estate: Seeke not to beare rule: come downe to the lowest. It is good for thée to humble thy selfe: and most needefull it is to laye holde on the time. Though time bée infected, yet let it not passe thée. The time shall come, and is euen now come, wherin neyther time nor trade at al shalbe. And euen in this extre­mitye of time, thou shalt desire the moun­taines to couer thée, and the Hilles to fal vpon thée, and shalt not escape. Binde not therfore one sinne too another, for one of them shal not bée vnpunished: Euerye man in his vocation shake of this Lethar­gye, [Page] and awake out of sléepe: You Pa­stors, you Preachers, and spirituall buil­ders of this heauenlye Tabernacle, set to your handes: away with ambicion, away with security, and aboue al thinges, let not couetousnes bee raygning amongst you. As you haue regard to the sauing of soules (which is chéefest) so forget not, therewith al to minister reliefe to the bodies oppres­sed and in néede: bée glad to distribute: doe good vnto al men, and especially to such as are of the housholde of Faith: and in any wise preache not for temporal prefermēt or gaine. Call to minde how Gehasi, He­lias seruaunt was striken with Leprosie for receyuing of money in reward of his Maisters dutye: 2. Regū. 5. Whereby you maye see howe detestable a thing it is in the sight of god to haue ministers of couetous minds. On the other side, you Magistrates, and temporal Rulers, down with al falsehood, let Lawe haue his force, let Iustice take place, let vertue bée ayded, let vice bee sup­pressed. Haue alwayes before your eyes the Touche stone of truth, which is the booke of Gods worde, and let not Bribes ouercome you, nor fauour entise you, nor [Page] feare dismay you, nor affection withdraw you. And aboue all things, defende with all force the Gospell of Christ, and the po­wer of the Scriptures: regarding there­withall the defence of his Preachers, the safegarde of his Ministers, and the main­tenaunce of their estate. Plucke not from them, catch not from them: defraude them not. If they shake but the dust of their héeles against you, you shall neuer be able to aunswere it. Tyre and Sydon shalbe in better case then such of you shalbe at the dreadfull and extreame iudgement of soules and bodies. Consider howe Ioseph being put in aucthoritye, did make it for a lawe ouer the land of Egypt, that Pharao should haue the first part, except the lande of the Priestes, which was not Pharaos. To conclude, euen al you that cal vpon the name of Iehouah, that worship Christ in the deity, that haue spiritual feeling, & that take vpō you the name of Christians: A­way with negligēce, away with prating, awaye with hipocrisye, and put from you contempt of the Scriptures, by the which and according to the knowledge whereof, you shalbe Iudged, and that very shortly.

[Page]Auoyde wicked companye, eschewe fai­ned Brethren, and flye farre from the sin­full. If any that is called a brother, bée a fornicator, Corinth. 5. or couetous, or an Idolator, or rayler, or a drunckard, or an extorcioner, with such kéepe not company: nor vntil he repēt, haue any felowship at al with him. Feare not to doe wel: but bée afraid to doe euill. Maugre the head of the Deuill, doe wel: do well, & cease not, doe wel I say, be­cause it is gods wil that you should do wel: y ^e men séeing your wel doing, may glorifie your father which is in heauen. Of sinne commeth death: Of wel doing cōmeth life, the firme rewarde (although not for good deedes, yet) of wel doing. Bée not caryed a­way with pleasure, nor discoraged in sor­row. Forget not in prosperity: ne faint ye in aduersitye. The one cometh of too much cōfidence, y ^e other of dispayre: If thou haue welth, vse y ^e same to the profite of thy bre­thren, to the reliefe of the néedye, & in due distribution. If thou haue scarsitye, or o­ther affliction what soeuer, repine not ther at, neyther by sinistre meanes séeke to a­mēd thine estate: grudgingly refuse it not, nor frowardlye wishe thou of thy selfe, to auoide it. Remember how the Children of [Page] Israel séeking without paines to come to the Lande of promise, Exod. 3. receyued not onely a more tedious wayte of trauayle and paines: but also (euen all of them except Iosua and Caleb) were quite and cleane excluded from that place so desired.

Finally, you that be Parents, haue a spe­cial regard to the bringing vp of your chil­dren: Let theyr education be godly, & theyr yong yéeres not carelesse: remēbring euer­more that childers Children are y ^e crowne of the elders, and the glorye of theyr Fa­thers. Let your Sonnes haue correction, Prou. 13. and your Daughters be bridled: Teache them the commandementes of God, and haue regard to their waies: that your sōns may florishe, & your Daughters bée fruit­full: by the one to haue Iustice, & by the o­ther, increase of housholdes & people: Let them learne obedience, & walke in humili­tye: Let theyr vertues aduance them, and truth stil defend them: Let them marry for vertue and not for promotion: That that whiche hath béene, and is at this daye cry­ed out vppon in all places, maye nowe at the laste bée reformed: that no more it bee sayde, you sell your Daughters for money, as men sel their horses and shéepe: [Page] That Matrimony no more bée accounted to Halte, nor Whoredome a pleasure: That earth maye bée peopled, and hea­uen styl enlarged: That wee maye staye (euen nowe at the last) the riottous race of our damnable liuing: And that to vs it bee not spoken, as it was sometimes sayd to the children of Israel. The people tur­neth not vnto them that smite them, neyther doe they seeke the Lord of hoastes: Therfore vvill the Lorde cutte from them in one daye, euen head and Taile, Braunche and Tvvig, the auncient and the honourable? Man is the head, the Prophete that Preacheth lyes, is the taile: for the leaders of the people do cause them to erre, and they that are led by them, are deuoured. Therefore vvill the Lord haue no pleasure in theyr yong men, nor. pitie theyr Fatherlesse and vvidovves. For euerye one is an hipocrite and vvicked, and euery mouth speaketh lyes.