VIdete & cauete ab auaricia . Take heede and beware of couetousnes , take heede and beware of couetousnes , take heede and beware of couetousnes , take heede & beware of couetousnes . And what and if I shuld say nothyng els these thre or . iiii . houres ( for I know it wil be so long , in case I be not commaunded to the contrary ) but these words Take hede and beware of couetousnes , it would be thought a straunge Sermon before a Kynge to saye noteynge elsse but Cauete ab auaricia . Beware of Couetousnesse . And yet as straunge as it is , it would be lyke the Sermon of Jonas that he preached to the Niniuites , as touchynge the shortnes , and as touchynge the paucity or fewnes of the words : For his Sermon was , Ad huc quadraginta dies , et Niniue subuertetur . There is yet fourtye dayes to come , and Nynyue shall be destroyed . Thus he walcked from streete to strete , & from place to place round about the Citye , and sayd nothynge els , but there is yet . xl . dayes ( quod he ) and Niniue shal be destroied . There is no greate ods nor difference at the lest wyse , in the number of woordes , no nor yet in the sence or meanyng betwene , these two Sermons : There is yet forty dayes , and Niniue shal be destroyed , and these wordes that I haue taken to speake of this day : Take heede and beware of Couetousnes . For Niniue should be destroyed for synne , and of theyr sinnes Couetousnesse was one , and one of the greateste , so that it is all one infeffect . And as they be like concernyng the shortnes , the paucity of words , the breuitye of wordes , & also the meaning & purpose : So I wold they myght be lyke in frute and profit , for what came of Jonas sermon ? what was the fruit of it ? Ad predicacionem Ionae crediderunt Deo . At the preachyng of Jonas they beleued God . Here was a great fruite , a greate effect wrought , what is that same , they beleued god ? They beleued Goddes Preacher Gods Offycer , Gods Minister Jonas , & wer conuerted from theyr syn . They beleued that ( as the preachersayd ) if they dyd not repent & amende theyr life , the Cyty should be destroyed wythin fourtye dayes . This was a great fruite , for Jonas was but one man , & he preached , but one Sermon , and it was but a short Sermon , neyther as touchynge the number of words , and yet he turned al the whole City great & smal , ritche and poore , kyng and al. We be mani preachers here in Englande , and we preach many long Sermons , and yet the people wil not repent nor conuert . This was the frut , the effect and the good that hys Sermon dyd , that all the whole City at his preaching conuerted and amended theyr euyll lyuynge & dyd pennaunce in sakcloth . And yet here in this Sermon of Jonas is no great curiousnes , no great clerklines , no greate affertacyon of wordes , nor of painted eloquence , it was none other but Ad huc qua di aginta dies , & Niniue subuertitur . yet fortye dayes & Niniue subuertitur , and Niniue shall be destroied , it was no more . This was no great curious Sermon , but thys was a nyppynge Sermon , apynchynge Sermon , a biting Sermon , it had a ful byte , it was a nyppynge sermon , a rough Sermon , and a sharp bitynge Sermon . Do you not heare maruayle that these Niniuites caste not Jonas in pryson , that they did not reuyle hym , and rebuke hym ? They did not reuile him , nor rebuke hym , but God gaue theym grace to heare him , and to conuert and amend at his preachynge . A straunge matter , so noble a Citye to gyue place to one mans Sermon . Now England cannot abyde thys geare , they cannot be content to heare Gods Minister and hys threatnyng for theyr synne . Thoughe the Sermon be neuer so good , thoughe it be neuer so true . It is a naughty fellowe , a sedicious fellowe , hee maketh trouble and rebellyon in the Realme , hee lacketh dyscression , but the Niniuites rebuked not Jonas the he lacketh dyscression , or that he spake out of tyme , that hys Sermon was oute of season made . But in England if Gods Preacher , Gods Minister be any thyng quike , or do speake sharply , then he is a foolysh fellow , he is rash , he lacketh dyscression . Nowadayes yf they cannot reproue the doctryne that is preached : then they wyll reproue the Preacher that he lacketh dew consideracion of the tymes , and that he is of lernyng sufficiente , but he wanteth discressyon , what a tyme is thys pycked oute to preache such thyngs , he should haue a respect and a regarde to the tyme , and to the state of thyngs , and of the Common w●●l . It reioiseth me somtimes when myfrend commeth and telleth me that they fynd faute with 〈…〉 y dyscressyon , for by lykelyehoode ( thynke I ) the doctryne is true , for if they could finde faut wyth the doctrin , they would not charge me wyth the lacke of discression , but they woulde charge me wyth my doctryne , & not with the lacke of discressyon , or with the inconueniency of the time , I wil now aske you a question : I pray you when shoulde Jonas haue preached agaynste the Couetousnes of Niniue , if the couetous men should haue appoynted him his tyme ? I knowe the preachers ought to haue a dyscressyon in theyr preachyng , and that they ought to haue a consideracion and respect to the place and to the tyme that he preacheth in , as I my self wyl say here that I would not say in the country for no good . But whan then ? syn must be rebuked , sin must be plainly spoken agaynste . And when shoulde Jonas haue preached agaynst Niniue , yf he should haue forborne for the respectes of the tymes , or the place or the state of things ther ? For what was Niniue , a noble , a rytche and a welthy City . What is London to Niniue ? like a village as Islington or such another in comparison of London . Suche a Cytye was Niniue , it was thre daies iourny to go through euery strete of it , and to go but from streete to streete . There was noble men , rych men , welthy men , ther was viciouse men and couetous men , and men that gaue them selues to al voluptuouse lyuynge , and to worldelynes of geting riches was this a time wel chosen and discritely taken of Jonas to come & reproue them of theyr sin , to declare vnto them the threatnynges of God , and to tell theym of theyr Couetousnes , and to say playnly vnto them , that except they repented and amended their euyll lyuynge , they and theyr City shuld be destroyed of Gods hande wythin . xl . dayes ? And yet they hearde Jonas & gaue place to his preaching . They hearde the threatninges of God , and feared hys stroke and vengeaunce , and beleued God , the is , they beleued Goddes Preacher & Minister , they beleued that God would be true of hys word , that he spake bi the mouth of his prophet , and ther vpon did pennance to turne away the wrath of God frome them . Wel what shall we say ? I wyl say this and not spare , Christ saythe : Niniue shall arise against the Jewes at the last day and beare wytnesse agaynste them , because that they hearing Gods threatnyngs for sinne . Ad predicacionem Io 〈…〉 e in cinere & sacco egerunt penitentiam , they dyd penaunce at the preachynge of Jonas in ashes and sackcloth ( as the text sayth ther ) and I saye Niniue shall aryse agaynste England ( thou England ) Niniue shal arise againste Englande , because it wyll not beleue God , nor heare hys Preachers that cry daily vnto them , nor amend theyr liues , and specially theyr Couetousnes . Couetousnesse is as greate a synne nowe , as it was then , and it is the same sinne now , it was then , for God hateth synne , and al Couetousnes as much now , as he dyd then . And he wyll as sure stryke for syn now , as he dyd then . But ah good God that would geue theym a tyme of repentaunce after his threatnyng . Fyrst to se whyther they wold amend or not , or he woulde destroye theym . For euen frome the begynning of the worlde they fel to synne . The firste age from Adam whyche was aboute two thousande yeares they fell euer to synne , and they had prechers Noe and Enoch and other holy fathers . And in that tyme a greate multiplicacion was that grew in two thousand yeres . For the Scrypture sayeth : The sonnes of God saw the daughters of men that thei wer fair , & thei toke them wyues from amonge all that they had chosen . Thys is a long matter to speake of al. But what meaneth thys the sons of God sawe the daughters of men ? who wer these sons of God ? The sons of God were those that came of the good men , of the good preachers , and of the holye fathers , that wer gods men , as they that came of Seth and Enos , that were good men , and of others . For oure graundemother Eue , when Cayne had kylled Abell , and then she had another son by Adam , who was called Seth , What did she ? She gaue thankes to god for hym , & acknowledged that God it was whyche had geuen hym vnto her , for she sayde : Dedit mihi deus semen pro Abel quem occidet Cain . GOD ( sayed she ) hath geuen me another sede in steede of Abell whom Cayne slewe . Here is a long matter to talke on . Som wil say , was this a natural mother , was thys naturally done to publish the sinne of her owne sonne . what neded she to speke of that matter , or to make anye rehersall of that matter , to open the synne of her son , what needed she thys to do ? yes , she was now a good woman , when she beleued the serpent , she was not good . But now she hath repented that deede , and had taken holde of the promyse of God , that ther should come of her a seede , that should tread down and destroye the heade of the Serpente . She had taken hold of thys promys and was nowe a good woman and a godlye woman , she opened the faute of her son and hyd it not . Here could I say somewhat to them ( yf I wold ) that spake so muche againste me for my preachynge heare the laste yeare , Oh what a great matter is made of it , and what a do , & what greate faut is founde with me for speaking that I did of the Lord Admirall : A greate matter is made of it : But I wyll tell you , and I wyll speake nowe wyth a cleare conscience : If it were to do agayne and hauyng the occasion that I then had : I wold speake it agayne euery woorde of it , yea and a greate deale more to . I spake it for none hatred . I spake it but for an example of others to be ware thereby , and if it were in the lyke occasion to be spoken againe , I woulde speake it agayne . There be some that thinke and say that I was hyred to it , and that my Lady of Somersetes grace hyred me to it . and that I was her fede man , & had mony of her to speake it . Wel , so god helpe me , and as I shall answeare in my conscience , in my remembraunce I neuer talked wyth her grace touchyng that man in my life , nor 〈◊〉 gaue she me anye thynge in her lyfe , for any such purpose , & therfore they are to blame that speake so of m● .

But ●wys I coulde saye somwhat to them againe if I would , I know the bottes that nip them by the guttes .

But to retourne to Eue , and declare that the sonnes of God are to be vnderstanded tgose that came of good men , as of Seth and Enos , and the same good parte of generacion . And the doughters of men are to bee vnderstanded of them that came of Cain and of hys seede . And therefore our graunde mother Eue badde beware of maryinge wyth Caines seede , for seas of fallyng from God to wickednes therby . And here I would saye a thing to your maiesty , I shall speake it of good wyll to youre hyghnes , I would I were able to do youre grace good seruyce in anything , ye should be sure to haue it . But I wyl say this For Goddes loue beware where you marrye , chuse youre wife in a fayeth full stocke . Beware of this worldlye policy , mary in god , mary not for the great respect of alyaunce , for therof commeth al these euils of breakinge of wedlocke , which is amonge Princes and noble men . And here I would be a Suter vnto your magestye , for I come nowe rather to be a Suter and a Peticyoner then a Preacher , for I come nowe to take my leaue , & to take my , Vltimum uale , at leaste wise in thys place , for I haue not long to lyue , so that I thyncke I shall neuer come here into this plate again , and therefore I wyll aske a petycyon of youre hyghnes : For the loue of God , take an order for maryages here in Englande . For here is maryage for plesure & boluptousnes & for goods , and so that they may ioyne land to land , and possessions to possessions , they care for no more heare in Englande . And that is the cause of so much adultry , and so much breache of wedlocke in the noble menne , and gentlemen , and so much deuorcynge . And it is not now in the noble men only , but it is come nowe to the inferyor sorte . Euerye man if he haue but a smale cause wyl cast of hys olde wife and take a new , and wyll marye agayne at hys pleasure , and there be many that haue so done . I wold therfore wish that ther were a lawe prouided in thys behalfe for adulterers , and that adultri shuld bee punyshed wyth deathe , and that myghte be a remedye for all this matter ▪ Ther wold not then be so much ad ultry , whordom and lechery in England as there is . For the loue of God take hede to it , and se a remedye prouided for it . I would wyshe that adultri should be punished with death . And that the woman being an offender , if her housbande would be a suter for her , she shoulde be pardoned for the fyrst tyme , but not for the second tyme . And the mābeyng an offender shuld be pardoned , if hys wyfe be a suter for hym , for the fyrst tyme , but not for the second tyme , not if he offended twyse . If thys lawe were made there wold not be so much adultery nor lechery vsed in the realme as there is . Well I truste once yet as old as I am , to se the day that lecherye shal be punyshed . It was neuer more nede , for ther was neuer more lechery vsed in England as there is at thys daye , and mayntayned . It is made but a laughinge matter , and a triste , & it is a sad matter and an earnest matter . For leachery is a greate synne , Sodome & Gomore was destroyed for it . And it was one of the syns raygnyng in Niniue for whych it shoulde haue bene destroyed . But thynke ye that leacherye was alone ? No no , Couetuousnesse was ioyned with it . Couetousnes foloweth lechery , and commonlie they go together . For why , they that be geuen to voluptuousnes , and to the vyce of lechery , must haue wherewyth to mayntaine it , & that must be gotten by couetousnes . For at the fyrst when men fel to sinne , and chiefely to lechery , where fore the worlde shoulde be destroyed ( the booke faith ) ther were Giaunts in the earthe in those dayes . And after that the sonnes of God had come to the daughters of men , and ther had engendred with them . The same became mighty men of the worlde , and men of renoume . &c. Thys is couetousnes , for the boke sayth . Terra ●rat replet● iniquitate , the earthe was reple ate with iniquitye , for they oppressed the poore . They made them haues , pessaunts , villaines & bondmen vnto them . Theese were Gyauntes , so called of the property of Giauntes , for they oppres the weaker , and take from them what they list , by force , vyolence and oppressyon . They were Gyauntes of the propertye of Gyauntes , not that they wer greater men of stature and strength of body then other men wer . For certayne wryters speakynge of thys matter , say : that they were Gyantes for their cruelty and couetous oppression , and not in stature or pro 〈…〉 ritye of body . Forther is no reason why Sethes children could beget on Cains doughters greater men then others were in stature of bodye . But they were Gyauntes in the property of Gyaunts for oppressyng of others by force and vyolence . And thys was couetousnes wherwith God was so dyspleased , that hee repented that he had made man , and resolued vtterly to destroye the world , and so called to Noe , and told hym of it . And I wyl not dyspute the matter wyth them ( sayth God ) from day to day , and neuer the nere , but if they wil not amend wythin an hundreth and. xx . yeares . I shal brynge in an vnyuersal 〈…〉 oud ouer theyr eares and destroye theym all . Thys was preached by Noe to them , and so that god of his goodnes pacience and long sufferaunce , gaue them a tyme to repent and amend after hys threatenynges , because they should se theyr euyll doinges , and retourne to God . So they had an hundreth and. xx . yeares to repent . This Noe was laughed to scorne , they like doddypoles laughed thys godlye father to scorne , Wel ye thinke lytle of the historye , yf ye wyl knowe the menynge of it , it is a great shewe what anger God hathe to synne .

But how long hast thou England thou England ? I can not tel , for god hathe not reuealed it vnto me , if hee had , So God helpe me I woulde tell you of it , I would not be afraied , nor spare to tel it you for the good wyll I beare you , but I can not telle howe longe tyme ye haue , for God hathe not opened it vnto me : But I can tell you that this lenity , this long forbering and holdynge of hys hand , prouoketh vs to repente & amende . And I can tell that whosoeuer contempneth thys ryches & treasure of Gods goodnes of hys mercie , hys pacience and long sufferynge , shall haue the more greuous condempnacion . This I can tell well inough , Paule telleth me thys , and I can tell that ye haue tyme to repente as longe as you lyue here in thys worlde , but after thys lyfe I can make no warante of anye furder tyme to repente . Therfore repente and amende whyle ye be here , for when ye are gonne hence , ye are past that . But how long that shall be whether to morrow or the next day , or xx . yeare , or how long , I cannot tell . But in the meane time ye haue many Jonasses to tel you of your fauts and to declare vnto you gods threatnings , except ye repent and amend , therfore to returne to my matter , I say as I sayd at the begynnyng : Vide te et cauete ab auaricia . Videte . se it . First se it , and then amend it . For I promise you greate complayntes ther is of it , and much crying out , and much preching , but none amendment that I se. But Cauete ab auaricia , beware of couetousnes . And whi of couetousnes Quia radix omnium malorum auaricia & 〈…〉 piditas . For Couetousnesse is the roote of all euyl , and of al mischiefe . Thus saying of Paul tooke me away from the gospel that is red in the church thys day , it tooke me from the epistle , that I wold preach vpon neyther of them both at thys tyme , I cannot tel what alled me . But to tel you my imperfeccion : when I was appointed to preche here , I was new come oute of a sick sicknes , wherof I loked to haue died and weake I was . Yet neuertheles when I was appoyncted vnto it , I tooke it vpon me , how be it I repented afterward that I had done . I was displesed with myself , I was testi as Jonas was when he should go preache to the Niniuits . Wel , I loked on the Gospel that is red thys daye , tut it lyked me not , I looked on the Epistle : tushe I could not away with that nether . And yet I remember I hadde preached vpon this epistle once afore kyng Henry the. viii . but now I could not frame with it , nor it liked me not in no sauce . Wel , this saying of Paul came in my mynde , and at last I considered and waied the matter deepely , and then thought I thus with myself : Is Couetousnes the roote of al mischefe , and of al euil ? then haue at the roote , & down wythal Couetousnes . So this place of Paul brought me to thys text of Luke , Se and beware of Couetousnes Therfore you prechers out with your swordes , and stryke at the roote , speake agaynste Couetousnes , and crye oute vpon it . Stand not tyckynge and toyinge at the braunches , nor at the boughes , ( for then ther wyl new boughes and braunches springe againe of them : ) but stryke at the roote , and feare not these Giauntes of Englande , these greate men and men of power , these men that are oppressours of the poore . Fear them not , but stryke at the rote of al euil , which is mischeuouse couetousnes . For couetousnes is the cause of rebellyon . I haue forgotten my logyke , but yet I can iumble at a Silogisme , & make an argumente of it to proue it by . Couetousnes is the rote of al euyl : Rebellion is an euill , Ergo. Couetousnes is the roote of rebellion . And so it was in dede . Couetousnes was the cause of rebellyon thys laste Sommer , and both partyes had couetousnes , as well the gentle men as the commons . Both partyes had Couetousnes , for both parties had an desyre to haue that they had not , & that is couetousnes , an inordinate desyre to haue that one hathe not . The commons wolde haue had from the gentlemen such things as they desired . The gentlemen would none of it , and so was ther couetousnes on bothe sydes . The Commons thought they had a right to the thynges that they inordinately sought to haue . But what then , they muste not come to it that waye . Nowe on the other side the gentlemen had a desyre to kepe that they had , and so they rebelled to agaynste the kynges commaundement , and agaynst such good order as he and hys councelle would haue set in the realm . And thus both partyes had couetousnes , and bothe parties dyd rebell . I heard saye that there was godly ordynaunces deuysed for the redresse of it . But the Gyants would none of it in no sauce . I remember myne owne self a certain Giaunt , a great man , who sat in commission about such matters . And when the tounsemen shuld bryng in what had beene inclosed , he frouned and chafed and so nere loked and threatned the poore men , that they durst not aske theyr ryghte . I red of late in an act of parliament : and thys act made mencion of an act that was made in kyng Henries daies ( the. iii. I trowe it was , yea and suche an other buysynes there was in kynge Edwardes tyme the second also ) In this parliament that I speak of , the gentlemen and the commons wer at varyaunce as they were now of late . And there the gentle men that were landlords , wold nedes haue away much landes from theyr tenantes , and wold neds haue an act of parliament that it myght be lawful for them to enclose & make seuerall frome theyr tenauntes and from the commons such porcions of theyr landes as they thoughte good , much a do ther was about thys acte . At last it was concluded & graunted that they myght so do , Prouided alway that they should leaue sufficient to the tenaunt . Well it was wel that they wer bounde to leaue sufficient for theym . But who shoulde bee the iudge to lymite what was sufficient for theym . Or who shal now iudge what is sufficient , wel I for my part can not tell what is ●ufficient . But me thoughte it was well that the tenauntes & poore commons should haue sufficient , for if they had sufficient ( thought I ) they hadde cause to be quyet . And then fell I to make this argument within my selfe . If at that time it were put in theyr wil and power , that they myghte enclose leauing to the tennant that wer sufficient for hym , yf they had it then in theyr power ( thought I ) that they myght thys do , they woulde leaue no more then suffyciente . If they left to the tenaunts and pore commons no more in those dayes but suffycyente : then if they had ani more taken from theym sence that tyme , then had they now not sufficient . They in Christ ar equall with you . Peres of the realme muste nedes be . The poorest ploughman is in Christ equall wyth the gretest prynce that is . Let them therfore haue sufficient to mayntayne theym , and to fynde them theyr necessaryes . A ploughlande must haue sheepe , yea they muste haue shepe to dunge theyr grounde for bearynge of corne ( for if they haue no shepe to healpe to fat the ground , they shal haue but bare corne and thynne . ) They must haue swyne for theyr foode to make theyr veneryes or bacon of , theyr bacon is theyr venison ( for thei shal now haue bangū tuum if thei get anie other venyson ) so that bacon is theyr necessary meate to feede on , whiche they may not lacke . Thei must haue other cattels , as horses to draw their ploughe and for cariage of thinges to the markets , and kine for their milke and chese , which they muste lyue vpon and paye theyr rents . These cattel must haue pasture whych pasture if thei lacke , the reaste must nedes fayle theim . And pasture thei cannot haue , if the land be taken in and inclosed from them . So ( as I said ) ther was in both partes rebellion . Therefore for Gods loue restore theyr sufficient vnto them , and search no more what is the cause of rebellyon . But se and beware of couetousnesse , for couetousnes is the cause of rebellyon . Wel now , if couetousnes be the cause of rebellyon , then preachyng agaynste couetousnesse is not the cause of rebellion . Some say that the preching now a daies is the cause of al sedicion and rebellion , for sence thys newe prechynge hathe come in , ther hath bene much sedicion , & therfore it must nedes be that the prechyng is the cause of rebellion here in England , forsoothe our preachinge is the cause of rebellion , much like as Christ was cause of the destruccion of Jerusalem . For ( saith Christ ) Si non uenissem & locutus suissem eis , peccatum non haberent . &c. If I had not come ( sayth Christ ) and spoken to them , they should haue no synne . So we preachers haue come and spoken to you : we haue drawen our swerdes of Gods word , and stryken at the rootes of all euyll , to haue them cut downe , and if ye wyll not amend , what can we do more . And preaching is cause of sedicion here in England , much like as Ely was the cause of trouble in Israell , for hee was a preachet there , and toulde the people of all degrees theyr faultes , and so they wynched and kycked at hym , and accused hym to Achab the kyng , that he was a sedicious fellowe , and a troublous precher and made much vprore in the realme . So the kynge sente for hym , and he was broughte to Achab the kynge , who sayde vnto hym : Arte thou hee that troubleth all Israell ? and Ely answered & sayde : naye , thou and thy fathers house are they that trouble al Israell . Ely had preached gods word , he had playnlye told the people of theyr euill doyngs , he had shewed them Gods threatenynges : ( In gods behalfe I speake , ther is neither king nor Emperoure , be they neuer in so greate estate , but they are subiecte to gods worde ) and therfore he was not afrayed to say to Achab : it is thou and thy fathers house that causeth all the trouble in Israell . Was not thys presumptuously spoken to a king ? was not this a sedicious fellow : was not thys fellowes preachynge a cause of all the trouble in Israell ? was he not worthy to be cast in bocardo or lytle ease ? No , but he had vsed goddes sworde which is his word , and don nothyng elsse that was euyll , but they coulde not abyde it , he neuer dysobeyed Achabs sworde whyche was the regal power . But Achab dysobeyed hys swerd , which was the worde of God . And therfore by the punyshmente of god much trouble arose in the realme for the sinnes of Achab & the people . But Gods preacher goddes prophet was not the cause of the trouble . Then is it not we Preachers that trouble England . But here is now an argument to proue the mater against the preachers . Here was preachynge agaynst couetousnes al the last yeare in Lent , and the next sommer folowed rebellion : Ergo preaching agaynst couetousnes , was the cause of the rebellyon , A goodly argumente , Heare now I remember an argument of master Mores , which he bringeth in , in a boke that he made against Bilney & here by the way I wil tel you a merytoy . Master Moore was once sent , in commissyon into Kent , to help triout ( if it myght be ) what was the cause of Goodwin sands and the shelf that stopped vp Sandwych hauen . Thyther commeth mayster Moore , and calleth the country afore him , suche as were thought to be men of experience & men that could of lykelyhod best certify him of that matter concernynge the stoppyng of Sandwich hauen . Among others came in before hym an old man with a whyte head , and one that was thought to be lytle lesse than an hundreth yeares old . When master Moore sawe thys aged man , he thought it expedient to here him say hys mynde in thys matter ( for being so old a manne it was lykely that he knewe moste of any man in that presence and companye . ) So mayster Moore called this old aged man vnto hym , & sayd : Father ( sayde he ) tell me if ye can , what is the cause of thys great arising of the sands & shelues heare about thys hauen , the whiche stop it vp that no ships can ariue here . Ye are the eldest man that I can espye in al thys company , so that if any man can tel any cause of it , ye of lyke lyhoode can saye most in it , or at leste wyse more then any other man here assembeled . yea forsoth good master ( quod this old man ) for I am wel nigh an hundreth yeares old , and no man here in thys companye anye thynge nere vnto mine age . Wel then ( quod master Moore ) how saye you in this matter ? what thike ye to be the cause of these shelues and 〈…〉 attes that stop vp Sandwych hauen ? Forsothe syr ( quoth he ) I am an old man I thinke that Tenterton steple is the cause of Goodwyn sandes , for I am an olde man syr ( quod he ) and I may remember the building of Tenterton steple , & I may remember when there was no steeple at all there . And before that Tenterton steeple was in buildynge , ther was no manner of speakyng of any flats or sands that stopped the heauen , and therfore I think that Tenterton steple is the cause of the destroyinge and the decaying of Sandwyche hauen . And euen so to my purpose is preachynge of Gods word the cause of rebellyon , as Tenterton steple was cause that Sandwich hauen is decaied . And is not this agai matter , that such shuld be taken for great wyse men , that wyll thus reason against the preacher of Gods word ? But here I wold take an occasyon by the waye of a dygressyon to speake somewhat to my Sisters the women to do them some good to , because I would do al folkes good if I coulde , before I take my Vltimum uale ( at least wise here of this place ) for I thynk 〈◊〉 shal no more come here . For I 〈◊〉 I haue not long to lyue . So that I iudge I take my leaue nowe of the courte for euer , & shall no more come in this place . Achab was a kyng , but Jesabel Jesabel she was the perilous woman . She wold rule her husband the kinge , she woulde beare a stroke in althings , and she wold order maters as pleased her , and so wil many women doo , they will rule theyr husbandes and do althinges after their own minds . They do therin against the order by God appoynted theym . They breake theyr Iniuncyon that God gaue vnto them . Yea , it is now come to the lower sort , to meane mens wyues , they wyll rule and apparelle them selues gorgeously , and some of them far aboue theyr degrees , whyther theyr husbandes wyl or no. But they breake theyr Iniuncion , and do therin contrari to Gods ordynance . God saythe : Subdita eris sub pote●tate uiri .

Thou shalt be subiect vnder the power of thy husbande . Thou shalte be subiect . Women are subiectes , ye be subiects to your husbands , At the first the man & the woman wer equal . But after that she had geuen credyte to the serpente , then she had a iniunccion set vpon her : Subditaeris subpotestate uiri , thou shalt be subiect vnder the power of thy husband . And as for 〈◊〉 part of her iniunccion she taketh , & she taketh one part of her pennance , because she cannot auoyd it : and that is : In dolore paries : Thou shalte brynge forth chyldren wyth payne and traueile . Thys parte of theyr iniunccyon they take , and yet is the same so greuous , that Christome sayeth : if it were not for the ordinaunce of God which cannot be made frustrate by man , they would neuer come to it againe for no worldly good . But god hath prouided here in . And ( as Christe sayeth in the Gospel : Muiter cum parit tristici● habet . etc. The woman when she beareth child hath sorowe , but afterwardes she remembreth not the payne , because there is a soul brought forth into the worlde . But as it is a part of your penaunce ye we men to trauel in bearyng your chyldren : so is it a part of youre pennaunce to be subiects vnto your husbandes , ye are vnderlynges , vnderlinges , and muste be obedyente . But this is now made a trifle and a smal matter . And yet it is a sadde matter a godly matter , a gostly mater . A matter of damnacion and saluacion . And Paul saith that a woman oughte to haue a power on her heade . What is thys to haue a power on her head ? It is a manner of speaking of the scripture , & to haue her power on her heade , is to haue a sygne and a token of power , whiche is by coueringe of her heade , declaring that she hath a superioure aboue her , by whome she ought to be ruled and ordred . For the is not immediatly vnder God , but mediately . For by their iniunccion the husband is theyr head vnder God & they subiectes vnto their husbandes . But this power that some of them haue is disgused geare and of straunge facyons .

They muste we are Frenchehoodes , and I cannot tell you I , what to call it . And when they make theim ready & come to the couering of their head , they wyll call and saye , geue me my French hoode , and geue me my Bonet or my cap & so furth . I wold wish that the women wold cal the couering of their heades by the termes of the scripture . As when she woulde haue her cappe , I wold she wold say geue me my power , I would they woulde learne to speake , as the holye ghoste speketh , and cal it by such a name as Sainte Paule doothe . I wolde they wold ( as they haue much pryckynge ) when they put on their cap , I wolde thei wold haue this meditacion , I am nowe puttyng on my power vpon my head , If they hadde this thoughte in their mindes , they wold not make so much pricking vp of them selfes as they do now a daies . But now heare is a vengaunce deuil : we must haue our power from Turkey of Ueluet , and gay it muste be . Farre fet , deare bought , and when it commeth it is a false signe . I had rather haue a true Englysh signe then a false signe from Turki . It is a false signe when it couereth not their heades as it shoulde do . For if they woulde keepe it vnder the power as they ought to do , there shoulde not any such Tussockes nor tuftes be sene , as there be , nor suche laying oute of the heere nor breydynge to haue it open . I wolde merueile of it how it shulde come to be so abused and so farre out of order , sauing that I know by experience , that mani wil not bee ruled by theyr husbandes as they oughte to be . I haue bene desyred to exhort some , and wyth some I could do litle in that mater . But ther be nowe manye Adams that wil not displease their wiues , but wil in thys behalfe let them haue all theyr owne mindes and do as them listeth . And some others agayne ther be nowe a daies that wyll defend it , & say it mai be suffred well inough , because it is not expresse in Scripture , nor spoken of by name . Thoughe we haue not expressed mencion in scripture against such laying out of the heare in Tussockes and Tufftes : yet we haue in scripture expresse mencyon . Detortis erinibus , Of writhen heare , that is for the nonce forced to courle . But of these tussocks that are layd out now a dayes , there is no mencyon made in scriptures , because they were not vsed in scripture time . Thei wer not yet come to be so far out of order , as to lay out such tussocks and tufftes , but I wyl tell the , if thou wylt nedes laye it oute , or if thou wylte neades shew thy heare and haue it seene : go and powle thy head or round it , as men do , for to what purpose is it to pul it out so , and to laye it oute ? some do it ( say they ) of a simplicity , Some do it of a pryde . And some of other causes . But they do it because they wyll be quarter masters with their husbands , quarter masters ? Nay , half maisters yea some of them wil be hole masters and rule the roast as they liste , theym selues . But these defenders of it wil not haue it euyl , because it is not spoken of in scripture . But ther be other thinges as euyll as thys whyche are not spoken of in scripture expressely , but they are employed in scrypture as well as though they were ther expressely spoken of . For the Prophete Esay sayth . Vequi consurgitis mane ad comessandum , ad Ebrietatem sectandam , et potan do usque aduesperam , ut uino estuetis . Woo vnto you that aryse early in the morninge , and goo to drynckynge vntyll nyght , that ye may swimme in wine . This is the scripture agaynste banquetting and dronkennes . But now they banquet al nyght , and lye a bed in the day tyme tyl none , & the scrypture speaketh nothinge of that . But whan then ? the deuyll hath hys purpose thys waye , as well as the other , he hath his purpose as well by reuellynge and kepynge ill rule al nyghte as by rysynge earely in the morning and banquetinge alday . So the deuil hath his purpose both wayes . Ye noble men , ye great men I wote not what rule ye kepe : For Goddes sake here the complayntes and suytes of the poore . Many complain agaynste you that ye liea bed till viii . or . ix or . x. of the clocke , I cannot tell what reuell ye haue ouer night , whether in banquetyng , or dycynge , or cardynge , or how it is . But in the mornyng when poore Suters come to your houses , ye cannot be spoken wythall . They are kept sometymes withoute youre gates , or if they be lette into the hall or some vtter chamber , out commeth one or other . Sirre , ye cannot speake wyth my Lord yet , my lord is a sleepe or he hath had busines of the kyngs al nyghte . &c. And thus poore Suters are dryuen of from daye to daye , that they cannot speke with you in . iii. or . iiii . dayes , ye a hole month , what shal I say more ? ye a hole yeare somtymes erre they can come to youre spech , to be harde of you , For gods loue looke better to it , speake wyth pore menne when they come to your houses , and dyspatche poore suiters , as in deede some noble men do , and wold Christ that al noble men woulde so do . But some do . I went one day my selfe be tyme in the mornyng to a great mans house , to speake wyth him , in busynes that I had of min own . And me thought I was vp betimes , but when I came thyther , the great man was gon forth , about such affayres as behoued hym , or I came . Welle , yet ( thought I ) thys is well , I lyke thys wel . Thys man dothe somewhat regard and consider his office and dutye . I came to late for myne owne matter , and loste my iourny , and my earely risinge to and yet I was glad that I had bene so begyled . For Gods loue folowe thys example ye greate men , and aryse in the mornynges , & be redi for men to speake with them , and to dyspatche Sewters that resort vnto you . But al these I brynge to dysproue them that defende euyll thynges , because they be not expresly spoken agaynste in the scripture .