[The flour of godly prayers] [most worthy to be used in these our days…[The flour of godly praiers] [most worthy to be vsed in these our daies…
[The flour of godly prayers] [most worthy to be used in these our days for the safeguard, health, and comfort of all degrees, and estates / newly made by Thomas Becon].[The flour of godly praiers] [most worthy to be vsed in these our daies for the sauegard, health, and comforte of all degrees, and estates / newlie made by Thomas Becon].
Thomas Becon 1512–1567London: printed by John Day, 1550London: printed by Ihon Day, 1550
[32], cliiii [i.e. 312], [14] p. · 55k words · STC 1719.5 · ESTC S1782
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thou, O Lord art God alone, and besides thee,1 there is no God nether in heaven nor in earth. As for the gods of the heathen, they are devils and the images,2 which the ignorant people worship as gods, by knelling praying and offering unto them are no gods, but stocks & stones,3 Idols and Mammets. They have mouths & speak not,4 eyes have they but these not They have ears, and hear not,5 noses have they but they smell not.6 They have hands and handle not, feet have they, but they can not go, neither can they speak through their ⟨image 130⟩throats. O how vain then are all they, that put their trust in such mad fan•ies, as can do them no good?7 Al health and salvation, all joy, and comfort come from the alone,
O Lord, Thou art the god of all consolation, and father of all mercies. Thou art the living fountain, from who•e alone •loweth whatsoever good or godly is. Thou art the refuge and succour of thy people. Thou hearest thy servants, whensoever they call on thee. Who ever trusted in the and was not holpen. Blessed are they which put their trust in thee, and cursed are they that forsake thee and follow the Idols of their own heart.
For as the faithful in thy presence shall find favour and mercy: so shall all Idolaters receive before the shame of face and confusion of conscience, yea terrible judgement and everlasting
besides those temporal punishments, which thou threatenest in thy holy law. We beseech the therefore, O thou alone true and living god, to endue us with thy holy spirit which may cleanse us from all blind errors, all foolish fancies,
all vain superstitions, and from the whole lump of Idolatry, and lead us unto thy godly truth, that we may know the to be the alone true, everlasting and immortal God, believe in thee, fear & love, call on thy blessed name, seek thy honour and glory, and crave at thy merciful hand alone, alone, whatsoever good thing we have need of, concerning the body or the soul, that we in th•s world, glorifying the our lord god, alone alone, according to thy blessed word, may after this present life be glorified of the in thy heavenly
⟨image 131⟩
kingdom, where thou with thy dearly beloved son & the holy ghost livest and reignest one true and everlasting god forever and ever. Amen.
THou, O Lord art God alone, and besydes the,1 there is no God nether in heauen nor in earth. As for the gods of the heathen, thei are deuils and the images,2 which the ignoraunt people worshyppe as gods, by knelynge praying and offering vnto them are no gods, but stocks & stones,3 Idols and Mamets. They haue mouthes & speake not,4 eies haue they but theyse not They haue eares, and heare not,5 noses haue thei but thei smel not.6 Thei haue hands and handle not, fete haue they, but they can not go, neyther canne they speake thorowe theyr ⟨image 130⟩•hrotes. O how vayne thē are all they, that put their trust in suche mad fan•ies, as can doo them no good?7 Al health and saluation, al ioye, and comfort come frome the alone,8 O Lord, Thou art the god of al consolacion, and father of al mercyes. Thou arte the lyuynge fountayne, from who•e alone •loweth whatsoeuer good or godlye is. Thou arte the refuge and succour of thy people. Thou hearest thy seruāts, whēsoeuer they cal on the. Who euer trusted in ye and was not holpen. Blessed are they which put their trust in the, and cursed are they that forsake the and folow the Idols of their owne heart.9 For as the faithfull in thy presēce shall fynde fauour and merci: so shal al Idolatours receiue before the shame of face and confusion of conscience, yea terrible iudgement and euerla•ting ⟨p. cxv⟩dampnacion,10 besides those temporal punishmentes, whiche thou threatnest in thy holy lawe. We beseche the therfore, O thou alone true and liuing god, to endue vs with thy holi spirit which may clense vs from al blynde erroures, al folysh fansyes,11 al vain supersticions, and frō the whole lumpe of Idolatry, and leade vs vnto thy godlye truthe, that wee maye knowe the to bee the alone true, euerlasting and immortall God, beleue in the, feare & loue, cal on thy blessed name, seke thy honoure and glory, and craue at thy merciful hande alone, alone, whatsoeuer good thing we haue nede of, concerning the bodye or the soule, that we in th•s worlde, glorifi•ng the our lord god, alone alone, accordynge to thy blessed woorde, maye after this present life be glorified of the in thy heauenly ⟨image 131⟩kingdom, wher thou wyth thy dearelye beloued sonne & the holy gost liuest and reygnest one true and euerlasting god foreuer and euer. Amen.
O Almighty and everlasting God,1 how greatly they that abuse thy holy name by vain and unlawful oaths shall be plagued,2 it is evident enough in the sacred scriptures. For thou thy self sayest, that whosoever taketh thy name in vain shall not escape unpunished.3 And thy prophet saw flying in the air a great & large book, even twenty cubits in length and ten cubits in breadth, wherein were contained the curses & plagues that are prepared for them, which vainly or falsely swear by thy holy name. It is written also that whosoever useth much to swear, shall be filled with iniquity, ⟨p. cxvi⟩and the plague, that is the vengeance of thy wrath shall not depart from his house.4 Seeing that so many, yea & those terrible punishments, and most grievous plagues are threatened, prepared & set forth to all idle swearers and wicked blasphemers of the & of thy blessed name, we most heartily pray thee, so to order our tongue, that it utter no ungodly nor file thy communication, that it abuse not the nor thy name, nor any of thy crew tures either in heaven or in earth, by unlawful and vain oaths, but that with all diligence we observe the commandment of thy only begotten son, which strictly chargeth us,5 that we swear not at all,6 nether by heaven for it is gods seat, nor yet by the earth, for it is his footstool, nether by Jerusalem, for it is the city of the great king, neither saith ⟨image 132⟩he, shalt thou swear by thy head because thou canst not make one white here or black. But thy communication shall be yea, yea, nay nay. For whatsoever is more than that cometh of evil. Give us grace therefore (O most loving God) to avoid all ungodly and wicked oaths, to reverence thy holy name, to ste unto it as a strong castle by hearty prayer in adversity, and at all times to praise, and magnify it. Grant also that our communication be yea, yea, nay nay that is, yea in heart, & yea in mouth, nay in heart, and nay in mouth, that there be found no dissimulation in us, but such simplicity and truth in our talk, and such sincerity & pureness in all our conversation and living, as becometh them that proofs thy holy name, which alone is worthy all honour and glory. Amen.
O Almighty and euerlastinge God,1 how greatly they that abuse thy holy name bi vain and vnlawful othes shall be plaged,2 it is euident inoughe in the sacred scripturs. For thou thi self saiest, that whosoeuer taketh thi name in vain shal not escape vn punished.3 And thy prophet sawe flying in the ayre a great & large boke, euen twēty cubyts in lēgth and ten cubits in breadth, wherin were contayned the cursses & plages that are prepared for thē, which vainly or falsly sweare by thy holy name. It is wrytten also that whosoeuer vseth muche to sweare, shalbe fylled with iniquity, ⟨p. cxvi⟩and the plage, yt is the vengeaunce of thy wrath shal not depart from his house.4 Seing that so many, yea & those terrible punishments, and moost greuous plages are threatned, prepared & setforth to all idle swearers and wycked blasphemers of the & of thy blessed name, we most hertely pray the, so to order our tunge, that it vtter no vngodlye nor file thy communication, that it abuse not the nor thy name, nor any of thy cre• tures eyther in heauē or in earth, by vnlawful and vayne othes, but that with all diligence we obserue the cōmaundemēt of thy only begotten sonne, whiche streightly chargeth vs,5 that wee sweare not at al,6 nether bi heauē for it is godds seat, nor yet by the earthe, for it is his footestole, nether by Ierusalē, for it is the city of the greate kyng, neither saith ⟨image 132⟩he, shalte thou swere by thy head because thou canst not make one whyte here or black. But thy cō munication shalbe yea, yea, naye nay. For whatsoeuer is more thē that commeth of euyll. Gyue vs grace therfore (O moost louinge God) to auoyde all vngodlye and wicked othes, to reuerēce thy holy name, to ste vnto it as a strong castell by herty prayer in aduersitie, and at al tymes to prayse, and magnifi it. Graunt also that our communicacion be yea, yea, nay naye that is, yea in herte, & yea in mouthe, nay in herte, and nay in mouth, that ther be foūde no dissi•ulaciō in vs, but such symplicitie and truthe in our talke, and such sīcerity & purenes in al our conuersaciō and lyuynge, as becōmeth them that profes thy holi name, which alone is worthy all honour and glory. Amen.
O Most loving and gentle saviour the only begotten son of the eternal and living god thou commandest all them,1 that will come unto thee and be thy scholars to learn of the to be meek, humble and lowly in heart,2 to be pore in spirit, not to be puffed up with arrogancy, pride, ambition, and vain glory. For thou scatterest them that are proud in the Imagination of their hearts.3 Thou puttest down the mighty from their seats and exaltest them of low degree. Thou resistest the proud,4 & givest grace to the humble. Thou throwest down the haughty minded, and exaltest the meek spirited. Thou so greatly abhorrest Pride,5 that thbou ringest also the proud to nought and makest the memorial of them to cease from out of the earth.
O Most louing and gentle sauiour the only begotten son of the eternall and lyuynge god thou commaundest al them,1 that wyll come vnto the and bee thy scolers to learne of the to be meke, humble and lowly in hert,2 to be pore in spirit, not to be puffed vp with arrogancy, pride, ambicion, and vayn glory. For thou scatterest thē that ar proud in the Imaginacion of theyr heartes.3 Thou puttest downe the mighty from theyr seats and exaltest thē of lowe degre. Thou resistest the proud,4 & geuest grace to the humble. Thou throwest down ye hauty minded, and exaltest the meke spirited. Thou so greatly abborrest Pride,5 that thbou ryngest also the proude to nought and makest the memoryall of theym to ceasse from out of the earth.
For pride is the original of all sin, whoso taketh hold thereof, shall be filled with cursings,1 and at the last it shall overthrow him. O Lord, what is to be found in us being our own, that may make us to glory in our selves and to be proud?2 As concerning our body what is it, but earth, ashes, dust & dung?3 As for the beauty & favour of it. Oh how deceitful and vain it is.4 And as for the strength thereof, how shortly doth a little fever make the most mighty, the most weak.5 Who than will be proud of so vile a carcass & sack of dung?6 As touching our soul if it be regenerate by thy holy spirit what other thing is it, then the bond slave of satan and sin. If any thing we have, that good is (for all naughtiness cometh of our selves) it is thy gift.7 If we have received it, why do we glory in our felfs, as though we had ⟨p. cxviii⟩•ot received it? It may please the therefore which art the Mirror of true, humility and giver of all virtue, to grave in our hearts the true knowledge of our selves that we may both willingly and unfeignedly confess, whatsoever goodness we have, to be thy gift and so not to glory in our selves, but to give unto the most humble and hearty thanks for all thy gifts, ever walking before the with all submission & lowliness of mind, that thou mayest exalt us when the time cometh. Suffer us not to be high minded, but to make our selves equal to them of the lower sort, & give us that humility & lowliness of heart, that mortifieth & killeth in us all love of o ur selves all pride & arrogancy, that our whole glory & rejoicing may only be in the our Lord and saviour to whom be all honour for evermore. Amen.
For pryde is the orygynall of al synne, whoso taketh hold therof, shalbe fylled wyth cursings,1 and at the last it shal ouerthrow hym. O Lord, what is to be foūd in vs being our owne, that may make vs to glory in our selfs and to be proud?2 As concerning our body what is it, but earthe, ashes, dust & donge?3 As for the beauty & fauour of it. Oh how disceitful and vayn it is.4 And as for the strēgth therof, howe shortelye dothe a litle feuer make the most myghty, the most weake.5 Who thā wil be proud of so vyle a carcas & sacke of donge?6 As touching our soule if it be regenerat by thy holy spirit what other thing is it, thē the bonde slaue of satan and sinne. If any thing we haue, that good is (for all naughtines cōmeth of oure selues) it is thy gyft.7 If we haue receiued it, why do we glory in our felfs, as though we had ⟨p. cxviii⟩•ot receiued it? It may plese the therefore whiche arte the Myrrour of true, humility and geuer of al vertu, to graue in our herts the true knowledge of our selfes that we maye bothe willyngelye and vnfainedly confes, whatsoeuer goodnes we haue, to be thy gyfte and so not to glory in oure selfes, but to geue vnto the most humble and herty thanks for all thy giftes, euer walkynge before ye with al submissiō & lowlines of mind, that thou maiest exalte vs whē the tyme commeth. Suffer vs not to be hye mynded, but to make our selfs equall to thē of ye lower sort, & gyue vs that humiliti & lowlines of hert, that mortifieth & killeth in vs al loue of o ur selfs al pride & arrogācy, that our whole glory & reioising may only be in the our Lord and sauioure to whō be al honor for euermore. Amen.
1Howe greatly thou dost abhor whoredom, fornication and all uncleanness O Lord,2 the drowning of the whole world, the destruction of Sodom and Gomorrah with water,3 fire & brimstone,4 from heaven, and such other like plagues mentioned in the holy scriptures▪ do evidently declare and show.5 Thy commandment is that we should commit none adultery.6 And in the common▪ weal of the Israelites thou commandest,7 that there should neither be whoremonger nor whore. If any such were found, ye they should be stoned unto death.8 For although the l•ppes of an harlot are to the foolish a dropping honey come, and her neck softer then oil: yet at the last is she as bitter as wormwood, and as sharp as a sword. Her feet go down unto death, & ⟨p. cxix⟩her steppes haste them into hell, and he ye accompanieth him self with an whore,9 shall go down unto hell but he that goeth away from her, shall be saved.10 Yea he y• maintaineth an whore, shall come unto beggary in this world, and after this life shall have his part in the lake that burneth with fire and brimstone. O Lord,11 thou haste called us not unto uncleanness, but unto holiness & pureness of life,12 thou hast made us one body and one spirit with thee: how unseemly then is it to take the members of Christ,13 & to make them the members of an harlot? We therefore most humbly beseech the to make in us a clean heart to renew a right spirit within us, & to turn away all voluptuousness from us.14 Take from us the lusts of the body, let not the desires of uncleanness take hold upon us, and give us not over ⟨image 135⟩into an unshamefaste and obstinate mind.15 Let not fornication, adultery, nor any kind of uncleanness be once named among us. Let no filthy communication proceed out of your mouths,16 but that which is good to edify with all when need is,17 that it may have favour with the hearers. And forasmuch as nether fornicators, neither whoremongers,18 nether weaklings, nether abusers of them selves with the mankind, shall inherit the kingdom of God: grant we heartily pray the that such as be unmarried, may keep them selves pure and undefiled after the exam ple of that godly young man Joseph and bring with them unto honourable wedlock both their bodies and minds chaste & honest. Grant also that the married men may beware and keep them selves from all whoredom,19 and use the ⟨p. cxx⟩company of no woman besides their wife.
1HOwe greatly thou doste abhorre whoredom, fornicaciō and all vnclennes O Lord,2 ye drownyng of the whole world, the destruccion of Sodome and Gomorre with water,3 fire & brimstone,4 from heuen, and such other like plages mencioned in the holy scriptures▪ do euidētly declare and shew.5 Thy cōmaundement is that we shulde cōmit none adultry.6 And in the common▪ weale of the Israelits thou cōmaūdest,7 that there shuld neither be whormonger nor whore. If any suche wer found, ye thei shuld be stoned vnto deathe.8 For althoughe the l•ppes of an harlotte are to the folyshe a droppynge hony come, and her necke softer then oyl: yet at ye last is she as bitter as wormwod, and as sharp as a swearde. Her feete go down vnto death, & ⟨p. cxix⟩her steppes haste them into hell, and he ye accompanieth him selfe with an whore,9 shal go doun vnto hel but he that goeth away frō her, shalbe saued.10 Yea he y• mainteineth an whore, shal come vnto beggery in this world, and after this life shal haue his part in the lake that burneth wyth fire and brymstone. O Lorde,11 thou haste called vs not vnto vnclēnes, but vnto holynes & purenes of lyfe,12 thou hast made vs one body and one spirit with the: how vnsemely thē is it to take the mēbers of Christ,
Again,1 grant that all married women may practise the manners of that virtuous woman Susanna, & nether for flattering nor menacing words at anytime consent unto uncleanness, but so keep the bed undefiled, that their marriage may be honourable, that God may bless them & their godly travels, and make them joyful Mothers of many children. Finally grant (O most merciful father) that we may so avoid all uncleanness, that we being pure both in body & soul may deserve to see thy glorious face in thy heavenly kingdom through Jesus christ our lord. Amen
Again,1 graunt that al maried women may practyse the maners of that vertuous womā Susāna, & nether for flattering nor manacing words at anytime consent vnto vnclennes, but so kepe the bed vndefiled, that their mariage may be honorable, that God may blesse thē & theyr godly trauels, and make theym ioyfull Mothers of manye children. Fynally graūt (O most merciful father) yt we may so auoid al vnclē nes, yt we being pure both in bodye & soule may deserue to se thy glorious face in thi heuēly kīgdō thorow Iesu christ our lord. Amē
Thy son and our Lord (O heavenly father, biddeth us take heed and beware of covetousness, for no mans life, sayeth he, standeth in the abundance ⟨image 136⟩of things which he possesseth. Thy holy Apostle also affirmeth covetousness to be the rote of all evils,1 and that they which study to be rich, fall into temptation and snares, & into many foolish and noisome lusts, which drown men in temptation and destruction. And in another place he calleth covetousness the worshipping of Idols.2 Thus, in every place of the holy scripture this most damnable sin of covetousness is condemned and forbidden ▪ Notwithstanding. O lord through the subtle working of the Devil, we see how this most vile monster hath prevailed, and almost overcome the whole world and brought into his subjection not only the wicked and unfaithful, but them also that profess thy blessed name and holy religion. For from the first to the last, ⟨p. cxxi⟩from the hiest to the lowest, all give their mind to covetousness.3 Al seek their own & not Jesus Christs. They renounce the world in word but in deed no man embraceth it more desirously. They by mouth profess covetousness to be a line but in work they magnify it, not only as a virtue, but also as a God. In word they confess it to be their Lord,4 but in deed they serve Mammon. They make no end of joining house to house, land to land, Lordship to Lordship, farm to farm, pasture to pasture.5 Another sort which ought to be an example to thy flock, chaineth, coupleth, linketh, and joineth likewise dignity to dignity, promotion to promotion, benefice to benefice, prebend to prebend, deanery to deanery, office ro office, & office for a vantage, unto the great dishonour of thy holy name, the hindrance ⟨image 137⟩of thy blessed Gospel and the confusion of their conscience, if they had any.6 They be shameless dogs that have never enough nor be never satisfied.7 They go forth daily more and more, to heap up thick clay against them selves. Their covetousness knoweth nether end nor measure, so that if thou dost not shortly reform this outrageous desire of having, it is like to come to pass, that Mammon shall be honoured for a God, & thou utterly despised, few shall possess the whole fruits of the earth, the other shall miserably starve for hum ger. For there is no mercy on the earth,8 as thy Prophet complaineth. All seek their own and not Jesus Christs.9
THy sonne and oure Lord (O heauenly father, byddeth vs take hede and beware of couetousnes, for no mannes lyfe, sayeth he, standeth in the aboundaūce ⟨image 136⟩of thyngs which he posesseth. Thy holy Apostle also affirmeth couetousnes to be the rote of al euilles,1 and that they which study to be riche, fal into temptacion and snares, & into many folyshe and noysome lustes, which drowne men in temptacion and destrucciō. And in a nother place he calleth couetousnes the worshyppyng of Idolles.2 Thus, in euery place of the holye scrypture thys most damnable synne of couetousnes is cōdēpned and forbiddē ▪ Notwithstanding. O lord thorow the suttel working of the Deuill, we se how this most vyle monsture hath preuailed, and almost ouercome the whole world and brought into his subieccyon not onli the wicked and vnfaithful, but thē also that professe thy blessed name and holy religion. For frome the fyrste to the laste, ⟨p. cxxi⟩frō the hiest to the lowest, al gyue theyr mynde to couetousnesse.3 Al seke their own & not Iesu Christes. They renounce the world in word but in dede no mā ēbraceth it more desirousli. Thei bi mouth professe couetousnes to be a line but in worke they magnifi it, not onelye as a vertue, but also as a God. In word they confes yt to be theyr Lord,4 but in dede they serue Māmō. Thei make no end of ioynīg house to house, land to land, Lordshyp to Lordshyp, ferme to ferme, pastur to pasture.5 Another sorte which ought to be an exāple to thy flocke, cheyneth, coupleth, lynck•the, and ioyneth lykewyse dignyty to dignity, promocyon to promocion, benefice to benefyce, prebend to prebende, deanry to deanry, office ro office, & office for a vauntage, vnto the greate dishonoure of thy holy name, the hyndrance ⟨image 137⟩of thy blessed Gospell and the confusion of theyr cōsciēce, if they had any.6
They be lovers of themselves and haters of other. O good lord it may please yt therefore for thy mercies sake, to redress these pestilences where with the ⟨p. cxxii⟩most part of the world at this present be infected. Open the eyes of the covetous worldlings, that they may clearly see how vile an Idol they serve,1 how uncertain possessions they gather together, not knowing to whom they shall leave them. Take away from them inordinate and unsatiable desire of having.2 Incline their hearts unto thy testimonies, & not unto covetousness.3 Teach them that in this world they are but strangers and Pilgrims,4 and have here no abiding city, but seek for one to come, and that therefore they ought to be content with that is sufficient. For nothing brought they into this world, nether shall they carry any thing out of it.5 Teach them not to put their trust in uncertain richesse, but in the, the living god: which givest us all things abundantly to enjoy them. Teach ⟨image 138⟩them to do good and to be rich in good works, and ready to give & to distribute, laying up in store for them selves a good foundation against the time to come, that they may obtain eternal life. Teach them to learn & practise this thy commandment given by the prophet: break thy bread to the hungry,6 & lead into thy house the pore & harbourless. When thou seest a naked man, cover him, and thou shalt not despise thy flesh. Teach them to love their neighbour as them selves,7 and to seek the commodity of their Christen brethren no less then their own.8 Yea teach them ever to set before their eyes this commandment of thy holy Apostle, let no man seek his own profit, but the commodity of other.9 In fine, grant that the conversation of so many as profess thy name,10 may be so far stranged from the most ⟨p. cxxiii⟩detestable sin of covetousness, that it be not once named among them:11 again that they make them bags which wax not old,12 and gather treasure in heaven that faileth not,13 where no thief cometh nor moth corrupteth that they being rich in good works,14 may obtain that blessed life, which thou hast promised to so many as be loving and merciful through Jesus Christ our Lord. Amen.
They be louers of themselfs and haters of other. O good lord it may plese yt therfore for thy mercyes sake, to redresse these pestylences wher wyth the ⟨p. cxxii⟩moost parte of the worlde at thys present be infected. Open ye eies of the couetous worldlyngs, that they may clearely se how vile an Idole they serue,1 how vncertain possessions they gather together, not knowing to whom they shall leaue them. Take awai frō them inordinate and vnsaciable desire of hauīg.2 Encline their herts vnto thi testimonis, & not vnto couetousnesse.3 Teach thē that in this world they are but straūgers and Pylgrimes,4 and haue here no abidig citie, but seke for one to come, and that therfore thei ought to be contente wyth that is sufficient. For nothinge broughte they into this world, nether shal they carye any thyng out of it.5 Teach them not to put theyr trust in vncerten rychesse, but in ye, the liuing god: which geuest vs al thyngs abundantelye to enioye them. Teache ⟨image 138⟩them to do good and to be rich in good workes, and readye to geue & to distribute, layinge vp in store for them selfs a good foūdacyon agaynste the time to come, yt they may obtayne eternal life. Teach them to learne & practise this thy commaundement geuē bi the prophet: breake thy bread to the hungri,6 & lede into thi house the pore & harbourles. When yu seest a naked mā, couer him, and thou shalt not despise thy flesh. Teache thē to loue theyr neighbour as them selfes,7 and to seke the commodite of theyr Christē brethren no lesse then theyr owne.8 Yea teach them euer to set befor their eies this cō maundement of thy holi Apostle, let no man seke his owne profyt, but the cōodite of other.9
& to make thē the mēbers of an harlot? We therfore moste humbly besech the to make in vs a clene hert to renue a right spirite within vs, & to turn away al voluptuousnesse from vs.
nether weaklīgs, nether abusers of thē selfs with the mankinde, shal enherit the kingdome of God: grāt we hertely pray the that suche as be vnmaried, may kepe thē selfs pure and vndefiled after the exā ple of that godly yong man Ioseph and bring with thē vnto honorable wedlocke both their bodyes and myndes chast & honest. Graunte also yt the maryed men may beware and kepe thē selfes from all whoredome,
They go forth daili more and more, to hepe vp thicke clay against them selfs. Their couetousnes knoweth nether ende nor mesure, so yt if thou dost not shortly reforme this outragious desyre of hauīg, it is like to come to passe, that Mammon shal be honored for a God, & thou vtterly dispised, few shal possesse the whole fruites ofthe earth, the other shal miserably sterue for hū ger. For ther is no mercye on the earthe,
