pp. c36 passages
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.
FOR AS MUCH as there is nothing in this world more necessary and expedient for man (most godly disposed Prince)1 than the fear and also the love of God, bearing thereto witness the wise man, saying. The beginning of wisdom is the fear of the Lord, not a servile and a bondman's fear, which engendereth hatred and malice rather then love: but such a fear as the child bearing ⟨image 81⟩to his natural father, for love feareth to do that thing which might displease his father, the which love and fear of God, being not only for any commodity or displeasure worldly, no nor yet for any thing which might be commodious or contrary after this present life: but to declare and show our selves not to be ingrate, and unthankful for so great and manifold benefits: which we have and do daily receive at his most plentiful and liberal hand: at the hand I say not of a niggard, but of such •on, which not only things cadewke and mortal (all things being of hꝭ goodness) but also that thing which for our right health was most necessary, and to him most painful (not against his will) vouched safe to give: yea to the blood of his heart, that we should no more but love and fear him.
FOR AS MVCHE as there is nothynge in this worlde more necessary and expediente for man (most godly disposed Prince)1 than the feare and also the loue of God, bearynge thereto wytnesse the wyse man, sayinge. The begynnynge of wysdome is the feare of the Lorde, nat a seruyll and a bondmans feare, which engendreth hatred and malyce rather then loue: but suche a feare as the chylde bearyng ⟨image 81⟩to his natural father, for loue feareth to do that thynge which myght displease his father, the whiche loue and feare of God, being nat only for any cō moditie or displeasure wordlye, no nor yet for any thyng which might be commodious or contrary after this presente lyfe: but to declare and shewe our selfes nat to be ingrate, and vnthankful for so great and manifolde benefytes: whiche we haue and do daylye receyue at his most plentifull and liberal hande: at the hande I say nat of a nygard, but of such •on, whiche nat only thynges cadewke and mortal (al thynges being of hꝭ goodnes) but also that thing which for oure ryght helth was most necessary, and to him most paynfull (nat against his wyl) vouched safe to gyue: ye to the bloude of his hert, that we shuld no more but loue and feare him.
¶ The perfect knowledge whereof, what thing can or may better teach and instruct us,1 which would be fain Christian men in deed, than the continual reading of his most blessed will, declared & left unto us of him self, by the mouths of the holy and virtuous men the Patriarchs and Prophets being inspired with the spirit of his most heavenly god heed, and after by the mouth of the right ⟨p. lxxxi⟩Messiah promised to us and exhibited according to the promise, to the confirmation and stablishing of all his behests & loving promises, which at no time hath promised any thing which he hath not ye with advantage performed with much more than we could of our frail weakness, desire, or wish. The want of the which love and fear, how great ruin and decay it doth cause and bring in to the city of the Lord,2 which is the church or congregation universal of all them which professeth his name: taking on them to do his will: it is so manifest and open (the more is the pity) that almost in a great number, a man shall scant find one, that liveth in the true love and fear of the Lord, in so much that he may well say. If I do find but one just man in the city, I will cease my wrath from it, & contrary wise innumerable almost all the world which passeth not & good haw. which end of the staff doth go forward, whether God or the Devil be better man, which neither for the love of god, for his merits sake, nor yet for the sharp thunderbolts and threatenings of his wrath, ones beginneth to redress and reform to better, their lewd and ungracious kind of life, not squaring and planing it after the right line and ⟨image 82⟩rule of his most blessed word: but clean contrary every man (as the Devil putteth into his head) doth hack mangle and chop this most blessed and pure word all to pieces, to serve their own purposes and most damnable affections, going about not to make the stone fit to the line, as the proverb maketh mention, but the line and ruler to the stone.
¶ The perfect knowlege wherof, what thinge can or may better teache and instruct vs,1 which wolde be fayne Christyan men in dede, than the contynuall reading of his most blessed wyll, declared & left vnto vs of him selfe, by ye mouthes of the holy and vertuous men the Patriarkes and Prophettes beinge inspired with the spirite of his most heuenly god hede, and after by the mouth of the right
¶ O what a goodly piece of work, and well framed building would this be? how even and well proportioned a matter, how excellent a frame. A frame? worthy forsooth to be put in pattern, for an example to all them which are most expert and cunning workmasters. Howe long time would it be if a man would thus begin to build an house to dwell in, or a ship to sail with, or that he should make an end and finish his work? All men truly might most justly laugh him to scorn. Likewise how long time should that man live or that any kind of virtues should take any rote in him, which endeavoureth all that he may, to make the Scriptures for his own purpose of life and not rather framing his life to the Scriptures? Howe great blasphemy is it to God's word when we go about to flatter our own selves in our most detestable vices: by the example of the falls ⟨p. lxxxii⟩of godly men, which by frailness of this flesh, after they have fallen, did not long lye still but with sorrowful repentance and perfect confidence in the only mercy of God by the help of the holy spirit did rise up manfully again. This is the lack both of the fear and of the love of god. This lack of fear and love is through out all the earth: beginning at them which have the keys delivered to them of the opening of the Scriptures unto the very lowest, and most (to seem to) vile and abject person that liveth:1 What a great number of souls are committed to the cure and charge of the Bishops, to be fed and made fat with the pregnant word of God. What great livings have they given to them for none other cause, but that they should be diligent therein. What rents, what fees have they, more like Earls and Dukes than pore spiritual pastors of Christ hꝭ sheep. And not unworthy forsooth, but right well bestowed, if they would declare them self no less desirous, of the health of their flock, than they be greedy in gathering of their revenues and rents. God forbid all should be of that mind. Some Bishops, without doubt, I know of the contrary mind and study (whom I pray the Lord preserve and ⟨image 83⟩continue in their good purpose) I think verily, and you may say and affirm also that their be but some, not many, the less the number, the more to be lamented The thing it self every where declareth. and openly testifieth, how slack and loose they be in doing of their duty.
¶ O what a goodly pece of worke, and wel framed buylding wold this be? how euen and well proporcioned a matter, how excellent a frame. A frame? worthy forsoth to be put in paterne, for an example to al them which are most expert and cunnynge workemaysters. Howe longe tyme wolde it be if a man wolde thus begyn to buylde an house to dwel in, or a shyp to sayle with, or that he shuld make an ende and finishe his worke? All men truly myghte most iustly laughe hym to skorne. Lykewise howe long tyme shulde that man lyue or that any kynde of vertues shulde take any rote in him, whiche endeuoreth all that he may, to make the Scriptures for his owne purpose of lyfe and nat rather framinge his lyfe to the Scriptures? Howe great blasphemye is it to Goddes worde when we go about to flatter our owne selfes in our most detestable vices: by the exāple of the falles
As though to be a Bishop were nothing else but to be mitred, to be promoted with great rents and knights fees and finally to be called my lord Bishop. These glorious titles many, nay the most part do gape on both sides for, they will not lose one •ote of their dignity, they will not part with one lock of wool, to the comfort and succour of their sheep, yea though any of them (of whom they had the wool of) should perish for cold. They will live of the profits and commodities of the altar, but they will do no service to the alter, they will eat corn with the Ox, but they will not tread it forth of the straw with the Ox. They will (finally) have all thing but they will do nothing.
As though to be a Byshop were nothing els but to be mytred, to be promoted with great rentes and knyghtes fees and fynally to be called my lorde Bysshop. These glorious tytles many, naye the most part do gape on both sides for, they wyl nat lese one •ote of theyr dignitie, they wyl nat part with one locke of wolle, to the comforte and succoure of theyr shepe, ye though any of them (of whom they had the wolle of) shulde perysh for colde. They wyl lyue of the profites and commodities of the aulter, but they wyl do no seruyce to the alter, they wyl eate corne wt the Oxe, but they wyll nat tread it forth of the strawe with the Oxe. They wyl (finally) haue al thynge but they wyl do nothinge.
¶ Yet: me thinketh to be a thing reasonable, that they should do some thing for their great livings: otherwise they appear to be consumers and devourers of those livings, which by most godly and noble princes were provided and ordained ⟨p. lxxxiii⟩for good men, which would be glad to do their duties. They do think (but they are deceived) that they have done their duty sufficiently, if ones or twice in the year they do go about on visitation, when the pore creatures, were better to have them away than among them. For the Evangel or Gospel of god, is not a whit the more preferred nor set forth, the repentance for sin, the trust and confidence of mercy for Christ sake only, not so often as ones mentioned. The commandments are nothing taught how they should be kept. They do no more but seek and search if a few of mans traditions be thoroughly observed and kept, that the infringers and breakers thereof might be with most rigour and all extremity punished. They do rebuke no vices, as whoredom, adultery, fornication, blasphemy against the name of god, extortion, neglect of the holy & blessed word of god, as things pertaining nothing to their office. And at their departing, they do leave over the pore flock (being never the better for their coming) such pastors and shepherd, as to whom for their knowledge and learning and much less wit, and much worse conversation of life: a wise man would be loth to commit the keeping of his ⟨image 84⟩Swine, more mete to be scourers of foul mazers, than to have the cure of souls. These be no curates, but gaylers and tormenters, keeping the consciences & souls of men laden down with irons of their own traditions, keeping them in great famine and hunger, as lean as rakes, perishing for lack of the heavenly food, and crying out to your good lordship, meat meat for pore prisoners, not of Newgate, but of the Pope his foul stinking and dark dungeon: being by most gracious pardon quite, and our fees payed and yet for all that kept in most cruel durance, lying and rotting in cold irons, that no man is able to abide the savour. O that your good lordship might with your merciful eyes see and behold, how pitifully, how bare and lean they look, how they be eaten with vermin for lack of keeping: there is no doubt but your good lordship would take pity and compassion on them, would see them set at large.
¶ Yet: me thynketh to be a thyng reasonable, that they shuld do some thyng for theyr great liuinges: otherwise they appeare to be consumers and deuourers of those liuinges, which by most godly and noble prynces were prouided and ordeyned
And the lord which doeth see your compassion on them for his sake, will a thousand fold reward you again, that you should not think your labour ill bestowed. What is the cause of all these miserable calamities which the pore souls do abide and sustain? what is the cause, the Bishops, Persons ⟨p. lxxxiiii⟩and Curates do not their duties. Forsooth the lack and want both of the fear & of the love of the lord: whose most high majesty if they had in fear, either for his threatenings and curses, considering all the woes, contained in the old and new Testament for their negligent administration: or else if they had him in love, for his great and unspeakable goodness declared unto us all, they would be sore ashamed ones to be espied with so great a fault. But they fear neither God nor the Devil. They love him not for his great goodness, nor yet they do fear him for his threatenings. I fear me, that there be many: I pray god that there be none, which do think the speaking of God and of the Devil to be, as it were, but an old wives tale or fable invented by the policy of man and natural reason, to keep men in an order while they be in this life, as did think many of the blind Philosophers the Epicures thinking none other life after this present:1 did de live in all kind of delights and pleasures. I trust in the lord that he hath sent an angel among us with a two handed sword to cut away clean these discords and abuses to his glory eternal. What need I speak of men of power, which by their power and strength, by ⟨image 85⟩no equity nor justice,2 against conscience and right, care not a bean what wrong and injury they do to the mean sort, if that either house or land, pastures or woods doth lie commodiously for their purpose: and specially when it joineth to any part of theirs. Such as doth thus have not red the blessing in the old Testament contained with the reward prepared for them, which do join house to house, field to field, farm upon farm, some one man .xx. some .xxx. some .xl. scant xx, good men which should be able to serve their prince at need maintained, where in times past hath not ben so few as .v. hundred as by experience in places not long days paste was almost found to true.
And the lorde whiche doethe se your compassion on them for his sake, wyll a thousande folde rewarde you agayne, that you shulde nat thynke youre labour yll bestowed. What is the cause of al these miserable calamities whiche the pore soules do abyde and susteyne? what is the cause, the Bisshops, Persōs
As for fines, and incomes, with raising of their rents they be so importable, so tedious and so heavy, that the pore tenants or their years be half expired shall be glad to lay the key under the door and run their ways.
As for fynes, and incoms, with reysinge of theyr rentes they be so importable, so tedious and so heuy, that the pore tenantes or theyr yeres be halfe expyred shall be glad to lay the keye vnder the dore and runne theyr wayes.
¶ Such is the pity we have of our christian brethren, so little is the fear and love of God among us, ye which professeth the Gospel (which thing maketh well for the Papists to the slander of the word of God). As for the office of a judge,1 what man can say but it is most justly executed, upright without partiality, ⟨p. lxxxv⟩not favouring of one man more than an other, not prolonging of suits, in the favour of the rich, to the utter undoing of the pore, not taking of gifts, worthy to be compared to the court of the Areopagites. which to avoid partiality, judged all causes by night darkling. If it be any otherwise than I have declared, it is to be ascribed and imputed to none other thing more, nay to nothing so much as to that, they be not in fear of the judgement of the lord, which doth command with these words. Judge and minister right judgement you sons of men. There is no man that can find fault with those kind of men, which are occupiers,2 living by their laborious venture and travail, so upright is their dealing, so just, so indifferent, that almost no faith, no truth, no trust, no confidence is to be given to their oath, much less to their word and bare promise,3 What These would steal and rob to be hanged on a gallow, if he were touched with the fear and love of the lord.4 Who would be so stony hearted to quell and slay his brother, for whom Christ did suffer and shed his blood?5 What man would be an adulterer, a fornicator, a committer of rapt: if he had but one sparkle of the fear and love of God, knowing ⟨image 86⟩that they which do so shall not inherit the kingdom of heaven, judged by sentence definitive, without help of appellation to everlasting sorrows, except there be in this life or they depart, a true and perfect repentance, with trust in the mercy promised for Christ sake.6
¶ The want whereof the more and greater it is, the more rank and poisonous are the treasons which are wrought.
¶ The want wherof the more and greater it is, the more ranke and poysonous are the treasons which are wrought.
1¶ Howe great an evil this is, how huge and foul, a monster of how innumerable calamities and sorrows which we have and do sustain, this is a most wicked mother: what thing can better set forth or paint, as it were in a table or in a glass before your eyes more evidently, more lively than the great fall of Adam, being for lack of the fear, and of the love of the lord, which brought us into thraldom, bondage, and captivity of the Devil. For if he had loved ⟨p. lxxxvi⟩him for his benefits, because he was created, by him a heavenly creature like unto his own image, or if he had feared him, for fear to displease him, whom he found so good a lord, or for fear of breaking of his commandment, as of his head and master (for he that is commanded, is under him that doeth command) he would not have transgressed, whose transgression is our transgression, whose fall is our fall. Our sinful life and corrupt manners, being the relics, dregs, and remnant of his old sore.2
1¶ Howe great an euyll this is, howe huge and foule, a monster of howe innumerable calamities and sorowes which we haue and do susteyne, this is a moste wicked mother: what thinge can better set forth or paynt, as it were in a table or in a glasse before your eyes more euidently, more lyuely than the great fall of Adam, beinge for lacke of the feare, and of the loue of the lorde, which broughte vs into thraldome, bondage, and captiuitie of the Deuyl. For if he had loued ⟨p. lxxxvi⟩him for his benefites, bicause he was created, by him a heauenly creature like vnto his owne image, or if he had feared him, for feare to displease him, whom he found so good a lord, or for feare of breaking of his commaundement, as of hys heade and mayster (for he that is commaunded, is vnder him that doeth commaunde) he wold nat haue transgressed, whose transgression is our transgression, whose fall is our fall. Oure sinfull lyfe and corrupt maners, beinge the relyques, dregges, and remenaunte of hys olde sore.2
☞ What caused cursed Cain to slay so cruelly,1 and unnaturally his own brother? What caused Pharaoh to persecute the children of Israel.2 What made king Dauyd to commit abominable adultery, not contented with one mischievous deed, but also to join and add bloody murder, to stinking adultery, in slaying the husband of the woman, with the most lamentable destruction of many mo.3 What caused Judas to be a traitor to his most loving master. To be truly certayned and assured, there was nothing else in the cause, but the want of the fear and of the love of the lord, O cruel and damnable mischief coming from the bottomless pit of ⟨image 87⟩Hell. What remedy and salve is to be found for this foul sore? what is the cause that it reigneth so much among us christians every where, that almost no fear nor love of the lord, is found in any place nay rather open contempt and blasphemy and dishonour to his most blessed and holy name? what man can express the cause thereof: that this plague more to be feared than any pestilence, hath so infected the air through all the world, that no man high nor low: what state, degree or dignity so ever he be, hath escaped it.4 The foul botches and sores of Job did never stink so sore to the nose of man, as thꝭ maketh us to be abhorred of god. stopping his heavenly nose, and turning his merciful visage from us. Among our earthly physicians which do take cure of bodily diseases only (which bodies being never so well healed, shall at the last go to corruption) the cause of the disease and sickness known (being the chief point of their science) the part which is sick is half cured and holpen already. For likewise as in ministration of medicines, the cause of the bodily infirmity not known perfectly, they do kill, slay, and murder, not with knife, but with poison, the party which seeketh after help and remedy. So the cause and ⟨p. lxxxvii⟩rote of the sickness perceived, the medication is made thereafter, to the help and comfort of him that complained and lamented his grief and infirmity. Even so again, of our spiritual infirmities and sickness (which killeth not the body, yea oftentimes doth send both body and soul to the whirlpool of hell (paste remedy and help if he cometh ones into that place,) speaking our Heavenly master and doctor, and spiritual physician Christ (which knoweth all our waters a little better than we do our selves):
to whom all our diseases and maladies are thoroughly known, which searcheth with the instrument of his spirit, yea very reins of our backs, yea the deepest thoughts and cogitations of our hearts declared the cause, the very principal cause, and cause efficient of all our maladies: with these words. Quia non cognoverunt me neque patrem meum: because they knew neither me nor yet my father It followeth therefore that if we know him and his father, we would both love and fear both him and his father. And contrary wise because we know neither we love and fear neither: nay we hate and persecute both. The ignorance then of God, being the cause that we be void of all fear and love of the lord: what ⟨image 88⟩marvel is it, if we do run headlong into all kind of mischief, if we set nought neither by God nor by the world if we regard not his precept? his fruit full teachings and most beneficial promises? Nay truly Satan the father of ignorance, is not so contented to le• his disciples rest, at that point of little regarding of the lord his goodness, but he doth stir them to high treason against his majesty, to open contempt and manifest blasphemy, to the defiance of his godhead, proclaiming war against his infinite power, with trumpets and heralds of arms, of his own begetting and sending, dishonouring him, minishing of his godly and imperial titles, those I say which do belong of right, by his own purchase and great conquest, to the heavenly crown, I do mean the titles of our creation, of our redemption, of our justification, and free acceptation (they giving honour unto the creatures, in the stead of the creator) with like detestable, most damnable, and heretical persuasion and opinion, in ascribing part of our salvation, yea sometime altogether to our own (worthy) deservings and merits, the praise whereof he his own self like a most valiant captain with no feigned sweat of his own body ⟨p. lxxxviii⟩with no counterfeited blood, with no mocking death (for he was a right natural man) and no man did ever offer so much as he) did obtain and win.
to whom al our diseases and maladies are thorowly knowen, which sercheth with ye instrument of his spirite, ye very reynes of our backes, ye the depest thoughtes and cogitations of our hertꝭ declared the cause, the very principall cause, and cause efficient of all our malydes: with these wordes. Quia non cognouerunt me neque patrem meum: bicause they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father, we wolde both loue and feare both him and his father. And contrary wise bicause we know neither we loue and feare neyther: nay we hate and persecute both. The ignorance then of God, being the cause that we be voide of all feare and loue of the lorde: what
¶ What marvel is it, though such as they be, are traitors against their princes here in earth, if they do work in hugger mugger their most pitiful and lamē table destruction, to the overthrow of whole realms, to the utter casting away and decay of common wealths, to the impoverishing of all the world, to the maintenance of thieves, murderers of them that are void of all pity, against their fathers and mothers, of whoremongers, adulterous persons, ravishers of virgins, breakers and despisers of the most holy state & sacrament of wedlock and finally the very rotted seed of all kind of mischief.
¶ What meruayle is it, though such as they be, are traytors against theyr prynces here in erth, if they do worke in huggar muggar theyr most pitiful and lamē table distruction, to the ouerthrowe of whole realmes, to the vtter castinge away and decay of common welthes, to the impouerishinge of al the worlde, to the mayntenans of theues, murtherers of thē that are voyde of al pytye, against theyr fathers and mothers, of whormongers, aduouterous persons, rauishers of vyrgins, breakers and dispysers of the most holy state & sacrament of wedlocke and finally the very roted sede of al kind of mischiefe.
¶ If therefore the knowledge of god causeth, the love of god: so that without we know him, we can not have, neither him nor none of his benefits in estimation and valour of a good straw: it followeth consequently of necessity, that the lack of the knowledge of him, causeth the hatred and little good affection toward him, or any of his works. So that it followeth, that the cause that we love him not, is the cause we know him ⟨image 89⟩not. Nat as Judas knew him, which alway was present in company with him familiar with him, at board & table with him, which kissing his blessed mouth and knowing him corporally, betrayed him. Nat as the Jews knew him, which scourging and beating of his blessed body committed all kind of villainy, nailed his body to the cross, and so forth as the history maketh most godly & ghostly mention. For that corporal knowledge how little it profiteth, nay how much it hurteth (if you do rest there and go no further) the master of all heavenly knowledge Christ declareth with very plain words speaking of his own flesh and blood, saying: the flesh profiteth nothing at all: it is the spirit that giveth life and quickeneth. The lord did speak plainly, not meaning any other thing then he did with his mouth speak and declare. To mans judgement what thing could be more heavenly, more blessed (as it is in deed) than to have the body of our saviour, forty weeks within our own bodies, as the virgin Mary had? But if that she had not known him in her spirit a little more perfectly than her corporal knowledge might have given information, forsooth it should have profited her very little or nothing: she ⟨p. lxxxix⟩had ben no mete vessel, habitacle or mansion place for that sacred body. But giving credit at the last, forsaking her own reason and judgment, whereby she could not attain to the knowledge of God his will & pleasure, being of her self counselled to the contrary by natural reason, as by these words appeared. (Quoniam virum non cognosco) I never had fleshly knowledge and company with man: I know not what it meaneth: I can not tell, which way it should be so, most like a plain, simple, and virtuous maiden, feeling her spirits moved and new altered in her self (for the holy Ghost wrought marvellously in her and strongly) nature gave place, reason quaked, faith relived, so that to the words pronounced by the Angel.
¶ If therfore the knowledge of god causeth, the loue of god: so that without we knowe him, we can nat haue, neyther him nor none of his benefites in estimation and valour of a good strawe: it foloweth consequently of necessitie, that the lacke of the knowledge of him, causethe the hatred and lytle good affection towarde him, or any of his workes. So that it foloweth, that the cause that we loue him nat, is the cause we know him
Thou shalt conceive. &c. she made no more a do but yielding herself up clean, as one having no power of her self, answered these words, here I am the handmaid of the lord, let the lord do with me as it shall please him. This word whereto Mary gave credit and belief did get her with child, this word was made flesh this word came into the world naturally (sin excepted). To this word before any thing was, nothing did give place, to be made some thing, and of nothing ⟨image 90⟩[…] ⟨p. lxxxx⟩[…] ⟨image 91⟩all thing. To this word if Adam had given credit and belief: by the which word he was made and created, he had not fallen, nor many more after him This word the holy fathers from Adam to Moses had not written, but declared and pronounced by the mouth of God whereby they knew God, and believed God to be God, and the Messiah to come To this word Moses gave credit, which was given to him in the mount in the tables of stone, written with the finger of God, that he should give them to the people, that they might be his people, a people that should fear and love the lord. This word Moses did write in the book called the Deuteronomium. This word the lord commanded to be in the hands of his people, and never to be left out of their hands, to be alway with them in all places, at all times, at their eating and drinking: yea and at their sleeping, having it for a pillow to lay their heads on, and in their journeys to be their companion to comfort them to be their staff to stay them and hold them up. And finally in all their pastimes, to be their rejoice & delight. This word was hard of the people in the mount, whereby they knew God, by the which he would be known, and not by any out ⟨p. lxxxx⟩ward vision, because partly our flesh and corrupt carnal nature can not arise up into the mount to behold the clear glistering brightness of his Godhead, and partly because they should not delude deceive, and blind them selves with none outward appearance and similitude of things: to avoid the great inconvenience of Idolatry, to be committed under any spiritual or godly colour.
Thou shalt conceyue. &c. she made no more a do but yeldinge herselfe vp cleane, as one hauing no power of her selfe, answered these wordes, here I am the handmayde of the lorde, let the lorde do with me as it shal please him. This worde whereto Mary gaue credit and belefe did get her with chylde, this word was made flessh this worde came into the worlde naturally (sinne excepted). To this worde before any thinge was, nothinge did gyue place, to be made some thing, and of nothing
¶ With this word were all the Prophets and godly kings illumined and set a fire with the love and knowledge of God unto the time of the son of God be coming man, which declared thꝭ word by mouth and miracle, that thereby he might be known perfectly what he was and is in deed. This word had the disciples and Apostles committed unto them, with a special commandment, to declare this word: not their own phantasies or imaginations: the word I say of preaching the Gospel to all creatures, that is to say: Repentance and remission of sin for Christ sake, the hope of our salvation, by Christ only and his merits.
¶ With this worde were all the Prophettes and godly kinges illumined and set a fier with the loue and knowlege of God vnto the tyme of the son of God be comming man, which declared thꝭ word by mouthe and myracle, that therby he might be knowē perfectly what he was and is in dede. This worde had the disciples and Apostles committed vnto thē, with a speciall cōmandement, to declare this worde: nat theyr owne phantasies or imaginations: the worde I say of preching the Gospel to al creatures, that is to say: Repentance and remissiō of synne for Christ sake, the hope of our saluatiū, by Christ only and his merites.
This word the holy & most virtuously disposed Apostles most faithfully putting in writing did leave behind them to our discipline and salvation, as witnesseth Paul, saying: the Gospel is the ⟨image 92⟩power of God to salvation of all them that believeth, commanding also under the pain of bitter curses, neither to minish or pluck away, neither to add nor join one word or title to this word: as John in the last of his revelation sayeth. If thou wilt be so bold to enlarge his word, adding any thing to this book of life: whereto nothing can or may be joined, more than it is, or else to pluck any thing from it, I do bear witness sayeth he, the lord shall increase on thee, the plagues contained and written in this book, and for his boldness: to take away any thing from this book: the lord shall take away from him his part and portion out of the book of life, out of the holy eytye, never to be partaker of any thing contained in this book. Against this word our mortal enemy hath continual war and battle, this is the castle which he goeth about to undermine coveting to overthrow it if he might. At few word the everlasting being of God without beginning: all his power as much as may be perceived by man, that he created the world, with all thing there in contained: that he sent down his only begotten son (moved with compassion of our imprisonment and captivity) to set us at liberty with full salvation, ⟨p. lxxxxi⟩and what is there else, that is not known by this word. Considering then that likewise as in our corporal bodies corruption and putrefaction cometh of corrupt matter, as sometime the cause of corruption being without us, by the corrupt infection of the air and poisonous savours doth cause the inward parts to be infected and corrupted, sometime the cause being within the body, as raw and indigested humours coming of ill diet, of surfeiting, with other kinds of unhonest and inordinate order of life, so proceeding from corruption to putrefaction, from putrefaction to mortification and slaying of the matter which is first corrupted. Even so the cause why we lack the love and fear of the lord, is the want of the knowledge of God spiritually, whereby we should glorify God, as Paul witnesseth to the Romans.
This word the holy & most vertuously disposed Apostles moste faythfully putting in writing did leue behind them to our discipline and saluation, as witnesseth Paull, sayinge: the Gospell is the ⟨image 92⟩
Yet must there follow an other cause why we know not the lord, and that truly is because we embrace not him with our arms in his word, because we do not make much of him in his word: because we kiss him not with the mouth of our heart earnestly and heartily in his most blessed word, and so to follow him in life with all pureness and godliness of living. What is the occasion of all ⟨image 93⟩these our spiritual infirmities, that we may learn and know the original cause and fountain, that hereafter we may be preserved from this most poison and pestiferous infection the better: being (as the proverb sayeth) once warned and so half warned.
Yet muste there folowe an other cause why we knowe nat the lorde, and that truly is bicause we embrace nat him with our armes in his word, bicause we do nat make muche of him in his worde: bicause we kisse him nat with the mouth of our herte earnestly and hartely in hys most blessed worde, and so to folow him in lyfe with al purenesse and godlynesse of liuinge. What is the occasion of all ⟨image 93⟩these our spiritual infyrmities, that we may lerne and know the original cause and fountayne, that hereafter we may be preserued from this most poyson and pestiferus infectiō the better: being (as the prouerbe sayeth) ons warned and so half warned.
☞ He that was sometime an Angel the father of pride, the old enemy of god and man Satan, the child of everlasting wrath and damnation: he (I say) which made to our saviour many great promises and gay, if the lord would have fallen down and worshipped him, of whom Satan knew well his head should be broken: he worketh all this mischief, all our sorrows, he envieth us to be the children of God, he would fain have us to be as he is in extreme misery: he plucketh from us the lively and most wholesome food of the soul: he knoweth that as our bodies being destitute of bodily sustenance can not chose but dye, so the body of the soul, being without the heavenly and most comfortable food of the word of God of pure necessity must perish. As Christ the right schoolmaster of health answered. Bread is not only. &c. This is our adversary well ware of: he knoweth hꝭ power very weak and feeble where the word of God is in place.
☞ He that was sometyme an Aungell the father of pryde, the olde enmy of god and man Sathā, the chyld of euerlasting wrath and dampnation: he (I say) whiche made to our sauiour many great promises and gay, if the lorde wolde haue fallen downe and worshipped him, of whom Sathan knew wel his head shuld be broken: he worketh al this mischiefe, al our sorowes, he enuieth vs to be the chyldren of God, he wolde fayn haue vs to be as he is in extreme miserie: he plucketh from vs the lyuely and most holsō fode of the soul: he knoweth that as our bodies beinge destitude of bodily sustenance can nat chose but dye, so the bodye of the soule, being without the heuenly and most comfortable fode of the worde of God of pure necessitie must perysshe. As Christ ye ryght scholemaister of helth answered. Breade is nat only. &c. Thys is our aduersary wel ware of: he knoweth hꝭ power very weke and feble where the worde of God is in place.
❧ Some Antichrist therefore, like to him self must he stir up and ordain (as he knoweth what maketh for his purpose) making and constituting him as god in earth, lord over all the world fellow and checkmate with God, forgiver and holder of sins, having the keys of Heaven and of Hell, not being under any▪ but holding the heads of all princes under his girdle, crowned with the crowns not of glory (as he would have them betaken) but with the crown of the world of the flesh, and of the Devil, above all potentates in power, having his power in every king his dominion, more strong than the most natural and lawful kings them self, and for none other cause but to remove from the hearts of men this stumbling block the word of God by his power, threatening and cursing the row his most wicked ministers, which should be the upholders and defenders of this most holy and blessed word, putting into princes heads that it is not lawful: for the lay and common people, to meddle with the Gospels, with the secretes of God, to know the will of god, to know by whom they are created: by whom they do obtain salvation and remission of sins, declaring many more great inconveniences and hurts that ⟨image 94⟩will follow thereof if they be suffered to have it at liberty, ascribing and imputing to the knowledge and reading of the word of God, those things and vices which are clean contrary to the nature of the word of God, making the magistrates and rulers believe that it will cause sedition, tumults and insurrections in the common wealth, O most cruel sect of vipers, which doeth shut up the kingdom of Heaven from men, neither willing to enter in your selves, nor con tent that any else shall, most like unto ban dogs, which lye tied at the manger not feeding of the hay that therein is, nor yet suffering the pore Ox or Horse to eat and fed? of it to their sustenance. What thing doth teach peace? but the word of God. What preacheth tranquillity in fields, towns, cities: and realms, yea through all the world? but the word of God. What meaneth these words. Discite quia mitis et humilis sum. Learn of me, for I am meek, lowly and gentle.
❧ Some Antechrist therfore, lyke to him selfe muste he styrre vp and ordeyne (as he knowethe what makethe for his purpose) making and constituting hym as god in earth, lorde ouer al the worlde felowe and chekmate with God, forgyuer and holder of sinnes, hauing ye keies of Heuen and of Hell, nat beinge vnder any▪ but holding the heades of al princes vnder his gyrdle, crowned wt the crownꝭ nat of glory (as he wolde haue them betaken) but with the crown of the world of the flesshe, and of the Deuyl, aboue all potentates in power, hauing his power in euery kyng his dominiō, more strōge than the most natural and lawful kingꝭ them selfe, and for none other cause but to remoue frome the hertes of men thys stomblinge blocke the worde of God by his power, threatening and cursyng the rowe his most wicked ministers, which shulde be the vpholders and defenders of this most holy and blessed worde, puttynge into princes heades that it is nat lawful: for the lay and common people, to meddle with the Gospels, with the secretes of God, to knowe the wyl of god, to knowe by whom they are created: by whom they do obteyne saluation and remission of sinnes, declaring many more greate inconuenyences and hurtes that
Also peace be with you, love you one another, as I loved you, in this men shall know that you be my disciples What thing showeth forth true obedience of subjects unto their loving kings but the word of God, which declareth to us, how obedient, how subject our ⟨p. lxxxxiii⟩master Christ showed him self unto Cesar, saying to Peter: let me see the coin and stamp of Cesar, knowledgynge and allowing therein, and also confirming the authority of princes, commanding also to give, pay, and render unto Cesar all that doth belong to the imperial crown and dignity of the Emperor. What doth Paul teach in commanding us to be obedient to kings and magistrates, adding thereto a cause of our necessary obedience, declaring that he is not ordained of man but of God, as the high minister and officer of god, and that he beareth not the sword in vain. Paul also which commandeth the laws to be kept, teacheth not disobedience.
Also peace be with you, loue you one another, as I loued you, in this men shal know that you be my disciples What thing sheweth forth true obediēce of subiectes vnto theyr louinge kynges but the worde of God, which declarethe to vs, howe obedient, howe subiect our ⟨p. lxxxxiii⟩mayster Christ shewed him self vnto Cesar, sayinge to Peter: let me se the coyne and stampe of Cesar, knowledgynge and alowynge therin, and also comfyrmyng the auctoritie of princes, commaunding also to gyue, pay, and rendre vnto Cesar all that doth belonge to the emperyall crowne and dignitie of the Emperoure. What doth Paul teach in commanding vs to be obediente to kinges and magystrates, addinge thereto a cause of oure necessary obedience, declaringe that he is nat ordeyned of man but of God, as the hygh minister and officer of god, and that he beareth nat the swerd in vayne. Paul also which commaundeth ye lawes to be kept, teacheth nat disobedience.
¶ What place of the Gospels and Pystles is not every where full of all manner of obedience. Of the Son to the father: the servant to the master, with like exhortations unto the masters & fathers towards their servants and children. This gear is far from rebelling, from seditions, from risings and insurrections. Yet these hell hounds be not a shamed, to report, belie, and slander most shamefully the holy word of God, bearing most false witness against it, for to banish it, to burn it, to hang it out of the way, that their master Satan may ⟨image 95⟩have full sway and rule in the heart of man which is the seat, house and temple of God. Such as these be, are first traitors to God, and after to their princes and kings. For it standeth not with reason nay it is unpossible, that ye or they should love their king heartily, which loveth not God, which taketh part with Antichrist. They their own selves be those persons which would have seditions with risings and insurrections of the commons and other heads, to the maintaining of the kingdom of Satan. For I doubt not to abide by it, that where the word of God is, there can be no such disobedience, no nor mistrust of subjects. But where the word of god is not, there look for no manner of goodness, no kind of virtue, none obedience or love, but for fear not from the heart, but from the teach forward, laughing as the Hare, which ham geth on the saddle bow, among them is the Devil with all his whole band and rabble. Example we had not many years past when Satan his minister Antichrist, with his retinue of Monks Fryers, and other of his chaplains had thought to have stroke a great stroke in this realm to the utter undoing of all the whole commonalty of the said realm, if the most mighty hand of the lord had ⟨p. lxxxxiiii⟩not turned all their cogitations upon their own necks. I would they should answer me whether the word of God was the cause of the insurrection in the north yea or nay. If they be choked with this demand, I will go a little more near unto them, to see if they can scape any way, by any honest answer and excuse but that they shall be found loud and shameful liars against god, Which part was the first movers and stirrers of thꝭ most lamentable insurrection (if the lord had not set his foot in) the laity or the spirituality of the north parts.
¶ What place of the Gospels and Pystles is nat euery where full of al maner of obedience. Of the sonne to the father: the seruant to the mayster, with lyke exhortations vnto the maysters & fathers towardes theyr seruantes and chyldren. This geare is farre from rebelling, frō seditions, from risinges and insurrections. Yet these hell houndes be nat a shamed, to report, belye, and sclaunder most shamefully the holy worde of God, bearing most false witnes agaynst it, for to banyshe it, to burne it, to hange it out of the way, that theyr mayster Sathan may
If they will put it from them, and lay it on the lay mens shoulders, I will answer them and say that the cause of the sedition was not the lay cause but the spiritual cause (as they call it) for to maintain and uphold their ungracious power, kingdom and dominion, and that the lay men were but ministers of their fury & madness, provoked by them with most false persuasions. Wherefore they most justly suffered not like traitors, but traitors in deed. If it was not the popish cause or cause of religion (as they do call it) in the defence of their sodomitical monasteries, and maintenance of the most stinking & proud Babylon with the great crowned whore and all her harlots, for what ⟨image 96⟩cause did their chalices, crosses, pyckes of silver and gold (which no lay or profane secular man might touch for the holiness thereof, but not to holy & good to commit treason with them fly so fast about to the maintenance of this great evil: with all their cattle, as oxen, sheep, and grain also, that no thing should lack to the furtherance and setting forward of so evil and devilish a purpose The badge and token that their souldy ours did were on their backs & breasts for a knowledge, and in their standard was it not the sign of the five wounds of Christ, in token and signification that their rising was in the right of the church. Then must you confess that the spirituality there being, was the whole cause of that tumult and sedition, how soever the pore laity did bear the brunt (not unworthily) for consenting and aiding of their treason. But such hath ben alway the practice of Antichrist and his true sworn servants, to set kings with kings together by the ears, & to stir the commons against their kings plucking their own necks forth of the halters, they have ways enough to shift for them self. Yet they will and affirm that among them only doth and must remain the word of god, which hath nothing ⟨p. lxxxxv⟩to do with any such matter, no nor yet can not, nor will not be, where any such feats be used and practised. For commonly where the word of God is absent, there wanteth no kind of mischief, there is stirring & moving of hatred, between the subjects and rulers. This is the practise of the Devil in his ministers.
If they wyl put it from them, and laye it on the lay mennes shulders, I wyl answere thē and say that the cause of the seditiō was nat the lay cause but the spiritual cause (as they cal it) for to maynteyne and vphold theyr vngracious power, kingdom and dominion, and that the lay men were but ministers of theyr fury & madnes, prouoked by them with most false persuasions. Wherfore they most iustly suffered nat lyke traytors, but traytors in dede. If it was nat the popyshe cause or cause of religion (as they do cal it) in the defence of theyr sodomiticall monasteries, and mayntenance of the most stinking & proud Babilon wt the great crowned whore and al her harlottes, for what
This was the practise of Augustin, the legate of Satan his minister Antichrist, with whom all kind of Abomination was brought from Rome the seat of all iniquity into England, taking at the time this noble realm so great infection that it could never sense be thoroughly purged
This was the practise of Augustin, the legate of Sathan his minister Antechrist, with whome al kinde of Abhomination was brought from Rome the seate of all iniquitie into Englande, takinge at ye tyme this noble realme so great infection that it could neuer sence be thorowly purged
Was it not with god his word, that this Augustine caused a thousand five hundred godly and true preachers to be slain in one day? was not this the practise of the holy shrined traitor Thomas Becket for the church right? what shameful contumelies and opprobrious despite hath divers right noble and godly kings of this realm, at the hands of these wicked finds perforce sustained, and glad that they might so scape with no worse turn? What should I remember that godly king John: which for the love he did bear to the lord: and ardent desire in setting forth of his gospel: was he not after most shameful handling ⟨image 97⟩at the last with poison deprived of his life? what cloak? what colour had they to blear the commons eyes: but only that thing which they thought should please the commons for their poor bellies sake: saying nay, belying and most falsely slandering the king: that he went about to bring in & to make such a dearth of corn, as was never seen nor hard, with extreme famine and hunger into the realm. Howe long should a man stand in rehearsing all the practise of antichrist prelates? How many kings .lx. or .lxxx. years paste durst ones open their lips against these holy servants of god: but they would have watched one time or other to have displeased them, that it had ben less pain and displeasure for the kings and head rulers to have had open war with any other foreign prince: and less harm also for the commons: than to have angered but one of the least of this most vile generation of Antichrist. These are good and sufficient warnings for the kings and head rulers, to try them well, whether they be of Antichrist stock yea or nay: before they suffer them to be to bold or to near about them, for they can not chose but practise their malice, their poisonous nature in so who• and rank ⟨p. lxxxxvi⟩Did not within this few years a sort of pilled friars obtain a commandment from the bishop of Rome, with a curse against their own natural and right king, which now doth reign in Portugal, for not fulfilling his fathers will in building of their monastery, for a sort of sodomites (which is made all together of the fairest and finest marble that may be) compelling their ointed king and head to perform it? where did they ever read this in Paul or any other of the apostles writings.
Was it not with god his worde, that this Augustine caused a thousande fiue hundred godly and true preachers to be slayne in one day? was not this the practise of the holy shrined traytour Thomas Becket for the church right? what shamfull contumelise and opprobrious despite hath diuers right noble and godly kynges of this realme, at the handes of these wicked fyndes perforce susteyned, and glad yt they might so scape with no worse turne? What shulde I remembre that godly kynge Iohn: whiche for the loue he dyd beare to the lorde: and ardent desire in settyng forth of his gospel: was he not after most shamful hādlyng
And yet for all that they have the word of God with them, they be also of the spirituality. Wherein they do make no leasing. For there is .ii. kinds of spiritualities: that one is of God, that other is of the Devil. The Devil is a most damnable spirit, working spiritually, by his spiritual members. The Devil also hath his church. the Devil hath his spiritual ministers as well as God, the Devil hath his commandments as well as God and this is the principal and first of his commandments, not to suffer the word of God to reign in the hearts of men.
And yet for all that they haue the worde of God with them, they be also of the spiritualtie. Wherein they do make no leasinge. For there is .ii. kindes of spiritualtyes: that one is of God, that other is of the Deuyl. The Deuyl is a most dampnable spirite, working spiritually, by his spiritual members. The Deuyl also hath his church. the Deuyl hath his spiritual ministers as wel as God, the Deuyll hathe his commaundementes as well as God and this is the principal and fyrst of his commaundementes, nat to suffer ye word of God to reygne in the hertes of men.
¶ What token can you have more evident, more plain to spy and know a bishop, an Archdeacon, a Dean, a Person a curate of his church, than when you do ⟨image 98⟩here him preach & teach the commandment of his master the Devil, yea the word of God is not to be had in the mother tongue, is not to be common among all men as though the benefits of Christ pertained but to a few in number, and not in generally to all men. Such persons when you do hear on this manner teaching, straight way mark him up to be of Satan's church, and one of his chaplains be he Archbishop, or Bishop, Suffragan or Archdeacon, Dean, Person, or pore Cucate. We have a saying in our mother tong. Thou shalt never make me believe that thou lovest me, when thou doest take my meat from me. It is in deed a token of very small love. Howe little then are they our friends, nay how muche de they the enemies both of God & man, which do rob our souls, bought with so dear a price, taking the word of God from the people, which is the right to de of the soul, and the only preserve from all corruption,
¶ What token can you haue more euydent, more plaine to spye and know a bisshop, an Archdeacon, a Deane, a Person a curate of his church, than when you do ⟨image 98⟩here him preach & teache the commandemēt of his mayster ye Deuyl, ye the worde of God is nat to be hadde in the mother tonge, is nat to be common among al mē as though the benefites of Christ perteyned but to a fewe in nombre, and nat in generally to al men. Such persons when you do heare on this maner teachyng, streyght way marke him vp to be of Sathans church, and one of his chapleyns be he Archbyshop, or Bysshop, Suffrigā or Archdeacon, Deane, Persone, or pore Cucate. We haue a saying in our mother tong. Thou shalt neuer make me beleue that thou louest me, when thou doest take my meate frome me. It is in dede a token of very smal loue. Howe lytle thē are they our freendes, nay howe muche de they the enemyes both of God & man, which do robbe our soules, bought with so deare a price, taking the word of God from the people, which is the ryght to de of the soule, and the only preserue frome al corruption,
¶ This great enormity and abuse, or rather the great slander of souls, the king his excellent majesty, which late reigned of most godly and happy memory perceiving (being taught from god above): What a sort of rebellious conspirators, of god his enemies Antichrists ⟨p. lxxxxvi⟩disciples and ministers, with the name and most falsely usurped power of Antichrist him self: did his grace, (nay god in him, for it passed mans power) as it were in a moment of time to be compared to so great an act, sweep away and shake clean forth of his realm and dominion. Howe many of them did rather chose to be hanged, drawn and quartered quick, then (forsaking the common tyrant of all the wide world) to eleve unto their most natural & loving king. What thing was thought among them to dear, for that bloodsucker and soul killer? and with their own king would scant find in their heart to part with a good will with the paring of their nails: if they thought it might have done him any good in prevailing against his enemies. Their abomination and deceitfulness perceived: his grace commanded the blessed word of god to be set at large for all men, not without great struggling and resistance of the seed of Antichrist: how hath this word sense that time ben tossed from post to pillar, from the west end of the church, to the east, from the north to the south, from the body of the church, to the query, and at the last was glad to skip forth of the church •ore, or to be hid in the vestry ⟨image 99⟩for fear of tearing all to pieces or burning What grievous complaints hath been made against it, how the word of god hath let god his service to be song, in a tong, that neither the singers nor the hearers understood or were the better for. I know a certain cathedral church in England, of no small rents and possessions, replenished and adorned with all kind of goodly ornaments, lacking neither popping nor singing, a temple worthy to be (as it is) the seat of a Bishop, called saint Augustins of Bristow in the which for the space of .ix. months after they had express commandment by the kings majesty, which is in glory a man might have seen Paul's steeple stand upon the high altar, as soon as the bible in the church, or any part there of.
¶ This great enormitie and abuse, or rather the great sclaunder of soules, the kinge his excellent maiestie, which late reygned of moste godly and happy memory perceyuyng (beinge taught frome god aboue): What a sorte of rebellious conspiratours, of god his enemyes Antechristes
So great is the favour that they do bear to the word of god, so good is the example that they do give to the pore parish churches, which are in deed, much better disposed than those which should be the chief lanterns of light. These men do set forth the word of god gaily. These men did set so much by their kings commandment, that neither for fear and love of God, nor for fear of breaking the godly commandment of the king, could find in their heart ⟨p. lxxxxviii⟩to suffer it to be in that sight of his people If there should be a commandment that the people (for satisfaction and penance, because they have committed idolatry) should set up on every of their seats an image of this or that, with certain candles before it, to kneel down before it at certain times, to kiss and like it, to say certain prayers to it. What looking and toting: what prying and spying should there be: what diligent observation, who did observe: who did neglect this penance. Every one of Antichrist his birds would have had here in as many eyes as ever had Argus, th•y would never have slept, some should alway have ben waking. But against this most sacred and blessed word of God, how malicious they be, how spiteful and with what tyranny they do persecute those whom they know to embrace this word, it maketh christian mens hearts bleed to see it. They have shut up this word from the pore, and handy crafts men, as though they had no souls permitting it to rich and great landed men, wherein is a great point and piece of their legerdemain and crafty juggling to be noted. They do shut and lock it up from the pore, because they be alway most ready to receive it, they do give ⟨image 100⟩and grant it to the rich, not that it should be set forth the more fruitfully by them, but for .ii. other causes which they do keep close within their own bosoms to them self, that one is, knowing that the most part of the rich sort are so choked up with this world, and the care thereof, that they pass not for it (which maketh well for their purpose) that other cause is, if any of the rich do receive the word thankfully, knowleging the benefits of God, yet they will be afraid to profess it openly, for danger they should be entrapped with the loss both of their bodies and goods.
So greate is the fauour that they do beare to the worde of god, so good is the example that they do giue to the pore paryshe churches, which are in dede, much better disposed than those which shulde be the chefe lanternes of lyght. These men do set forth the worde of god gaily. These men didde set so muche by theyr kinges commaundemente, that neyther for feare and loue of God, nor for feare of breaking the godly commaundement of the kinge, coulde finde in theyr herte
¶ These be the practices of the prelates of Antichrist hꝭ church to suppress and put down the word of God, that Satan his kingdom might flourish. God therefore declaring his manifold benefits and unspeakable love toward this realm, in the stead & place of that noble king deceased, now resting in the bosom of Abraham, hath sent down to us a little Dauyd to break great Goliath his head with the stone of the word of God, to overthrow on the heads of the inhabitants high and proud Babylon, not leaving one stone or stick standing but to burn it all to powder, with brimstone and wild fire. And in the stead ⟨p. lxxxxix⟩thereof to build up a new the temple of God, to set forth the right honour and glory of God, that we appear not unthankful to him for the preservation of this our young virgin king from the hands of his mortal enemies: which, looking and gaping for a day, which should have ben to us blacker then any pitch, more bitter then any gall: were most luckily (we may say) deceived & made frustrate of their hope.
¶ These be the practices of the prelates of Antechrist hꝭ church to suppresse and put downe the worde of God, that Sathan his kingdome myght florishe. God therfore declaringe his manifolde benefytes and vnspeakable loue toward this realme, in the stede & place of that noble kyng deceased, nowe restynge in the bosom of Abraham, hath sent downe to vs a lytle Dauyd to breake greate Golyath his heade with the stone of the worde of God, to ouerthrow on the heades of the inhabyters hygh and proude Babilon, nat leauing one stone or stycke standing but to burne it al to pouder, with brymstone and wyld fyer. And in the stede ⟨p. lxxxxix⟩therof to buylde vp a newe the temple of God, to sette forthe the righte honor and glory of God, that we appere nat vnthākfull to him for the preseruation of thys our yonge vyrgyn kyng from the handes of his mortall enemyes: which, lokinge and gaping for a day, which shulde haue ben to vs blacker then any pytche, more bytter then any gall: were most luckely (we may say) deceyued & made frustrate of theyr hope.
¶ We need make none other reckoning but that his grace was delivered & plucked out (by the mighty and strong hand of God) forth from between the jaws and sharp teeth of the Lyon, at the hour when his cruel enemies were taken and destroyed, being as great a miracle wrought by God in his grace, as was the deliverance of the children of Israel in the read Sea from the tyranny of Pharaoh. The lord requireth again for his manifold kindness, no gold nor silver nor any other kind of worldly treasure but a thankful heart, a knowledge of his godly will: open confessing of his benefits before all the world.
¶ We nede make none other rekenynge but that his grace was deliuered & plucked out (by the myghty and strong hand of God) forthe from betwene the iawes and sharpe tethe of the Lyon, at ye houre when his cruel enemies were taken and dystroyed, beinge as greate a myracle wrought by God in his grace, as was ye deliuerance of the chyldren of Israel in the reade Sea from the tyranny of Pharao. The lorde requyreth againe for his manifolde kyndnes, no golde nor siluer nor any other kynde of wordly treasure but a thankful hert, a knowledge of hys godly wyl: open confessinge of his benefytes before al the worlde.
☞ The lord rebuked the children of Israel for their unkindness in forgetting and not having in mind their deliverance from the captivity in Egypt, and ⟨image 101⟩from the tyranny of Pharaoh.
☞ The lorde rebuked the chyldren of Israel for theyr vnkīdnes in forgetting and nat hauinge in mynde theyr deliuerance from the captiuitie in Egypt, and ⟨image 101⟩from the tyranny of Pharao.
¶ Your good lordship can do no better service to the lord, than to see his most blessed word,1 most purely with all sincerity set forth in his own nature and kind. It is your grace his office and duty to see that it be done in deed: for as much as it hath pleased God to call you to so high administration and governance. This is one of the titles pertaining to the crown of England: the defence of our faith: which consisteth in seeing the word of God rightly ministered, and truly broken unto all the king his grace his highness most loving subjects: as your grace alway hath declared your self most earnestly affectioned thereunto, and so to proceed to the honour and glory of God. Then shall Satan be banished with his adherents and commissioners forth of this realm.
¶ Your good lordship can do no better seruice to the lorde, than to se his moste blessed worde,1 most purely with al sinceritie sette forthe in his owne nature and kynde. It is youre grace his offyce and duety to se that it be done in dede: for as muche as it hath pleased God to cal you to so hyghe administration and gouernance. This is one of the tytles perteyninge to the crowne of England: the defence of our fayth: whiche consysteth in seynge the worde of God ryghtly ministred, and truly broken vnto al the kyng his grace his highnes most louing subiectes: as your grace alway hathe declared your selfe most earnestly affectioned thereunto, and so to procede to the honor and glory of God. Then shal Sathā be banyshed with his adherentes and cō missioners forth of this realme.
¶ Then shall the word of God flourish and bring forth goodly fruit, that is to say the right knowledge of god and of his benefits, a perfect love and fear to offend his heavenly majesty with godly living according to his will and pleasure. Then will he let his word be among us: to the comfort of our souls, and honest conversation of our life. This word is the way: the truth: and ⟨p. c⟩the life: who that doth not go this way goeth forth of the way and is deceived. Who that teacheth any other doctrine teacheth not the truth, but false doctrine and lies, who that seeketh any other life can not miss but find most terrible death. Let us therefore keep this truth, and we shall not err in opinions: let us keep this way and we shall not be deceived of our journey. Let us seek after this life: and we shall not fail but find it, to the only honour and glory of the lord, who be praised for ever world without end AMEN.
¶ Then shal the worde of God florishe and bryng forth goodly fruyt, that is to say the ryghte knowledge of god and of his benefytes, a perfect loue and feare to offende his heuenly maiestie with godly liuing accordyng to his wyl and pleasure. Then wyll he lette his worde be amonge vs: to the comfort of our soules, and honeste conuersation of oure lyfe. This worde is the way: the truthe: and ⟨p. c⟩the lyfe: who that doth nat go this way goeth forth of the way and is deceyued. Who that teacheth any other doctryne teacheth nat the truth, but false doctrin and lies, who yt seketh any other life can nat mysse but fynde most terryble death. Let vs therfore kepe this truthe, and we shall nat erre in opinions: lette vs kepe this waye and we shall nat be deceyued of oure iurney. Let vs seke after this lyfe: and we shall nat fayle but fynde it, to the only honor and glory of the lorde, who be praysed for euer worlde without ende AMEN.
Domine saluum fac Regem.
¶ Such is the pitie we haue of our christian bretherne, so lytle is the feare and loue of God among vs, ye which professeth the Gospell (which thinge makethe wel for the Papistes to the sclaunder of the worde of God). As for the office of a iudge,1 what man can saye but it is moste iustly executed, vpright without parcialitie, ⟨p. lxxxv⟩nat fauouringe of one man more than an other, nat prolonging of sutes, in the fauor of the ryche, to the vtter vndoing of the pore, nat takyng of gyftes, worthy to be compared to the courte of the Ariopagittes. which to auoyde percialitie, iudged al causes by night darkling. If it be any otherwise thā I haue declared, it is to be ascribed and imputed to none other thing more, nay to nothīg so much as to that, they be nat in feare of the iudgement of the lorde, which doth commaunde with these wordes. Iudge and ministre right iudgement you sons of men. There is no man that can fynde fault with those kind of men, which are occupiers,2 liuing by theyr laborius venter and trauayle, so vpeight is theyr dealinge, so iust, so indifferent, that almoste no faith, no truth, no trust, no confidence is to be giuen to theyr othe, muche lesse to theyr worde and bare promise,3 What Thefe wolde steale and robbe to be hanged on a gallow, if he were toched with the feare and loue of the lorde.4 Who wold be so stony harted to quel and sley his brother, for whom Christ did suffer and shedde his bloude?5 What man wold be an aduouterer, a fornicatour, a committer of rapt: if he had but one sperkil of the feare and loue of God, knowinge ⟨image 86⟩that they which do so shall nat inherite the kingdome of heauen, iudged by sentence diffinitiue, without helpe of appellation to euerlastinge sorowes, excepte there be in this lyfe or they departe, a true and perfect repentance, with truste in the mercy promised for Christe sake.6 What causeth so many ranke traytours and rebelions againste theyr moste lawfull kinges and gouerners, constituted immediatly vnder God, and by God ouer them, to kepe them in a good rule, quietnes, peace, and tranquillitie, but, that they do want and lacke the fear and loue of the lorde, the hygh king and gouernour.
☞ What caused cursed Cayn to slee so cruelly,1 and vnnaturally his owne brother? What caused Pharao to persecute the children of Israel.2 What made kynge Dauyd to commyt abhominable aduoutry, nat contented with one mischeuous dede, but also to ioyne and adde bloudy murdre, to stynkynge aduoutry, in sleying the husbande of the woman, with the most lamentable distruction of many mo.3 What caused Iudas to be a traytor to his most louing mayster. To be truely certayned and assured, there was nothinge elles in the cause, but the want of the feare and of the loue of the lorde, O cruel and dampnable mischiefe comminge from the bottomlesse pytte of ⟨image 87⟩Hell. What remedy and salue is to be founde for this foule sore? what is the cause yt it reygneth so much among vs christiās euery where, yt almost no feare nor loue of ye lord, is found in any place nay rather open contempt and blasphemy and dishonor to his most blessed and holy name? what man can expresse the cause therof: that this plage more to be feared than any pestelence, hath so infected the ayre thorowe al the worlde, that no man hygh nor lowe: what state, degree or dignitie so euer he be, hath escaped it.4 The foule botches and sores of Iob did neuer stinke so sore to the nose of man, as thꝭ maketh vs to be abhorred of god. stopping his heuenly nose, and turninge his merciful visage frome vs. Among our earthly phisicions which do take cure of bodyly deseases only (which bodies being neuer so wel healed, shall at the last go to corruption) the cause of the disease and sicknesse knowen (being the chefe point of theyr sciēce) the parth which is sicke is halfe cured and holpen alredy. For lykewyse as in ministration of medecines, the cause of the bodily infyrmitie nat knowen perfectly, they do kyl, sley, and murdre, nat with knife, but with poyson, the party which seketh after helpe and remedy. So the cause and ⟨p. lxxxvii⟩rote of the sicknes perceyued, the medycation is made therafter, to the helpe and comfort of him that complayned and lamented his grefe and infyrmitie. Euen so agayne, of our spirituall infyrmities and sicknes (which kylleth nat the body, ye oftentymes doth sende both body and soule to the whorlpole of hell (paste remedy and helpe if he commeth ones into that place,) speaking our Heuenly mayster and doctor, and spirituall phisicion Christ (whiche knoweth all our waters a litle better than we do our selfes):
