But if I do preache well and truelye, then you shall vnderstande and knowe your selues to be in great daūger of haynous treason towards god & the kinges maiesty of this realme, which be by you spoyled, and robbed:
But if I do preach well and truly, then you shall understand and know your selves to be in great danger of heinous treason towards god & the Kings majesty of this realm, which be by you spoiled, and robbed:
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How beit the mercyfull goodnes of bothe god and the kyng hath sent me hyther thys daye, to proclame a generall pardon, intendynge thereby to try out and saue theim that haue offended by symple ignoraunce,
How beit the merciful Goodness of both god and the King hath sent me hither this day, to proclaim a general pardon, intending thereby to try out and save them that have offended by simple ignorance,
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because the force of theyr myghty power is nowe readye and commynge vtterly to destroye all other that cōtinue in wylfull stobe• … es & rebellyous treason.
Because the force of their mighty power is now ready and coming utterly to destroy all other that continue in wilful stobe• … es & rebellious treason.
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Wherefore afore the readynge of my commyssion, I wyll declare that piece of scriptur whyche appoynted to be • … d in the churche as thys daye, wyll certyfye you that God by hys scriptures hath shewed the kynge, who be hys fay• … thfull seruauntes, and who be hys ennemyes.
Wherefore afore the reading of my commyssion, I will declare that piece of scripture which appointed to be • … worser in the Church as this day, will certyfye you that God by his Scriptures hath showed the King, who be his fay• … thfull Servants, and who be his enemies.
Albeit I vse not scrupulouslye the same termes, yet conuenyently folowyng the maner and phrase of scrypture, I say vnto you as Paule wryteth vnto the Galathyans:
Albeit I use not scrupulously the same terms, yet conuenyently following the manner and phrase of scripture, I say unto you as Paul writes unto the Galatians:
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My deare chyldrē of whom I trauell in brythe agayne vntyll Chryste be facyoned in you, I would I now beyng wyth you myght chaūge my voyce, whych heretofore I haue vsed:
My deer children of whom I travel in brythe again until Christ be facyoned in you, I would I now being with you might change my voice, which heretofore I have used:
declarynge by the worde of God, that you here in England whych wyll receyue no mercye, shall feele sore vengea• … nce, which wyll • … ot be • … aued, shalbe destroyd.
declaring by the word of God, that you Here in England which will receive no mercy, shall feel soar vengea• … nce, which will • … It be • … aued, shall destroyed.
Haue ye not heard how that he whych wolde be a frend vnto the world is made an enemy vnto God, doethe not Paule teache that couetousnes is the roote of all euyl? Is it not wrytten that couetousnes is Idolatry? Haue ye not red i• … the prophet Ezechiel howe that he whyche kepeth his Idolles, meanyng couetousnesse in hys hert and commeth to hear gods word, doth therby prouoke gods vengeaunce to hys vtter destruccion.
Have you not herd how that he which would be a friend unto the world is made an enemy unto God, doth not Paul teach that covetousness is the root of all evil? Is it not written that covetousness is Idolatry? Have you not read i• … the Prophet Ezechiel how that he which Keepeth his Idols, meaning covetousness in his heart and comes to hear God's word, does thereby provoke God's vengeance to his utter destruction.
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no ye be clene from God framyng your selues vnto the fassion of thys worlde, ye can brynge forth no good frutes of charitable workes nourishyng the rote of all euyll in youre hartes, ye must nedes prouoke the wrath & indignacion of god to your vtter destrucion,
no you be clean from God framing your selves unto the fashion of this world, you can bring forth no good fruits of charitable works nourishing the rote of all evil in your hearts, you must needs provoke the wrath & Indignation of god to your utter destrucion,
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least that those plages should be ascribed vnto the word and religion of Chryst set foorthe amongest v• …, whyche be procured by the wickednes of theym that seruyng couetous Mammon, haue forsaken, offended,
lest that those plagues should be ascribed unto the word and Religion of Christ Set forth amongst v• …, which be procured by the wickedness of them that serving covetous Mammon, have forsaken, offended,
No man can serue two masters, whye then dooe ye pr• … tend that ye be the seruauntes of Chryst, seynge that ye wyll not forsake the seruyce of wycked Mammon? yf ye be ashamed to be named,
No man can serve two Masters, why then do you pr• … tend that you be the Servants of Christ, sing that you will not forsake the service of wicked Mammon? if you be ashamed to be nam,
now shew and proue by youre ordinarye callyng, faythf• … ll dealyng, and godly iudgement accordyng to thys example of Paule playnly paynted & set forthe in thys epistle vnto the Cor• … thiās, that ye be Christes mynysters, the seruauntes & disposers of gods mysteries & treasures:
now show and prove by your ordinary calling, faythf• … ll dealing, and godly judgement according to this Exampl of Paul plainly painted & Set forth in this epistle unto the Cor• … thians, that you be Christ's Ministers, the Servants & disposers of God's Mysteres & treasures:
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then they that there wyth be entangled and delyted be drawen of the temptour away from Chryst. Take hede therfore how ye haue entred into religion, professed chryste ▪ and receyued the gospell.
then they that there with be entangled and delighted be drawn of the temptour away from Christ Take heed Therefore how you have entered into Religion, professed Christ ▪ and received the gospel.
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not louers of the Gospell b• … sclaunderers of the Gospell, not iustyfied by liuelye faythe to be of that ryghteouse sorte for whose sakes GOD spareth and fauoureth a common wealthe,
not lovers of the Gospel b• … sclaunderers of the Gospel, not iustyfied by lively faith to be of that righteous sort for whose sakes GOD spares and favours a Common wealth,
All other that haue the name and profession of Chryst without liuyng and conue• … saciō accordynge th• … rto, be fayned brethren, in feastes wyth Christen men to take parte of theyr good chere, vnclene spots amongest honest cōpany, feedyng theim selues without feare of god, clouds wtout any moisture of gods grace, tossed aboute wyth contrarye wyndes of straūge doctryne, trees passyng sommer tyme wtout any frutes of good workes, twyse dead without felynge the corrupcion of synne,
All other that have the name and profession of Christ without living and conue• … sacion according th• … rto, be feigned brothers, in feasts with christian men to take part of their good cheer, unclean spots amongst honest company, feeding them selves without Fear of god, Clouds without any moisture of God's grace, tossed about with contrary winds of strange Doctrine, trees passing summer time without any fruits of good works, twice dead without feeling the corruption of sin,
or lokynge to be graffed in the stocke of grace, yea rooted vp from amōgest y• vynes of the Lord, wilde waues of the sea frothyng forth vnshame fast brags, & wandryng • … arres without cōstancie in iudgement & opiniō vnto whō the dungeon of darknes is ordeyned for euerlastyng dampnacion.
or looking to be graffed in the stock of grace, yea rooted up from amongst y• vines of the Lord, wild waves of the sea frothing forth unshame fast brags, & wandering • … arres without constancy in judgement & opinion unto whom the dungeon of darkness is ordained for everlasting damnation.
Dearlye beloued in Christe for the tender mercyes of god, whē as ye se carnall gospellers, couetous ydolaters, greuyng youre consciences, slaunderynge Christes religion,
Dearly Beloved in Christ for the tender Mercies of god, when as you see carnal Evangelists, covetous Idolaters, grieving your Consciences, slandering Christ's Religion,
and pray for theim, whyche blynded wyth ygnoraunce know not theim selues, deceyued wyth the deuyll, be drawen from Christe, comforte and saluacion, vnto euerlastynge deathe and damnacion. Say and pray for them:
and pray for them, which blinded with ygnoraunce know not them selves, deceived with the Devil, be drawn from Christ, Comfort and salvation, unto everlasting death and damnation. Say and pray for them:
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O lorde suffer not the enemye thus to lede into captiuitye oure felowes thy seruauntes, oure brethren thy chyldren, O Chryst restore vnto lyberty thē that y• hast redemed wythe thy precious blud,
Oh lord suffer not the enemy thus to lede into captivity our Fellows thy Servants, our brothers thy children, Oh Christ restore unto liberty them that y• hast redeemed wythe thy precious blood,
and gided of the holy gost, be ministers of Chryst in libertye of the gospell, delyuered from synne fre lye to delyte and take pleasure in a godly conuersacion all the dayes of our lyfe.
and gided of the holy ghost, be Ministers of Christ in liberty of the gospel, Delivered from sin from lie to delight and take pleasure in a godly Conversation all the days of our life.
Nowe let vs after thys takynge of the mynisterye of Chryste, wyich perteineth generally vnto all christians, speake of the dysposers of Gods mysteryes, wherin we maye cōsider seuerally euery mās vocaciō.
Now let us After this taking of the mynisterye of Christ, wyich pertaineth generally unto all Christians, speak of the disposers of God's Mysteres, wherein we may Consider severally every men vocation.
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Paule dyd dyspose the secretes of God by the preachynge of the Gospell, whych was euer secretly hydde from the wyttye, wyse, and learned in the worlde.
Paul did dispose the secrets of God by the preaching of the Gospel, which was ever secretly hid from the witty, wise, and learned in the world.
The Marchaunt by byinge and sellynge, and the craftes man by hys occupacion, muste prouyde vnto the common wealthe of necessarye wares, suffyciente plentye.
The Merchant by buying and selling, and the crafts man by his occupation, must provide unto the Common wealth of necessary wares, sufficient plenty.
So euerye man by doynge of hys dutye muste dyspose vnto other that commodytye and benefyte, whiche is cōmitted of god vnto theym to be dysposed vn to other, by the faythful and diligent doyng of theyr du• … yes.
So every man by doing of his duty must dispose unto other that commodytye and benefit, which is committed of god unto them to be disposed vn to other, by the faithful and diligent doing of their du• … yes.
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Who thynk ▪ ye, sayth Christ, is a faythefull and a wyse stewa• … de whom the Lorde setteth ouer hys hous• … holde to geue theim a due measure of the wheate of necessaryes in tyme conuenyente? Blessed is that seruaunte whom the Lorde when he commeth, shall fynde so doyng:
Who think ▪ you, say christ, is a faithful and a wise stewa• … de whom the Lord sets over his hous• … hold to give them a due measure of the wheat of necessaries in time conuenyente? Blessed is that servant whom the Lord when he comes, shall find so doing:
Beholde the faythfulnes of the Lordes steward consysteth in dylygente prouydynge and mynistrynge vnto the Lordes famylye anye suche thynges as bee necessary.
Behold the faithfulness of the lords steward Consisteth in dylygente providing and ministering unto the lords family any such things as be necessary.
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or a greater reward then to haue all the treasures of God whych be an hundred folde passynge anye mans deseruyng here, and farthermore euerlastyng lyfe.
or a greater reward then to have all the treasures of God which be an hundred fold passing any men deserving Here, and farthermore everlasting life.
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Do ye perceyue that the laytie is eyther altogether ygnoraunte and blynd, or els hauyng knowledge to speake fayer, hath no learnynge to do well? Then suerlye the cleargye hath not ben faythfull in preachyng of gods word earnestly, in s• … son and out of season to reproue, besech and blame, in all pacience and token, or dyscyplyne.
Do you perceive that the laity is either altogether ygnoraunte and blind, or Else having knowledge to speak fair, hath no learning to do well? Then surly the Clergy hath not been faithful in preaching of God's word earnestly, in s• … son and out of season to reprove, beseech and blame, in all patience and token, or discipline.
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Do ye se y• they which be in authoritye haue not ben regarded and obedientli serued? Then y• common people haue not done theyr dutyes, dysobeying any man placed in authoryty by gods ordynaunce.
Do you see y• they which be in Authority have not been regarded and obedientli served? Then y• Common people have not done their duties, dysobeying any man placed in authoryty by God's Ordinance.
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Do ye se the people haue hadde iniuries and ye• … the• … r cōplaintes negly gentlye heard and lōg delayed? then haue the higher powers omytted ryghteousnes and iudgement, whiche wyl be required at theyr handes of the Lord.
Do you see the people have had injuries and ye• … the• … r complaints negly gently herd and long delayed? then have the higher Powers omitted righteousness and judgement, which will be required At their hands of the Lord.
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Do ye se that in all maner of thinges ther is some lack of that whyche is very necessarye? Then be ye sure that all maner of men do leaue or mysuse some parte of theyr dutye. Q• … is potest dicere:
Do you see that in all manner of things there is Some lack of that which is very necessary? Then be you sure that all manner of men do leave or mysuse Some part of their duty. Q• … is potest dicere:
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yet yf you take pleasure and be glad to heare other mens e• … vis, he sure that euen that pleasure takyng is a faute, whyche God hateth and wyll punysh.
yet if you take pleasure and be glad to hear other men's e• … vis, he sure that even that pleasure taking is a fault, which God hates and will Punish.
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where as the Lorde Christ to those whyche he admitteth, sheweth that the haruest is greate, the laborers b• … fewe, greate paynes muste be taken that muche good maye be done:
where as the Lord christ to those which he admitteth, shows that the harvest is great, the laborers b• … few, great pains must be taken that much good may be done:
The ennemy of Christ Sa• … ā vnto those whych he would deceyue sheweth all the glory of the worlde, promysyng to geue it a rewarde presently vnto all the that wyl worshyp hym fallyng downe at hys feete, in flattery, crafte, and iniquitye.
The enemy of christ Sa• … and unto those which he would deceive shows all the glory of the world, promising to give it a reward presently unto all the that will worship him falling down At his feet, in flattery, craft, and iniquity.
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Christe the Lorde indueth wyth wyll and habily• … ye to take paynes to do good, those whych he bryngeth in at the dore to be shepherdes of the folde and stewardes of the house:
Christ the Lord endueth with will and habily• … you to take pains to do good, those which he bringeth in At the door to be shepherdess of the fold and Stewards of the house:
and yf thou be brought in at the doore of ordynarye and lawefull callynge, by paynefull dyligence to do good, thou mayest be a faythfull stewarde in that place:
and if thou be brought in At the door of ordinary and lawful calling, by painful diligence to do good, thou Mayest be a faithful steward in that place:
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Fyrste the patron for hys presentacion, then the Byshoppe or admission, the person for hys vnworthynesse and a greate manye of the paryshe that be lost for lacke of a good Persons dutye.
First the patron for his presentation, then the Bishop or admission, the person for his unworthiness and a great many of the parish that be lost for lack of a good Persons duty.
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Whereof cōmeth the byinge of offyces but of couetousnesse howe then canne that be a good fruyte whyche 〈 ◊ 〉 oute of the roote of all euyll? Is not euerye Chrysten common wealthe the folde of Christes shepe, the house of hys famylye? be not then all offycers in a Christen common wealthe named by Goddes woorde sheppeherdes of the fold,
Whereof comes the buying of Offices but of covetousness how then can that be a good fruit which 〈 ◊ 〉 out of the root of all evil? Is not every Christen Common wealth the fold of Christ's sheep, the house of his family? be not then all Officers in a christian Common wealth nam by Goddess word sheppeherdes of the fold,
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and stewardes of the famylye of Chryste? O Lorde what shall wee then saye to excuse theim that by and sel offyces wythyn England? Shall we say those offyces be no roumes and places ordeyned of God for hys faythefull stewardes, therein to dyspose hys treasures and benefytes? or that the vile slaues of wycked Māmon for theyr brybery may lawfully be promoted vnto those roumes whyche be ordeyned of God to hys holy seruauntes for theyr fydelytye? If we saye that the offyces be not meete for Gods seruauntes,
and Stewards of the family of Christ? O Lord what shall we then say to excuse them that by and sell Offices wythyn England? Shall we say those Offices be no rooms and places ordained of God for his faithful Stewards, therein to dispose his treasures and benefits? or that the vile slaves of wicked Māmon for their bribery may lawfully be promoted unto those rooms which be ordained of God to his holy Servants for their fydelytye? If we say that the Offices be not meet for God's Servants,
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If we saye that they be ordeyned for the fayethfull seruauntes of God, how can we thynke that they maye be bought vnto the bryb• … nge seruauntes of wycked mammon? Lette vs not seeke excuses to cloke synne, no let euerye manne be knowen to be a ly• … and specyallye, they that say:
If we say that they be ordained for the faithful Servants of God, how can we think that they may be bought unto the bryb• … nge Servants of wicked mammon? Let us not seek excuses to cloak sin, no let every man be known to be a ly• … and specially, they that say:
Let God be iustifyed when ye fynde hys worde true, whyche plainly affyrmeth that they whyche clyme into a common offyce of Chrystes fold by the help of Mammon in at the wyndowe of bryberye, be theues and robbers, commyng to steal, murder and destroye.
Let God be justified when you find his word true, which plainly Affirmeth that they which climb into a Common office of Christ's fold by the help of Mammon in At the window of bribery, be thieves and robbers, coming to steal, murder and destroy.
I speake playnelye to open the • … ounde ▪ • … o roote oute and heale the dysease of couetousnes, whyche wold be to the wounded and to euery man, c• … mfort.
I speak plainly to open the • … ounde ▪ • … oh root out and heal the disease of covetousness, which would be to the wounded and to every man, c• … mfort.
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He that is once knowen by that token and marke, shoulde be thrust out of the Lordes foulde, Ne furetur, mactet, et perdat, leaste that he robbe, kyll, and destroye.
He that is once known by that token and mark, should be thrust out of the lords Fouled, Ne furetur, mactet, et perdat, jest that he rob, kill, and destroy.
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But nowe by the seconde note to try whether that the steward and dysposer of goddes treasures be faythfull or not, se whether that he be 〈 ◊ 〉 feder o• … deuourer. He that fedeth, is fayethfull: he that deuoureth, is vnfaythefull.
But now by the seconde note to try whither that the steward and dysposer of God's treasures be faithful or not, see whither that he be 〈 ◊ 〉 feder o• … devourer. He that feedeth, is faithful: he that devoureth, is unfaithful.
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What doeth he whyche is vnfaythefull? deuoure goddes shepe, Christen people, the kynges subiectes, A daungerous matter, whiche if it be spoken of, wyl procure dyspleasure:
What doth he which is unfaithful? devour God's sheep, christian people, the Kings Subjects, A dangerous matter, which if it be spoken of, will procure displeasure:
Therefore I beynge a watcheman and by the lyghte of goddes worde spying that the abominacion of ydolatrous couetousnes hathe kyndled the indygnacyon of God, to consume and destroye the people of thys realme, doo c• … ye out agaynst Englande by the voyce of the Prophete:
Therefore I being a watchman and by the Light of God's word spying that the abomination of ydolatrous covetousness hath kindled the indygnacyon of God, to consume and destroy the people of this realm, do c• … you out against England by the voice of the Prophet:
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Is gods word receyued in Englande because it is playnlye preached and taughte, or refused and forsaken because it is not obeyed & folowed? Be we in better case then we haue ben afore tyme because papistry amongest vs is kept vnder,
Is God's word received in England Because it is plainly preached and taught, or refused and forsaken Because it is not obeyed & followed? Be we in better case then we have been afore time Because papistry amongst us is kept under,
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or els worsethen euer we were because couetousnes raygneth at lybertye? That whych papystry abused, hath not couetousnes destroyd? is not papistry supersticion,
or Else worsethen ever we were Because covetousness Reigneth At liberty? That which Tapistry abused, hath not covetousness destroyed? is not papistry Superstition,
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& couetousnes ydolatrye? Then I b• … ch you be not we well amended y• be come from abusyng to destroying, from supersticion to idolatry? And hath not God geuen vnto vs at the bynyshyng of supersticion, comfortable plenty of his holy worde,
& covetousness idolatry? Then I b• … changed you be not we well amended y• be come from abusing to destroying, from Superstition to idolatry? And hath not God given unto us At the bynyshyng of Superstition, comfortable plenty of his holy word,
and by the suppressyng of abbeyes excedynge aboundaunce of all maner of lādes, ryches, and treasures? And nowe where is it all become? Surelye it is muche spent, wasted and lost by euyl officers, vnfaithful disposers, whiche be in dede deuourers.
and by the suppressing of abbeys exceeding abundance of all manner of Lands, riches, and treasures? And now where is it all become? Surely it is much spent, wasted and lost by evil Officers, unfaithful disposers, which be in deed devourers.
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for euerye mā hath some treasures of the lords to dyspose, and none is so faythfull that he maye be able to stande vnto the tryall, entryng wyth the Lorde in to iudgemente.
for every man hath Some treasures of the Lords to dispose, and none is so faithful that he may be able to stand unto the trial, entering with the Lord in to judgement.
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For as God hath geuen some more excellent gyftes of learnynge, wytte and polycy, so hathe he prouyded for the same better lyuynge wyth hygher authority:
For as God hath given Some more excellent Gifts of learning, wit and policy, so hath he provided for the same better living with higher Authority:
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howbeit no man may promote hym selfe to procede from a meane lyuyng vnto a better, quia nemo sibi su• … met honorem, for no man may preferre hym selfe vnto honoure, nisi qui a deo uocatus est, but he whyche for hys fyd• … lytie in a lytle, is called of God to be trusted wyth more.
howbeit no man may promote him self to proceed from a mean living unto a better, quia nemo sibi su• … met Honor, for no man may prefer him self unto honour, nisi qui a God uocatus est, but he which for his fyd• … lytie in a little, is called of God to be trusted with more.
therefore a couetous manne throughe gredynes, maye kepe lesse and take more, and so ioyne thre or foure of theim together to make dyuers paryshes in dyuers shyres, all one mans lyuynge. The Prophete cryeth:
Therefore a covetous man through gredynes, may keep less and take more, and so join Three or foure of them together to make Diverse Parishes in Diverse shires, all one men living. The Prophet Cries:
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What reherseth he no more but houses and fyeldes? No, for ther was neuer such abominacion in the prophetes times as to ioyne paryshe to parysh, prebend to benefyces,
What rehearseth he no more but houses and fields? No, for there was never such abomination in the Prophets times as to join parish to parish, prebend to Benefices,
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& that those meaner lyuynges whiche they haue heaped together to fyll one purse, beynge so far dystante in place and condicions that they can neuer bee well serued of one mannes dutye, may be deuyded and dysposed vnto meaner men:
& that those meaner livings which they have heaped together to fill one purse, being so Far dystante in place and conditions that they can never be well served of one Man's duty, may be divided and disposed unto meaner men:
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thou kepest a good house at one of thy benefyces, thou kepest no house at three of thy benefyces, thou doest thy deutye at one of thy benefyces, thou doest no dutye at thre of thy benefices.
thou Keepest a good house At one of thy Benefices, thou Keepest no house At three of thy Benefices, thou dost thy duty At one of thy Benefices, thou dost not duty At Three of thy Benefices.
Wo be vntoo you worse then Scrybes and Phariseis Hypocrytes, whyche shut vp the kyngedome of heauen afore menne, kepynge the paryshe so that neyther you enter in your selfe,
Woe be unto you Worse then Scribes and Pharisees Hypocrites, which shut up the Kingdom of heaven afore men, keeping the parish so that neither you enter in your self,
Woo be vnto you dumme Dogges, choked wyth benefyces, so that ye be not able to open your mouthes to barcke agaynste pluralytyes, improperaciōs, bying of vousōs,
Woo be unto you dumb Dogs, choked with Benefices, so that you be not able to open your mouths to bark against pluralytyes, Improbations, buying of vousons,
Therefore you be the inuenters and procurers of vngodlye statutes, and deuelyshe deuyses, to gyue Lordes chaplaynes whyehe oughte to lyue vpon theyr masters wages, authorytye to lyue vpon the spoyle of dyuers paryshes.
Therefore you be the inventers and Procurers of ungodly statutes, and deuelyshe devises, to gyve lords Chaplains whyehe ought to live upon their Masters wages, authorytye to live upon the spoil of Diverse Parishes.
If gentylmenne that be lordes seruauntes myghte obtayne of the kynge and hys counsel placardes or warrantes to kepe a standy• … g vpon shoters hyll, Salesbury playne,
If gentylmenne that be Lords Servants might obtain of the King and his counsel placardes or warrants to keep a standy• … g upon shoters hill, Salisbury plain,
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or n any theuyshe place, to take mens purses by the way, should not thys be robbery and shamfull abhomina cion to be mayntayned by lawes, statutes and authority? What shold a yonge ge• … telman be ashamed to robbe one rych mans purse of forty shyllinges once in hys lyfe? & an aūcient prelate not once blushe whyche robbeth diuers pore paryshes of forty pounds yerely al the dayes of hys lyfe.
or n any theuyshe place, to take men's purses by the Way, should not this be robbery and shameful abhomina cion to be maintained by laws, statutes and Authority? What should a young ge• … telman be ashamed to rob one rich men purse of forty shillings once in his life? & an ancient prelate not once blush which robbeth diverse poor Parishes of forty pounds yearly all the days of his life.
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You pestilent prelates whyche by flattery poyson the hygh powers of authorytye, be ye neyther afrayed nor ashamed to make the Kynges maiestye, his lawes and your lordes and masters whych shuld be the ministers of iustice and equitye, to bee the defenders and maynteyners of your vngodly robbery, Your example and flattery hath caused the great men and ryche men to take to theim selues the vauntage and profytes, and geue • … nto their chyldren being ignoraunte babes, the names and lytles of Personnages, Prebendes, Archedeaconryes,
You pestilent Prelates which by flattery poison the high Powers of authorytye, be you neither afraid nor ashamed to make the Kings majesty, his laws and your Lords and Masters which should be the Ministers of Justice and equity, to be the defenders and maynteyners of your ungodly robbery, Your Exampl and flattery hath caused the great men and rich men to take to them selves the vantage and profits, and give • … unto their children being ignorant babes, the names and littles of Personages, Prebends, Archdeaconries,
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For theyr example teacheth, and theyre preachyng can neuer diswade, to set and ordeyne ryche robbers and ignoraunt teachers ouer the Chrysten congregacion, goddes people, the kynges subiectes:
For their Exampl Teaches, and their preaching can never dissuade, to Set and ordain rich robbers and ignorant Teachers over the Christen congregation, God's people, the Kings Subjects:
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shuld set good order, and make quietnes? And how can he set any good order, whyche placeth hym selfe in ten mens roumes? or make other to be quyet wyth nothynge, that wyll neuer quyet hym selfe wyth any one liuynge? Yea how canne he be but a maker of busynes y• thrusteth many menne oute of theyr lyuynges? But for all thys the flatterer wy• … say that there is a great number of them that hath ▪ many mens lyuynges in theyr handes, whych do much good wyth them,
should Set good order, and make quietness? And how can he Set any good order, which places him self in ten men's rooms? or make other to be quiet with nothing, that will never quiet him self with any one living? Yea how can he be but a maker of business y• thrusts many men out of their livings? But for all this the flatterer wy• … say that there is a great number of them that hath ▪ many men's livings in their hands, which do much good with them,
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Der• … linquentes rectam uiam err• … uerunt secuti uiam Baalam filii Bosor, Leauyng the ryghte way of procedynge vnto greatefees by faythfull diligence in doynge worthye dutyes, do straye in couetousnes, folowyng Baalam the son of Bosor.
Der• … linquentes rectam uiam err• … uerunt secuti uiam Balaam Sons Bosor, Leaving the right Way of proceeding unto greatefees by faithful diligence in doing worthy duties, do stray in covetousness, following Balaam the son of Bosor.
Leauynge the rewarde of cursed in wyeked crafte, O take heede of Balaam you that loue the rewarde of iniquitye, a reward for • … ntsyng the people, whome god would haue blessed.
Leaving the reward of cursed in wyeked craft, Oh take heed of balaam you that love the reward of iniquity, a reward for • … ntsyng the people, whom god would have blessed.
Can ye say any more for yourselues then Balam dyd? S• … dederit michi Balaac domum suam ▪ 〈 ◊ 〉 argenti & • … uri, If Balaac wold geue vnto me hys housefull of syluer and gold, I cannot change the word of the lorde my God, to speake more or les.
Can you say any more for yourselves then Balaam did? S• … dederit Michi Balaam domum suam ▪ 〈 ◊ 〉 Silver & • … uri, If Balaam would give unto me his housefull of silver and gold, I cannot change the word of the lord my God, to speak more or les.
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Suerlye it is an vngodly & wycked desyre of you, to loke for a rewarde both of god for doyng of your duty and also of Mammon for takynge vpon you farre more then euer ye be able for to dyscharge.
Surly it is an ungodly & wicked desire of you, to look for a reward both of god for doing of your duty and also of Mammon for taking upon you Far more then ever you be able for to discharge.
& ye shal be deceyued of the worlde, & bryng such iniquity amōgest y• people as shall prouoke y• indignacion of god to plage theym, and to distroy you.
& you shall be deceived of the world, & bring such iniquity amongst y• people as shall provoke y• Indignation of god to plague them, and to destroy you.
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Se and behold, Nisi conuersi fueri tis, gladium suum acuit, arcum suum tetendit et par auit illum, excepte ye turne, he the Lorde hath whet his sword, he hath bente hys bowe,
Se and behold, Nisi conuersi fueri this, Gladium suum acuit, Arcum suum tetendit et par auit Ilum, except you turn, he the Lord hath whet his sword, he hath bent his bow,
Do ye not se how that they of • … he cleargy by heapyng together manye lyuynges, haue caused manye poore parishes to pay their tithes y• lacke their persons? Do ye not se how that prebendes whiche were godly founded as moste conuenient and necessarye lynyngs for preachers to healp the byshoppes and the persons too enstructe the people, be now vngodly abused to corrupt the byshoppes and the personnes that rather seke the vauntage of good prebends to enryche them selues,
Do you not see how that they of • … he Clergy by heaping together many livings, have caused many poor Parishes to pay their Tithes y• lack their Persons? Do you not see how that Prebends which were godly founded as most convenient and necessary linings for Preachers to help the Bishops and the Persons too enstructe the people, be now ungodly abused to corrupt the Bishops and the personnes that rather seek the vantage of good Prebends to enrich them selves,
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then the healp of godly preaches, to enstruct Gods people? Do ye not se howe these pro uiders of pluralities hauynge the cure of Christen soules in the paryshe,
then the help of godly Preaches, to enstruct God's people? Do you not see how these Pro uiders of pluralities having the cure of christian Souls in the parish,
and shepefolde of Chryst, do leaue the flocke and take the spoyle to spende in Noble mennes houses ▪ where as they doo se that the keper of horses in the stable, of cattell in the fyelde,
and shepefolde of Christ, do leave the flock and take the spoil to spend in Noble men's houses ▪ where as they do see that the keeper of Horses in the stable, of cattle in the field,
O ye noble menne do ye geue vnto the kepers of your horses, cattell, and dogges, wages, leaste that they shoulde sell youre horses, kyll youre cattell,
O you noble men do you give unto the keepers of your Horses, cattle, and Dogs, wages, jest that they should fell your Horses, kill your cattle,
and wyl ye allowe youre Chapleynes no wages, but cause cheym to lyue vpon the murder and spoyle of the innocente Lambs of God, redemed and boughte wyth Christes precious blode? Do ye se howe by these seruauntes of Mammon, enemyes of Chryste, gredy wolues in Lamb skynnes, the paryshes be spoyled, the people vntaughte, God vnknowen, hys lyuelye woorde sette gracy• … uslye forthe by the kynges procedynges, is vngracyously suspected, hated,
and will you allow your Chaplains no wages, but cause cheym to live upon the murder and spoil of the innocent Lambs of God, redeemed and bought with Christ's precious blood? Do you see how by these Servants of Mammon, enemies of Christ, greedy wolves in Lamb skins, the Parishes be spoiled, the people untaught, God unknown, his lively word Set gracy• … uslye forth by the Kings proceedings, is ungraciously suspected, hated,
For yf ye were not starke blynd ye would se and be ashamed that where as fyfty • … unne belyed Monckes geuen to glotony fylled theyr pawnches, kept • … p theyr house and • … elyued the whol country round about them, ther one of your gredye gu• … es deu• … wrynge the whole house and makyng great pyllage throughouce the countrye, cannot be satisfyed.
For if you were not stark blind you would see and be ashamed that where as fyfty • … unne belied Monks given to gluttony filled their pawnches, kept • … p their house and • … elyued the Whole country round about them, their one of your greedy gu• … es deu• … wring the Whole house and making great pillage throughouce the country, cannot be satisfied.
If ye had any eies, ye should se and be ashamed to cōfesse that yf some of you shoulde not haue manye offyces, there woulde not be menne ynoughe founde, to put in euerye offyce one manne, mete and able by doynge of theyr dewtyes to serue the kynge,
If you had any eyes, you should see and be ashamed to confess that if Some of you should not have many Offices, there would not be men enough found, to put in every office one man, meet and able by doing of their dewtyes to serve the King,
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and take good order amongest the people, where as there is a greate number too manye of your sorte whyche thyncke your selues mete and worthye by takynge manye Offyces in hande, too burden the kynge and the people wyth all fees and charges belongyng vnto euery offyce:
and take good order amongst the people, where as there is a great number too many of your sort which think your selves meet and worthy by taking many Offices in hand, too burden the King and the people with all fees and charges belonging unto every office:
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yea and fu• … ermore to requyre personages, prebendes, Dean• … yes and anye manner of lyuynge due vnto the Ecclesiastycall ministery, to be geuen vnto you for seruynge the Kynge in takynge the vauntage of many,
yea and fu• … ermore to require Personages, Prebends, Dean• … yes and any manner of living due unto the Ecclesiastical Ministry, to be given unto you for serving the King in taking the vantage of many,
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If ye hadde anye eyes ye shoulde se and be ashamed that in the great aboundannce of landes and goods taken from Abbeies, Colleges and Chauntryes for to serue the kyng in all necessaryes,
If you had any eyes you should see and be ashamed that in the great aboundannce of Lands and goods taken from Abbeys, Colleges and Chantries for to serve the King in all necessaries,
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& charges, especially in prouision of relyefe for the pore, & for mayntenaunce of learnynge the kynge is so dysapoynted, that bothe the pore be spoyled, all mayntenance of learnyng decayed, and youonly en ryched.
& charges, especially in provision of relyefe for the poor, & for maintenance of learning the King is so disappointed, that both the poor be spoiled, all maintenance of learning decayed, and youonly en riched.
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But for because ye haue no eyes to se wyth, I wyll declare that you may heare wyth yours cares ▪ and so perceyue and knowe, that where as God and the kynge hathe bene moste liberall to gyue and bestowe;
But for Because you have no eyes to see with, I will declare that you may hear with yours Cares ▪ and so perceive and know, that where as God and the King hath be most liberal to gyve and bestow;
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For accordyng vnto gods word and the knges pleasure, the vniuersities which be the scholes of all god lynes and vertue, should haue bene nothyng decayed,
For according unto God's word and the knges pleasure, the universities which be the Schools of all god lines and virtue, should have be nothing decayed,
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Yea and the kynges mayesty 〈 ◊ 〉 that dead is, dyd geue vnto the vniuersities of Cambryge • … t one tyme, two hundred poundes yerely to the exibition and fyndynge of fyue learned menne, to reade and teache dyuynitye, lawe, Physycke, Greke and Ebrue. At an other tyme. xxx. pounde yerely In liberam et puram 〈 ◊ 〉. In fre & pure almes.
Yea and the Kings mayesty 〈 ◊ 〉 that dead is, did give unto the universities of Cambridge • … tO one time, two hundred pounds yearly to the exibition and finding of fyue learned men, to read and teach dyuynitye, law, Physic, Greek and Hebrew. At an other time. xxx. pound yearly In I liberate et puram 〈 ◊ 〉. In from & pure alms.
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By the whyche euerye man maye perce• … ue that 〈 ◊ ◊ 〉 • … yng • … nye thynges ▪ and • … nge nothinge from the vni• … ▪ was very d• … sirous to haue 〈 ◊ 〉 increased and a • … nded 〈 ◊ 〉 all 〈 ◊ 〉 that haue know• … n the vnyuersitye of 〈 ◊ 〉 sence ▪ that tyme that it dyd fyrst begynne to r• … ue these greate and manyefolde benefytes from the kynges maiestye, at youre handes, haue • … uste occasion to suspecte that you haue deceyued boeth the kynge and vniuersitie, to enryche youre selues.
By the which every man may perce• … we that 〈 ◊ ◊ 〉 • … yng • … High things ▪ and • … nge nothing from the vni• … ▪ was very d• … sirous to have 〈 ◊ 〉 increased and a • … nded 〈 ◊ 〉 all 〈 ◊ 〉 that have know• … n the vnyuersitye of 〈 ◊ 〉 sense ▪ that time that it did fyrst begin to r• … we these great and manyefolde benefits from the Kings majesty, At your hands, have • … uste occasion to suspect that you have deceived both the King and University, to enrich your selves.
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For before that you did beginne to be the disposers of the kinges liberalitye towardes learnyng and pouerty, there was in houses be longynge vnto the vnynersytye o• … Cambryge, two hundred studentes of dyuynytye, manye verye well learned:
For before that you did begin to be the disposers of the Kings liberality towards learning and poverty, there was in houses be longing unto the vnynersytye o• … Cambridge, two hundred Students of dyuynytye, many very well learned:
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whyche bee nowe all clene gone, house and manne, young towarde scholers, and old fatherly• … Doctors, not one of them lefte: one hundred also of an other sorte that hauyng rych frendes or beyng benefyced men dyd lyue of theym selues in Ostles and Innes be eyther gon awaye,
which be now all clean gone, house and man, young toward Scholars, and old fatherly• … Doctors, not one of them left: one hundred also of an other sort that having rich Friends or being beneficed men did live of them selves in Hostels and Inns be either gone away,
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Those bothe be all gone, and a small number of poore godly dylygent studentes nowe remaynynge only in Colleges be not able to tary and contynue theyr studye in y• vniuersitye for lacke of exibicion and healpe.
Those both be all gone, and a small number of poor godly diligent Students now remaining only in Colleges be not able to tarry and continue their study in y• University for lack of exibicion and help.
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vntyll it be nyne or tenne of the clocke, and there beyng wythout fyre are fayne to walk or runne vp and downe halfe an houre, to gette a heate on their feete whan they go to bed.
until it be nyne or tenne of the clock, and there being without fire Are fain to walk or run up and down half an hour, to get a heat on their feet when they go to Bed.
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Wherfore as Paule, for the Sayn tes and brethren at Hierusalem, so I for your brethren and Saynctes at Cambrydge mooste humblye beseche you make youre colleccions amongest you tych Marchaunies of this citye,
Wherefore as Paul, for the Saying tes and brothers At Jerusalem, so I for your brothers and Saints At Cambridge most humbly beseech you make your collections amongst you tych Merchants of this City,
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& seke theyr lyuynge abrode in the country? Yea & in the cuntry manye Grāmer Scholes founded of a godly intent to brynge vp poore mennes sonnes in learnynge and vertue,
& seek their living abroad in the country? Yea & in the country many Grammar Schools founded of a godly intent to bring up poor men's Sons in learning and virtue,
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and the kynge to erecte and make grāmer scholes in manye places: And had neyther commaundement nor permission to take away the scholmasters lyuyng in anye place,
and the King to erect and make grammar Schools in many places: And had neither Commandment nor permission to take away the Schoolmasters living in any place,
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of youthe, the farther augmentynge of the vnyuersytyes, and better prouisyon for the poore. Thys shall ye fynd in the, Actes of parliament, in the Kynges statutes:
of youth, the farther augmenting of the vnyuersytyes, and better prouisyon for the poor. This shall you find in thee, Acts of parliament, in the Kings statutes:
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but what shalbe foūd in your practyse • … nd in your dedes? Surely the pullyng downe of gramer scholes, the deuylishe drownynge of youthe in ignoraunce, the vtter decaye of the vniuersities,
but what shall found in your practise • … and in your Deeds? Surely the pulling down of gramer Schools, the deuylishe drowning of youth in ignorance, the utter decay of the universities,
Was it not a godly and charitable prouysion of the Kynge to geue vnto the vniuersity two hundred poundes yerelye for excellente Readers? three hundred poundes ye elye in pure almes,
Was it not a godly and charitable prouysion of the King to give unto the University two hundred pounds yearly for excellent Readers? three hundred pounds you ely in pure alms,
and manye hundred pounds also to the foundacyon and ereccion of a newe Colledge? And was it not a deuilishe deuyse of you to tourne all thys the kynges bountuouse liberalitye into improperacions of benefices, whyche be papysticall and vncharytable spoyles of most necessarye prouysion for pore paryshes? Intelligite insipientes in popu• … lo, et stulti aliquando s• … pite.
and many hundred pounds also to the Foundation and erection of a new College? And was it not a devilish devise of you to turn all this the Kings bountuouse liberality into Improbations of Benefices, which be papysticall and uncharitable spoils of most necessary prouysion for poor Parishes? Understand insipientes in popu• … lo, et stulti aliquando s• … pite.
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He that sette the eares, shall h• … not heare the sorowfull complaynte of pore paryshes, agaynste you that haue by improperacions clene taken awaye hospitalitye,
He that Set the ears, shall h• … not hear the sorrowful complain of poor Parishes, against you that have by Improbations clean taken away hospitality,
and muche impared the due liuynges of gods mynysters, the peoples instructoures and teachers Qui figur at • … culum non considerat? he that fashioned the eie, doth he not beholde howe that the beste landes of abbeyes, colleges & chaunteries be in youre handes,
and much impaired the due livings of God's Ministers, the peoples instructoures and Teachers Qui figure At • … culum non considerate? he that fashioned the eye, does he not behold how that the best Lands of abbeys, Colleges & Chantries be in your hands,
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He that corrected and punysheth the heathen lackyng the lyght of gods word for the only abuse of naturall reason, wyll he not reproue and condemne you whyche haue good reasonable wyts, gods onely word, the kynges laws, and statuts:
He that corrected and Punisheth the heathen lacking thee Light of God's word for the only abuse of natural reason, will he not reprove and condemn you which have good reasonable wits, God's only word, the Kings laws, and statutes:
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and much power & authority geuen vnto you to edifye and do good, seinge it is abused of you to destroy and do hurt? Shulde not you haue amended the prouision for the pore, the educacyon of youthe,
and much power & Authority given unto you to edify and do good, sing it is abused of you to destroy and do hurt? Should not you have amended the provision for the poor, the education of youth,
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they be the Popes darlynges & paramors, whiche by the dyuely she deuyce of wicked Balaamytes, be set a brode in this realme to cause the lerned men of the vnyuersities and all bishoppes that be godly menne, the Popes enemyes, to commyt spirituall fornicacion wyth them.
they be the Popes darlings & paramours, which by the dyuely she deuyce of wicked Balaamites, be Set a broad in this realm to cause the learned men of the vnyuersities and all Bishops that be godly men, the Popes enemies, to commit spiritual fornication with them.
Whye dyd God destroye the Madianytes but for their synne? Why dyd he plage the Israelyt• … s but for 〈 ◊ 〉 same 〈 ◊ 〉? Why dyd God cause the Abeyes to be d• … stroyed,
Why did God destroy the Midianites but for their sin? Why did he plague the Israelyt• … s but for 〈 ◊ 〉 same 〈 ◊ 〉? Why did God cause the Abbeys to be d• … stroyed,
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but for papystycall abuses? And why shoulde not god plage the vnyuersityes and Byshops kepynge and meddelynge wyth improperacions, that bee the same papysticall & deuelysh abuses?
but for papystycall Abuses? And why should not god plague the vnyuersityes and Bishops keeping and meddling with Improbations, that be the same papysticall & devilish Abuses?
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when as for thys abhomynacion thys spirituall fornicacyon, God shall commaunde hys faythfull seruaunte Moyses the kynges mayesty to take and hange all the rulers of the people that haue wit• … ynglye suf• … ed th• … se whoryshe Madyanytes these Popysh abuses? And cause a zelous Phinees to shedde the harte bloude of hym that before Moyses and many Israelites ▪ before a hygh iustice and manye people, taketh a Madianite into hys tent,
when as for this abhomynacion this spiritual fornication, God shall command his faithful servant Moses the Kings mayesty to take and hang all the Rulers of the people that have wit• … ingly suf• … ed th• … se whorish Midianites these Popish Abuses? And cause a zealous Phinehas to shed the heart blood of him that before Moses and many Israelites ▪ before a high Justice and many people, Takes a Midianite into his tent,
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for the Lorde whych forseeth all thynges, knoweth that yf you hadde not bene blynded wyth ignoraunce, ye coulde neuer for pitye haue executed hys indignacyon and wrathe in makynge suche destruccyon.
for the Lord which Foreseeth all things, Knoweth that if you had not be blinded with ignorance, you could never for pity have executed his Indignation and wrath in making such destruction.
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and chauntryes ▪ and to plage all thys realme, be greued and sory in your hertes, seynge that ye haue bene ▪ • … saire, instrumentes of wrath to execute vengeance:
and chantries ▪ and to plague all this realm, be grieved and sorry in your herts, sing that you have be ▪ • … saire, Instruments of wrath to execute vengeance:
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and purge your selues of thys vyle couetousnesse, then shall ye from henceforth be 〈 ◊ 〉 honoris vessels of honoure, to serue God, in 〈 ◊ 〉 et iusticia in holynes and ryghteousnes all the dayes of youre lyfe.
and purge your selves of this vile covetousness, then shall you from henceforth be 〈 ◊ 〉 Honoris vessels of honour, to serve God, in 〈 ◊ 〉 et Justice in holiness and righteousness all the days of your life.
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And nowe on the other parte, you that be of the comynaltye, when ye feele that anye plague or punyshement commeth by thiem that be • … ette ouer you in offyce,
And now on the other part, you that be of the comynaltye, when you feel that any plague or punishment comes by thiem that be • … ette over you in office,
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For when as God was dyspleased wyth the Israelytes, then hys dysple sure caused Dauyd theyr kynge to take that way that brought a pestilence amongest the people, whereon dyed. lxx. thousande:
For when as God was displeased with the Israelites, then his dysple sure caused David their King to take that Way that brought a pestilence amongst the people, whereon died. lxx. thousande:
And euen as then God ordeyned y• christ shuld be crucifyed by y• malicious blyndnes of the Iewes, the Israelites plaged by the presumptiō of Dauyd:
And even as then God ordained y• Christ should be Crucified by y• malicious blindness of the Iewes, the Israelites plagued by the presumption of David:
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So hath he ordeyned that Englande shoulde be spoyled wyth gredy couetouse officers. Looke then, what hath made thys greate spoyle in England? gredye couerousnes of officers.
So hath he ordained that England should be spoiled with greedy covetous Officers. Look then, what hath made this great spoil in England? greedy couerousnes of Officers.
and thankefull myndes, receyue, embrace, and cōforme your selues vnto the holy worde of God set forth by the Kynges Magestye his gracious procedynges.
and thankful minds, receive, embrace, and conform your selves unto the holy word of God Set forth by the Kings Majesty his gracious proceedings.
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There is as yet more styffe necked stubburnes, dieuellysh disobedience, and gredye couerousnes in one of you of the commune sorte that kepeth thys greate swellynge in the hearte, hauyng no occasion to sette it furth in excercise,
There is as yet more stiff necked stubbornness, dieuellysh disobedience, and greedy couerousnes in one of you of the commune sort that Keepeth this great swelling in the heart, having no occasion to Set it forth in Exercise,
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When dyd euer anye offycers in authorytye shewe suche rebellyous proud myndes, as was of late playn lye perceyued in very manye of the cōmunaltye? I put the case that they be so couetouse, that one of their gredi guts hath swalowed vp a whole Abbey, house, landes and goodes,
When did ever any Officers in authorytye show such rebellious proud minds, as was of late plain lie perceived in very many of the communality? I put the case that they be so covetous, that one of their gredi guts hath swallowed up a Whole Abbatiae, house, Lands and goods,
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Yea marrye, why should we not kepe oure corne in oure owne barnes? Forsooth ye no we maye not keepe it for dreade of God, obedience to the Kynges maiestie,
Yea marry, why should we not keep our corn in our own Barns? Forsooth the no we may not keep it for dread of God, Obedience to the Kings majesty,
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And yet neyther God by blessyng and cursynge, neither the kyng by proclamacion & cōmissiō, nether the • … ore by praiyng and paying, can cause you to serue y• Markets wyth corne.
And yet neither God by blessing and cursing, neither the King by proclamation & commission, neither the • … over by praying and paying, can cause you to serve y• Markets with corn.
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and let hym onely kepe the Markets and set pryses for youre purposes, & wythoute doubte euerye market shalbe ful of al manner of Corne and vytayles commyng in on all sydes.
and let him only keep the Markets and Set prizes for your Purposes, & without doubt every market shall full of all manner of Corn and vitals coming in on all sides.
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If ye say God, How dare ye confesse hym in youre woordes and denye hym in youre deedes? Whye do ye not brynge foorth goddes corne vnto goddes people, at goddes commaundement? Why be ye not faythfull disposers of Goddes treasures? Well, he y• hath no corn thinketh he hath no parte,
If you say God, How Dare you confess him in your words and deny him in your Deeds? Why do you not bring forth God's corn unto God's people, At God's Commandment? Why be you not faithful disposers of Goddess treasures? Well, he y• hath no corn Thinketh he hath no part,
and at last, he that caryed it of the ground, payde. xiiii. poundes. Lykewyse I hearde, that certayne quarters of malte were boughte after the pryce of. iii. shyllynges. iiii. pence a quarter to be delyuered in a certayn markette towne vpon a certayne daye.
and At last, he that carried it of the ground, paid. xiiii. pounds. Likewise I heard, that certain quarters of malt were bought After the price of. iii. shillings. iiii. pence a quarter to be Delivered in a certain market town upon a certain day.
Thys bargayne was so oft bought and solde before the daye of delyueraunce came, that the same Malte was solde to hym that shoulde receyue it there and carrye it awaye, after. vi. s. a. quarter.
This bargain was so oft bought and sold before the day of deliverance Come, that the same Malt was sold to him that should receive it there and carry it away, After. vi. s. a. quarter.
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and howe littel the housbande manne that tylleth the ground, and paieth the rent, receyueth: Tē ye may se & perceyue it must needes be harde for eyther of theim to kepe a house, the crates man pay• … so muche,
and how little the husband man that tylleth the ground, and payeth the rend, receiveth: Tē you may see & perceive it must needs be harden for either of them to keep a house, the crates man pay• … so much,
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I heare say that wit• … a few miles of Lōdō an honest gētleman did let his ground by lease vnto pore honest mē after. ii. s. iiii. d. an 〈 ◊ 〉:
I hear say that wit• … a few miles of Lōdō an honest gentleman did let his ground by lease unto poor honest men After. ii. s. iiii. worser. an 〈 ◊ 〉:
& as corne, lan des, tenemētes & houses, so in al maner of wares, ther be such bi• … rs & sellers as cause y• prouyders & mak• … rs of y• wares to take so litle,
& as corn, lan des, tenements & houses, so in all manner of wares, there be such bi• … rs & sellers as cause y• prouyders & mak• … rs of y• wares to take so little,
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For they that be true marchauntemen to by and sell in dede, shoulde and doo prouyde great plentye and good chepe by honest byenge and sellynge of theyr wares.
For they that be true marchauntemen to by and fell in deed, should and do provide great plenty and good cheap by honest buying and selling of their wares.
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But these hauynge the names of true marchauntes, and beyng in dede crafty theues, do make a scarsitye and dearth of all thynges that cōmeth through theyr handes.
But these having the names of true Merchants, and being in deed crafty thieves, do make a scarcity and dearth of all things that comes through their hands.
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Who reyseth rentes, ioyneth house to house, and heapeth fermes together? The Gentyll manne, that by geuynge of leases, letteth forth hys own landes into other mennes handes? No, the leasemongers, that by sellynge leases, byeth and bryngeth other mennes Landes into their own hands.
Who Raiseth rents, Joineth house to house, and heapeth fermes together? The Gentle man, that by giving of leases, lets forth his own Lands into other men's hands? No, the leasemongers, that by selling leases, buyeth and bringeth other men's Lands into their own hands.
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Who maketh all manner of wares and marchandyses to be very dere? the marchaunt venterer, which with fayethfull dylygence to prouyde for the commune wealth, caryeth furth suche thynges as maye well be spared,
Who makes all manner of wares and merchandises to be very dear? the merchant venterer, which with faithful diligence to provide for the commune wealth, Carrieth forth such things as may well be spared,
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and bryngeth home suche wares as muste needes be occupyed in thys realme? No, the Marchant of myschyefe that by craftye conueyaunce for his owne gayne, caryeth awaye such thinges as maye not be spared ▪ and bryngeth agayne suche wares as are not nedefull.
and bringeth home such wares as must needs be ocupied in this realm? No, the Merchant of myschyefe that by crafty conveyance for his own gain, Carrieth away such things as may not be spared ▪ and bringeth again such wares as Are not needful.
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Take hede you Marchauntes of London that y• … be not Marchaūtes of myschyefe, conueying away to much old lead, wol, lether & such substanciall wares as wold set many Englyshmē to work,
Take heed you Merchants of London that y• … be not Merchants of myschyefe, conveying away to much old led, will, leather & such substantial wares as would Set many Englyshmē to work,
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and do euery manne good seruyce, and bryngynge home sylkes and sables, cattayls, and folyshe fethers to fil the realm full ▪ of such baggage as wyll neuer do ryche or poore good, and necessary seruyce.
and do every man good service, and bringing home sylkes and sables, cattayls, and foolish Feathers to fill the realm full ▪ of such baggage as will never do rich or poor good, and necessary service.
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Take hede vnto your vocacions prelates and preachers, Magystrats and offycers, lād lordes & tenaunts, craftes men and marchauntes, all maner of men take hede vnto youre selues and to your conuersacion and lyuyng:
Take heed unto your vocations Prelates and Preachers, Magistrates and Officers, land Lords & tenants, crafts men and Merchants, all manner of men take heed unto your selves and to your Conversation and living:
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or malicious enuye towardes other, wyth a syngle eye, of a pure herte, let vs consyder and acknowledge how that the bountifull liberalitye of almyghtye God hath geuen vnto thys realme wonderfull plenty of personnages, prebēds, benefyces, offyces, and all maner of lyuynges:
or malicious envy towards other, with a single eye, of a pure heart, let us Consider and acknowledge how that the bountiful liberality of almighty God hath given unto this realm wonderful plenty of Personages, Prebends, Benefices, Offices, and all manner of livings:
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The Lord loked doun from heuē to se yf there were any that had vnder standyng and sought to please God in faythfull dysposynge of Goddes treasures:
The Lord looked down from heaven to see if there were any that had under standing and sought to please God in faithful dysposynge of Goddess treasures:
All be geuē vnto coueteousnes from the hyeste vnto the loweste, so that pore people can haue no houses to dwell in, ground to occupye, no nor corne for their moneye.
All be given unto covetousness from the hyeste unto the lowest, so that poor people can have no houses to dwell in, ground to occupy, no nor corn for their money.
The Lorde hym s• … lfe speakyng vnto the earthe, sheweth wher is the faute: principes tui infideles. Thy head rulers and of fycers be vnfaythfull disposers.
The Lord him s• … life speaking unto the earth, shows where is the fault: Princes tui infideles. Thy head Rulers and of fycers be unfaithful disposers.
As trulye as I lyue sayth the Lord, propterea quod facti sunt greges mei in rapinam, Because that my flock haue 〈 ◊ 〉 spoyled, et oues mee in deuorationem omniū be• … tiarum agri, and my shepe deuoured of all wyld beastes of the fyelde, quia non esset pastor, Because there was no keper, Neque • … nim quesiuerunt pastores mei gregem meum, For these which were named my pastours, dyd take no heede vnto my • … cke, Sed pastores pascebant semetipsos, But those pastours dyd feede theym selues prowlyng for profyte, et greges meos non pascebant, and my flocke thy dyd not feede by dooyng of their dutyes.
As truly as I live say the Lord, propterea quod facti sunt greges mei in rapinam, Because that my flock have 〈 ◊ 〉 spoiled, et oues me in deuorationem omniū be• … tiarum Agri, and my sheep devoured of all wild beasts of the field, quia non esset pastor, Because there was no keeper, Neque • … nim quesiuerunt Pastors mei gregem meum, For these which were nam my Pastors, did take no heed unto my • … cke, Said Pastors pascebant semetipsos, But those Pastors did feed them selves prowling for profit, et greges meos non pascebant, and my flock thy did not feed by doing of their duties.
Si uolueritis et audieritis: If ye wyll heare to repēt & amend, Bona terre comedetis, ye shall eat the good fruits y• the earth shall brynge forth, to your cōsort.
Si uolueritis et audieritis: If you will hear to Repent & amend, Bona terre comedetis, you shall eat the good fruits y• the earth shall bring forth, to your consort.
Si nolueritis, et me ad iracundi• … pro uocaueritis, yf ye wyl not, but prouoke me to anger, gladius deuorabituos. The sworde shall eate you vp. Quia os domini locutum est.
Si nolueritis, et me ad iracundi• … Pro vocaveritis, if you will not, but provoke me to anger, gladius deuorabituos. The sword shall eat you up. Quia os domini locutum est.
then shoulde not thys realme soo vnhappylye haue decayed, when as by the suppressiō of Abbeies, Colleges and Chaunteries, innumerable lāds and goodes were gotten.
then should not this realm so unhappily have decayed, when as by the suppression of Abbeys, Colleges and Chantries, innumerable Lands and goods were got.
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But vndoubtedlye whereas couetouse men be, there neyther landes or goodes, no not goddes holye Gospell canne doo so muche good as couetousnes doeth harme.
But undoubtedly whereas covetous men be, there neither Lands or goods, no not God's holy Gospel can do so much good as covetousness doth harm.
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Wherefore seyng thys realm by couetousnesse is soore decayed, least it shoulde also by the same be destroyed, awaye wyth youre couetousnes, all you y• loue thys realme.
Wherefore sing this realm by covetousness is sore decayed, lest it should also by the same be destroyed, away with your covetousness, all you y• love this realm.
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Or yf ye wyll not do it for loue of the realme, yet for the reuerente obedience whyche ye owe vnto God and the kynges maiestie, away wyth couetousnes whyche maketh men seruauntes of Mammon,
Or if you will not do it for love of the realm, yet for the reverent Obedience which you owe unto God and the Kings majesty, away with covetousness which makes men Servants of Mammon,
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He knoweth that regratours of corne vyttals and of all manner of wares, make suche dearthe and scarcitie, that no diligence of good marchauntes by honest byinge and sellynge canne prouyde anye thynges to be eyther good cheap or plentiful.
He Knoweth that regratours of corn vyttals and of all manner of wares, make such dearth and scarcity, that no diligence of good Merchants by honest buying and selling can provide any things to be either good cheap or plentiful.
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It is well knowen to his gracious maiesty, or at the least vnto hys honourable councell that leasemūgers takynge muche of tenauntes and paying lyttell vnto the landlordes, haue both theyr lyuynges,
It is well known to his gracious majesty, or At the least unto his honourable council that leasemungers taking much of tenants and paying little unto the landlords, have both their livings,
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Do not therfore imagyn you that be eyther of the cler gye or of the laytye in hyghe or lowe degree, that the Kynges Gracious Magestie and his honourable councell be so negligent that they do not espye,
Do not Therefore imagine you that be either of the Clerk gye or of the laity in high or low degree, that the Kings Gracious Majesty and his honourable council be so negligent that they do not espy,
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or so parcyall that they wyll not punyshe those whyche in thys realme hynder the prechyng of gods word, stoppe the adminystracion of iustice and equitye, cause of all thynges a dearthe and scarsytye,
or so partial that they will not Punish those which in this realm hinder the preaching of God's word, stop the adminystracion of Justice and equity, cause of all things a dearth and scarsytye,
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Do not stay your selfe vpon thys ymaginacion to thynke that althoughe craftelye contrary to lawe and conscience ye do inuade other mennes roumes, liuynges and goodes,
Do not stay your self upon this ymaginacion to think that although craftily contrary to law and conscience you do invade other men's rooms, livings and goods,
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Therefore there is no long delay to be taken in hope o• … amendemente, but spedye prouision for redres must be made for feare of a generall destrucciō.
Therefore there is no long Delay to be taken in hope o• … amendment, but speedy provision for redress must be made for Fear of a general destruction.
O refuse the seruyce, restore the iniuryes of wycked Mammon, that ye maye from hencefoorthe serue God and the kynge, prouydyng for the people in holynes and ryghtousnes all the dayes of youre lyfe:
Oh refuse the service, restore the injuries of wicked Mammon, that you may from hencefoorthe serve God and the King, prouydyng for the people in holiness and righteousness all the days of your life:
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take hede when ye go from a meaner lyuynge vnto a better, frome a lower offyce vnto a hygher, that ye goo as menne called of Christe, not as bewitched and allured by Mammon, se that God by hygher authoritye perceyuyng• … your faythfulnes in a lyttell, doo in at the doore of worthynes and honestye, admytte and receyue you to be trusted wyth more:
take heed when you go from a meaner living unto a better, from a lower office unto a higher, that you goo as men called of Christ, not as bewitched and allured by Mammon, se that God by higher Authority perceyuyng• … your faithfulness in a little, do in At the door of worthiness and honesty, admit and receive you to be trusted with more:
beware leaste that the deuyll by flatteryng frendshyppe and couetous ambycion, perceyuynge your world lynes in a lytle, do in at the wyndow of wycked bryberye conuey and receyue you, to abuse and be abused wyth more.
beware jest that the Devil by flattering friendship and covetous ambycion, perceiving your world lines in a little, do in At the window of wicked bribery convey and receive you, to abuse and be abused with more.
and also the fayethfull dylygence in vsyng of your selues in your roumes. Furthermore Paule geueth example of a lowly mynde whyche doeth not iustifye a mans selfe, and iudge euyll of other.
and also the faithful diligence in using of your selves in your rooms. Furthermore Paul Giveth Exampl of a lowly mind which doth not justify a men self, and judge evil of other.
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For so it becommeth the seruauntes of God, and the mynysters of Chryste, euen when they haue done as they be commaunded, to acknowledge them selues vnprofytable seruaūts.
For so it becomes the Servants of God, and the Ministers of Christ, even when they have done as they be commanded, to acknowledge them selves unprofitable Servants.
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No, for yf other menne prayse thē, they must not regarde it, no nor yf theyr owne conscience commende thē, excepte God also allow it. Ther fore Paule sayeth.
No, for if other men praise them, they must not regard it, no nor if their own conscience commend them, except God also allow it. There before Paul Saith.
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Vel ab humano die, eyther of mannes daye, by the experience of theim that shall haue further tryall in contynuaunce of tyme. Sed neque me ipsum iudico.
Vel ab Human die, either of Man's day, by the experience of them that shall have further trial in Continuance of time. said neque me ipsum Judico.
For there is nothyng that I knowe my selfe gylty of, yet through that am I not iustifyed, no not thorow the iudgemēt of you or of other, or of myne owne conscience.
For there is nothing that I know my self guilty of, yet through that am I not justified, no not thorough the judgement of you or of other, or of mine own conscience.
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Quare, nihil ante tempus iudicate, wherefore iudge ye nothyng afore the tyme of iudgemente. Quand ▪ dominus uenerit, when the Lorde shall come to iudge.
Quare, nihil ante Tempus judicate, Wherefore judge you nothing afore the time of judgement. Quand ▪ dominus uenerit, when the Lord shall come to judge.
If Paule, beynge a mynyster of Christe, and a disposer of Goddes mysteryes, was so faythefull in hys doynge that neyther all the worlde nor hys owne conscience coulde in any thyng reproue hym,
If Paul, being a minister of Christ, and a disposer of Goddess Mysteres, was so faithful in his doing that neither all the world nor his own conscience could in any thing reprove him,
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Howe shall we thynke that they rede and take thys place, whiche beyng knowen both to theym selues and vnto the whole worlde to do very euyl in many thyngs,
How shall we think that they rede and take this place, which being known both to them selves and unto the Whole world to do very evil in many things,
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that many places of Paul be vnderstand of them whych beyng indocti NONLATINALPHABET vnlearned and vnsetled in iudgement, NONLATINALPHABET wrast or wryng vntyll a wrong pin in suam ipsorum perniciem, vnto theyr owne destruccyon, manye places of Paule, et reliquas scripturas, and the other scriptures.
that many places of Paul be understand of them which being Indocti unlearned and unsettled in judgement, wrest or wring until a wrong pin in suam Ipsorum perniciem, unto their own destruction, many places of Paul, et reliquas scripturas, and the other Scriptures.
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For whereas thys place of Paul should be applyed to make men carefull and diligent, they wrast and wryng it to make for them that be careles and negligent.
For whereas this place of Paul should be applied to make men careful and diligent, they wrest and wring it to make for them that be careless and negligent.
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They wrest the saying of Paule vnto a wrong meanynge, when as the mercye of God, whyche passeth all hys works is denyed of theym vnto anye penytente synnet, by theyr allegynge of the tenth of Paull vnto the Ebrues.
They wrest the saying of Paul unto a wrong meaning, when as the mercy of God, which passes all his works is denied of them unto any penytente synnet, by their alleging of the tenth of Paul unto the Hebrews.
For when it is sayde that yf we synne wylfullye after that we haue receiued the knowe ledge of the trueth, there remayneth no more sacrifice for synne,
For when it is said that if we sin wylfullye After that we have received the know ledge of the truth, there remaineth no more sacrifice for sin,
but a fearefull lookynge for iudgemente and violente fyer, it is a meante that there is remaynynge and leafte in the scriptures no mencyon of sacrifyce for the forgeuenesse of synnes,
but a fearful looking for judgement and violent fire, it is a meant that there is remaining and left in the Scriptures no mention of sacrifice for the forgiveness of Sins,
The deuyll hathe caused here in England muche synne and abhominacion, greuous plages, and sore miseries, God hath sent wonderous plenty of hys confortable word.
The Devil hath caused Here in England much sin and abomination, grievous plagues, and soar misery's, God hath sent wondrous plenty of his comfortable word.
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And yet take good hede to • … he true interpretacion of thys place least that ye make God to be the author of syn, Qui non nouit peccatum, nec est inuentus dolus in ore eius, whyche know• … th no synne by experience of doyng it,
And yet take good heed to • … he true Interpretation of this place lest that you make God to be the author of sin, Qui non Novit peccatum, nec est inuentus dolus in over eius, which know• … th no sin by experience of doing it,
yea and scriptura conclusit omnia sub peccato, y• scriptur of God hath cōcluded al mē vndersyn, or as • … aul speaketh in a nother place more plan li, NONLATINALPHABET. We haue concluded or proued, allegynge good reason, that both the grekes and the Iewes be vnder synne.
yea and Scripture conclusit omnia sub Peccato, y• scripture of God hath concluded all men vndersyn, or as • … aul speaks in a neither place more plan li,. We have concluded or proved, alleging good reason, that both the Greeks and the Iewes be under sin.
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And this is all done, ut omnium mis• … riarctur, that he myght haue mercye vpon all, that all mighte receyue the pardō of his mercy without y• which none can be saued, none cā escape vēgeaunce.
And this is all done, ut omnium mis• … riarctur, that he might have mercy upon all, that all might receive the pardon of his mercy without y• which none can be saved, none can escape vengeance.
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For non est in aliquo alio salus, there is no health in anye other, • … ec aliud nomen datum sub Celo, in quo opor• … nos s• … luos fieri, nor none other name geu• … vnder heauen, in the which we shuld be saued.
For non est in Aliquo Alio salus, there is no health in any other, • … ec Aliud Nome datum sub Celo, in quo opor• … nos s• … luos fieri, nor none other name geu• … under heaven, in the which we should be saved.
& therby taketh occasion to glory in his own doynges, he shal finde no mercy, he cā receiue no pardon or for geuenes sent frō god to be deliuered only vnto those y• fele & acknowlege them selues to be sickely & vnrighteous siners.
& thereby Takes occasion to glory in his own doings, he shall find no mercy, he can receive no pardon or for geuenes sent from god to be Delivered only unto those y• feel & acknowledge them selves to be sickly & unrighteous Sinners.
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& entend amendmēt, be most wortht & sure to receiue y• great pardon of gods mercy, whyche certenly wil deliuer thē out of all daūger, kepe thē in safti & bryng thē to prosperity.
& intend amendment, be most wortht & sure to receive y• great pardon of God's mercy, which Certainly will deliver them out of all danger, keep them in safti & bring them to Prosperity.
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but euery thyng according to the cōmaūdement of the Lorde your god, whyche hath sent me vnto you hys people. The exāple of this proclamaciō. Es. lviii. Clama. Make proclamaciō opēly. y• al mē maye heare:
but every thing according to the Commandment of the Lord your god, which hath sent me unto you his people. The Exampl of this proclamation. Es. lviii. Claim. Make proclamation openly. y• all men may hear:
n• … cesses. Ceas not for feare of thē that may kyll the body, & can not hurt the soule, quasi 〈 ◊ 〉 exalta uoc• … tu• …, Lifte vp thy voyce as a trūpet, geuinge men knowledge of the commyng of the ennemyes in the tyme of war.
n• … cesses. Cease not for Fear of them that may kill the body, & can not hurt the soul, quasi 〈 ◊ 〉 exalta uoc• … tu• …, Lift up thy voice as a trumpet, giving men knowledge of the coming of the enemies in the time of war.
for they haue taken awaye the fodder that was prepared for the laborynge oxe, and bene disobedyent vnto my law, pronounced by theim that sate in Moyses cheire.
for they have taken away the fodder that was prepared for the labouring ox, and be disobedyent unto my law, pronounced by them that sat in Moses cheire.
Shewe the nobilitie that they haue oppressed the comminaltye, Kepyng theim vnder in feare & ignorauce, by power & aucthoritye, which myght & should haue bene louyngly learned their obedience & duty to both God & the kyng by preachyng of the gospel.
Show the Nobilt that they have oppressed the commonalty, Keeping them under in Fear & ignorance, by power & Authority, which might & should have be lovingly learned their Obedience & duty to both God & the King by preaching of the gospel.
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tel the cō minalty yt the oxe draweth, the horse beareth, y• tre bryngeth forth frutes & the earthe corne and grasse to the profyte and comforte of man, as I haue ordained them:
tell thee con minalty that the ox draws, the horse bears, y• Tree bringeth forth fruits & the earth corn and grass to the profit and Comfort of man, as I have ordained them:
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but they of the comminaltye in England bye and sel, make bargaynes, and do al thyn ges to the grefe and hynderaunce of manne, contrary to my commaundemente.
but they of the commonalty in England buy and sell, make bargains, and do all thyn ges to the grief and hindrance of man, contrary to my Commandment.
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Tell the commynaltye that they take one anothers ferme ouer their heades, they thruste one an other oute of their houses, they take leases vnto theim selues,
Tell the commynaltye that they take one another's ferme over their Heads, they thrust one an other out of their houses, they take leases unto them selves,
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Tell all Englande hye and low, riche and poore that they euerye one prowlynge for them selues, be seruaunts vnto Mammon, enne • … es vnto god, disturbers of common wealth, and destroyers of them selues.
Tell all England high and low, rich and poor that they every one prowling for them selves, be Servants unto Mammon, enne • … es unto god, disturbers of Common wealth, and destroyers of them selves.
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But they which wyll not repent & amend shal not be saued by theyr fathers or frendes, which by repentaunce be as sure them selues to be accepted vnto me as was Noe Danyel & Iob:
But they which will not Repent & amend shall not be saved by their Father's or Friends, which by Repentance be as sure them selves to be accepted unto me as was No Daniel & Job:
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delectaberis super domino, Frō • … enceforth y• shalt haue delite & plesure in y• lord, et sustoll• … te super altitudines terre, & I wil lift the higher in honour welth & power,
delectaberis super domino, From • … enceforth y• shalt have delight & pleasure in y• lord, et sustoll• … te super altitudines terre, & I will lift the higher in honour wealth & power,
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then any other realme in or vpō the earth, et albabo te heredita• … e Iacobi p• … tris tui, and so wyll I fede the with the inheritaunce of Ia cob thy • … ather.
then any other realm in or upon the earth, et albabo te heredita• … e James p• … tris tui, and so will I fede thee with the inheritance of Ia cob thy • … ather.
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vnto the kings of this realme, os enim domini locutum est, for the Lordes owne mouth hath spokē it, which is a better assurāce vnto this cōmission, thē though it were signed & seled wyth ten thousande mens handes.
unto the Kings of this realm, os enim domini locutum est, for the lords own Mouth hath spoken it, which is a better assurance unto this commission, them though it were signed & seled with ten thousande men's hands.
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Now al you y• entēd to be saued by the mercies of God in our sauioure Iesu Christ, come when ye be calle• … frō gredy couetousnes wherwyth ye haue bene blinded to wreake Gods wrath:
Now all you y• intend to be saved by the Mercies of God in our Saviour Iesu christ, come when you be calle• … from greedy covetousness wherewith you have be blinded to wreak God's wrath:
The god of peace that brought againe frō death our Lord Iesus the greate shepeheard of the shepe, thorow the bloud of the euerlastyng testament, make you perfit in all good workes, to do hys wyll, workyng in you that which is plesāt in his syght, through Iesus Christ. Amen. God saue the Kynge.
The god of peace that brought again from death our Lord Iesus the great shepherd of the sheep, thorough the blood of the everlasting Testament, make you perfect in all good works, to do his will, working in you that which is pleasant in his sight, through Iesus christ. Amen. God save the King.
