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Supplycaction to lorde Kynge Henry
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Petition Pamphlet
Date
1544
Full Title
A supplycacion to our moste soueraigne lorde Kynge Henry the eyght / Kynge of England of Fraunce and of Irelande / & moste ernest defender of Christes gospell / supreme heade vnder God here in erthe / next & immedyatly of his chruches of Englande and Irelande
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STC 24165
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The original contains first paragraphas are introduced by decorated initial,
A supplication to our moste soueraigne Lorde Kynge Henry the eyght Kynge of England / of Fraunce / and of Irelande. &c.
MOst dreade Soueraigne lorde& most christen Prynce / whe~
I remembre the lamentable &
wonderfull great blyndnes
wherin the most parte of all
Engla~de not onely of ye layete
called the temporalitie / but also of the
Clergie / haue pytuousely erred and wandered
many hundereth yeres / acceptinge /
reputynge & most vngodly / erronyousely /
and blyndely / estemynge the Bysshop
of Rome to be supreame head ouer & aboue
all christen congregatio~s: and in dyuerse
other poyntes suche as be touchynge ye
necessarye articles of our faithe. I coulde
not but meruell howe and by what meanes
suche pestilent errours and horrible darke
blyndenes coulde or myght entre / Invade
& ouerflowe this your realme / & to contynewe
so longe in the same / not espied / perceyued /
nor repelled. Consideringe that by
all that tyme and space this your Realme
as the most parte of men dyd then iudge
A ij
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and esteame was well endowed / replenyshed /and furnyshed wt many profounde lerned
clerkes / wherof some were Bysshops
Archedeaco~s / Deanes / Prebendaries / Parsons /
Doctours / Bachelars in deuinite / &
other profounde lerned clerkes in bothe ye
uniuesrsytees which were / graue / sage / &
auncyent fathers. Contemplatinge and
reuoluinge these things in my mynde: not
a lytle moued / troubled / and vexed with ye
same / I applyed me wt all my powre & dyligence
exquysyitely to serche & to knowe the
originall grounde & cause therof. And in co~clusyon
amo~gest other thinges it chaunced
me to reade in the .v. chapiter of Ezay a
proposition that muche lamenteth ye captyuite
and bondage which co~meth & groweth
to all people for lacke of knowleage in
godds worde / Sayeng / Therfore co~meth
my flocke also into captyuite / because
they haue not vnderstandinge / their glory
is famyshed wt hunger / & their pryde marred
wt thyrste. Therefore gapeth hell and
openeth her mouthe meruelousely wyde.
By this text graciouse lorde it appeareth
that all myserable blyndenes captyuite &
bondage vnder synne / co~meth for lacke of
knowleage in Gods worde. I had forgotten
at that tyme / that Christ reproued the
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Pharasees / sayeng / You erre not knowingethe scriptures. Which reproue and rebuke
shulde haue ben a suffycient admonycio~
and doctryne to me and to all other wherby
we myght haue knowen that all erroure
commeth for lacke of vnderstanding &
knowleage in the scriptures. But by what
reason then coulde there be suche erroure
and blyndenes for lacke of knowleage in
Gods worde in this your realme most gracyouse
lorde / seing there were suche profounde
clerkes & auncyent fathers / Bysshops
and studentes in the same / which dyd teache
& preache vnto the people co~tynually.
The Apostle Paul in the .vi. chapiter to Timothe
descrybeth two kyndes of doctrynes /
the one he calleth a godly doctryne &
a doctryne of helth / the other he calleth a
proude doctrine full of vnprofitable questions /
stryuynge more for wordes than for
godly knowleage / wherof spryngeth enuy /
stryffe / raylings / euyll surmysyngs / & vayne
disputacions of me~ with corrupte myndes
destytute of the trueth / which thinke
that lucre is godlynes. This kynde of lernynge
and subtle dysputacyons vnto this
daye we call scole matters / from the which
Paul commaundeth all christyans to separate
the~ selues. Soche clerkes sayeth Paul /
A iij
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be euer lernynge / but neuer atteyne to theknowleage of the trueth. With suche wayne
vngodly and vnprofitable lerninge / this
your realme most redoubted souereigne
was ouer much replenyshed through the
preachinge and teachinge of suche scole
men & subtyll disputers / otherwise called
deceyuers. Which was one of the causes of
our myserable blyndnes / and of dyuerse errours
and abuses spronge vp and crept in
to this your graces realme. For certeynely
if ye clerkes of this your graces realme / had
bene endowed wt true knowleage of Gods
worde / and had also syncerely preached the
same / althoughe suche errours and blyndnes
had entered into this realme / yet they
shulde neuer haue so longe contynewed in
the same/ but we shuld haue bene delyuered
through the worde clerely from them.
As Christe saieth: If you continewe in my
wordes / then are you my very disciples / &
shall knowe the truth / & the trueth shall
delyuer yow / and make you free . Therfore
most dread soueraigne lord / seinge yt
all erroure / spyrytuall blyndnes / myserable
captyuite / and seruyle bondage vnto synne
commeth for lacke of knowleage & syncere
vndersta~dinge in the holy scriptures /
and of ye contrarye parte / through ye knowleage
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& syncere vnderstandinge of the holyscripturs we knowe god our father and
his sonne Ihesus Christ our lorde / which
is eternall liffe / we be also become free fro~
all condempnation of synne. And through
the syncere and true knowleage of ye worde
we be newly regenerate & become ye childerne
of god / the habitacle and dwellinge
place of the holy ghoste / which moueth &
steareth vs euer to mortefy the fleshe / &
all her synfull lusts and concupiscence / to
abhor and resyst vice. What is then so necessarie
good and profitable for the christian
people bothe spirituall and cyuil wealthe /
as the worde wherby we receyue faithe / &
by faithe the holy ghoste. What troubleth
all commen wealthes / but treason / murder
thefte / couetuousnes / adulterye / extorcion /
whordome / dronckenes/ periurye/ & suche
other synne / as saythe the holy ghoste. Iustice
and rightuousnes maketh the people
wealthy / but synne maketh ye people most
myserable. And all these the faithfull
through ye true and syncere vndersta~dinge
of gods worde / doo euer studye and labour
to ouercome / and vtterly to abholyshe by
faythe. As Paul sayeth. They which be
Christes / doo crucyfye the fleshe with her
lustes and concupiscence. All good woorkes
A iiij
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and counceyles encreased and establyshedthrough faythe. There is no study / striffe/
nor laboure agaynst synne but through
faithe. All conscyences that be quyet from
synnes / onely through faythe be made quyet.
As Paule sayeth / Because we are iustyfyed
by faithe / we are at peace with god
through our lorde Ihesus Christ. What
comforte hathe any Christian man in aduersytyes /
temptacions / desperation / but
onely by fayth in Gods worde. The Christyan
man hathe noo refuge nor helpe to
resyst synne / but onely by gods worde / as
our sauiour christ dyd / wherin he must fyxe
a sure and consta~t faythe. Faith causeth
vs and all ours / to be acceptable in ye sight
of God. For a conclusio~ / whatsoeuer is not
of fayth that same is synne. And wtowte a
constante and sure fayth / it is impossyble to
please God. All men maye well perceyue /
that by the lawes and by the iuste execution
of them / although synne may be for a
tyme cohybyted and restrayned / yet it can
not be suppressed and abholyshed / but onely
through fayth. For there was neuer more
godly lawes made for the punyshmente
of synne / nor neuer more iuste and godly executyon
of lawes admynistred / and yet there
was neuer more synne raygninge. For
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cyuyle lawes made by man / can not be ofgreater effycacye or strength / nor worke
greater perfectyon vertue and good wyll
in man / than the lawe of god: but the lawe
of God not onely worketh no obedyence
of vertue / but rather through occasyo~ take~
of the infirmyte of the fleshe / steareth vp
synne / as sayethe Paul. I knowe not what
luste dyd meane / except the lawe had sayed
thow shalt not luste. But synne toke an
occasyon by the meanes of the commandemente /
and wrought in me all maner of co~cupiscence /
for verely wtoute the lawe / synne
was dead. I ones sayth Paul / lyued wtout
lawe. But when the co~mandement came /
synne reuyued / and I was dead / and ye
very same commaundement which was ordeyned
vnto lyffe / was founde to be vnto
me an occasion of deathe. But nowe gracious
lorde / for asmoche as it appeareth / yt
the lawe of God was not geuen to take awaye
synne / but rather to declare and to
punyshe synne: moche lesse any lawe made
by man / can auoyd and put away synne.
But faythe is the true Instrument appoynted
by God / wherby synne is ouercome
& exiled. As the scripture sayeth / that
God through faithe / dothe puryfye & make
cleane all hartes. Also Christ sayethe /
A v.
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nowe are yow cleane / by the meanes ofthe wordes / whiche I haue spoken vnto
you. This faythe shall cause / noryshe and
breade / true obeydyence / and all other vertues
in your graces subiectes hartes /
wherby they shall be enforced to laboure
not onely to obserue & kepe Godes lawes /
but also all your graces ordynances commaundementes
and lawes / without grudge
or murmuracyon. This faythe as the
Apostle sayeth co~methe by hearinge of
Gods word preached / whereof Byshops
Parsons / Vicars / & suche other called to haue
spirituall cure / be or shulde be dylygent
mynisters / to whose vocatyo~ iustely parteyneth
to declare and publyshe Gods worde
syncerely & truely / to all the people co~mytted
to their spirituall charge. Most myghty
Prynce wherfor if the Pastours appoynted
to preache and teache Gods worde / wtin
this your graces realme / doo not dylige~tly
instructe & teache the people co~mytted to
their spirituall charge wt the sayd worde /
accordinge as they be co~maunded in ye scriptures.
Act. xx. i.Pet.u. and Malache.xx.
all kynde of synne shall increase and abounde /
& the people vtterly be deuyded.
As sayethe the holy ghoste. When ye worde
of God is not preached ye people perysheth.
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Also the Wyse ma~ sayethe. All men be vaynein whom there is not the knowleage of
god. Wherfore without any doubt ye wa~te
and lacke of preaching of godes worde syncerely
and truely hath bene the very originall
grounde and cause of all the insurrection /
co~motio~ / dyscention / which hathe rysen
or begone within this your graces realme
or any parte thereof. For through the
want of preachyng of Godes worde syncely
haue entered in all popyshe blyndenes /
vayne & dead ceremonyes / me~nes tradycyons
be crept into the consciences of the symple
innocentes in the steade of the lawe of
God. Yea ydolatrye and all hypocrysye wt
detestable superstycyon for lacke of ye lyght
of Godes worde / is become Gods seruyce.
And yet notwtstandinge this wante & lack
of knowleage in Godes worde & the euyll
which co~methe manyfestly thereof / the more
it is to be lamented / there be many popishe
monckes whiche late were Abbottes
to whome not onely vnworthely / but also
vniustely / were geuen great pensyons
and many of their couent monckes hauinge
nother lernynge nor other godly qualytyes
apte meate or conuenyent to
be in spirituall pastours be nowe admytted
to haue cure of soules. And
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some suche which ded neuer knowe whatis a soule / nor yet be able to haue cure ouer
one soule / be nowe admytted to haue charge
ouer an hundreth and many moo / to
the increase of all yngnora~cye & all popishe
blyndnes / the hyghe waye & meanes
to let in all kynde of synne / to the vtter
dampnacion of all the soules commytted to
their spirituall charge. Alas doo nother
ye patrones of suche benefyces / nor yet the
incumbentes po~der or regarde Gods threatenyngs
by his Prophete Ezechiell sayeng /
As truely as I lyue sayeth the lorde
for asmuche as my shepe are robbed and
deuowred of the wilde beastes of the felde
hauynge noo shepeherde / and seing that
my shepherdes take noo regarde of my
shepe / but feade them selues onely / and not
my shepe. Therfore here the worde of the
lorde o ye shepherdes / thus sayeth the lorde
God. Beholde I my selfe will vpo~ the
shepherdes/ and requyre my shepe from
their handes / and make them cease from
feadinge of my shepe. Yea the shepherdes
shall feade them selues nomore / for I will
delyuer my shepe owte of their mowthes /
so that they shall not deuoure them after
this. If this threatenynge be not suffycient
warnynge & and monycion to suche blynde
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shepherdes / yet at the lest let them feareGoddes curse pronownced in the same
chapiter agaynst suche neglygent and ingnora~t
shepherdes / sayenge. Woo be to the
shepherdes of Israell that feade them selues /
shulde not the shepherdes feade the
flocke / yow haue eaten vp the fatt / yow
haue clothed yow with the wolle / the best
fedd haue youe slayne / but the flocke haue
yow not noryshed / heauen and erthe shall
muche rather perishe / than these wordes
wherwith God threatened suche pastours
shalbe found vntrue / That is / I will requyre
my flocke of the handes of the shepherde.
Surely most myghty prynce it is to
busye an office / to muche and laborouse for
one spirituall shepherde although he
were very expert and connynge to guyde
ordre / and kepe / two or thre flockes of shepe /
specially beyng so farre dysta~t one from
an other/ that the sayd shepherde can not
be dayly present with them / to se the gouernaunce
of them / whose nature is dayly
to falle into dyuerse offences and spirituall
dyseases. For the office of a good shepherd
is not onely to feade his shepe in good pasture /
but also to seke the lost shepe / to call
agayne the strayed shepe in to the ryght
waye / to salue and to make hole ye broken
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which is broken by aduersyte / the weakeand sycke shepe in the faythe / with the
counfortable promyses of God / declared in
the gospell / to make stronge & constant: and
in co~clusyon to aduenture his liffe if nede
requyre for the defence of his shepe / euer
circu~specte lyeng in wayte / to resyst the roringe
lyon / whiche neuer slepeth / goinge
abowte and seakynge whome he maye
deuoure. Suche I saye shulde be their diligence
and dayly cure ouer their flocke shewed /
that not onely their shepe / but also
all other / seing and preceyuinge their greate
paynes and labours sustayned and take~
for the helpe and comforte of their shepe /
the gentle entertayninge wt all pacyence /
humylyte & meakenes / the fatherly loue /
cure / and affection which the said byshops
and other Pastours shulde dayly shewe /
exercyse & practyse towardes Christes flocke
co~mytted to their spirituall charge shall
iudge them not onely good shepherdes
which enter in by the dore / but also shall receyue
& take the~ to be most ge~tle / prouyde~t
kynde / & louinge spirituall fathers. But
most prude~t gouernoure how shall this fatherly
cure / loue / zeale/ & affection / be shewed
by the pastoure to his spirituall shepe
which daylye cowcheth and wayteth in
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in your graces householde and courte / and inother noble & worshipfull me~nes howses / attendinge
to please me~ whych is called onely
to serue God. And not wtstandinge his
callinge to be a shepherde to feade Christes
flocke / yet he will scase se and visyte them
oncs in the yere. And when he visyteth his
shepe / what ghostely councell he geueth
them / God knoweth. But for the more
parte / he loketh more to his owne profett
than to their wealthe. Alas the ambicyouse
appetyte & burnynge couetuouse desyre
of the yerely co~modyties / profettes and advauntages
of the benefyces / hathe vtterly
extynguyshed and supped vp the spirituall
love / zeale and affection which ought to be
in the spirituall shepherdes. So that
nowe it is straunge and wonderfull to se
or knowe one iustely to execute his offyce.
Is this the honowre of any Kynge
or of any other gouernowre / that vnder
the cloke and coloure of hys seruyce /
a Byshope or Pryste called to feade
the flocke or Christe / shall leaue the same
vntaught / and so trangresse the
commaundement of Christe for the pleasure
of men? Haue not Kynges and other
rulers sufficyent to endowe their chapelaynes /
wtout retayninge suche which
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haue receyued lyuinge and stypende to bein their churches feading Christes flock.
This is to moche dishonoure to the higher
powers / agaynste goddes commaundeme~t
& word to retayne an other mans seruau~t.
But certenly althoughe your highnes or
other rulers wolde nother call nor retayne
suche ambyciouse blynde guydes and couetouse
pastours / yet they their selfe will by
their fryndes make importunate sute and
laboure to be in seruice with youre magestye
and with other rulers. The cause is
thys / one inconuenyence graunted / many
folowe. There is a lawe made in this your
noble realme / that all spirituall parsons of
youre counsell maye haue thre benefyces
with cure. And all the chaplaynes of the
Kynge / quene / prynce / prynces or of any of
the Kyngs children / brethren / sisters / vncles
and auntes / maye haue lycence to haue
two benefyces with cure. Euery Duke /
marques / erle / vycounte / archebysshope /
bysshope / with dyuers other estates aswell
men as women maye haue two chaplaynes
which maye haue two benefyces wt
cure / And also dyuerse other degres of scole
maye haue euery one two benefyces wt
cure / so that ouer one of his cures althoughe
he take the profyttes yet from that
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he muste neades be no resydent and peraduentureto bothe he wilbe no feader nor
teacher. And also in the same estatute all attendaunce
in the courte and all other atte~daunces
vpon suche noble and worshipfull
men which be lycenced to haue chaplaynes
maye be non resydent / yea pylgrymes in ye
tyme of goynge and co~mynge from their
pylgrymage be by that estatute dyspenced
to be non resydent. O lorde where was ye
light of thy worde / which shulde haue bene
written in the hartes of the makers of ye
estatute. If there had ben godly shepherdes
which had dyligently executyd their
office and callynge / we had neuer wandered
so blyndely to agree or consent to the
makynge of any suche estatute. Doo we
which thinke vs Christen men esteame spirituall
benefyces to be nothing els but lyuinges
to be geuen at owre pleasure to prystes
for seruyce done? Is not the benefyce
geuen in respecte of a spirituall offyce to be
executyd & done? Doth not God co~maunde
straytely shepherdes to feade their flocke
dyligently? Can man or any lawe made
by man dyspence with Gods commaundement?
O lorde in thy handes be the hartes
of all Kynges and other rulers / enlyghten
theyr hartes lorde with the light of thy
B
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worde that they maye knowe and see thispestylent yll blyndenese / which so longe hathe
caused thy sheepe to wander in darckenes.
And when they perceyue it they maye
haue grace and tyme to reforme the same
to thy glory and the helpe of this realme.
And I shall euer desyer of God and
wishe in my harte to all suche as be called
to be attendaunte nere youre magestie and
all other gouernowres / that for any carnall
loue / fauoure / or affectyon whiche they
beare to any man for kyndred / frendshipe /
luker / or otherwise / they doo not make any
suche vngodly suytes petycions or requestes
to your highnes or to any other gouernowre
for any parson to be admytted to any
offyce other spirituall or temporall / whome
they doo not certeynly knowe by most
certeyne and sure proues and witnesses / to
be apte / meate / and conuenyent aswell in
lernynge as in condycions / to exercise vse
and to occupye suche offyce and rome /
whereunto he by suche their sute made / shulde
be called / appoynted/ and admytted not
onely for the shame rebuke and trouble whiche
vpon dewe examynacion had and founde
contrary to their vntrewe sute myght
come and growe to them / but also for the
euyll incommodyte and pestilent myschef
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which shall ensewe to all suche which shalbecommytted to his or their gouernaunce &
charge. Alas that euer amongest the chrysten
flocke shulde be knowen or sene that suche
office which in Christes churche shulde
be the most godly / most necessary / most
spirituall and most profytable bothe to the
bodye and sowle / nowe is become a worldely
honowre / a lordely dygnyte / a riche
carnall prowde lyuinge estate and countenance /
and the possessor therof hauing onely
the name of a spirituall minyster / but
no vertue nor godly qualyte which of right
ought to be in euery suche minister. If this
be well pondered and remembred most mercyfull
gouernowre / it is most to be lamented.
But seynge this blyndnes hathe so lo~ge
co~tynewed & somoch euill hathe ensewed
& folowed therof in the defaulte of godly
postours / it is not onely nedefull aboue all
thinges to be circu~spect in chosynge ernestly
tryed / experte / and well lerned ministers
to preache Gods worde syncerely /
but also to compell the same to be demurante
abydinge and resydent vpon their cures.
And all suche whiche be crepte into
benefices for luker & aduauntage vpo~ vntrewe
suggestion and false fayned sutes
made / which can not or doo not feade their
B ij
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flocke / to depryue the~ of suche benefyces becausethey other can not or doo not execute
the offyce to that belonginge. Suerly no
wyse man lyghteth a ca~dell and putteth
hym vnder a bushell. And if he set vp a ca~dle
which other for lacke of talowe or for other
cause can not geue light shortely he
taketh hym downe and puteth an other
which can geue good light in his place. So
all godly wyse men will order all spirituall
lightes which in dede can not geue godly
lighte for lacke of spirituall grace which
shulde be in them. For Byshops and other
Pastors which be chosyne & instytuted co~trary
to the ordynaunce appoynted & prescribed
by Gods worde / which other doo
not or can not execute the offyce perteyninge
to his or their callynge / be not godly &
trewe Byshops but rather Images & Idolles
hauinge and bearinge onely the name
and outwarde apparance of a Byshoppe
or Pastor. But as concernynge the lernynge
vertue & other godly qualyties whiche
parteyne & be of greate necessyte and iustyce
requysyte to be in euery godly pastor /
they haue nothinge lesse. For if Christ
which sayed to Peter from henceforthe I
make the a fysher to catche men doo not
endowe ye offycer wyth lernynge / grace /
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power & good will to preache his wordebefore Patrons present hym to any suche
spirituall office / the electe and admytted
notwithstandinge the admyssion and Patrons
presentment / shall contynually abyde
and remayne an hypocryte / and suche one
which dothe not enter in by the dore / but
presumeth to enter withowte a weddynge
garment / whome Christ condempneth
to outwarde darckenes / and also callethe
hym a thef / whose rewarde withowte
doubt / shalbe at the daye of the laste iudgement
with thefes / if he repent not and realygne
vp hys offyce which he can not execute
fulfyll and performe. Wherefore I
mystruste not but that all suche which haue
power to present and to admytte theyr
clerkes to spirituall offyces readynge this
lytle boke for the dyscharge of theyr conscyence
and for the glory of God / the commodyte
and vtylite of the co~mon wealthe
which will ensewe the godly presentacyon
and admyssion of well lerned / approued &
godly clerckes to spirituall offyces will
from thenceforthe applye and conforme
them to the forme and maner of electyon
of spirituall mynisters appoynted prescrybed
and lymytted by Godes worde / which
is this. That euery man chosyn to vse any
B iij
19
spyrituall offyce / shulde be fyrste well prouedaswell for theyr learnynge as also for
theyr other vertuouse condycions. Fyrst
for theyr lernynge wherwith they muste
not onely be able to enstructe and teache
the people commytted to theyr spyrytuall
charge / but also able to reproue other
which resyst the same doctrine / with many
other godly qualyties. As it appereth in
the fyrste Epistle of Paul to Tymothe
and also to Tyte. Nowe moste myghty
defender of the Christyan religyon / seinge
that Godds worde hathe prescrybed and
declared that euery man which shalbe called
and appoynted to be a spyrituall mynister
muste fyrst be proued and knowen
howe godly and spirytually he hathe enstructe
and teached the people / what lernynge
he hathe in the scriptures / and not
in the lawes / to reproue errours and to
condempne heresyes. What paynes he
hathe taken in preachynge Godds worde /
and also whether he hathe geuen good example
of lyuinge accordinge to his doctryne.
In this maner euery christian ought
to proue his clerke before he other present
or admytt hym. But nowe also moste benygne
lorde / co~sydre of the co~trary parte
& remembre for what causes the Kynges
20
your noble progenitors in tymes paste hauechosen Bysshopps / & other Patrons haue
presented their clerckes to personagyes
& Vicaragyes to haue cure of sowles. These
bothe causes well consydered no man wyll
greately meruell that we haue wandered
so longe in blyndenes. For in tymes paste
Kynges haue geuen theyr Bysshoprycks
to theyr Councellers / chaplaynes whiche
haue bene daylye attendauntes in ye courte /
which also haue done to them good
seruice / as enbasadoures / or to suche which
haue taken paynes in theyr householde / as
amners & deanes of ye chappell / clercks of
theyr closett & suche other officers / where
gods worde dothe not approue any byshopricke
to be geue~ to any ma~ for any suche seruice
done / or for any suche payns take~ / but
onely for ye gifte whiche he hathe fro~ God
to preache his worde / & for ye paynes & laboures
susteyned in preachinge of the sayd
worde. And as Kynges in tymes paste haue
abused their giftes of byshoprikes / so noble
men & worshipfull me~ as well of ye clergie as
of ye layete haue abused their presentacio~s
to their prebe~ds personages & vicarages /
geuing the~ to their chaplaynes / or to other
for kyndred in bloude or for alyaunce / or els
to suche as haue ben surueyours of their
B iiij
21
landes / receyuoures of their rentes / stuardesof their housholde / falconers / gardyners
or to suche other whom they fauoure for suche
worldely seruice & qualyties. To suche
they geue their benefyces as rewardes or
wagies to hyrelynges for suche seruice done /
or to be done / hauinge lytle or noo regarde
to the great charge and spirituall cure
which by Goddes worde belongeth to
all suche spirituall offices. For Kynges and
rulers in tymes paste had noo lesse knowleage
of any thynge / then in Godes worde
which the subtyll bishops & crafty prystes
were euer studiouse and desyrouse to kepe
secret from the hygher powers. For so lo~ge
as Godes worde was kepte secrete and
hyde~ from gouernours / so longe ye clergye
dyd leade not onely the Kynges / but also all
gouernowres & the co~mons whyther they
wolde. Thys was the crafty polycye of the
clergye / to kepe ye knowleage of Gods worde
from all men / that they myght vnlawfully
and vnworthely be promoted to spirituall
cures / and vse the profettes of them
vngodly / and that they myght also contynually
exercyse their lustes and iniquyties.
As Paule saythe They be agaynste all men
forbydding vs to speake to the people
wherby they myght be saued / that then
22
myght fulfyll their iniquyte and synne contynually.Haue not some of the byshops wt
their retynewe at this daye practysed their
olde polycy to extinguyshe ye light through
all Englande / that they myght ones agayne
leade vs quyetly in darckenes? Is not
there a lawe made through their crafte &
subtylte which geueth power to certayne
co~myssioners wherof the byshoppes chaunceler
or co~missarye shalbe named to be
two of the co~myssioners / which shall haue
full power to take into their custodye all suche
bokes wherin is conteyned any clause
or artycle repugnaunte to any of the syx artycles /
and ye same bokes to burne and dystroye
as to the discretion of thre of them
shalbe thoughte expedyent. Marke well
what they purpose by this estatute. Are
there any bokes which write agaynst the
popes prymacie / but they also write agaynste
some of the syx artycles? Their coloure
is to take awaye all bookes which wryte
agaynste the syx artycles / but their very inte~te
purpose and meanyng is to take awaye
all bookes whiche conteyne any godly
lernynge that write agaynste ye byshop of
Romes prymacy. Howe cruelly doo the byshops
punishe all the~ which pretende to haue
lernynge and specially in Godds worde?
B v
23
Suche they call heretiques and persecutewith puttynge them to open shame / with
emprysonme~te / and in conclusyo~ with deathe
most fearefull and paynefull. All this
they doo to dyscourage all men from the studye
of Gods worde / fearinge leaste that by
suche studiouse braynes which learne Gods
worde and publyshe the same their iniquyte
shulde be made manyfest. What studye
and paynes they take to kepe ye light from
the people. But no man which knowethe ye
scriptues will meruell of this their policye
and crueltye. For saint Iohan declarethe
their practyse playnely sayenge. He that doth
euyll hateth the light / and why? because
his workes whiche be euill shulde not be
reproued by the light. And for asmuche as
oure byshops countenau~ce of liuinge / their
greate possessyons / and lordely domynyons
in them agreeth wt Godds worde / as deathe
with lyffe / God with the deuill / light
with darckenes / therfore they hate ye light
which declarethe the same / and studye to
suppresse the same by all craft and polycye.
And seing they can so craftely iuggle and
haue suche frendshipe and sououre to conuey /
brynge to passe / that all bookes shall
come into their handes vndre the coloure
of the syx articles / it is to be feared that
24
shortely they will by lyke crafte subtylteand frendshipe procure the Byble in
Englyshe to be taken from the layete /
& then we shalbe ledd in darckenes by our
Byshops and other blynde gydes and not
Pastoures at theyr pleasure and will / whiche
is the effecte of all theyr study laboure
and purpose. Nowe most valeaunt defender
of Christ / it appearethe playnely howe
many myseryes we bee wrapte in /
through the vngodly electyon of suche as
be admytted to haue spirytuall cure and
offyce to teache Godds worde / whiche
not onely haue lytle lernynge / but also they
be enemyes to all men whiche can and doo
preache Gods worde sycerely and trewe /
because they lyue contrarye to the same /
as I haue before declared. And this is
the origynall grownde and cause of the abundaunce
and increase of darkenes and of
synne / as also of the longe contynuaunce
of popishe blyndnes whiche hathe raigned
in this realme so longe. Wherfore yf the
byshops and other elected and appoynted
to be shepherdes accordinge to theyr vocatyon
and callinge / be not fyrste knowen
and well proued to haue suche knowleage &
godly doctryne / so that they can & also doo
instantely & dylige~tly preache Gods worde
25
whiche is ye light expellinge all darckenesof synne / then muste nedes synne encrease
& abounde without any restraynte or brydle.
For if the light whiche is amongest yow
be darckenes / howe muche shall the darkenes
be? Youre grace and your cyuile power
doo punnyshe synne / when it is done and
co~mytted / accordinge to the iustyce of lawes /
as to your vocatyon & office of right
belongethe to doo. But the office and dewtye
of the Pastor is to preache Goddes
worde / wherby he shall conuert the hart of
the synner / whiche is willinge & dissposed
to doo synne / so that he shall not breake
fourth to doo synne in the acte / which ye
cyuyle powre for the example of other by
equyte and iustyce is bounde to punyshe.
Therfore the dyligent executyon of the office
of the pastoure shalbe the pryncipall
meane and occasyon that lesse synne shalbe
co~mytted / and so the higher powers shall
haue lesse occasyon to execute the extreame
iustyce of lawes / and consequently many
mens lyues whiche nowe for lacke of the
knowleage of Godes worde shuld be loste
for co~myttinge murder/ felonye / and suche
other offences / shall then be preserued that
they shall not commyte suche offences /
which the hygher powers by the lawes of
26
equyte & iustyce be compelled to co~dempneand to punyshe with deathe. Wherfore ye
godly tranquyllyte reste and peace of all
this your realme soueraygne lorde / and the
good order of the same hangeth and resteth
moche vpon the godly and dyligent executyon
of the office of pastors and of the
spirituall shepherds dewly called and admytted
accordinge to Godes worde. Therfore
it behoueth the presenter of the clercke
to a benefyce and cure of sowles to be cyrcumspect
and well ware what clerke he doth
present / and that he haue good knowleage
experience and proue of his clercke before
he present hym. For if a pastour doo
not feade the flocke of Christe co~mytted
to his charge / the deathe of their sowles
shalbe required of his handes. As the Prophete
Ezechiell sayeth in the .xxxiii. chapt.
And if the patron willingely / other for kyndered /
fauoure / frendshippe / seruice or money /
present a clerke which he knoweth
not to be so lerned in Gods worde / that he
be able to instructe and teache the people
co~mytted to his charge both wt the lawe
of God and withe the gospell / euery suche
patron co~senteth to the deathe & da~pnacion
of the sowles co~mytted to the charge of
suche vnlerned preste. And therfore suche a
27
Patron shall also be punyshed wyth lykepayne / whiche is eternall / as the Apostell
sayeth. Not onely they that doo euill / but
also they whiche consent thereunto shalbe
punyshed with lyke payne. What wyse
man liuynge wolde hyer a shepherd to
gouerne hys beastly & wordly shepe which
nother wolde nor coulde feade / handle / salue
nor ones see his shepe co~mytted to his
charge. Suche a wyse shepherde wolde
shortely make his masters profet come to
lytle aduauntage. Surely a wyse man wolde
chose no suche shepherde. And if he
were deceyued through the persuasyon of
some of his frendes / yet when he hathe
proued that he hathe no connynge nor dyligence /
he will shortely dyscharge hym of
his cure and seruice. Shall we be estemed
christen men whiche haue more te~der loue
and affectyon to owre corruptyble profett /
than we haue to the honowre of God &
the eternall wealthe of ye immortall sowles
of owre christen bretheren / whom Gode
commaundeth to loue as owre selfe. Christ
ded not commytt to Peter the cure and
charge of his shepe before he asked thryfe
of Peter whether he loued hym. As who
shulde say. I wolde not commyt my best
beloued Iewell and treasure vnto the /
28
vnlesse thowe loue me hartely. I woldewyshe that all gouernowres and rulers in
this case wolde take example and folowe
Christe whiche knowynge ye Good wyll of
Peters harte / yet as one ignora~te therof
ded demannde this questio~ of Peter before
he ded co~mytt ye cure of his flocke to hym /
therby to geue example & co~mon doctryne
to al his faythfull folowers yt they shulde
haue suche tender and feruent loue towardes
the Christen sowles / that they wolde
not commytt the gouernaunce and cure of
them to any man / but vnto suche of whom
they haue proue & sure knowleage / that
aswell by their preachinge & syncere teachinge
of Gods worde / and also by their vertuouse
lyuinge co~sonante to ye same worde
they had vnfaynedly a faythfull harty loue
towardes Chrystes flocke. A blynde eye
which can not dyrecte and leade the bodye
is a blemyshe and a burden to the naturall
bodye / and noo commodyte. In lykewyse
a man chosen to be a spyrytuall Pastour
which hathe not the knowleage and grace
to preache the lawe and the gospell /
is but a blynde eye not able to dyrecte and
leade the spirituall body. Wherfore
if any patro~ chose any suche ignora~t ma~
to be a pastoure / a spirituall eye and light
29
to leade the spirituall sowles / he not onelydeceyueth them but also asmoche as lyeth
in hym kyllethe the bodye / and doth greate
iniurye to Christes bloode. Now it maye
please yowre highnes to note and marke
what myschef and inco~uenyence folowe
the electyon and admyssion of an ingnorante
postour. Fyrste if an ingnorante byshope
in Gods worde be admytted / he can
not execute his office because he knoweth
not the scryptures whiche teacheth hym
what shulde perteyne to his owne office.
And as the byshop is ignorante in Godes
worde / so he admytteth suche as be vnlerned
in Gods worde / euyn suche as by noo
possybylite can execute the office of their
callinge. Idle parsons / vnhappy / dronckerdes /
swerers / common players at all vnthryftye
games / in whom there is no chastyte /
noo humylyte / iustyce/ nor temperance.
For a conclusion / suche they admytte in
whom there is noo holynes / godly doctryne /
nor good example of lyuinge. To suche
they commytte ye healthe of sowles / the
flocke of Christe dearely bought with his
bloode / by suche ydle and wicked harlottes
the enheritaunce of Christe is troden vnder
fote. All euyll condycions maners and
doctrynes by them be tawght / so that in
30
the steade of holy scripture is crepte in thedoctryne of lyes / all superstycions / dead &
vayne ceremonyes / and lycence to doo all
kynde of synne. Some of the blynde ignorante
prestes teache the people that God
is honowred / and soules releued of their
paynes through the rynginge of belles /
painting of postes / and settynge vp tapers
and candelles before the sayd postes / who~
the blynde prestes doo bothe sence & spryncle
with holy water. An other sorte of blynde
shauelings teache the people to gett heuen
with fastynge / this prescripte daye &
that daye / with trentalles and masses of
scala celi / with forbearinge of bodely workes
& keping ydle holy dayes / they preache
muche holynes and Gods seruice to
stande in their holy oyle / holy creame / holy
water / holy asshes / hallowed bedes / mumblynge
of a numbre of psalmes in laten / keapinge
of church ales in the whiche with
leappynge / daunsynge / and kyssyng they
maynteyne the profett of their churche to
the honoure of God as they both saye and
thyncke. And thus the blynde leadeth the
blynde / that both fall hedlonge into the lake
of eternall brenninge fyer. What naturall
harte is there whiche will not lamente
the misery / yea the dampnacio~ most certe~ly
C
31
thretenede by Gods worde vnto all ingnoranteand neglygent bysshopps and
other spyrytuall shepherdes which doo
not dylygently execute theyr offyce and
vocation? What honest louinge harte
doth not bewayle the habundaunce of synne /
the long myserable blyndnes wherin
this realme hath ben ledd and wrapped in
through the yngnorancye and neglygence
of suche blynde guydes. But is there
any chrysten harte which can forbere
contynuall fyghtinge and mornynge / remembringe
the multytude yea the infynyte
numbre of sowles whiche without
the greate mercye of God passinge all his
worckes through ingnorancye & neglige~ce
of suche blynde shepherdes / be vtterly
cast awaye & dampned. What good cyuyle
harte wolde not I saye lament and bewayle
the greate burden wherwith this
your realme greacyouse lorde is ouercharged
through the greate multytude of
chauntery prestes / soule prestes / chanons /
resydensaryes in cathedrall churches /
prebendaryes / muncke pencyons / morowe
mas prestes / vnlerned curattes / prestes
of gyldes and of fraternytees or brotherhedes /
rydinge Chaplaynes / and
suche other ydle parsons / whyche yf
32
they be well noted / and also what frutespryngeth of them indyffere~tly valewed /
consydered / and pondered / it will appere
manyfestly to all reasonable and godlye
wyttes / that they do brynge noo maner
commodyte profett or vtylyte other spyrituall
or temporall to this your publycke
wealthe. No / no / they be not onely no
commodyte nor profett to the common
wealthe / but rather moche hynderance.
And truly no lytle wasters / spoylers / and
robbers / and that of the most poore / indyge~t
and neadye of youre louinge subiectes /
which be most craftely / subtelly / and
vnrightuousely depryued of ye charytable
succoure and almes of many symple vnlerned
innocentes / through a vayne hope
and false confydence that theyr sowles
shulde be releued and released of theyr
paynes and tormentes dewe for theyr
synnes / when they be daparted this
worlde / by the longe prayers of prestes.
And the more it is to be lamented
noo lytle nombre of your subiectes
through suche vngodly truste and
confydence in masses and dyryges to
be songe and celebrated for them when
they be dead / be greatly encouraged to
lyue both wickedly towardes God / and
C ii
33
also vnfrutefully towardes the worlde / lytleremembrynge and estemynge their vocacion
& callinge wherein God hath appoynted
them to walke / and moche lesse the extreame
necessyte of their christen bretheren.
This vayne hope in the lo~ge prayers
of prestes no doubt graciouse lorde is a
greate occasyon of moche pouerte amo~gest
the poore and neady of this yowr realme.
For the spedy remedy of this pouerte amongest
your louinge subiectes / and the
vtter suppressyon of suche vayne hope in ye
prayers of prestes to be made for your subiectes
when they be deade / whiche is the
greate cause of this myserable pouerte / it
may please your magestye of your accustomed
goodnes to call to your graciouse remembra~nce
that all the people of this your
regyon be subiect vnto yowr gracyouse
power / rule / and dominion as vnto their
supreme hedd and gouernowre dewly by
God appointed to gouerne them onely durynge
their naturall lyues / but when it
pleaseth God to take their sowles owt of
this myserable worlde / than yowr grace is
dyscharged of all gouernance / cure & charge
ouer them / as of suche which after their
death doo not appertayne to yowr grace /
nor be of your Kyngedome / but onely of ye
34
Kyngedome of God / vnder his gouernaceprouisyon and rule. Into the whiche Kyngedome
nother your grace nor noo other
erthely prynce maye lawfully vsurpe or take
any rule prouisyon care or gouernaunce /
for the sowles entered therunto. Seinge
yt your grace haue no auctoryte nor power
ouer the sowles departed / yow be not onely
dyscharged to gouerne to care or to prouyde
for them beinge deade / but moche
rather to prouyde that they maye not be
deceyued so vnder the coloure of long prayre /
but that they may be taught syncerely
Godds worde whyle they be lyuing vnder
your subiection so that they maye beleue
constantly and lyue godly / and then by
Christes promesse hell gates shall not preuayle
ageinste them / moche lesse they shall
haue any neade of suche straunge succoure
and helpe of men / nothinge appointed nor
tawght by Godds worde to be profitable
or necessary for their sowles after their
death. Wherfore I mistruste not but that
your magestye when you shall next intreate
for the reformacion of the enormytyes &
abuses sprongen vp in the christen religio~ /
yow will godly reforme suche abuse and
dissembled couetuousenes / and certeynely
beinge no godly remedy nor helpe for sowles
C iii
35
departed which hathe noo strengthenor effycacy of Gods worde / which is the
very trew fowndacio~ of all the Christen religion
and helpe for sowles. And in ye meane
season I doo no lesse thynke and also
pray heartely to God that your magestye
will prouide and make ordinaunce / that all
suche landes and possessyons wherevpon so
many ydle hypochrytes and deceyuers be
greate burdeyn & charge to your realme /
which hytherto haue lyued vngodly and
vnprofytablely / maye from henceforthe be
partly conuerted to the supportation and
mayntenaunce of common scoles / whereby
errours crepte vp through ingnora~ce maye
be through knowledge repressed / and godly
lernynge and knowleage more ple~tuousely
planted and admynistred / and partely that
your poore louing subiectes maye be more
mercyfully releued & succoured / whyle they
lyue vnder your subiection charge and
gouernaunce. This godly dystrybution
most prudent Soueraigne of the landes
and possessions ordeyned and appoynted
for the counforte soccoure and helpe of
yowr poore louinge and lyuinge subiectes /
is moche more consonante and
agreable to Godds worde and more certeyne
dyscharge of your graces co~scyence
36
then to suffer the same possessyons to bevngodly caste awaye and consumed vnder
suche false colowre and pretence to
releue sowles departed / of whom your
magestye haue nother cure nor charge /
nor can not assure to them by Godds worde
through suche longe prayers of prestes
relesse of paynes after their deathe / or any
other ayde counforte or succoure. For with
owt any doubt gracyouse lorde yf suche
hyred prayers had ben godly and necessary
for the sowles departed / other Christ or
his Apostelles wolde haue taught it / or at
the leaste haue praysed or practysed it / & not
so manifestly reproued & thretened it / sayeng.
Beware of them whiche deuoure
wyddowes howses vnder coloure of longe
prayers / theyr iudgment shalbe moche
longer. In all the newe testament there
is no mencyon made of any suche offycer
nor offyce instytuted nor appoynted
to praye for the deade. And yet all men
I thynke will confesse that the truethe
of Godes worde was moste syncerely setforthe
and preached in the tyme of Chryste
& of his Apostles / in whose tyme there
was no suche craftye lernynge publyshed
nor tawght by them / nor longe tyme after.
But then men stablyshed and grownded
C iiij
37
their religion and hope of healthe vponGodds worde / whiche teacheth vs yt who
so beleueth is saued and hathe no neade of
longe prystishe prayers / and who so beleueth
not / shallbe co~dempned. Betwene these
extreame contraries there is no meane /
as saint Augustijn saieth. Wherefore I exhorte
all them whiche contrary to all holy
scriptures truste to the thyrde place and
there to haue release of paynes through ye
longe prayers of prestes / that they wolde
geue ouer suche fayned fantasye of me~ subtylly
ymagined only through vnsaciable couetuousenes
of ambiciouse prestes to gett
mony therwith to mainteyne their vngodly
lustes / and to lyue ydlely and delycately
and to truste rather to the sure and infallyble
trewthe of Godds worde / which wtowt
doubte is to repent and beleue / and vtterly
to forsake all synne / and than constantly to
trust to Goddes promesse of mercy. Here
manifestly apperethe soueraygne lorde / in
what miserable blyndnes the most parte
of this your realme haue lo~ge tyme be led /
yea and allmost drowened through the longe
custome vsed theryn. Who is it that ca~
not lament I saye this deplorate & miserable
sorte of blynde shepherdes. Be not
they bowght with the same pryce wherewt
38
we be bought to be membres of one bodyewherof Christ is heade? If we be membres
of one bodye certenly we can not then but
taste and feale not onely their euill / but also
the lamentable estate of al other caste awaye
through them. Lorde I truste the punyshement
is past wherwith thow haste
threatened the worlde to be punished with
hunger and thryste not with hungre and
thryste of breade and drincke / but for lacke
of hearinge thy worde. Yt is nowe tyme
lorde to shewe thyne accustomed goodnes &
mercye / for the whiche we doo dayly and
hartely praye / sayenge. Through the tender
mercy of God wherwith he hathe vysyted
vs / geue light to vs which sytt in
darcknes and in the shadowe of deathe / to
guyde our feate into the waye of peace.
Also it is a daungerouse thinge to admitte
one to be a spirituall pastoure whose professyon
and study all his youthe hathe ben
in decrees and popishe lawes. For suche
a study for the most parte inge~dereth
a popishe harte. If any suche be admitted
to be a pastoure / he shal not onely other secretly
in confessyon or by some other crafty
meanes / poyson his flocke with mans
tradycio~s & popishe doctrine / but also shall
augme~t ye popishe power / for ye abrogacion
C v
39
wherof yowr grace and yowr honorablecouncell haue taken greate paynes & trauayle.
Nowe estsones I truste that all men
which reade this lytle boke shall perceyue
thereby what inconuenyence & dampnable
euyll enseweth the vngodly presentacyon
and admyssyon of the vnlerned in Goddes
worde / and carnall prestes to spyrituall
offices. And althoughe suche Patrons
haue lytle Zeale and loue to the common
and publike wealthe / yet for the synguler
and carnall loue which they beare to their
clerkes whome they addycte and bynde
surely to eternall dampnacion / if they geue
them suche spyrituall offyces / whiche
they neyther can nor will execute and perfourme
or for the tender zeale and loue
which they haue to the sowles so derely
bought with Christes bloode / they wyll
wyth all circumspection proue theyr clerkes
that they be not onely well lerned in
Gods worde / but that they also haue taken
greate paynes in preachynge the same /
and that they haue also lyued accordinge
to their preachynge. Suche experyme~t
and proue was commaunded to be made
of weddowes / before they were admytted
to lyue vpon the charge of the congregacyon.
As it appearethe in Tymothy.
40
Muche more than euydent and sure proueof Pastours whose offyce is soo necessarie
shulde be hade and made before they
be admytted to their spyrituall offyce and
charge. And althoughe the election of the
byshop and of other spirituall pastors in
euery poynte be hade and done accordinge
as I haue before wryte~ / yet most dread
soueraigne lorde I see two fowle deformytes
and grete lamentable myschefes annexed
to the vocacyon & offyce of byshops /
which not refourmed will poyson and vtterly
corrupte the godly vocacion and electyon
of the sayd byshops. The one infection
and pestylent poyson is there greate
lordships and domynions with the yerely
prouentes of the same. Whiche hathe so
fashyoned them in proude countenaunces
and worldely behauoure / that nowe they
be moste lyke to heathen Prynces and moste
vnlyke vnto Christe / althouge they wolde
be esteamed of all men to be his trewe
successours / yet poore Christ sayethe. The
foxes haue hooles / the byrdes of the ayre
haue neastes / but ye sonne of man hathe not
wherin to laye his head. But oure byshops
haue gorgeouse & su~ptuouse buylded howses
maners & castelles pleasaunetly set abowte
wt parckes well replenished with deare /
41
warrens swarminge full of conyes / andfyshe pooles well stored with dyuerse kyndes
of fyshes. And not onely these commodities
and pleasures / but also diuerse other
pleasures. Howe this lordely and worldely
byshoplike estate agreeth with Christes
wordes / I thincke a man can not reasonably
conyecture or ymagen by theyr
countenance and lyuinge / that they be
Christes trewe disciples. The other myschefe
and euill is that they haue to many
worldly cures and busenes. For to these
maners and lordeshipes belonge many
tenauntes / for whose leases to be made synes
and haryottes to be appointed and taken /
a mercyamentes to be assessed taxed &
also forgeuen and dispenced / there be noo
fewe sutes made to my lorde byshope / also
the hearinge of testamentorye causes / dyuorses /
causes of matrimonye / of sclaunders /
of leacherye / adultery / and punyshement
of bawedrye / and suche other bu~me
courte matters wherof not one belong to
his offyce & vocation appointed by Godds
worde. My lorde byshope is so occupyed &
vnquyeted / that he hathe noo leasure to studye
nor to preache Gods worde. But suche
affayres and worldly busynes nothing
perteyninge to his vocation be very greate
42
hynderance and lett to my lorde Byshopthat he can not applye hym to exercyse
his owne offyce. For no man can serue two
masters sayeth Christ. The Apostles
thought it not iuste and equall to prouide
for the necessary lyuinge of the poore / leauinge
Godds worde vntawght. But my
lorde Byshoppe doinge these things nothing
perteyninge to his office / thincketh
that he hathe exactely done his offyce.
From these greate maners commeth yerely
greate rentes pleasures & profettes /
which althowghe they be the good creatures
of God / yet the abundaunce of them
beinge where they be more impedyment
than helpe be a greate occasyon of corrupcion
in the vser of them. And peraduenture
they wolde allure and intyse a Byshops
harte to truste in the~ and so corrupte hym /
as the scripture sayeth. Blessed is the ryche
which is founde withowt blemyshe &
hathe not gone after golde nor hoped in
money and treasures / where is there suche
a one and we shall commende hym and call
hym blessed / for greate things dothe he
amonge his people. And if my lorde Byshoppe
shulde geue the superfluyte of his
goods to the poore whose goodes iustly
they be as the Prophete Ezay sayethe /
43
Than my lorde shulde lacke the~ to furnyshehis lordely countenaunce / and so my
lorde shulde loose his lordely honoure and
prayse of the worlde. Wherfore as these
superfluouse possessions be annexed to estates
of Bysshops by mans vayne fantasye
and not by Gods worde / so my lorde
Byshoppe wyll other keape them to make
hym more fryndes / remembrynge that
ryches makethe many fryndes / but
the poore is forsaken of his neyghbowre /
or deuyse the expence of them contrary
to Godes worde / other to make sure fryndes
in the courte about ye kynge to obteyne
more promocions & benefices / or in curiouse
buyldinge / sumptuouse and delycate
fare / well appareled seruauntes / tryme
decked horses to ryde pompeousely lyke
a lorde. Althoughe there were no auctorite
to proue this / yet the lordely countenaunce
& fashyon of byshops / yea their
common exercyse and also practyse ca~ well
proue and testyfye this playnely before
the face of all men which knoweth the lordelynes
of bysshopps. As the Prophete
Ezay sayethe. The chaungynge of their
countenaunce bewrayeth them / yea they
declare theyr owne synnes them selfes as
sodomytes / and hyed them not. Doo
44
not these thinges sayntely agree withthe sayenge of theyr predecessour Paule
the Apostle which sayeth. When we haue
foode and raymente we muste be contented.
Is not this lordely honoure
dyrectely agaynste Chrystes wordes /
which sayethe. The Kynges of nacyons
raygne ouer them / and they that haue
auctoryte ouer them are called graciouse
lordes. But yow shall not be so.
Also Peter speakethe to his trewe successoures
sayenge. Feade yow Christes
flocke asmuche as lyeth in yow / takynge
the ouersyghte of them not as compelled
therunto / but wyllyngelye / after a godly
sorte / not for the desyer of fylthy
luker / but of a good mynde / not as thoughe
yowe were lordes ouer the paryshes /
but that yowe be an example to the flocke /
and that withe good will. But owre lordely
Byshops estate and proude countenaunce
of lyuynge as it is nowe
vsed is contrarye to Godes worde / as
it appearethe by these wordes. But
yow shall not be so. And also by these
sayenges. Not as thoughe yow were
lordes ouer the paryshes. And Chryst
sayethe. He that is not with me / is agaynste
me. Wherefore so longe
45
as they raigne so lordely in the clergie contraryto Godds worde / so longe be they againste
God. And so longe as they be agaynste
God / they be not sente from God /
and then can they not preache trewly and
syncerely his worde. For howe can they
preache excepte they be sente sayeth Paul.
Christe was sente to preache as it appearethe.
Marc.i. Luce.iiii. and Ezaye.lxi. And
Christe sayeth to all his trewe dysciples.
As my father sente me / so I do sende yow.
And commaundeth also all his Apostles &
trewe successors of the Apostles to preache
the gospell to the holle worlde and not lordely
to raigne in the clergye. Whom Paul
teacheth to be as mynisters / sayeng: Lett a
man this wise esteame vs / euyn as the mynisters
of Christe and the stuardes of the
secretes of God. To preache the gospell therfore most gracyouse and prudente lorde
is the trewe vocacyon and offyce of all
godly Byshops / Parsons / Vycars and of
other shepherdes / and not be enbasadowrs
to prynces / nor to be iudges to here
matters of contencyon / testamentarye
causes / dyuorses / sclaunders / bawdery / and
suche other. Your grace hathe of your laye
fee suffycient bothe in lerninge and wysedome
and of good conscyence to here and
46
iudge suche causes and varyaunces / remyttyngeByshops to attende their offyce
and vocacyon by God and not
by man appoynted. And therfore
they shulde not exercyse any other offyce
than God hathe appoynted to
them. For no man can serue two masters.
And if Byshops and other Pastoures
wolde dyligently execute theyr
vocacyon and offyce / moche fewer of
these matters of contencyon shalbe in
vre and experience other to be harde or
iudged. Seing the scriptures commaundeth
so ernestly euery man to walke as
he is called. Many Christen men meruell
gretly why the Byshops desyre and
procure so greadely to exercyse the offyce
perteyninge to an other vocacyon /
and to leue their vocacyon and offyce
appoynted by God to them to be exercysed
not executed nor performed and
done. Verely bycause they loue the glorye
of men / more then the glorye of
God. And surely euen as Cayphas and
Annas beinge Byshops and exercysynge
the offyce of seculer and temporall
iudges ded iudge Christ to be crucifyed /
so owr Byshops so longe as they contrarye
47
to their callynge doo exercyse the offyceof temporall iudges / so longe shall
they persecute Christe and his membres /
and studye to suppresse his worde / and
not to preache the same. Haue not they
busynes suffycyent wherwith to occupye
them in their owne offyce? If they wolde
loke well therunto / doo not they see
on euery syde detestable synne raigne
throughowt all this your realme. Is
there not suche excesse and costelynes of
apparell / bycause of dyuersyte and chau~ge
of fasshyons that scarce a worshipfull
mans landes which in tymes paste was
wonte to fynde and maynteyne twenty
or thirty tall yowemen / a good plentyfull
howsholde for the releyfe and comforte
of many poore and neady / and the
same nowe is not suffycyent and able to
maynteyne the heyre of ye same landes /
his wiffe / her gentle woman or mayde /
two yowmen / and one lackey. The pryncypall
cause herof is their costly apparell /
and specially their manyfolde and dyuerse
chaunges of fasshyons whiche the
man and specially the woman muste weare
vpon bothe headde and bodye. Somtyme
cappe / somtyme hoode / nowe the
48
frenche fasshyon / nowe the spanyshe fasshyon /than the Italyan fasshyon / and
then the myllen fasshyon / so that there
is noo ende of consumynge of substaunce
and that vaynely and all to please the
prowde folyshe man and womens fantasye.
Hereof spryngethe great myserye
and neade. The fathers consumynge
theyr goodes in vayne / pryde / and wanton
lustes called vpon by yowr grace to
serue yowr magestye for the defence of
this yowr realme haue not to doo their
dewtye / wherby they be compelled to
sell theyr landes / or els to burdeyne their
fryndes / or els to daunger them selfe in
dette to many. Hereof rysethe it that the
father is compelled to declare his will
vpon hys landes to be executed after his
deathe when he can not occupye the same
hym selfe for the aduauncement and
helpe of his children and the payment
of his dettes / whome easely he myght in
his lyffe haue aduaunced holpen and and dyscharged /
yf suche ryotuouse expenses had
ben auoyded. The Prophete Osee sayeth.
There is noo trewethe / no mercye /
no knowleage of God in earthe /
cursynge / lyenge / murdre thefte / adulterye
D ij
49
hath broken in / and yet doo owreshepherdes holde theyr peace. What
commessacyon / dronckenes / detestable
swearinge by all the partes of Christes
bodye and yet callynge them in scorne
huntinge othes extorcyon / pryde /
couetuousenes / and suche other detestable
vyce raigne in this yowr realme /
agaynste the whiche owre Byshops and
other Pastoures shulde contynually crye
owt / as the Prophete sayethe. Crye
nowe as lowed as thow canste / leaue
not of / lyfte vp thy voyce lyke a trompett /
and shewe my people their offences
and the howse of Iacob their synnes.
But alas they be become bothe
blynde and dome / as the Prophete sayethe.
His watchmen are all blynde
they haue all together noo vnderstandinge /
they are all dome dogges not
able to barcke / they are slepye / folyshe
are they and lye snortinge / they are shameles
dogges that be neuer satysfyed.
The shepherdes also in lyke maner haue
no vnderstandinge / but euery man turnethe
his owne waye / euery one after
his owne couetuousenes wt all his powre.
What is the cause that they doo
50
not execute this their offyce? Other bycausethey can not / or bycause they haue
somoche worldelye busynes that they will
not apply them selues to perfourme bothe.
Or els they be afrayed to speake
the trewethe / lest they shulde dysplease
men. Whom Paul reproueth
sayenge. If I shulde please men I shulde
not be the seruaunte of Christe. Also
the Prophete sayethe. God breakethe
the bones of them which studye to
please men / they be confounded / because
the lorde dispyseth them. Not
withstandynge owr byshops loue so well
their greate domynions wherby they
maynteyne their lordely honoure / that
they will not dysplease men with preachynge
the treuth / lest they shulde then
loose their greate possessyons / and consequently
their lordely glorye. But
surelye as longe as they possesse theyr
greate domynions / so longe they wyll
contynewe and maynteyne their pryde.
And so longe as they contynewe
in pryde / so longe they shall not receyue
the holye ghoste / whiche shall teachthem to speake the treuthe. For vpon
whom shall my sprete reaste sayeth the
D iii
51
Prophet Esaye but vpon the meakeand lowelye / and vpon hym which fearethe
my sayenges. Also the Prophete
sayeth. God resysteth the prowde / and
vnto the meake and lowelye he geuethe
his grace. Wherfore so longe as the
byshops contynewe in this wordely wealthe
and honowre / so longe will they
neuer do their dewtye and offyce / but
rather persecute the worde of God whiche
declarethe and shewethe what is
their offyce and their dewtye. And so
longe as they do not exercyse their offyce
and vocatyon / but doo persecute
the worde and suche as syncerely preache
the same / so longe shall synne increase.
For if the eye bee wicked / all the body
shalbe full of darcknes. For euen as at
suche tyme when the Byshoppe of rome
was fyrste endowed with greate
possessyons / a voyce was harde / seyinge.
Nowe venome and poyson is caste and
shed forthe into the churche of God.
In lykewyse no doubt most godly gouernoure /
semblable voyce and sayenge
maye be veryfyed in and vpon all the
churche of Englande / sythen yowr Byshops
were endowed with so greate possessyons
52
and lordely domynions. No doubtgracyous lorde / so longe as grete lordely
domynions / worldely honours and
wealthe / be anexed and knyt to the vocacyon
and offyces of Byshops and other
Pastours / these myscheues & inconuenye~ces
shall euer ensue & folowe. Fyrste
the moste prowde and ambycyouse /
the most couetuouse and wycked / which
other by money frendshyp or flattery
can obtayne the benefyce / wyll laboure
with all study and polycye to gett the benefice /
only for the worldely honoure
and not for the zeale and loue which
he shulde haue to enstructe and teache
the people commytted to his cure
and charge. And for the profett which
belongethe and apperteynethe to the
same benefyce / they wyll dyssemble humylyte
and despeccyon of all worldely
profettes and pleasures / so colorablye
and subtelly / that yt shall be very harde
for youre magestye or any other
hauynge aucthoryte to geue benefyces
to perceyue them. And when they haue
obteyned the benefyce / than euery
Christen man shall well perceyue that
he hathe not entered in by the dore: that
D iiij
53
is for the zeale and loue to doo and executethe offyce / but hathe clymmed vp
and assended by a nother waye / that ys
for the luker and honoure annexed to
the offyce. And than certenly whosoeuer
assendeth and enterethe in by a nother
waye / can not be but a thefe / by
daye and by nyght / whose study and
laboure muste be to steale / kyll / and to
destroy. As Christe whose wordes
muste euer be true sayethe. The thefe
commethe not but to steale / to kyll /
and to destroye. So that so longe as so
moche worldely profett and honoure belongethe
to the benefyce: so longe wyll
he that for wante and lacke of lernynge
can not doo the offyce / and also the moste
couetuouse and proude / wyll laboure
to haue the offyce / whereby the people
commytted to his cure / shall not onely
be vntawght / and not lerned in Gods
worde / but also all they which can preache
and teache Godds worde and loue
the same / by suche a worldely wolfe / shall
be extremely persecuted and tormented.
For he can not but steale / kyll / and
destroye / and vtterly abhore / and hate
the godly / as Christe sayethe. Yf you
54
were of the worlde / the worlde woldeloue his owne. But because you be not
of the worlde / but I haue chosen you
from the worlde / therfore the worlde
dothe hate you. No doubt a man shall
moche rather vpon thornes gather
grapes / and vpon brambles and bryres
gather fygges / than of soche gredy theues
to haue any Chrysten relygyon:
other setforthe / preached / or stablyshed.
Wherfore moste redoubted Prynce *eu*ge
that theyr greate possessyons / ryches /
worldely offyces / cures / and
busynes / be the impedyment and let that
they do not execute theyr vocacyon and
offyce / whiche is so godly profytable
and necessarye for this yowr yowr common
wealthe / yowe beinge owr soueraigne
lorde and Kynge whom God hathe called
to gouerne this yowr realme / and
to redresse the enormytyes and abuses
of the same by all iustyce and equyte
are bounden to take awaye from Byshoppes
and other spirytuall shepherdes suche
superfluyte of possessyons and ryches
and other seculer cures busynes and worldely
offyces / whiche be the cause of moche
synne in them / and no lesse occasyon
D v
55
whereby they be letted to execute theiroffyce / to the greate losse and hynderance
of moche faythe vertue and goodnes /
which myght be admynistred to your
subiectes / through the trew preachynge
of Godes worde. And that done /
than circumspectly to take heade that none
be admytted to be Pastoures / but suche
as ca~ preache and haue preached syncerely
Godes worde. And all suche as will
not / to remoue them from theyr cures.
This godly ordre obserued in the electyon
of spirituall pastoures / and the pestylent
poyson moued and taken away from
theyr vocatyon / faithe shall increase / and
synne shall decrease / trewe obedience shall
be obserued wyth all humylite to your
magestye and to the hygher powers
by your grace appoynted in office.
Cyuile quyetnes reste and peace
shalbe stablyshed / God shal
be feared honoured and loued /
whiche is theffecte
of all Christen
lyuinge.
56
O Lorde saue our moste soueraygnelorde Kynge Henry the eyght / and
graunte that he may ones throughly feale
and perceyue what myserable calamyte
sorowe & wretchednes we suffer now
in these dayes a brode in the countre /
by these vnlerned / popyshe / and moste
cruell tyrauntes / euen the very enemyes
of Chrystes crosse / whose payne
shall be withowt ende / whan we shall
lyue in Ioye for euer. Graunte yet
ones agayne I say goode lorde and moste
mercyfull father through thy sone
Ihesus Christe / that whan his grace
shall knowe and perceyue by thy gyfte
& goodnes theyr most detestable wayes
in mysusynge thy heretage / that he
wyll ernestly go a boute to se a redresse
a monge them / and to the penytent and
contryte in harte to shewe his accustomed
goodnes / and to the other his iustyce /
accordinge to saynt Paules doctryne /
and his graces lawes.
And moste dreade soueraygne with all
humylyte and humblenes of harte I beseche
your grace / according to your accustomed
goodnes to take this my rude
57
supplycacyon to the beste / as a frute ofmy obedyence / wheryn I haue not dyssembled /
but haue opened fully vnto
your grace the grounde and very bottome
of my hart / not of any grudge
euyll wyll or malyce that I beare to
any spirytuall shepherde God I take
to recorde but onely for the glory
of God / the honour of your grace /
and the wealthe and profett
of your moste naturall
and louinge
subiectes.
FINIS.