Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	love_n	soul_n	5,983	5	5.1532	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15297	The true copye of a prolog wrytten about two C. yeres paste by Iohn Wycklife (as maye iustly be gatherid bi that, that Iohn Bale hath writte[n] of him in his boke entitlid the Summarie of famouse writers of the Ile of great Brita[n]) the originall whereof is founde written in an olde English Bible bitwixt the olde Testament and the Newe. Whych Bible remaynith now in ye Kyng hys maiesties chamber.; Dore of holy scripture	Purvey, John, 1353?-1428?; Wycliffe, John, d. 1384, attributed name.; Crowley, Robert, 1518?-1588.	1550 (1550)	STC 25588; ESTC S119922	80,292	256

dyd thys ouer myche and wyth some pryde and iustyfyede hym selfe ouermich that his frindis cōceiuidē that he blasphe myde God and preuyd God vnrygffulle And of these two poyntys Iob repentyde in the ende Than Godde foryafe to hym thys lyttle syne and appreuyde hys true sentēce and damnid the errour of his aduersaries Than Iob preied and made sacrifice for his aduersaries and God hearde hym and did mercie to hem And Godde addyde all thyngys duble that Iob hadde And he had xiiii thousande of shepe and. vi thousande of Camellis and a thousāde yokis of oxē and a thousande Femell Asses and seuen sonis iii daughters And Iob lyued vii score yere after hys turmente sygh his sonnis the sōnis of hys sonnis tilto the. iiii generacion Thys proces of Iob shuld styr men to be iuste of lyueyng and to be patient in Aduersitie as Iob was and to be stidfaste in christen feyth and answere wysely and mekely to heretikis and aduersaries of ou●… fayth as Peter Poule techen and euer be meke and full of charitie and prey for our enimies and loke after mede in heauen and not in earth for our good dedis The Psalter comprehendith al the olde testament and newe and techith playnely the misteries of the Trinitie of Christis Incarnation Passion and Riseyng agayne Stiynge into Heauen and sendyng downe of the Holygoste and preachyng of the Gospell and the commyng of Antichrist the generall dome of Christ and the glorie of chosen men to blis and the peynis of hem that shulen be damnid in Hell And ofte rehersyth the stories of the olde Testament and bryngyth in the kepeyng of Godis hestis and loue of Enimies No boke of the olde Testament is harder to vnderstondyng to vs Latines for our letter discordith mych fro the Hebrwe And many Doctouris taken lyttle heede to the letter but all to the gostly vnderstondyng Well were hym that coulde well vnderstonde the Psalter and kepe it in hys lyueyng and seye it deuoutly and conuicte Iewis thereby For many men that seyne it vndeuoutely and lyuen oute of charitie lyghen foul on hemsylfe to God and blasphemen hym when they crien it full lowde to mennis Earys in the Chyrche Therefore God yeue grace to vs to lyue well in charitie and s●…y it deuoutely and vnderstonde it truely and to teach it openly to christē men and Iewis and bryng hem thereby to oure Christen Feyche and brenyng Charitie The Prouerbis either Parablis of Solomō teachē men to lyue iustly to God and man Ecclesiastes teachith men to forsake and set at nought all goodys in the worlde and to drede God and kepe his hestis The songis of songis teachē mē to set al here herte in the loue of God of here neighbours to do all here busines to bring men to charitie and saluation by good ensample trew preachyng and wylfull sufferyng of peyne and death if nede be Prouerbis speaken mych of wisdome and kepyng of Gods hests in cōmondyng trewe teachyng and in repreuyng false teachyng And prouerbis teachen mych of ryghtfulnes and iuste domis and gouernaūce of punishyng of Adulterie and other falsenessis and cōmenden mych iust Lords and sogets repriuen strōgly wronful Lords rebel sogettis Also Prouerbis teachen derkly the mysteries of Christe and of holy Chirch and teachen mych wisdome and prudēce for the soul and the bodye Therfore Lords and comeners also and namely priestis shulen study well thys boke and rule hemsilfe therby to saluatiō of body of soull Ecclesiastes is a full sotill boke For Solomō speakith in many persons and concludith here intent and sentēce Not in appreuing the sentēce of fleshly men that preisen more bodily goodis and lustis of the body than heauēly goodis likyng of vertuis damnith many errours of mē shewith that al is Uanitie tyll me come to the dred of God keping of his hestis Therfore men moten be wel war how thei vnderstōdē Solo mō in this boke y t thei appreuē none errour damnē no truth for miscōceyuyng of Solomons wordis and the Holigostis wordis in this boke The songis of songis techē derklye the state of y e Sinagoge fro the goyng out of Egypt tylto Christis incarnation and passion And than tho songis teachen the state of Christis chyrch and of the Synagoge in the ende of the worlde and treaten hyghlye of loue to God and neyghbouris also And thys boke is so sotle to vnderstond that Iewis ordeyniden that no man should studye it no but he were of xxx yere and had able wyt to vnderstōd the gostli pryuities of thys boke For some of the boke semith to fleshly mē to sow vnclene loue of lecherie where it tellyth hygh gostly loue and great priuities of Christe and of hys chyrch Therfore men moten be full well ware to conceyue weil the wordis of the Holygoste in thys boke and knowe whan Christ speakyth to the chyrch either to the Synagoge and whā the Sinagog speakith to God and whanne the chyrche speaketh to Chryste And whan God speakyth to Angelis Patriarkis prophets and Apostles whan these persons speaken to y e synagoge eyther to the chyrche either ayen warde The boke of wisdome though it be not a boke of bileue teachith miche rightfulnes preysyth wysdome repreuyth fleshlye men for here false byleue and euyllyuyng and cōmendyth mych iust men sadde in byleue vertuouse liuinge And it toucheth mych of Chrystys incarnacion hys manhede and godhede togither and damneth greatli Idolatrie and false worshypynge of Idolles and false goddis Thoughe Ecclesiasticus be no boke of beleue it teacheth mich wysdome and prudence for Soule and body hath mich y e sentence of prouetbis And cōmaūdyth men to thynke and speake of gods hestis for to dread God and loue hym and euer haue mynde of death of the great dome to kepe men out of synne and in perfecte loue to God and man Also it preisith mych almese and good preier and repreuith greatly extortions and wrong and false othis and false measuris and false weyghtis and al fraude priuie and aparte At the last it cōmendith good men and heriyth God that deliuerith fro all perilis If thys boke be well vnderstōd it is profitable both to gost ly gouernouris and bodily Lordis and Iusticis and Comins also The Prophetis han a general Prolog for all And for I declarid some dell the great Prophets and in partie the smal Prophetis and thyncke sone to make an ende with Godes helpe of the Glose of the smal Prophetis I thynke now to passe ouir wythouten any tariyng The first boke of Machabeis tellith howe greate dystructyon and crueltie Antioke the noble dyd ayen the Iews and how mani thousandis he kyllyd of hem that woldē holde Goddys lawe And brent

earth y ● fytyth ayens sennis and Fendis To morall vnderstonding it singnifyeth a Christē sowlle To anagogike it sygnifyeth holy church reynyng in blysse eyther in heauen and tho that benne therin And these three Gostlye vnderstondyngis ben not autentike either of beleue no but tho ben growndyd openly in the text of holy Scripture in oo place ether in other either in open reason that may not be distryid ▪ Either whan the Gospelars either other Apostles take Allegorie of the olde Testamēt and confirmen it As Poul in y e Epistil to Galathies the. iiii chapiter preuyth that Sarai the fre wyfe and principall of Abraham wyth Isaac hyr sonne signifieth by Alegorie the newe Testament and the sonnis of byhest And Agar the handmayde with hyr sonne Ismael signifieth by Alegory the olde Testament and fleshly men that shulen not be receyuyd into the heritage of God wyth the sonnis of byheste that holden the trewth and fredome of Christis Gospeil wyth endelesse Charitie Also holy Scripture hath manye figuratife speachis And as Austin seyeth in the thryd boke of christen teachyng that Autours of holy Scriture vsen moe figuris that is moe figuratyfe speachis than gramariens moune gesse that readen not tho figurys in holye Scripture It is to be ware in the begynyng that we take not to the Letter a figuratyfe speach For than as Poule seythe the Letter sleayth but the Spirite that is Gostly vnderstondyng quyckennythe For whanne a thynge whyche is seyed figuratyfely is taken so as if it be seyed propirly me vnderstondyth fleshly And none is clepyd more couenable the Death of Soull than whan vnderstonding that passith Beastis is made sogette to the fleshe in suyng the Letter Whateuer thyng in Gods worde may not be referrid propirli to honestie and vertuis neither to the truth of feyth it is figuratife speach Honesti of vertuis perteinith to the loue of God and our neyghbours Truth of feyth perteynith to knowe God and thy neighboure Holy scripture cōmaūdith nothyng but charitie it blamith nothyng no but couetise And in that maner it enformith the good vertus either y e good conditiōs of men Holy scripture affirmith nothing no but christē feith by thyngis passid present and to cōmyng All these thyngis perteinen to nourish charitie and make it strong and to ouircome quench couetise Also it is figuratife speache where the wordis maken Allegorie either a dearke lykenes either a Parable And it is figuratife speach in y e first chapter of Ieremie To daie I haue ordeinid the on folckis and rewmis that thou drawe vp by the rote and dystry and bylde and plante That is that thou drawe out olde synnis and dystry circomstaūcis either causis of tho and bylde vertuis plant good werckis and customis Al thyngis in holy scripture that semē to vnwise mē to be ful of wykidnes ayens a mā himsilfe ether ayens his neyghboure ben figuratife spechis and the priuities eyther gostly vnderstondyngis shulden be sought oute of vs to the fedyng eyther kepyng of Charitie Such a rule shal he kepte in figuratife spechis that so loug it be turnid ●…n mynde by diligent consyderation tyl the expownyng either the vnderstondyng be brought to the rewme of Charitie And if any speach of scriptur sowne propitly Charitie it o with not to be gessid a figuratife spech And if it for byd wickidnes either cōmaūde profite either good doyng it is no figuratife speach If it seme to cōmaūde crueltie either wyckidnes eyther to for byd profyte eyther good doinge it is a fyguratife spech Christe seith If ye eatten not the fleshe of manis sonne drynken not hys bloud you shoullen not haue lyfe in you Thys speache semyth to cōmaūde wyckidnes eyther crueltye therfore it is a fyguratyfe speache and cōmaundith men to cōmune wyth Christis passi on and to kepe in mynde swetly and profinablie that Christis flech was woundid and crucifiede for vs. Also whan holy scryptur seyth If thyne enimie hunger fede thou hym if he thryste geue thou drynke to hym it cōmaundyth benefyte eyther good doynge Whan it seyth thou shalte gather togyther coles on his heade it semith that wickednes of euyl wil is cōmaundyd Thys is seyd by fyguratyfe speach y t thou vnderstoud that the coolis of fyre ben brenyng weilyngis either mourningis of pēnaunce by whych the pryde of hym is made whole whyche soroweith that he was enimie of that man that helpith and releuith his wrechednes Also the same worde either the same thynge in Scripture is taken some tyme in good and some tyme in Euyll As a Lion signifiyth some tyme Christe and in an other place it signifith y e deuil Also sowr dough is set some time in euil wher Christ seith beware of the sowre dough of the Phariseis which is Hypocrisie Sowre dough is set also in good whan Christe seyth the rewme of heauens is lyke sowre dough c. And whan not oo thyng alone but tweyne eyther moe ben felyd eyther vnderstōden by the same wordis of scripture though it be hyd y ● he vnderstode that wrote it is no peryle if it maye be preuid by other placis of holy scripture that ech of tho things accordith wyth truth and in hap the autour of scripture seith the ilke sentence in the same wordis which we wolen vnderstonde And certis the Spirite of God that wrought these thyngis by the Autour of scripture byfore seeth wythouten doubt that the ilke sentence shulde come to the readar either to the hearar Yea the Holygoste purueied that that ilke sentēce for it is groūdid on truth shuld come to the redadar either hearar For what myghte be purueyed of God largelyer and plētuouselyer in Gods spechis thā that the same wordis be vnderstōden in many maners which maners other wordis of God that ben not of lesse autoritie make to be preuid Austine in the. iii. boke of christen teachyng seyth all thys and myche more in the bygynyng therof Also he whose herte is full of charitie comprehendith wythouten any erroure the manifold aboundaūce largist teching of Gods scripture For why Paul seith The fulnes of law is chariti And in an other place The ende of law that is perfection eyther fyllynge of the lawe is charitie of clene herte and of good cōscience and of feyth not feynyde And Iesu Chryst seyth Thou shalte loue thy lorde God of al thyne herte and of al thy soule and of al thy mynde and thy neighbour as thy selfe For in thes two cōmaūdemētis hangith all the lawe and the prophetis And as the rote of all euillis is couetyse so the rote of al goodnes is charitie Charitie by which we louen God and the neghbour holdyth sykerlye al the greatnes largenes of Gods speachis Therfore if it is not leisure to seke al holi scripturs to expowne al the wlappings of words to perse all the priuities of scrypturis holde

sainte Paule seyth that our bodies ben the temple of the holy gost And efte he seyeth that glottons maken her belies here God And God seith by Iob that the deuill is king ouer all the chyldren of pryde And Iesus Chryst seith that the deuel is Prince of thys worlde that is as Austē seith of false men y t dwellē in this worlde Then they that setten pride either couetise either glotonie either raueine in here herte setten Idols of Baal either of the deuell in the temple of God Specially lordes sitten Idolis in Goddes house whē they maken vnworthy prelates either curates in the chirch For why such vnable prelatis either curatis ben Idolis as God seith in the. xi Chapyter of Zacharie to an vnable prelate Athou shepperd and Idole for saking the flocke Wherefore Archedekene in his Rosarie whiche is one of the famousest doctours of the Popis lawe wrytteth thus An euil prelate is seyde a ●…orynge Lyon and a wolfe raueshyng praye And in the xxxiiii Chapter of Ezechiell he is seyde to fede hym selfe and not the shepe Also he is seyd to seke his owē profite temporall Therfore he is not of goddis chyldren as Austyne seith viii question and fyrste Chapter Sunt quidam And for this thinge powre shalbe taken awaye fro hym as God seyth in the xxxiiii Chapter of Ezechiell Also an euell prelate is seyd a wolfe as the lawe witnesseth in y ● lxxxiii distinction Capite Nihil Also for defaute of gouernall he is seyde an vnchaste dogge as Austen witnesseth in y e second cause y e seuēth question Capiter Que nec Also he is seyde a Crowe either a Rauene for the blackenes of sinnis as y e law wytnesseth ther in capite Non omnis Also he is seyde founid salt not profytable to anye thinge as the lawe witnesseth ther in Capite Non omnis Also he is seyde an Hogge as the lawe witnesseth in the. lxiii distinctiō Chapter In mandatis Also he is seyd a cherle of a cherlesched of euell lyfe as the lawe wytnesseth in the. xivii destinctiō in the beginnyng Also he is seyd a Capō for he hath y e maner of an Hen. For as a Capō croweth not so an euel prelate croweth not in preaching Also an euel prelat gēdreth not bi preching of gods word neither he fighteth for his sogettes Also as a Capon clepyth not hēnes so an euill prelate clepith not poore men to meate Also as a Capon maketh fat him selfe so an euill prelate maketh fat him selfe Therfore sithē he sechyth plentuousenes of meates and rechessis he shall be put into fyre of hell as Ierome wytnessith on Michee in y ● xxxv Distinctiō Capi. ●…cclesie Principes Atchdeken writith all thys in the. xliii Distinction in Cap. Sit Rector On this word ●…uti Also adombe Prelate is an Idole and not a veri prelare A dombe pre late is not a verie prelate sith he vseth not the office of a prelate but he hath only the lykenes of a prelate As an Idoll that vseth not the office of a man is onely lyke a man but is no man Therfore such dom be prelates moune rightfulli be saide simulacris either Idolis of which it is seyde in the. vi Chap. of Baruck●… The trees of hem ben made fayre of a carpēter and the ben a raied w t gold syluer and ●…oun not speak And thei y e maken suche prelatis bene lyke hem whiche makeris shulē be damned w t suche prelatis by that word of Dauid They y t maken tho bene made lyke tho But marcke well that heathen men hadden simulacris of vi kyndis That is of cleye of Tree of Brasse of Stone of Syluer and of Gold We moune fynd these vi kyndis in euill prelatis for why simulacris of cley bene fleshly prelates of whiche God seyth in the Psalter I shal do hem awaye as the cley of the stretis Simulacris of tree bene vnwise prelatis and boistuous with oute wyt Of whiche it is sayd in holy scripture a tree is wlappid in syluer And these bene seyde to be mad and nought into prelatis These ben beastis clepid chymeris that han aparte of eche beaste And suche bene not no but only in opinionne either speche not in dede nether in kynde Simulacris of Brasse ben they that han only wordly eloquēce For why brasse yeueth greate sowne In Epistle to Corthinthies xiii Chapt. If I speake in y e langagis of mē of Aungellis and I haue not Charitie I am made as bras sowneing Simulacris of stone bene they y ● bene broken fro rightfulnes and vertue for temporall strength These prelatis be not the stone whiche is set into the heade of the corner but these ben the stone of hurtyng and of sclander Simulacris of Syluer bene they y ● bene made by money either riches whiche prelates seyne What wolen ye yeue to vs and we shulen bitraye Chryste to you Golden simulacris bene tho that bene made onlye for worldly nobly For why golde signifieth nobley And therfore y ● heade of the Image of Nabugodonosore was of golde in the. ii Chapter of Daniell Archedeken telleth all this in the. xliii destinction Capiter Si●… rector On this worde ●…utus Though this doctour of the Popis lawe be pleyue and sharpe he seythe trueth sesonable For the chirch now accordith wyth holy write and reasō and commō Doctours of holy scripture For in the. xi Chapter of zacharie God clepith an euill prelate an Idole And in Ezechfell and other Prophetis he lykeneth Tirantis and raueinoures to Lions woluis bearis and other vnsaciable beastis to dispyse here synne Here Lordis and other prelatis moune se in partie how perilouse it is to ordeyne euell prelatis either euratis in the churche For as Saynte Gregorye seyth in the fyrste parte of Pastorallis ii Chapter No man harmeth more in the ●…hirch then he y ● doeth weywardly holdith the name of order either holynes And y e law seith De electionibus capite Ni●…hil That nothing harmith more in the chyrch of God than that vnworthi men be takē to the gouernall of soulis And Grosted seyth in his sermō Premonitꝰ a venerabili pa●…re That to make vnable prelats either curats in y ● chirch of God is to haue come to the hyghiste degree of treaspasses Also in hys sermō Dominus noster Iesus Christus he wrytith thus to the pope He y ● bitakith y ● cure of soulis to a man vnmighty vnkūing eyther not wylfull to helpe duly the soulys is gyltye of all the soulys though ani ascape either is sauid by Goddis grace And he that bitakith the cure of soulis to him that is opēly vnable therto techith to set more ●…rice by vnreasonable beastis than by men and forto loue more earthly thyngis y ● passen shortly than euerlastinge thyngis more than y ● death and bloude of goddis sonne And he

that yeuethe thus the cure of soules to vnable men is worse than Herod that pursued Christ and worse thā Iewis and heathen mē that crucifiden Christ. Gros●…id seith this plainly and preuithe it openly byfore the pope and all hys clergie And the ye that procutē beneficis either rychessis ●…o men hatē hem to whom the●…●…rocuren thus as if they procuryde hem to be set in the cop of the chirch in whirle winds and great tēpestis Grosted seyth thys in hys sermon ▪ Scriptum est ●…e Leuitis And he that is negligent to drawe soulis out of the ●…yt of sinne as mych as he maye by the order of lawe and he that letti●…h hym of hys werke sleythe the souls And he settith more price bi a flesh●… shepe than a gostly shepe y t is mans soule Yea settith more price bi a peny than by the lyfe of Gods so●…e whych is worth all thys worlde A rechlesse curat that sleeth so get ys by euyl ensample and with drawing of Goddis worde is worse than the vnreasonable beastis he is worse than the crucifiers of Christe for he crucifieth him in his mēbres Good councelloures they bene alone that bene wyse men and dread God For whye al couetouse men bene foolys and vnwyse men And to belede by the counsell of hem is to dyspose of 〈◊〉 by the councell of foxys and to dyspose of foldes of Shepe by the counsell of wolues Gros●…ede seyth thys in a sermon Premonitus a venerabili patre Se ye lords and prelatis that maken vnable curatis for fleshly affection and yeftys and specyally for pleiynge at the beere and other vnlefull iapis what treasone ye done to God and what harme to Christis chirch your auaūsees Ye maken horryble abominacion of dis comforte stond in the holy place for ye maken Antichrist to stonde at the hygh auter in the stede of Chryste and treate the holye sacramente of Christes fleshe and blude full vnworthyly And as Parisyens seyth whan ye maken a coueitous pryest to stōd at the auter ye makē a Moldy warpe to stonde there in the stede of Chryste And whan ye maken a fonde Byshope that can not and louyth not Goddis lawe stonde mytryde at the auter ye maken an hornyde asse stonde at the auter in stede of Christe And so of other vnreasonable Beastys as Lyons Woluys Berys Apis Dragons Hoggis Doggis other visious Priestys Proude Coueitouse Raueinouris wrathfulle Hypo●…ritis trecherouse Glotenouse Lecherouse Enuious and Back byteris Ye trans fyguren Satanas into an angelle of lyghte whan ye maken curatys eyther prelatys that bene contrarye to Christ to occupie the office of a bishop Abbot eyther pryeste Lordes and prelatys that haue set suche Idolys in goddys house as Manasses dyde Sue ye Manasses in very repētaūce and makyng of amendis to god and men Also lordis and prelatis exciten strongly men to do I dolatrye For thei swerē custōabli nedles●…i oft vnauisely and false by the membres of god by Chryste and by seyntis in so mych that eche lorde and prelate comynly maketh to hym an Idole of some seint whō he worshipyth more then god For comenly they sweren by our lady of walsyngham seynte Iohn Baptyst seynt Edward seint Thomas of Canterburie and suche other seintis and chargen more this ooth then though they sweren by y ● holy Trinitie And in all thys they honourē more these seintis than thei honourē the holy Trinity Thoughe it were leful toswere biseyntis this is Idolatrie to charge more an othe made by suche seyntis than by God almighti either by the holi Trinitie Nethelesse Chrisostom wytnessyth on the. v. chapiter of Mathew that to swere by ani creature is to do Idolatrie For as Ierome there and decrees in the. xxii cause i. question Siquis per capillum and Capite next bifore and Decretalis De Iur●…iurando Capite Etsi Christus wyttnesseth playnly that to Swere by a Creature is ayens goddis cōmaūdement And therfore Christ in the. v chapiter of Mathew cōmaundythe to not swere bi heauē neither bi erth and vnderstondyth bi heauē earth creaturys of heauen creaturys of erth And in al the olde lawe it is not foundun where Godde grauntythe to swere by any creature but onli bi hys owne name or by hym selfe And therfore the wyse man seyth in the xxiii chapiter of Ecclesiasticus A manne that swerythe myche shalbe fyllyd wyth wyckydnes and vengeaunce shall not go awaye fro hys house And efte he seythe Thy mouth be not customably to swexeynge for whi mych fallynge is in it The ●…empning of God be not custo mable in thy mouth that is to swere by hys name in vayne eyther false e●… ther for an euylle ende And be thou not medlid wyth y e namis of seynts that is to swere bi seyntis For thou shalte not be gyltlesse of hem Here Lordys and Prelatys moune se howe theye done openne Idolatrie whan they gessen to honoure Seyntis And here opē dedis of Idolatrie bene open bokis of Idolatrye and Blasphemye to here soget●…s Therfore as Gregory seyth in the seconde boke of Pastorallis the fifte chapiter ▪ Prelatis bene worthy so many Deathes how many ensamples of perdision theye senden to sogettis And in the fyue and twenty chapiter of Numer●… God bade Mo ses hong all the Pryncys in Iebats ayens the Sunne for the puple of Iscaell dyd Lechery and Idolatrye by ensample and sufferaūce of hem Nowe in Englonde it is a common protection ayens Persecutyon of Prelatis and some Lordys yf a man be customable to swere nedles false and vnauysyde by the bones naylys and sydys and other membrys of Chryste to be proude and Lecherouse and speake not of Goddis lawe and repreue not Synne aboute him And to a bstayn fro othis nedelesse and not leful and to eshewe Pryde and speake Honour of God and hys Lawe and repreue Synne be waye of Charitie is mattere and cawse nowe whye Prelatis some Lords slaūder mē clepen hem low lardis Heritikis reisars of debate of treason ayens the Kynge Nowe Manasses sertethe Idols openly in the temple of God and styryth men greatly to do Idolatrie cherisheth hein that breakē openly gods hestis puny sheth hem sore as heathē men eyther heretykis that bysien hem to learne kepe and teach goddis hests The. iii. time lordis prelatis both sheden innocent bloud as Manasses did For thei wastē folili here goods in w●…yngis pleyingis binyghtis and in reresopers and in other vanities and takē greate vnmesurable taxes of the comens And lesse lords and prelatis done greate extortions to pore mē takē poremēs goodis paye little or nought and out of tyme for tho Therfore as Miche the prophet seyth in the. iii. chapiter they hielden pore mē and eaten here fleshe And Grostede declareth thys well in hys dict that begynyth thus Siut lumbi vestri preci●…cti and in thē