your eares and not vnderstande and seinge you shall beholde and not se the thynge for the harte of this people is waxed grosse or dull and wyth theyr eares they are harde of hearynge and they haue shutte together theyr eyes that they shoulde not see nor heare wyth theyr eares nor vnderstande wyth their harts that they might return and I shoulde heale theym sayth the lorde God Alas England alas that thys heauy plague of god should fall vpon thee alas my dere beloued couÌ„trey what thing is it now that may do the good Vndoutedly thy plague is so great that it is vtterly vncurable but by the bottomles mercy and infinite power of almightye Godde Alas my deare countrey what haste thou done that thus thou hast prouoked the wrathe of God to poure oute hys vengeaunce vpon thee for thyne owne deserts Canst thou be conteÌ„t to heare thy faultes tolde thee Alas thou haste hearde ofte and wouldest neuer amende England thy faults of all degrees and sortes of men of the magestrates of the mynisters of the common people were neuer more plainly tolde sence thou barest that name then thou diddeste beare theym of late euen before the magestrates in kynge Edwardes dayes but thou hardest them only and didst amend neuer a whit For euen of thy greatest magestrats some the kings hyghnesse then that innocente that godly harted pereles yong christian prince excepted euermore vnkindly vngeÌ„tly against those that went aboute most husely most holesomly to cure their sore backs spurned priuely and woulde not spare to speake euyl of them eueÌ„ vnto the prince him selfe yet would they towardes the same preacher outwardelye beare a ioly countenaunce and a fayre face I haue hearde that Cranmer and an other whom I wyll not name were both in high displeasure the one for shewinge his conscience secretly but plainly and fully in the duke of Somersets cause and bothe of late but specially Cranmer for repugning as they might against the late spoile of the church goodes taken away only by coÌ„maundement of the hygher powers wythoute any lawe or order of iustice and withoute any requeste of consente of them to whome they dyd belonge As for Latymer Leuer Bradford and knoxe they re tonges were so sharp they rypped in so depe in theyr galled backes to haue purged theÌ„ no dout of the filthy matter that was festered in theyr hartes of insaciable couetousnes of filthy carnality and voluptuousnesse of intollerable ambitioÌ„ and pride of vngodly lothsomnes to heare pore mennes causes and to heare gods word that these men of all other these magestrates theÌ„ could neuer abide Other there were very godly men wel lerned that went about by the wholesome plaisters of gods word how be it after a more soft maner of handling of the matter but alas all sped in lyke For all that could be done of al handes their disease dydde not minishe but dayly didde encrease whyche no doubt is no smal occasioÌ„ in the state of the heauy plague of god that is poured vpoÌ„ England at this day As for the coÌ„mon sort of other inferior magestrates as iudges of the lawe iustices of peace sergeantes common lawyers it may be truly sayde of theÌ„ as of the most parte of the Clergy of curates vicars persons prebendaryes doctors of the law archdeacoÌ„s deanes yea I may saye of bishops also I feare me for the more part althoughe I dout not but god had and hathe euer whome he in euery state knew and knoweth to be his but for the most part I say they were neuer perswaded in their hartes but from the tethe forward and for the kings sake in the truth of gods worde and yet all these dyd dissemble and bare a copye of a countenaunce as if they had bene â—ound within And thys dyssimulation Sathan knewe wel enough and therfore desyred and hath euer gone about that the hygh magestrates by any maner of meanes might be deceued in matters of relygion for then he beinge of counsell with the dissimulation in the wordly knewe wel enough that he should bryng to passe and rule all euen after his owne wyll Hypocrisy and dissimulation S â–ª Hierome doth cal well a double wickednes for neither it loueth the truth whiche is one greate euill and also falsely it pretendeth to deceyue the simple for an other thing This hipocrisy and dissimulation with God in matters of religion no doubte hath wholy also prouoked the anger of god And as for the common people although there were many good wher they were wel and diligeÌ„tly taught yet god knoweth a great number receaued Gods true woorde and hyghe benefites wyth vnthankful heartes For it was greate pitie a lamentable thinge to haue sene in many places the people so lothsomly so vnreligiously to come to the holy coÌ„munion to receaue it accordingly and to the coÌ„mon prayers and other diuine seruice which were according to the true veyne of gods holy worde in al poyntes so godly and holesomely set forthe in comparison of that blynde zeale and vndiscrete deuotion which they had afore times to those things whereof they vnderstode neuer one whyt nor could be edifyed by theÌ„ any thing at all And again as for almes dedes which ar taught in gods word wherby we are certayne that god is pleased with them and doth and wil require such at our hands which are a parte of true religion as S. Iames sayth and suche as he sayth himselfe he setteth more by then by sacryfice as to prouyde for the fatherlesse infants and orphanes for the lame aged and impotent poore nedy folke and to make publyke prouision that the pouertye that myghte laboure should haue wherwith to labour vppon and so be kepte from shamefull beggery and stealing in these works I say how wayward were many in comparison I meane of that greate prodigalitie whereby in times paste they spared not to spende vpon flatteryng fryers false pardoners painting and gilding of stockes stones to be set vp and honored in churches plainly against gods worde And yet bicause no place is to be defrauded of their iust commendacion London I must confesse that such godly works in sir Dobs knight then lord Maior his yere began maruelious wel the Lorde graunt the same maye so likewise perseuer continue yea and encrease to the comforte reliefe of the nedy and helplesse that was so godli begon Amen All these thynges doe mynyster matter of more mournynge and bewaling the miserable state that now is for by this it maye be perceayued howe well Englande hath deserued this iust plague of God And also it is greatly to be feared that those good thynges whatsoeuer they were that had their beginnynge in the time when Goddes word was frely preached nowe with the exyle and banishmeÌ„t of the same they wil departe agayne But to returne agayne to the consideration of thys myserable state of Christes church in Englande and to leaue farder and more
A PITVOVS LAMENTATION OF THE MISERABLE ESTATE OF THE CHVRCHE of Christ in Englande in the time of the late reuolt from the gospel wherin is conteyned a learned comparison betwene the comfortable doctrine of the gospell the traditions of the popish religion with an instruction how the true Christian ought to behaue himself in the tyme of tryall Wrytten by that worthy martyr of god Nicolas Rydley late Bysshoppe of London Neuer before this tyme imprynted ¶ Wherevnto are also annexed certayne letters of Iohn Careles written in the tyme of his imprisonment Perused and allowed according to the Quenes Maiesties Iniunctions A Lamentacion of the Churche ALAS what mysery is thy churche broughte vnto O Lord at this daye Whereof late the word of the Lord was truely preached was redde and hearde in euery towne in euery churche in euery vyllage yea almoste in euery honest mans house alas nowe is it exiled banished out of the whole Realme Of late whoo was not glad to be taken for a louer of Goddes worde for a reader for a redy hearer and for a learner of the same now alas who dare beare any open couÌ„tenance toward it but such as are content in Christes cause for his wordes sake to stand to the daunger losse of all that they haue Of late there was to be founde of euery age of euery degree and kynd of people that gaue their dilygence to learne as they coulde out of gods woorde the articles of the christian fayth the commaundmentes of god and the lords prayer The babes and younge chyldren were taughte these things of their parents of their masters wekely of their curates in euery churche the aged folke whyche had ben brought vp in blindenes and in ignoraunce of those thynges whyche euery christian is bounde to knowe when otherwyse they coulde not yet they lerned the same by often hearyng their chyldren and seruants repeating the same But now alas and alas again the false prophets of Antechrist which are past all shame do openly preach in pulpets vnto the people of God that the catâ—chisme is to be counted heresy whereby theyr olde blindenesse is broughte home agayne for the aged are afrayd of the higher powers and the youthe is abashed ashamed euen of that which they haue lerned though it be Gods worde and dare no more meddle Of late in euerye congregation throughout all England was made prayer peticion vnto God to be deliuered from the tyrannye of the byshop of Rome and all his detestable enormities from all false doctryne and heresie And now alas SathaÌ„ hath perswaded EnglaÌ„d by his falshed and crafte to reuoke her old godly prayer to recant the same prouoke the fearefull wrath and indygnation of god vpon her owne pate Of late by straite lawes and ordinaunces with the consent of the nobles and commonaltie and ful agrement and counsaile of the prelates clergie was banished hence the beast of Babylon with lawes I say and with othes and al meanes that then coulde be deuysed for so godly a purpose But now alas all these lawes are troden vnder foote the nobles the commonaltie the prelates clargie are quite chaunged and all those othes though they were herein made in iudgement iustice and truth and the matter neuer so good dothe no more holde then a bond of rushes or of a barley strawe nor publyke periurie no more fearethe them then a shadowe vppon the wall Of late it was agreed in England of all handes accordinge to Paules doctrine and Chrystes commaundement as Paule saythe playne that nothinge oughte to be doone in the church in the publike congregation but in that tongue which the congregation coulde vnderstande that all might be edified therby wheather it were common praier administratioÌ„ of the sacrameÌ„ts or any other thinge belonging to the publike mynisterie of gods holy and wholsome woorde but alas all is turned vpsidedowne Paules doctrine is put aparte Christes commaundemente is not regarded for nothing is hearde commonly in the Churche but in a straunge tongue that the people doth nothing vnderstande Of late all men and women were taught after Christs doctrine to pray in that tongue which they could vnderstand that they might pray with harte that whiche they shuld speake with their tongue Nowe alas the vnlearned people is brought in that blyndenesse agayne to thyncke that they praye when they speake wyth their tongue they can not tel what nor wherof their harte is nothynge myndefull at all for that it can vnderstande neuer a whyt therof Of late the lordes supper was duely ministred and taughte to be made common to all that were true Chrystians with thankes geuing and settinge forthe of the Lordes death and passion vntil his returninge agayne to iudge bothe quicke and deadde But nowe alas the Lordes table is quyte ouerthrowen and that whych ought to be common to all godly is made priuate to a few vngodly with out any kinde of thankesgeuinge or any settinge forth of the lords death at all that the people is able to vnderstande Of late all that were endued with the light and grace of vnderstanding of goddes holye mysteries did blesse god which had broughte them out of that horrible blyndenesse and ignoraunce whereby in tymes paste beinge seduced by Satans subteltyes they beleued that the sacrament was not the sacrament but the thynge it selfe whereof it is a sacramente that the creature was the creatour and that the thynge whiche hathe neyther lyfe nor sense alas suche was the horryble blyndenes was the Lorde hym selfe whiche made the eye to see and hath gyuen al senses and vnderstandynge vnto man But nowe alas Englande is returned agayn lyke a dogge to her owne vomyt and spuynge and is in worse case then euer she was for it had ben better neuer to haue knowen the truthe then to forsake the truth once receyued and knowen And nowe not onely that light is turned into darknes and goddes grace is receyued in vayne but also lawes of deathe are made by hyghe court of parliamente masterfully to maineteine by sworde fyer and al kind of violence that heinouse Idolatry wherin that adoration is geueÌ„ vnto the lyueles and dum creature whiche is onely dew vnto the euerlyuynge God yea they faye they can and do make of bread bothe man and god by theyr transubstantiation O wicked inuention and Sathans owne broode Of late was the Lordes cuppe at his table distributed according to his owne comaundement by his expresse wordes in his gospell as well to the laytie as to the clergie which order Christes churche obserued soo manye hundreth yeres after as al the auncient ecclesiasticall wryters do testyfie without contradictioÌ„ of any one of them that can be shewid vnto this day But nowe alas not onely the lordes commaundemente is broken his cuppe is denied to his seruantes to whom he commaunded it shuld be distributed but also with the same is set vppe a new blasphemous kynd of sacrifyce
theyr iuggelyngs crafty gloses can not bryng one â—ote of goddes worde Surely surely they be not onely all these abhominatioÌ„s which are come into the churche of England alredy wherof I haue spoken somwhat before but also an innumerable rablement of abhominatious and wicked abuses which now must nedes folow As popishe pardons piâ—grymages Romishe purgatory Romishe masses Placebo dirige with trentalles Scala coeli dispensations immunities from all godly discipline lawes and good order pluralities vnions and â—ot quottes with a thousande moo Nowe shall come in the flatterynge fryers and the false pardoners and play their olde pranckes and knauery as they were wonte to do Nowe you shall haue but of the see of rome onely and that for money canonysing of suche saynctes as hath stoode stoute in the popes cause shrinynge of relicques and from anye kynde of wickednes if you wyll pay well for it cleere absolution a pena et cupla with thousandes of yeres yea at euerye poore byshops hande and suffragan ye shall haue halowing of churches chapelles altares superalteres chaleces and of al the whole household stuffe and adornament which shall be vsed in the churche after the Romishe guise for al these things must be estemed of suche hyghe pryâ—e that they may not be done but by a consecrate byshop only O Lorde all these thinges are suche as thy apostles neuer knewe As for coniuringe they call it haâ—owing but it is coniuryng in dede of water and salt of chrysteninge of belles and suche like lyghte thinges what nede I to speake for euery priest that can but reade hath power they say not only to do that but also hath suche power ouer Chrystes bodi as to make both god man once at the least euery daye of a water cake After the rehersall of the saide abhominations and remembraunce of a number of many mo which the lord knoweth yrketh me to thinke vpon and were to long to describe when I consider on the other side the eternal worde of god that abydeth for euer and the vndefiled lawe of the Lorde which turneth the soule froÌ„ all wyekednesse and geueth wisedome vnto the innocente Babes I meane that mylke that is without all guâ—le as Peter doth call it that good word of god that worde of truth which must be grauen within the harte and theÌ„ is able to saue mennes soules that wholesome sede not mortall but immortal of the eternal and euerliuing God whereby the manne is borne a newe and made the chylde of God that seede of God whereby the man of god so being borne can not sinne as Iohn saythe he meaneth so longe as that seede doth abide in him that holy scrypture whych hath not bene deuysed by the wytte of manne but taught from heauen by the inspyration of the holy ghost whych is profitable to teach to reproue to correct to instruct and geue order in al righteousnesse that the man of god maye be whole sound ready to performe euery good woorke when I saye I consyder thys holye and wholesome true woorde that teacheth vs truely our bounden dewty towardes oure lorde god in euery poynte what hys blessed wil and pleasure is what his infinyte greate goodnesse and mercy is what he hath done for vs how he hath geuen his owne only dere beloued to death for our saluation by him hath sent vs the reuelatioÌ„ of his blessed wyll pleasure what his eternal word willeth vs both to beleue also to do and hath for the same purpose inspyred the holy apostles wyth the holy ghost and sent them abrode into all the worlde and also made them and other dysciples of Chryste inspyred by the same spyrit to write and leaue behynde theym the same thynges that they taught which as they dyd procede of the spyrit of truth so by the confessyon of all them that euer were endued wyth the spirite of God were sufficiente to the obteyning of eternal saluation and lykewyse when I consyder that all that man doth professe in his regeneratioÌ„ when he is receued into the holy catholyke church of Christ and is now to be accounted for one of the liuely members of Christes owne body all that is grounded vpon Goddes holy worde and standeth in the profession of that fayth and obedyence of those coÌ„maundementes which are all contayned and comprysed in Gods holy woorde and furthermore when I consider whom our sauyoure Chryst pronounceth in his gospel to be blessed and to whoÌ„ Moyses geueth hys benedictions in the law what waies the Lawe the Prophetes the Psalmes and all holy Scryptures bothe newe and olde doth declare to be the wayes of the Lord what is good for man to obtayne and abyde in Gods fauour which is that sayth that iustifieth before God and what is that charity that doeth passe and excel al which be the properties of heauenly wisedome and whyche is that vndefiled religion that is allowed of god whych thynges Chryst himselfe calleth the weighti matters of the law what thing is that which is only auaylable in Chryst and what knowledge is that that Paule esteemed so much that he counted him selfe only to knowe what shall be the maner of the extream iudgemeÌ„t of the later day who shal iudge and by what he shal iudge and what shall be requyred at our hands at that fearful day howe all thynges muste be tryed by the fier and that that only shal stand for euer whych Christes wordes shal allowe which shal be the iudge of al fleshe to geue sentence vpon al flesh and euery liuynge soule eyther of eternall damnation or of euerlastyng saluation from whyche sentence there shall be no place to appeale no wytte shall serue to delude nor no power to wythstande or reuoke when I saye I consyder all these thynges and conferre the same agayne and agayne all those wayes wherin standeth the substance of the Romishe relygion wherof I spake before it may be euydente and easye to perceaue that these two wayes these two relygions the one of christ the other of the Romishe see in these latter dayes be as farre dystaunte the one from the other as lighte and darkenesse good and euyll ryghteousnes and vnrighteousnes chryst Belial He that is harde of beliefe let him note and way well with him selfe the places of holye Scryptures which be appointed in the margent wherevpon this talke is grounded and by Gods grace he maye receyue some lyght And vnto the contemner I haue nothynge nowe to saye but to rehearse the saying of the prophet Esaye whyche Paule spake to the Iewes in the ende of the actes of the apostles After he had expounded vnto them the truth of Gods worde and declared vnto them Chryste out of the lawe of Moyses and the Prophetes from mornynge to nyghte all the day long he said vnto them that woulde not beleue well sayde he spake the holi ghost vnto our fathers sayinge go vnto this people and tel them ye shall heare with
had by the back Thou must serue the turne to geue the holy loues as they call it whiche is nothynge els but a very mockery of the lords holy table Thou must be a coÌ„tributor to the charges of al the disgised apparel that the popish sacrificing priest like vnto AaroÌ„ must play his part in Yea when the pardoner commeth about or the flatteringe frier to begge for the mayntenaunce of supersticion except thou doe as thy neighboures doe loke not longe for to liue in rest If any of thy housholde dye if thou wilte not paye money for ringinge and singing for requiem masses dirige commendations and suche like trumpery of the antechristian religion thinkest thou that thou shalt be reckned for a catholyke man or for Amicus Caesaris A hundred thynges mo may be reckned many of more weyght and of more euident superstitioÌ„ and Idolatrie then some of these which I haue now rehersed whiche god knoweth be ill enough but these are enough to declare and to set before thine eies the thing that I intende that is if thou abyde and wylt dwell in Englande thou must eyther do these and manye other mo contrarye to gods worde whiche forbiddeth not onely the thynge whyche is euyll but also sayth Ab omni specie mali abstinete vos absteine froÌ„ al things that hathe any apparance of euyll or els if thou wilte not doe theim howe thou canst lyue in Englande in reste and safe from the stake trulye I can not tel But peraduenture as a man is redy to finde and inuente some coloure to clooke his conscyence to doe that thynge that hys harte desyreth thou wilte say thoughe at any tyme I shall be forced to doe anye of these thyngs and such lyke yet wil I haue no confidence in them but outwardly with my body I wil kepe my hart vnto god wil not doe that of mine owne mynde willingly neyther but to auoyde an other inconuenyence I trust therfore God wyl holde me excuâ—ed for he shal haue my hart what can I doe more O mi friend beware for gods sake and know that the subteâ—ties of Satan are depe He that is not able by gods worde to perceiue them is heauâ—ly laden prai therfore with Dauid Lord let me not haue a minde to inuente excuses for to cloke my synne Examâ—ne my deare frend these thy wily waies wyth the word of god and if theâ— do agre thou maiest vse them if not knowe thoughe they may seme neuer so fine goodlye yet in deede they be of Sathans â—roodeâ— Goddes worde it is certaine that forbyddeth to worshyp the creature for the creatour for that is heynous idolaâ—ry and agaynst the fyrste coÌ„maundement of god and it is also against the second coÌ„maundement of the firste table to bowe downe or to do worshyp vnto any images of god or of any other thing and gods word requireth not onely the beliefe of the harte but also â–ª the confession of the mouth and to beare parte of the charges to the mayntenaunce of thynges vngodlyâ— what is that but in thy so doinge a conâ—ent to the thinge done Now consenters and the doers gods worde accounteâ—h to be giltye bothe And it is not lawefull by S. Paules doctrine whych was inspired hym by the spirite of god to do il that therof the thyng which is good may come Thy haâ—t thou saiest god shal haue and yet wilte thou suffer thy body to do the thing that god doeth abhorre Beware O maÌ„ take hede what thou saiest Man may be deceaued but no man may deceaue God for he is called and is trewely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye the searcher of the harte Now to geue god thy hart is to geue him thy whole harte to loue him to dread him and to trust in hym aboue al other things He that hath my coÌ„mauÌ„dement sayth Christ and obserueth and kepeth them it is he that loueth me and to dreade god aboue all other is rather willingly to incurre the danger and peryll of all fearefull thinges then wyttinglye to doe that thynge which is contrary to his blessed wyll and commaundemente and to truste in him aboue all thinges is assuredly to truste to hys promyse of his reward and of hys tuition and of his goodnesse and mercy and to prefer that aboue al thinges in the world seme they neuer so strong so wyse or so good Now howe canste thou saye truly that God hathe thy harte after this maner of sorte which is to haue thy harte in dede when thy dedes do declare far an other thinge Thy body o man is gods and al the partes thereof euen as thy soule is he made them both and Christ with his bloud hath redemed them both and is lorde of both for he hath boughte theÌ„ both deare darest thou suffer any parte of eyther of them to do seruice to Satan Surely in so doinge thou committest sacriledge and doest rob God thou deâ—ilest the liuely temple of the liuing god if thou suffer thy body to do sathan seruice Do you not know saith S. Paule that your body is a liuely temple of god and may a man then take and vse anye parte thereof but in the seruice of God No surely it is not lawful so to doe so that man of god neither with hand tongue nor fote nor any part of the whole body Doth not Paule commaund to the Romaines which pertaineth to euery Chrystian soule As you haue in times past saith he geuen your members to doe seruice vnto vncleanesse and wickednes from one wickednes to another so nowe geue your members to do seruice vnto righteousnes that you may be saÌ„ctified And I prai thee good brother what doest thou thinke is to beare the marcke of the beaste in the forhead and in the hand that s. Iohn speaketh of I know we ought warely to speake of gods misteries which he shewed by the spirit of prophecying to his seruant Iohn yet to reade theym wyth reuerence and to praye for the vnderstandynge of the same so much as god knoweth is necessary for our time to knowe I thinke it necessary and good Wherfore what I suppose is to beare the beastes marke I wyll tell thee and commit the iudgement of mine interpretation as in all other thinges to the spirituall man I suppose he beareth the beast of Babilons marke in his forhead which is not ashamed of the beastes waies but wyll professe them openly to set forthe hys master the beaste Abaddon And likewyse be beareth his marke in his hands that wil and doeth practise the workes of the beaste with his power and hand And likewyse I will not lette to tell thee what I thincke to be sygned in the forhead for the seruants of God whereof Iohn also speaketh reckening vp many thousandes so to haue bene sygned of euery tribe I suppose he is signed in the forhead for the seruant of god whom god hath appointed of his infinite goodnes and hath
be slaine as they were Now thou O man of God for our Lords sake let vs not for the loue of this life tary them to longe and be occasion of delay of that glorious coÌ„summation in hope and expectation wherof thei departed in the lord and the which also the liuing endâ—ed with Gods spirit ought so earnestly to desire and to grone for with al the creatures of God Let vs all with Iohn the seruant of God cry in our harts vnto our sauiour Christ Veni domme Iesu come Lorde Iesu come For then when christ which is our life shal be made manifest and apeare with him in glory theÌ„ shal the children of god appeare what thei be euen like vnto Christ for this our weake body shall be transfygurated and made lyke vnto Christes glorious body that by the power wherby he is able to subdue vnto himself all thinges Then that which is now corruptible shall be made incorruptible that is nowe vyle shal theÌ„ be made glorious that is nowe weake shal rise then mighty and strong that is grosse and carnal shal be made fine and spirituall for theÌ„ we shal see haue the vnspeakable ioy and fruition of the glorious maiesty of our lorde euen as he is Who or what then shall let vs to ieopard to leopard yea to spend this life which we haue here in Christes cause in our lorde God his cause O thou therefore man of god thou that arte loden and so letted lyke vnto a great bellied woman â–ª that thou canst not fly the plague yet if thou lust after such things as I haue spoken of stand fast what soeuer shall befall in thy maysters cause and take thys thy letting to fly for a calling of god to feighte in thy maister Christe hys cause Of this be thou certaine they can do nothing vnto thee which thy father is not aware of or hathe not foresene before they can do no more then it shal please him to suffer them to do for the furtheraunce of his glory edifyinge of his church and thyne owne saluation Lette them then doe what they shal seing to thee O man of God all thinges shall be forced to serue and to worcke with thee vnto the best before God O be not afraide and remember the ende All thys whiche I haue spoken for the comfort of the lamentable case of the man whoÌ„ christ calleth the great bellied woman I meane to be spokeÌ„ likewise to the captiue and prisoner in Gods cause for suche I count to be as it were already summoned and prested to fight vnder the banner of the crosse of Chryste and as it were souldiours allowed and taken vp for the Lords warres to do to their lord and maister good and honorable seruice and to stycke to him as men of trustie seruice in his cause euen vnto death and to thinke their life lost in his cause is to winne it in eternall glory for euermore Therefore now to conclude and to make an ende of this treatise I saye vnto all that loue God our heauenly father that loue Christe Iesus oure redemer and Sauioure that loue to folowethe wayes of the holy ghoste which is our comforter and sanctâ—â—er of all vnto all that loue Christes spouse and body the true catholicke churche of Christe yea that loue life ther owne soules health I say vnto all theis harken my deare brethreÌ„ and sisters all you that be of God of all sortes ages dignities or degre harken to the worde of our sauioure Iesus Christe spoken to his Apostels and ment to all his in Saincte Mathewes Gospell Feare not theym whiche kyll the bodye for they can not kil the soule but feare him more whiche maie destroye and caste both bodye and soule into â—ell fyer Are not twoo small-sparrowes â—old for a mite and one of them shal not fal or light vpon the ground without your father All the hears of your head be numbred Feare them not you are much more worth then are the littel sparrowes Euery one then that confesseth me before meÌ„ him shal I likwise confesse before my father which is in heauen But whosoeuer shal denye me before men I shall denye him likewyse before my father whyche is in heauen The lord graunt vs therfore of his heauenly grace strength that here we may so confesse him in this world amongest this adulterous and sinfull generation that he maye confesse vs again at the latter day before his father which is in heauen to his glory and our euerlasting comforte ioy and saluation To our heaueÌ„ly father to our sauiour redemer Iesus Christ and to the holy ghost be al glory and honor now and for euer Amen ⸫ CERTEYNE Godly and comfortable letters of the constaut wytnes of Christ Iohn Careles written in the time of his imprisonment and now fyrste set forth in printe ⸫ Anno Domini 1566. Thomas Pirry to the Christian reader in commendacion of that worthy man of god Iohn Careles MUch care did carefull Careles bide in time of Romishe rage WheÌ„ flesh bloud with fier was tried to make mennes faith to swage But god be thanked for his grace who did him so defende that in the truth he ran his race and made a godly ende No man more carefull for the crosse of Christe his sauinge health no man more careles for the losse of frendes and worldly wealth When he was hated and abhorde of Cayphas and his sede he cast his care vpon the Lorde and Careles was in dede For why he knewe that worldly power no farther coulde procede then god whose worde doth still endure already had decrede And that the Lorde would in the ende worke all things for the best when of great mercy he shoulde sende his soule to ioyfull rest In hope wherof he careles was and ready to the stake if god so woulde he did not passe such ende on earth to make But gods will was he should not die such death in open sighte wherefore in prison ioyfully to Christ he yelde his sprite Psalme 54. Caste thy care vpon the lorde and he shall nouryshe thee he wil not suffer the righteous to fall for euer ¶ The grace and free mercy of God in Iesus Chryst the swete consolations of the holy ghost the guide of all Gods dere children be with you strengthen and comforte you my derely beloued swete sister K. E. nowe euer Amen AL be it my derly beloued syster in Chryste that as yet we dyd neuer see one an other personally to any knowledge yet by the vertuous reporte that I haue heard of you and also by the large louynge token that I haue receaued froÌ„ you my thinke that I doe euen presently see you beholde your person faithfully walkinge in the feare and loue of god ioying and reioycing with you in the spirite as though we were swetly talkynge together of Christes veritie The lorde god do I humbly besech in the bowels and bloude of our lorde and sauyour