Epistle to the Duke of Somerset, Text
An epistle vntounto the right honorable and christian Prince, the Duke of Somerset written vntounto him in Latin, anone after hys deliueraunce out of trouble, by the famous clearke Doctour Peter Martyr, and translated into Englyshe by Thomas Norton.
Anno a verbo incarnato. M.D.L. Regni Edwardi sexti. iii
Whan I was in trouble, I called vpō the lord, & he hard my voice. psal. 120. a Ion. 2. a.
IVSTITIA
PRVDENTIA
DIEV ET MON DROYT
YOu maye peraduenture thynke it a straūge & maruellous thīg, moste excellēt Duke, that I am so bolde as nowe to begin to wryte vntounto you. It had ben my dewtie to hauehave done it rather before, when the tēpest had almost drowned you, and we (whiche began to reioyse for the enterprised, but not fullye ended, restorynge of religyon) were in maner ouercome with sorowe and greate heuynes. And paraduenture it would not hauehave displeased you, yf I or any suche as I shoulde hauehave wryten vntounto you. For where tentation dothe abounde, there a frendlye & Christian confortynge beynge vsed goeth not without his effecte. But I and other of my profession, in that perillous tyme were lytle lesse troubled than you. Yea, I dare say for you, that you youre selfe were of better cheare in the myddes of the water, than we that stode vponupon the shore and behelde your wreck. Wherfore I thought it metest to spēde that tyme in wepynge and in prayers, for to obteyne, bothe preseruacion for you whiche hauehave done so muche good in religyon, and also a sure staye for the churche, for as muche as it was alredy shaken. And now that you maye hauehave a testimonye of the ioye, whiche I hauehave conceaued by your delyuerance, & of my sorowe past, I thought it best not to let go this occasion, but by this my epistle, suche as it is, with such reuerence as is mete, with suche modestie as becommeth, bothe reioyse of your happye lucke, and comforte you touchynge those thynges which hauehave of late dayes happened vntounto you, not withoute the ordinance of almyghtye God. For them that hauehave ben once vexed with greuous myseries, the rēnātes of myschieffes are wont often to greue, and make them not a lytle sorye that they were dryuen to suffre that, which they were as lytle worthye of, as they lytle thought that any such thīg should chaunce. As for that whiche I hauehave taken vpō me, yf I performe it not so well as my wyll is, yet I praye you to take it in good parte, and at the least yet gētlye to accept this token of my harte towarde you. It is set forthe in the historye of the holy gospel, that the disciples were in a ship Christ beyng absente, there rose a mightye storme, the wynde was so sore agaynste them, and the waues dyd so well that they had no hope of sauynge their lyues. Then Christ, whiche alwayes at suche tyme bestirreth hym selfe to helpe vsus, whē we are in maner brought euen to despeire, aboute the latter ende of the nyght came vntounto them. When they sawe him go vponupon the water, they were the more afrayde, because they thought that he was a spirite or fantasticall thynge. But when he bade them be of good cheare, Peter (whiche dyd alwaies beare a burnynge louelove towarde Christe) as soone as he hearde him thus speake, sayed. Mayster, yf it be thou, byd me to come vntounto the vponupon the water. He thoughte hym selfe, yf he were once in hys maysters companie, saffer from the storme, than yf he had kepte hym selfe styll within the defence of the shyppe. When he had obteyned Iesus commaundemente, he made haste towarde hym vponupon the water, and as longe as he loked vponupon Christe, and cleaued vntounto his worde by faythe, he did wel ynough. But when he loked but a lytle a syde from Christ, and consydered the boysteousnes of the wynde and raginge of the waues, his faythe wauered and he began to synke. Then, the so great daunger dyd thus muche profyt hym, that he loked vp agayne to Christ, and cryed out: Helpe me, o Lorde, els I peryshe. Christ gaue him his hande, whereby he plainly taught, that the daunger that he was in, came not of ye rage, other of wynde or waues, but by the weaknes of hys faythe. For, sayde he, why dyddest thou stumble by reason of thy weake and feble faythe. Whyle I cōsyder this noble historie, good Lorde, I do gather and perceaue many thynges in it that do fytlye agre with your chaunce. For all men do knowe, that to rule a commune weale is as it were to sayle ouer a depe sea, whiche is alwayes tossed with tempestes, and alwayes swelleth with myghtie stormes of wynde. Herein were you, and whan there was almoste no hope of your preseruation, Christe was with you, and suffred you not to peryshe, seynge that you hauehave so aduaunced his relygion, whiche others estemed not to be true, but a spirite, a fantasye, a thyng made to deceaue, and neuer thoughte that your confydence in the gospel of Christ would do you any good. But it hath so helped you that you hauehave trodē vnderunder your fete the ragynge waues and mightie storme. And, sethe we ar men, it was possyble, that your faythe, (althoughe by the helpe of God it be feruent,) myght wauer. Therefore, when you consydered your selfe to be almoste drowned, I dowbte not that you cryed out. Oh lorde, yf I hauehave beleued no lies, yf thy gospel be true whiche I hauehave promoted, yf thy worde hathe not begyled me, saue me this houre that I peryshe in. Wherfore he to delyuer hys truthe of wholsome and sure faythe frō the despite of scorners, by and by he gaue you his ryghte hande to helpe you, and set you in safetye, so that I doubte not, it hathe bene bothe a great pleasure to all godlye men, and shalbe greatly proffitable vntounto you. For thus you do perceaue, not onelyonly by faithe, but also by experience, how sure a staye it is to leane vntounto true godlynes. And nowe you hauehave no nede of any other man to preache vntounto you yt whiche we rede wryten to the Romanes. Who shall plucke vsus from the louelove that God beareth towarde vsus? shal trouble? shal sorowe? shal persecution? shal hunger? shall nakednes? shall danger? shal the swerde? No. Yea he addeth further, we ouercome in al these thinges throughe him which loueth vsus. Surelye (moste noble Duke) greuous thinges in dede hauehave happened vntounto you. Al thīges in maner were stirred vp agaynste you alone. But who ouercame thē in you but Christe? who hath calmed so great a storme raysed vp against you but Christ? The wicked styll loked for you to hauehave no other chaunce but extremite. But who dyd wrastle for you against presēt death, and destruetion hangynge ouer your head but Christe? Beware, yf you be wise, yt you thinke no otherwyse. As for al vsus that do embrase godlynes, we do confesse with one mouthe with one accorde, that Christ hath taken your parte: And I doubte not that you your selfe hauehave boldlye sayd with Paule. If God be on our side, who is against vsus. This sure comforte godlye men hauehave alwayes at hāde in aduersitye. We are Goddes, we do belonge vntounto Christ. God hath taken vponupon him our defence. They say that they be mightye whiche fight agaīst vsus, but what? are they stronger than God? We know and stedfastlye beleue that God is almightie, who shall ouercome hym that is almyghtye. O wholsome comforte? O sure toure of Christian faithe? O faith buylded not vponupon sande but vponupon a moste stronge rocke? Pompei in his desperate state coulde not so comforte hym selfe, nor Cicero in his banishemēt, on the laste houre of hys miserable destruction coulde strengthen hys courage being weakened on eueryevery syde, with anye suche comforte. I coulde reherse Brutus, Cato, and many other noble men after ye iudgement of the world, which whyle they wer in state other prosperous or tolerable, semed bothe wyse and valiant men, but when they sawe thē selues brought to the extremite that there was no remedy or helpe, we rede that they other cryed out, Oh neuer was I wyse, or blamed bothe God and men, and knowyng not what to do, now layed ye faulte vponupon destenie, now vponupon fortune, nowe vponupon falshed of men. Somtimes desperatli thei would accuse and lay the faulte vponupon their owne blinde councelles. And many tymes, whiche they had in redynes, they would comforte thē selues wt the abhominable and mischeuous remedye to kyll thē selues. But we, yf we purely agree vntounto the gospel do vndoubtedlye beleue, that God our father and Christe is almyghtye. Hym we hauehave put in truste to defende oure cause. Therfore so we do reason with our selues, when we are in any great daūger. They that come againste vsus, must prepare them selues to fighte not against mē, but against God. Whō he that striueth agaīst, hurteth not him, but maketh him selfe onelyonly miserable. Therfore God sayd frō heauē to Saul yt most earnest persecutour of Christians, it is harde for ye to kicke agaynst ye prick. For the prick is not hurte thereby, but it woūdeth the heles yt do strike at it. Wherfore we must not despeire, we must not disquiet our self with to much care. We muste not go to it with crying, with wepīg, wt stirrīg vp of troublesome sediciōs, we rest vnderunder the shadowe of goddes winges, Christe shall care for vsus. We are couered with the shelde of Gods mercy. Nothing can happen vntounto vsus, but it maketh for our profyt and the glorye of God. Herby am I perswaded to beleue yt you dyd comfort your selfe in the middes of your troble, which I know ye flesh is wont to wrastle against, and bringeth forth these reasons. These comfortes in dede that you speake of ar somwhat worth. But tell me not that in these greuous troubles Christian men do suffre nothinge. I perceaue, I se by experience that they take not awaye our sorowe, our vexations, wherwith we are almoste oppressed are no lesse greuous, our paines wherwith we are sore punished are nothinge eased by these comfortes. While they are spokē in dede they encourage oure hearte, but that doth profyt nothing, but to fall agayne, & is more hurt by the newe fall than if it had been in one state still. For when a man hath taken a good hert vntounto him, if deliuerance do not straight way folow, a greater heape of mischiefes withoute remedy assaileth a freshe, yea and that so hard, yt it whorleth downe with more hedlonge destruction than before. So is the flesh wont to trouble the refreshinges by the gospell and to barke agaynste the heauenlye comfort. But leaste the power of the fleshe make vsus lese so greate fruite, we muste consider ye plentuous and full light of Christian doctrine, least while we be to earnestlie moued with those thinges which the flesh putteth in our head, we take ye lesse hede to those thinges whiche we ought to louelove. What can happen more happie to a christian man than bothe to be & be accōpted the scholer of Christe? what more luckie thing can he desyre, than to reigne for euer wt hys maister? what more to bee wished for, than to obteine euerlasting life with great glory. But these thinges are not attayned but by the crosse. The sons of zebede moued by a certayne gredines of honour, set theyr mother to require yt they shuld sit next to Christ in his kingdome as head & chiefe. To whome he answerd. Can ye drinke of ye cup whiche I shall drynke? Can ye be washed with the baptisme wherwt I shalbe washed? By whiche wordes he plainlye declared yt all they that wil reigne foreuer, must drinke vp the cuppe of aduersitie. And as many as are trewe suters for the heuenly kingdome must be washed with the baptisme of persecution. Finnallye without circumstances oure maister whome we professe Iesus Christe hathe taughte that none shall bee his disciple, whiche will not willingly take vponupon him his crosse, whereupon let him see that he nayle bothe himselfe, hys flesh, and the lustes therof. For the whiche cause also saincte Paule writinge to the Romaines dothe diligently instruct the congregation, sayinge: if we suffre with him, we shalbe glorified with him, and he addeth a comfort sayinge that he doth not esteme the troubles of thys worlde to be lyke the glorye whych shalbe declared in vsus. And to Timothe he saieth that he bringeth a sure and approued sayinge, that if we die together with Christ, we shall liue together with him, & if we suffre together with him we shal reigne with him. And vntounto the same man in the first epistle he sayth that all they that entende to liue godlye in Christ Iesu muste suffre persecution. And it is no otherwise mete. For it is no reason that we shoulde entre into the inheritance and kingdom an other way, than Christe him selfe entred into it. He obteined the kingdome by obedience, glorye by shame, fredome from deathe by crosse and deathe. Further it is mete that the meanes and the ende shoulde hauehave a cōuenient likelhode. Seing therfore we be called therunto of God our father (whiche we must consyder with our selues now and thē) to be changed into the image and likenes of his sonne our Lord Iesu Christ, that euen so as he triumphing after he had ouercome deth, and other temptations of this life, entred into euerlastynge life, so it may at length be in vsus whiche are accompted his membres, as we se hathe been done alredye in oure head. Therfore it is mete that they which entend to obteine the same kind of reward, shoulde practise ye same kinde of maisteries and labours. The which thing the Apostle of Christ gaue vsus warninge of when he sayde. Those whome he hathe foreknowen, he hath appointed before to be lyke to the image of his sonne. Whereby it appereth how excellent the state of the chosen is. These thinges did God of his owne free will gyue vsus before we were, when we loked for no suche thinges: he gaue vsus greater thinges than we durste aske, and more than we would hauehave hoped for. Sainct Paul addeth farther and sayth. Whome he hath appointed before, them he hathe called, whō he hath called, them he hathe made ryghteous, whome he hathe made ryghteous, them he hath also made glorious. These so many and so great gyftes our most gentle father hath appoynted and geuen vsus, not that we shoulde geue place to the frowarde counselles of our fleshe, which other refuseth the crosse, or wyll not suffre it selfe but softlye and pleasauntlye to be nayled vntounto it. And howe fonde a thyng is it to turne the crosse to a couche, & the sorowfull gallowes in to a softe fetherbed. Suche thīges, I saye, were not geuen vsus, that we shoulde be afrayed by aduersitie, mysfortune, or myserie, & leaue the steppes of Christe, to folowe our senses or the iudgement of reason. But when we hauehave consydered that all these thynges are geuen vsus so lyberally of the bountefulnes of God, aboue the desert, aboue the worthynes, aboue the strength of oure nature that we be nat vnmyndfull, vnthankfull, folyshe, as they are, which by folowyng the fleshe & cōmodities therof, to auoyde aduersities, and sorowes, that are but shorte and cōtinue for a tyme, do cruellye robbe them selues of eternall life, and do wickedly forsake the wayes of godlines. Euen as Iob answered his wife, when (in stede of the comfort whiche she should hauehave geuen her afflicted husband) she caste hys pure godlines in his teth: euen so oughte we to answere oure fleshe whē it begīneth to be so bold as to rayle and bable against the heauēlye comfortes. Why (sayeth Iob) haste thou spoken as one of the folysh women? Seing we hauehave receued good thinges of the lord, why shuld we not receaue the euel also? O maruailous and incredible sted fastnes of the man of God? Howe circumspectely, how wiselie, howe godly, he answered here? Ther can nothing be immagyned more folysh than the flesh, speciallye when it bableth against the word of god It seeth nothing, it regardeth thinges present onlye, it neuer vnderstandeth that whiche the Apostle preached. We reioyce in trouble, knowing that trouble engendreth sufferaunce, sufferance engendreth profe, profe engendreth hope. So the spirite of God poureth oute itselfe, that out of the stormes of miseries he may brīg fourth strength whereby we may be able to abide them: and out of this sufferance he bringeth fourth the tryed knowledge of our selues. Wherby we easelye perceaue, howe fraile we are of our selues, and howe strong we are by the helpe of Christe. By the which knowledge when we hauehave so proued what is ours and what is Gods, we conceaue in our mind a great boldnes of the help of god For we doubt not that god which hath once layed his hand vnderunder vsus when we were redie to fall, wyll do the same whē other like or harder danger shall assayle vsus. For by the benefites whiche we receaue, the louelove of God towarde vsus is so farre from being vnknowen, that it poureth it self into eueryevery corner of our hartes. Wherefore there is no longer anye excuse lefte for vsus to doubt therof, wherby in vsus also is stirred vp a louelove toward god, to set more by him, his will and commaundementes than all our owne commodities, profites, desires & purposes. Behold these be the greuous dammages, these be the losses, these be the hinderances, these be the euels that godly mē gather of aduersite. Surely seing so plentifull fruites, and large profites come to the chosē therby, the wise forseing gentlenes of our almighty father did not il prouide for vsus, which hath opened vsus the way to heauen through crosse & troubles. For we are led vntounto this by the degrees aforesayd, chiefly to truste to our creatour, and all our affections moste feruently to leaue vponupon him alone. Therefore (vnles we to folysh as sone as we hauehave escaped afflictions & trouble, we muste geue oure heartie thankes to the mercy of god. For in them ye power of God dothe appere more than in any other thyng. This one thinge in dede doth often greue the chosen of God in afflictions, that they see the vngodly and thē that hauehave vtterly putte away al care of godlynes, to liue ī quiet, to possesse their goods, commodities and honours vntounto their lyues ende, whyle they are shaken with most myghty tēptacions, with sundrye & manyfold engines of the deuell, but they do not consyder, that the deuel is gentle ynoughe to them that trouble him not, that whyle he semeth in manner to flatter his, leaste they should forsake him, by this trayne he maye entyse many moe vntounto him. A snake hurteth no man that toucheth him not, but yf thou presse him neuer so lytle, strayght waye he riseth vp against the with fearfull hyssinge and armed wyth poyson. A scorpion semeth very gētle, and as thoughe he woulde embrase a man, but touche him neuer so lytle, and he wil turne the daungerous sting in his tayle againste the. You (right excellent lord) hauehave sore hurte the deuell which is both a snake and a scorpion, and ruler of ye darkenes of this world, wherfore what maruel you if he labour to destroy you? Sureli, if I might se it otherwise chaunce, I would much muse and be dismaide at the contrarye fashion of thynges. He sore suspecteth that he shall not be able to fraye the people of Christe from the gospell, vnles he rage against you, by whome supersticion is maruelouslye broken, by whom the lyght of godlynes hath geuerallie shined vpō this realme. But comforte your selfe and be strong. His power hath an ende, he cā not passe his bondes. But beware of this one thīg that you nether consyder nor remembre to ofte, youre olde state, wherin you were before your fall. For as ofte as any suche thought commeth in your minde, the flesh complayneth againe that much goodes is takē away, without which it iudgeth escapīg with life not to be swete, and murmureth that it were better to hauehave died at once, than to hauehave recouered a life so broughte out of fashion. But we must not suffre our minde so to be moued with them, but yt it may put away ye mist when it wil & se that wt taking awaye of great authorities, heapes of honours, & chief orderinge of matters, greate cares are also cut away. You may not learne of me how busy & how painfull a thing it is to rule a commune weale wt counsel & good prouision. For that you your self hauehave ben sufficiently taughte by experience to knowe. Now at length (as I thinke) you may hauehave more leasure to study godlines and knowledge of thinges belonging to god Wherfore I wold hauehave you thus to thinke, yt you muste nedes hauehave raunsomed this quietnes and peasable life, with some losse of those goods, which (I dare say for you) you neuer greatlye passed for, although ye commune people do singularly esteme & specially regarde them. Paule doth very wholsomly instruct vsus concerning this matter wrytinge vntounto the Romanes. Raunsoming the time bycause the dayes are euill. These wordes are few & shortly spoken, and that they may be fully and perfectly vnderstanded, they must thus be expoundded. In the nature of the dayes, yf they be consydered alone and by them selues, there is no euell, seynge they runne deuyded with a pleasant diuersyte, and carrye and recarrye into the worlde darknes and lyght, the one to followe the other in most goodlie ordre. But the Apostle calleth them euell, bycause that in their tyme. ii. greate euels chaunce vntounto men, I meane miserye and synne. Howe myserable a lyfe we lyne in this worlde, thys playnlye proueth, that no parte therof is withoute mysery. When are we not other troubled or tēpted with the nedes of nature? In what parte of our age is not oure lyfe layed in wayte for, other of dyseases, of outwarde chaunces, or noughtye men for to destroye vsus? How innumerable are ye dangers which do besege vsus on eueryevery side? Graūt that al thīges be now and than quiet, who is out of the danger of false brethren? fynallye, who is he that professeth Christe, and is not greued, troubled, and miserablie vexed in his mynde other wt his owne synnes or other mens? All these thynges withoute doubte do heape vp the myserie of our dayes. Sin also groweth, encreaseth & goeth forwarde more and more the longer that we lyue, vnles it be resysted, wt great hede and diligence. For our nature is so infected and corrupted with oure naturall dysease whiche they cal original synne yt we carrye aboute vsus euen within our selues the begynninge and fountanie of al synnes, whiche yf a man do diligently marke he shall perceaue that the Apostle hath truly writen yt goodnes dwelleth not in oure fleshe. Out of this naturall corruption procede alwayes frowarde ententes, violente fumes, & appetites in manner vnable to be vanquished, that striue against the law of god, whiche (alas) oftentimes (suche is oure weakenes) oure will (whiche should stoutely kepe them vnderunder) vnhappely obeyeth vntounto. Yea (and yt more pitie is) it is so established in thē by custome & vse, that eueryevery day it waxeth harder to heale than other. Therefore seinge our dayes are so euil, both by reason of miserye & also of sinne, by abundaunte wealth, great authority, hie honor, men become neuer the better, but waxe ye prouder therby. He that ruleth a commune weale though he hauehave hie dignitie, yet oftentimes lacketh he good health. For of continual cares & troubles of ye minde, brede euyll humors in the bodye, whervpon cometh plenty of diseases. As for outwarde perilles and chaūces yt come by hap rūne moste abrod there wher they find metest & largest rome. Wher (I pray you) do the blastes of enuy, the waues of wrath, the heat of hatred & enimitie more cruelly rage thā there. Manye times rise vp vaine perilles, and destruction prepareth itself an easy way to crepe in, by our familiars, euen those whome we take to be our moste faithfull & secret frēdes. I speake nothing how greuously the minde is tourmented, when wise rulers do perceaue yt oftentimes in the gouernance of the commune weale, those faultes which they or other do comit, cannot be redressed by theyr power & authorite. Is ther not also a great numbre of miseryes heaped vp to encrease all these thynges whiche they must nedes suffre that rule in the cōmune weale? And although all men lyue myserable dayes, yet they most miserable of all whome the people thynketh happye. But nowe let vsus loke asyde to the wretched pestilence of vices, whether you recken those which be natural vntounto vsus, or passions that violentlye burste out, or euell workes which are purposed & agreed vntounto, or noughtye customes and auncient vses, & we shal sone perceaue, that men that be aduaunced to honorable estate, hauehave lesse leysure to fyght against them than priuat mē hauehave. For whyle all the senses of ye mynde are occupyed aboute commune and other mens affaires, O Lorde, what darknes? how great a mist, kepeth them frō seyng their owne? In no state we knowe oureselues worse than in that, and all our laboure tendeth to this ende, rather to make others better, than to fashion oure owne affections, workes and customes of our mindes accordynge to the law of God and heauenly doctryne. Therfore on both sydes ye state of them that rule & gouerne realmes, is vnhappier thā theirs which liue a priuat & their owne life. For they are loaden with ye heauier burdē of miseries, & abyde greater occasions of vices, & they can least labour to amēde them selues. Wherfore God almyghtye somtyme pityeth their case, and fyndeth meanes for them to raunsome the dayes that be so euell. But vnles we geue somwhat for to receaue somwhat agayne, it is no raunsominge. For we vse to call them raunsomed, which being bonde to some necessite paye somwhat els to obteyne their lyberte. There to auoyde euels we must be contente to suffre some losse. Wyse and thriftie men do prouyde to put away the lesse good for to obteyne the greater, and take vponupon thē the lesser euell for to auoyde the greater. This doeth the worde raunsome signifye in oure commune speache. Thus cōmeth it to passe, that that is rather to be reioysed at, which blynde louelove complayneth of in the fleshe. Therfore yf it at any tyme lament the losse of ye dygnite you had before, of the ordering of the commune weale, of the gouernaunce of the realme, and other lyke, let God be thanked whiche hathe partlye geuen you a raunsomynge of the euell dayes. Therfore I saye, partlye, because whyle we are in this lyfe, they shall neuer be perfectlye good, but we saye that they hauehave raunsomed them that for some losse hauehave obteyned to hauehave them not so euell as they were. I hauehave red that it is a commune prouerbe among the people of Affrike. The plague standeth at thy dore to begge a pennye of the, geue him two to get him awaye. Surelye godly men ought to spende awaye muche ryches, speciallye suche as the ignoraunt people dothe moste esteme, for to obteine more greater soūde and certayne riches. We are wonte to recouer oure healthe by lettynge of bloude, often times we put awaye by coarsynge certayne pushes or painfull botches in oure bodye, partlye with cuttyng, partlye with searinge, partlye wt pluckynge away parte of the membre. Why shoulde we not also be contēt to coarse the miserye of our lyfe, & more pure affection of oure mynde with some losse. It is like to happē that they whiche do not here raunsome the euell dayes with putting awaye the commoditees of thys lyfe, and pleasures of the bodye, at the last daye of iudgemēt, they shal hauehave them worse, and that not for a shorte tyme, but for euer. And the wretches shal abye their folishnes, that caused them to set more by the lesse good than the greater. This we oughte surely to beleue yt God our father dothe order al these thīges. And yf we that be euell, can geue good giftes vntounto our childrē, howe muche more shal our heauēly father prouide wel for his childrē? He taketh away somtimes earthly riches and worldly glory, that we maye learne the frailtye therof. Are we so folyshe, that (although we do see harde stones broken in processe of tyme) & buildinges setled and strongly ioyned with lime, iron and led at length to decay, yet we thinke that good fortune and prosperite of this world wil abide for euer? With whiche errour we being led (somtymes farre frō the treuth) do set more by these goods which brute bestes hauehave as wel as we, and euell menne as wel as the good, than those which the lord of hys goodnes hathe appointed for hys chosen bothe in this life and in the worlde to come. And yet I do not write this vntounto youre grace (most excellent Duke) as thoughe you had not these remedies and far better thē these in stoare. For I do wel knowe what knowledge & wisdome ye spirit of Christ hath geuen you, but that you shoulde take some pleasure in reding these, consideringe that throughe the selfe same spirit of Christ, concerning ye selfe same thinges, all they that sauer of Christe agree in one selfe same tale, and thereby you maye be the more encouraged to vse thē. I wyshe youre grace in the lorde wel to fare, and offer vntounto you (as I am no lesse bound both by your louelove and benefites) my selfe and my seruice redye at al assayes.
Your graces most humble Peter Martyr.
Seke peace and ensue it. Psal. xxxiii. i. Pet. iii.
The feare of the lord is the beginnynge of wisedome Psalm. cxi. b. prou. ix. b. Iob. xxviii. Eccle. i. c.
¶ Imprynted at Londō for Gaulter Lynne, dwellynge on Somers Kaye, by Byllynges gate.
In the yeare of our Lorde M. D. L.
¶ And they be to be solde in Paules churche yarde, nexte the great Schole, at the sygne of the sprede Egle.
Cum priuilegio ad imprimendum solum.
End of the text · Peter Martyr Vermigli, Epistle to the Duke of Somerset (1550)