QVecunque scripta sunt: ad
nostram doctrinam scripta
sunt. What soeuer
thynges are written
a fore tyme, are wrytten
for our learnynge, that we
through pacience & comforte of
scripturs, might haue hope. In
takynge thys parte of scripture
moste nobill audience I playe
as a trowa~t, which whe~ he is at
schole, wyl chose a lesson, wherin
he is perfight, because he is
loth to take payne in studienge
a newe leasson, or elles feareth
strypes for his slothfulnes. In
lyke maner, I might seme now
in my olde age to sum men, to
take this parte of scripture, because
I woulde wade easilye awaye
there wyth, and dryue my
matter at my pleasure and not

A.v.

to be bounde vnto a certayne
theame. But ye shall consyder, yt
the forsayd words of Paul are
not to be vndersta~de of all scriptures,
but only of those, which
are of god, writte~ in goddes boke,
and all thynges whiche are
therein, are wrytten for our learnynge,
The exellencye of thys
worde is so greate, and of hye
dignitie, that there is no earthly
thynge to be co~pared vnto it
The authour therof is great
that is God him selfe, eternal
almightie, euerlastynge. The
scripture, because of hym, is also
greate, eternal, moste mightie,
and holy. Ther is no kyng
Emperour, maiestrate, and ruler,
of what state so euer they
be, but are bounde to obey this
God, and to geue credence vnto
hys holy worde in directynge
their steppes ordinatlye accordyng
vnto the same word, yea
truly they are not only bound
to obey gods boke, but also the
minister of the same, for the wordes
sake, so fer as he speaketh
syttynge in moses chayre, that
is, if hys doctryne be taken out
of Moyses lawe. For in thys
world God hath. ii. swerdes the
one is a temporal swerde, the other
a spiritual, The temporall
swerde resteth in the handes of
kynges, maiestrates, and rulers
vnder hym, where vnto al
subiectes, as wel the Cleargy
as the laite be subiect, and punisheable,
for anye offence contrarye
to the same boke.
The spirituall swerde is in the
handes of the ministers & preachers,
wher vnto all Kynges,
Maiestrates, Rulers ougte to
be obediente, that is, to here,
and folowe, so longe as the ministers
syt in Christes chayre,
that is speakynge out of Christes
boke.
The kynge correctyth transgressours
wyth the temporall
swerd ye & the preacher also yf
he be an offender, But the preacher
can not correct the Kynge
if he be a tra~sgressor of goddes
word, wyth the te~poral swerde
But he muste correcte and reproue
him wyth the spyrytuall
swerde fearynge no man settinge
God only before hys eyes
vnder whom he his a minister
to supplante and roote vp all
vice and myschyefe by Goddes
worde, where vnto all menne
oughte to bee obedyente, as is
mencyoned in many places of
scripture, and amonges many
thys is one.
Quecunque iusserint vos seruare,
seruate, et facite.
What so euer they byd you obserue,
that obserue and doo
Therefore let ye preacher teach,
improue, amende an instructe
in rightwesnes, wyth the spyrytuall
swearde, fearynge no
man though death shoulde
insue Thus Moyses fearynge
no man wyth thys swerde, dyd
reproue Kyng Pharao, at Goddes
commandement.
Micheas the prophet also dyd
not spare to blame King Achab
for hys wyckednes, accordinge
to goddes wil & to prophesye of
his destruction contrary vnto
manye fals prophetes. These
forsayde kynges beinge admonished
by the ministers of gods
worde, because they woulde not
folow their godly doctryne and
correcte their lyues, came vnto
vtter destrucion. Pharao geuynge
no credit vnto Moyses
the prophet of God, but applyant
vnto the lustes of his owne
herte, what tyme he hard of the
passage of Goddes people, hauyng
no feare or remembrau~ce
of gods worke, he did prosecute
after entendyng to destroye the~
and was drowned in ye red sea.
Kynge Acab also because he
wold not herke~ vnto Micheas
was kilde with an arrowe. Likewise
also the house of Ieroboa~
wt other many, came vnto destructio~,
because he woulde not
heare the ministers of Goddes
worde, and correcte hys lyfe accordyng
vnto his wyl, and pleasure.
Let the preacher therefore
neuer feare to declare the message
of God vnto all men. And
if the king wyll not heare them
then the preachers may admonyshe
and charge them wyth
their dewties, and so leaue
them vnto God and praye for
them. But if the preachers digresse
out of Christes chaire,
& shal speake their owne phantasyes,
the~ in stede of Quecunque
iusserint vos facere, facite, et seruate.
What so euer the byd you obserue
that obserue and do.
Change it into these wordes folowynge:
Cauete vero vobis a pseudo
Prophetis qui veniunt ad vos. &c.
Be ware of false Prophetes

7

which come vnto you in shepes
clothing, but inwardly, they are
rauenyng woulffes, ye shall
knowe them by their frutes:
Yea, change Quecunque iusserint,
yf their doctryne be euel into
Cauete a fermento phariseorum, &c.
That is: Take hede & beware
of the, leauen of the Phariseis,
& of the Saduces. In teaching
euel doctryne, all preachers are
to be eschewed, and in no wyse
to be harkened vnto. In speakyng
trueth: thei are to be hard.
All thynges wrytten in goddes
boke, are moost certayne true,
and profitable for all men. For
in it, is contayned mete matter
for Kynges, Prynces, Rulers,
Byshops, and for alle states.
Wherfore, it behoueth euerye
preacher, sum what to appoynt
and accomodate hym selfe, and
hys matter a greable vnto the
comforte, and amendemente of
the audience, vnto the which he
declareth the message of God.
If he preache before a kyng, let
hys matter be concernynge the
offyce of a kinge, if before a byshoppe,
then lette hym treate of
byshoplye dutyes and orders,
and so forthe in other matters,
as time & audie~ce shal require.
I haue thoughte it good, to
intreate vpon these wordes folowynge
whyche are wrytten in
the. xvii. Chapter of Deuteronomye.
Cum ueneris in terram qua~
Dominus Deus dat tibi possederisque
eam. et ceter. That is. Whe~ thou
arte come vnto the Lande whiche
the Lorde thy God geueth
the, & enioyeste it, and dwelleste

B.i.

9

therin: If thou shalt say, I wil
set a kynge ouer me: lyke vnto
al the nacions that are aboute
me: Then thou shalt make him
kynge ouer the, whome the
Lorde thy God shall chose.
One of thy brethren muste thou
make Kynge ouer the, and
mayste not set a stranger ouer
the, whiche is not of thy brethren.
But in any wyse, let him
not holde to manye horsses,
that he bringe not the people
agayne to Egypt, thorowe the
multitude of horsses, for as
muche as the Lorde hath sayd
vnto you: ye shall hence forth
go no more agayne that waye.
Also he shal not haue to many
wyues, leste hys herte turne awaye,
neyther shall he gether
hym syluer and gould to much.
As in dyuerse other places of
scripture is mete matter for al
estates. So in thys forsayede
place is describyd cheyfly the
doctryne fyt for a kynge. But
who is worthye to vtter thys
doctryne before oure moste noble
kynge? Not I God knoweth,
whyche am thoroughe
age, boethe weake in body and
obliuious, vnapte I am, not
only because of paynful study,
but also for the short warning.
Well vnto God I wyll make
my mone, who neuer fayled
me. Auxiliator in necessitatibus.
GOD is my helper in all my
necessities. To hym alone wyl
I make my peticion. To praye
vnto sayntes departed I am
not taught, to desyre like grace
of god as they had right godly

B.ii.

it is or to beleue God to be no
lesse mercyfull vnto vs beinge
faythful then he was vnto the~,
greately co~fortable it is. Therfore
only vnto God let vs lyfte
vp our hertes and say the Lordes
prayer.
CVm veneris, &c. When
thou art come vnto ye
la~d which the lord. &c
i. Thou shalt appoint
him king. &c. One of thi brethre~
must thou make king ouer the,
& must not set a strau~ger ouer ye
which is not of thy brethren.
ii. But in any wyse let not suche
one prepare vnto him selfe many
horses that he bryng not. &c.
iii. Furthermore let hym not prepare
vnto hym selfe manye wyues
least his herte recede frome

12

God. iiii. Nor he shal not multiply
vnto hym selfe, to much golde,
and syluer. As the texte doeth
ryse, I wyl touche and go a lyttle
in euery place, vntyl I come
vnto to much. I wyl touche al
the forsayd thynges, but not to
muche. The texte is, when thou
shalt come into the land. &c.
To haue a kyng the Israelites
dyd wyth muche importunitye
call vnto God, and God longe
before promised theim a kynge
and were full certified thereof,
that God hadde promised that
thynge. For vnto Abraham he
sayed: Ego crescere te faciam veheme~ter
ponamque te in gentes, sed et reges
ex te prodibunt.
That is, I wil multipli the excedingly,
& wil make natio~s of
the, yea & kings shal spring out

B.iii.

of the. These wordes were spoken
long before the chyldren of
Israel had any king, Not wtsta~dyng,
yet God prescrybid vnto
them an order, howe the shulde
chose their kyng, & what ma~ner
a man he shoulde be, where he
saith: whan thou shalt come in
to the lande, &c. As who should
say. O ye children of Israel I
knowe your nature ryght well,
whiche is euyl, & inclined vnto
al euyls. I know that thou wilt
chose a kyng to raygne ouer the
& to apere glorious in the face
of the world, after the manner
of gentyles, But because thou
art stiffe necked, wilde, and art
geuen to walke without a brydell,
and lyne. Therfore now I
wyll preuente thy euyl & bestly
ma~ners I will hedge strongly
thy waye, I wyll make a durable
lawe, whyche shal compell
the to walke ordinatlye, and in
a plain way, that is thou shalt
not chose the a kynge after thy
wyll and fantasye but after me
thy Lord and God. Thus, god
condycioned wyth the Iewes,
that theyr king should be suche
a one as he hym self wold chose
them. And was not muche vnlyke
the bargayne that I herd
of late shulde be betwixte two
fryndes for a horsse, the owner
promysed the other shuld haue
the horsse yf he wold, the other
axed ye price, he sayed: xx. nobles
The other wold geue hym but
iiii. pou~d: ye owner said he shuld
not haue hym then, The other
claymed the horsse bycause he

B.iiii.

sayd, he shoulde haue hym if he
wold, Thus thys bargayne became
a westminster matter, the
lawyers gote twyse the valure
of the horse, and when all came
to all, two fooles made an ende
of the matter. Howbeit, the Israelites
coulde not go to lawe
wyth God, for chosynge theyr
kynge, for would they, nyl they
theyr kinge shold be of his chosynge,
lest they should walke inordinatly,
in a deceyuable way,
vnto theyr vtter losse & destruction.
For as they say co~monely
Qui vadit plane, vadit sane. that is,
He that walketh playnly, walketh
safely. As the Iewes were
styfnecked, and were euer ready
to walke inordinatelye, no lesse
are we Englyshe men geuen to
vntowardnes, and inordinate
walkynge after oure owne fantasies
and braynes. We wyll
walke wythoute the limites of
Goddes worde, we wyll chose a
kyng at our owne pleasure.
But let vs learne to frame our
lyues after the noble king Dauid
whych when he had manye
occasions, geue~ of kyng Saul
to worke euyl, for euyl, yea, and
hauynge manye tymes oportunity
to perfourme mischief and
to slay king Saule. Neuerthelesse
yet fearyng, would not folowe
hys fleshly affections and
walke inordinatelye, wythoute
the wyll of Gods worde, whych
he confessed alwayes to be hys
direction, sayinge. Lucerna pedibus
meis verbum tuum et lumen semitis
meis. Thy worde, O Lorde
is a Lanterne vnto my feete,
and a lyght vnto my steppes.
Thus hauynge in mynde, to
walke ordinatly he did alwaies
auoyde to do euyll. For whan
kyng Saul was in a caue without
anye man. Dauid and hys
men sytting by the sydes of the
caue, yea and Dauids men mouyng
hym to kyl Saul, Dauid
made answer & sayd vnto them:
Seruet me dominus, ne rem istam. &c. co~tra
dominu~ meu~ Messiam &c. That is
The Lord kepe me from doyng
this thing vnto my maister yt is
the lordes anointed. At another
tyme also, moued by Abisay to
kyl Saul sleping, Dauid said:
Ne interficias eum, quis enim impune
manum suam inferret vncto domino. &c.
That is: Destroye hym not, for
who can laye hys handes on the
Lordes anoynted and be gyltylesse.
&c. I wold God we wolde
folowe King Dauid, and then
we shuld walke ordinatly, & yet
do but yt we are bounde of dutye
to do, for God sayth: Quod
ego precipio, hoc tantum facito.
That thing which I comma~de
that only do. There is a greate
errour risen now a daies among
many of vs, which are vayne &
new fangled men clymbyng beyond
the lymites of our capacitye
& wytte, in wrenching thys
text of scrypture, hereafter folowyng,
after their owne pha~tasie
& brayne, their erroure is vpon
this text: Audi vocem populi in omnibus
qui dicunt tibi, non enim te reprobant
sed me reprobarunt ne regnem super
eos.
That is: Heare the voyce of the
people in all that they say vnto

19

the, for they haue not caste the away
but me. Thei wrench these
wordes a wrye after their owne
fantasies, & make much doubte
as touchynge a kynge, and hys
Godlye name. They that so do
walketh inordinatly, they walk
not directely & playnly, but delite
in balkes, & stubble way.
It maketh no matter by what
name the rulers be named, if so
be they shall walke ordinately
with god, & derect their steps
with god. For both patriarkes
Iudges, and kynges, had, and
haue their authorytie of God, &
therfore Godli. But this ought
to be considered which God saieth.
Non preficere tibi potest hominem
alienum. that is. Thou must not
set a straunger ouer the.
It hath pleased God to graunt
vs a naturall liege kynge and
Lorde, of oure owne nation an
Englysh man, one of our owne
religion. God hath geuen hym
vnto vs, & is a mooste precious
treasure, and yet mani of vs do
desyre a straunger to be kynge
ouer vs. Let vs no more desyre
to be bankers, but lett vs endeuoure
to walke ordinatelye &
plainely, after the word of God.
Let vs folow Daniel, let vs not
seke the death of oure moste noble
and ryghtfull Kynge, oure
owne brother, boeth by natyuyty,
and Godly religion. Let vs
pray for hys good state, that he
may lyue long among vs.
Oh what a plage were it, that
a straunge kinge of a straunge
land, and of a straung religion
should raygne ouer vs. Where
nowe we be gouerned in the
true relygion, he should extirpe
and plucke away all to gether,
and then plante agayn all abomynacyon,
and popery, GOD
kepe suche a kynge from vs.
Well the kynges grace hath
systers, my Ladye Mary, and
my Lady Elizabeth, whych by
succession and course are inheritours
to the crowne. Who yf
they shulde mary with straungers,
what should ensue GOD
knoweth. But god graunt they
neuer come vnto coursyng nor
succedynge. Therfore to auoyd
thys plage, let vs amende oure
lyues and put awaye all pryde,
whyche dothe drowne men in
thys realme at these dayes, all
coueteousnes where in the magistrates
and ryche men of thys
realme are ouerwhelmed, all
lechery and other excessyue vyces,
prouokynge gods wrath,
were he not mercyful, euen to
take from vs oure naturall
kynge and leyge Lorde, yea,
and to plage vs wyth a strau~ge
kynge for oure vnrepentaunte
herte. Wherfore yf as ye saye
ye loue the kynge, amende your
lyues, and then ye shalbe a
meane that GOD shall lende
hym vs longe to raygne ouer
vs, for vndowtedlye synnes
prouoke muche goddes wrath
scripture saith: Dabo tibi regem in
furore meo, That is: I wyll geue
the a kynge in my wrathe.
Now we haue a lawfull kyng,
a godly kynge, neuertheles yet
many euyls do raygne. Longe
tyme the mynisters appoynted
hath studied to amende, and redres
al euyles, long time before
thys greate laboure hathe bene
about this matter, great crakes
hath bene made that al shoulde
be well. But when all came to
all for all theyr bostes, lyttle or
nothynge was done, in whome
these words of Horace mai wel
be verified sayinge. Parturiunt
mo~tes, nascetur ridiculus mus. The
mou~taines swelleth vp, the pore
mouse is brought out, long before
thys tyme, many hath taken
in hande to brynge manye
thynges vnto paste, but finally
theyr worckes came vnto small
effect and profyte. Now I here
say all thinges are ended after
a Godly maner, or els shortelye
shall be. Make hast, make hast,
and let vs learne to co~uerte, to
repente, and amende our lyues.
If we do not, I feare, I feare,
lest for our synnes & vnthankefulnes,
an Hipocrit shal raigne
ouer vs. Lo~g we haue bene seruantes
and in bo~dage, seruyng
the pope in Egypte. God hath
geuen vs a deliuerer, a natural
kynge. Let vs seke no stranger
of another nacion, no hypocrite
whiche shall brynge in agayne
al papistrie, hipocricie, & Idolatrye.
No diabolicall minister
whyche shall mayntayne all deuelishe
worckes and euyll exercises.
But let vs pray that God
mayntayne and continue oure
most excellente kynge here presente,
true inheritoure of thys
our realme, both by natyuytye,
and also by the special gift and
ordinaunce of God. He doth vs

C

rectify in the libertie of the gospel,
in that therefore let vs sta~d.
State ergo in libertate, qua Christus
nos liberauit. Stande ye in the libertye,
wherwyth Chryste hath
made vs free. In Chrystes lybertye
we shall stande, If we so
lyue that we profyte. If we cast
away al euyl, fraude, & deceyte,
with such other vices, contrary
to Gods word. And in so doing
we shal not onely prolonge and
mayntayne our most noble kynges
dayes in prosperitie: but also
we shal prosper our owne lyues,
to lyue not onelye prosperously,
but also godly.
In anye wyse, let no suche a
wone prepare vnto him self manye
horsses. &c. In speakynge
these wordes, ye shal vndersta~d,
that I do not entend to speake
agaynste the strengthe, polysye,
and prouision of a kyng, but agaynst
excesse, and vayne truste
that kynges haue in them selues,
more the~ in the liuing god
the authour of al goodnes, and
geuer of all victory. Many horses
are requisite for a king, but
he maye not excede in them, nor
triumphe in them, more then is
nedeful, for the necessary affayres
and defence of the realme:
what meaneth it, that god hath
to do wyth the kynges stable?
But only he would be mayster
of hys horsses, the Scrypture
sayeth, In altis habitat. He dwelleth
on hye , it foloweth. Humilia
respicit. He loketh on lowe thynges,
yea, vpon the Kynges stables.
and vpon al the offyces in
hys house. God is great grand
mayster of the Kynges house, &

C.ii.

wil take accoumpt of euery one
that beareth rule therin, for the
executing of their offices, Whether
they haue iustly and truely
serued the kyng in their offices
or no. Yea god loketh vpon the
kynge hym selfe, if he worketh
well or not. Euery kyng is subiecte
vnto God, and all other
men are subiectes vnto ye king.
In a king god requireth faith,
not exces of horsses. Horsses for
a kynge be good & necessarye, if
thei be wel vsed. But horsses are
not to be preferred aboue pore
men. I was ones offendid with
the kynges horses, and therfore
toke occasion to speake in the
presens of the kynges maiestye
that dead is, wha~ Abbeis stode.
Abbeis were ordeyned for the
comforte of the pore, Wherfore
I sayde it was not decent that
the kings horsses shuld be kept
in them as manye were at that
tyme the lyuynge of poore men
thereby minished & take~ a way:
But after ward a certayne noble
ma~ sayd to me, what hast
thou to do wt ye kinges horsses?
I answered, and sayd, I speake
my conscience as goddes word
directeth me. He said horsses be ye
mayntenau~ces & parte of a kynges
honoure, and also of hys
realme, wherefore in speakyng
againste them ye are against the
kynges honoure. I answered.
God teacheth what honoure is
decente for the kynge and for al
other me~ accordynge vnto their
vocations. God apoynteth euery
kyng a sufficient lyuinge for
hys state and degre boeth by

C.iii.

la~des and other customes. And
it is lawfull for euery kyng to
enioye the same goodes and possessyons.
But to extorte & take
awaye the ryghte of the poore
is agaynste the honoure of the
kinge. And you do moue the
kinge to do after that manner,
then you speake agaynste the
honoure of the kynge. For
I ful certifye you, extorcioners,
violent opressers, ingrossers of
tename~tes & landes, throughe
whose couetousnes, villages decaye
and fall downe, the kinges
leige people for lacke of sustinaunce
are famished and decayed.
They be those whyche
speke against the honour of the
kynge. God requireth in the
king and al magistrates a good
herte, to walke directlye in hys
wayes. And in all subiectes, an
obedience dewe vnto a kynge.
Therefore I pray god both the
king & also we his people maye
endeuer dilige~tly to walke in his
wayes, to hys greate honoure
and our profite. Let hym not
prepare vnto him selfe to many
wyues. &c. Al thoughe we reade
heare that the kinges amongest
the Iewes, had libertye to take
more wyues then one, we maye
not therfore atempte to walke
in ordinatly and to thinke that
we may take also many wiues.
For Christe hath for byden
thys vnto vs Christians. And
lette vs not impute synne vnto
the Iewes because they hadde
many wyues. For they hadde a
dispensation so to do. Christe
limiteth on wyfe vnto as only

C.iiii

And it is a greate thynge for a
man to rule one wyfe ryghtly, &
ordinatly. For a woma~ is frayll
and procliue vnto all euels, a
woma~ is a very weake vessel, &
maye sone deceyue a man, and
brynge hym vnto euell. Many
examples we haue in holy scripture.
Adam had but one wyfe,
called Eue, and howe sone had
she brought hym to consent vnto
euell, and to come to destruction,
How dyd wycked Iesabell
preuente kynge Hachabs herte
from god and al godlines, and
finally vnto destruction. It is
a very hard thynge for a man to
rule wel one woman. Therfore
let oure kynge, what tyme hys
grace shalbe so mynded to take
a wyfe to chose hym one whych
is of god, that is, whyche is of
the housholde of fayth. Yea let
all estates be no lesse circu~spect
in chosynge her, takynge great
deliberation, and then shal not
need dyuorsementes, and such
myscheues to the euel example
and sclau~der of our realm, And
that she be one as the kyng can
fynd in hys hert to loue & leade
hys life in pure and chaste esposage,
and then shall he be the
more prone and redy to adua~ce
gods glorye, punishe, & extirpe,
the great lecherye vsed in this
realme. Therefore we ought to
make a continuall prayer vnto
god, for to graunt oure kynges
grace suche a mate as maye
knyt hys hert and heres, accordyng
to goddes ordynau~ce and
lawe, & not to consider & cleaue
onely to a politike matter or co~iunction,
for the enlargynge of
dominions, for suertye and defence
of contres, settyng apart
the institution and ordinaunce
of God. We haue nowe a prety
litle shilling, in dede a very pretye
one. I haue but one I think
in my pursse, and the laste daye
I had put it awaye almoste for
an olde grote, and so. I truste
some wyll take them. The fynes
of the siluer I can not se.
But therein is prynted a fyne
sentence: that is. Timor Domini
fons vite vel sapientie. The feare
of the Lorde is the fountayne
of lyfe or Wysdome. I wolde
god this sentence were alwaies
printed in the herte of the kyng
in chosynge hys wyfe, and in
al hys officers. For lyke as the
feare of God is fons sapientie or
vite, so the forgettyng of god is
fons stulticie the fo~tayne of folishnes
or of death, althoughe it be
neuer so politike, for vpon such
politike matters death doth ensue
and folowe. All their deuorcementes
and other lyke condiciones
to the greate displeasure
of all myghtye God, whiche euylles
I feare me, is much vsed
at these daies in the mariage of
noble mens children, for ioning
landes to landes, possessions, to
possessio~s, neither the vertuous
educacion, nor liuinge being regarded,
but in the infancy such
mariages be made, to the displeasuer
of god & breach of espousals.
Let the king therfor chose
vnto him a godly wyfe, wherby
he shal the better liue chast, and
in so liuyng al godlines shal encrease
and ryghtewesnes be
maynteyned. Notwithsta~dyng,
I knowe here after, some wyll
come and moue your grace towardes
wantonnes and to the
inclinacyon of the fleshe and
vayne affections. But I would
your grace should beare in memorye,
an hystorye of a good
king called Lewes, that trauelled
towardes the holye lande
whiche was a greate matter in
those dayes and by the waye
syckyned, beynge longe absente
from hys wyfe. And vpon thys
matter the phisitians dyd agre,
yt it was for lacke of a woman.
And dyd co~sulte wt the bishops
therein, who dyd conclude that
because of the distance of hys
wyfe beyng in an other co~trye
he should take a wenche. Thys
good kyng hering their conclusion
would not assent there vnto,
but sayde, he had rather be
sycke euen vnto death then he
wold breake his espousals. Wo
worth such consellers, bishops,
nay rather bussardes. Neuertheles
if the king shoulde haue
consented to their conclusyon,
and accomplished the same, yf
he had not chansed well, they
wolde haue executed the matter
as I haue harde of two ye haue
consulted to gether, and according
to the aduyse of his friend
the one of them wroght where
the succession was not good.
The other imputed a pese of reproche
to hym for hys such cou~sell
geuen. He excused the matter
sayeinge: that he gaue hym
none other counsel, but if it had
byne hys cause he woulde haue
done likewise. So I thinke the
bishops wolde haue excused the
matter, yf the king should haue
reproued the~ for their cou~sell. I
do not rede that the King did rebuke
the~ for their cou~cel, but yf
he had, I knowe what woulde
haue ben their aunswere. They
would haue sayde, we geue you
no worsse councel, the~ we wolde
haue folowed oure selues, yf we
had be~ in like case. Wel sir, thys
Kyng dyd well, & had the feare
of god before his eyes. He wold
not walke in bywalkes, where
are many balkes. Amo~gest many
balki~ges, is much stu~bling &
by sto~bling it chau~ceth many tymes
to fal downe to the grou~d.
And therfore, let vs not take any
biwalkes, but let gods word
directe vs, let vs not walke after,
nor leane to our owne iudgementes
& procedynges of oure
forfathers, nor seke not what
they dyd, but what thy shoulde
haue done, of which thyng scrypture
admonysheth vs saying:
Ne inclinemus preceptis et traditionibus
patrum neque faciamus quod videtur
rectum in oculis nostris.
Let vs not inclyne our selues
vnto the preceptes and tradycyons
of oure fathers, nor let
vs do that semeth ryght in our
eyes. But suerlye, we wyll not
exchange oure fathers doynges
and tradicions, with scripture,
but cheifely lene vnto them and
to theyr prescription, and do
that semeth good in oure owne
eyes. But suerly that is goynge
downe the ladder, Scala

39

celi as it was made by the
Pope came to be a Masse, but
that is a false ladder to bringe
men to heaue~. The true ladder
to brynge a man to heauen is
the knowledge and folowynge
of scripture. Let the kyng therfore
chose a wyfe whych feareth
god, let hym not seke a proude,
wanton and one ful of rich treasures
and worldelye pompe. He
shall not multyplye vnto hym
selfe to muche gold and siluer.
Is ther to muche thynke you
for a kinge? God doeth alowe
muche, vnto a kynge, and it is
expediente that he should haue
muche, for he hath great expenses,
& many occasions to spende
muche for the defence & suertie
of hys realme and subiectes.
And necessary it is that a kyng
haue a treasure allwayeys in a
redines, for that, and such other
affayres, as be dayly in hys ha~des.
The which treasure, if it be
not sufficiente, he maye lawfully
and wyth a salue conscience,
take taxis of hys subiectes. For
it were not mete, the treasure,
shoulde be in the subiectes purses
whan the money shoulde be
occupied, nor it were not best
for the~ selues, for the lacke thereof,
it myght cause both it, and
all the rest that they haue shold
not long be theirs, And so for a
necessarye and expedyent occacion,
it is warranted by goddes
word to take of the subiectes
But if there be sufficyente treasures,
and the burdenynge of
subiectes be for a vayne thyng.
so yt he wyl require thus much

D.i.

or so much of his subiects whyche
perchaunce are in great necessitie,
and penurye. Then this
couetous inte~t, and the request
thereof, is to muche, whych god
forbiddeth the king her in this
place of scripture to haue. But
who shal se this to much, or tell
ye king of this to much. Thinke
you anye of the Kynges preuye
cha~ber? No. For feare of losse of
fauer. Shall any of his sworne
chapelins? No. Thei bee of the
clausset and kepe close such matters.
But the Kynge him selfe
must se this to much, and yt shal
he do by no meanes with the corporal
eyes: Wherfore, he must
haue a paier of spectacles, whiche
shall haue two cleare syghtes
in them, yt is, ye one is fayth,
not a seasonable fayeth, which
shall laste but a whyle, but a
fayeth, whiche is continuynge
in God. The seconde cleare
sighte is charitie, whych is feruente
towardes hys Chrysten
brother. By them two, must the
Kynge se euer whan he hath
to muche. But fewe ther be that
vseth these spectacles, the more
is theyr dampnacio~, Not wythoute
cause Chrisostome wyth
admiracion sayeth.
Miror si aliques rectorum potest
saluari. I maruell if anye ruler
can be saued. Whyche wordes
he speaketh not of an impossibilitie,
but of a great difficultie
For that their charge is maruelous
great, & that none aboute
them dare shew the~ the truth of
the thing how it goth. Wel: the~
if God wyl not alowe a king to

D.ii

much. Whither wyl he alowe a
subiect to much? no, yt he wil not
Whether haue any man here
in England to much? I doubte
most riche men haue to muche,
for wyth out to muche, we can
get nothynge. As for example,
The Phisicion. If the pore ma~
be dyseased, he ca~ haue no helpe
without to much? & of ye lawier,
the pore man can get no cou~sell,
expedicio~, nor helpe in his matter,
except he geue him to much.
At marcha~des handes, no kynd
of wares can be had, except we
geue for it to muche. You landelordes,
you rentreisers, I maye
saye you steplordes, you vnnaturall
lordes, you haue for your
possessions yerely to much. For
that herebefore we~t for. xx. or. xl.
pou~d by yere, which is an honest
porcion to be had gratis in one
Lordeshyp, of a nother mannes
sweat and laboure now is it let
for. l. or a. C. pou~d by yeare. Of
thys to muche commeth thys
monsterous and portentious
dearthis made by man, not withstandynge
God doeth sende vs
plentifullye the fruites of the
earth, mercyfullye, contrarye
vnto oure desertes, Not wythstandynge
to muche, whyche
these riche menne haue, causeth
suche dearth, that poore menne
whyche liue of theyr laboure
can not wyth the sweate of their
face haue a liuinge, all kinde of
victales is so deare, pigges, gese
capons, chickens, egges. &c
These thinges with other are so
vnresonably enhansed. And I
thinke verely, that if it this continewe,

D.iii.

we shal at length: be co~strayned
to paye for a pygge a
pounde. I wyl tel you my lordes
& maysters, thys is not for
the kynges honoure, Yet some
wyl saye, knowest thou what belo~geth
vnto the kinges honour
better then we? I answere, that
the true honoure of a Kinge, is
moost perfectly mencioned and
painted furth in the scriptures,
of which, if ye be ignoraunt, for
lacke of tyme yt ye cannot reade
it, albeit, that your counsaile be
neuer so politike, yet is it not
for the kynges honoure. What
his honoure meaneth ye canot
tel. It is the kynges honoure yt
his subiectes bee led in the true
religion. That all hys prelates
and Cleargie be set about their
worcke in preching & studieng,
and not to be interrupted from
their charge. Also it is ye Kinges
honour that the comme~ wealth
be auaunsed, that the dearth of
these forsaied thynges be prouided
for, and the commodities of
thys Realme so emploied, as it
may be to the setting his subiectes
on worke, and kepyng the~
from idlenes. And herin resteth
the kinges honour and hys office,
So doynge, his accompte
before God shalbe alowed, and
rewarded. Furder more, if the
kinges honour as sum me~ say
standeth in the great multitude
of people. Then these grasiers,
inclosers, and renterearers, are
hinderers of the kings honour.
For wher as haue bene a great
meany of householders and inhabitauntes,
ther is nowe but a

D.iiii

shepherd and his dogge, so thei
hynder the kinges honour most
of al. My lordes and maisters,
I say also, that all suche procedynges
which are agaynste the
Kynges honoure as I haue a
part declared before & as far as
I can perceiue, do intend plainly,
to make the yoma~ry slauery,
and the Cleargye shauery. For
suche worckes are al syngular,
priuate welth and commoditye.
We of the cleargye had to
much, but that is taken away.
and nowe we haue to litle. But
for myne owne part, I haue no
cause to complaine, for I tha~ke
God and the kyng. I haue sufficient,
and God is my iudge I
came not to craue of anye man,
any thyng, but I knowe theim
that haue to litle. There lyeth,
a greate matter by these appropriacions,
greate reformacions
is to be had in them. I knowe
wher is a great market Towne
with diuers hamelets and inhabitauntes,
wher do rise yereli of
their labours to the value of. l.
pounde, and the vicar that serueth
being so great a cure hath
but. xii. or. xiiii. markes by yere,
so that of thys pension he is not
able to by him bokes, nor geue
hys neyghboure dryncke, al the
great gaine goeth another way.
My father was a Yoman, and
had no landes of his owne, onlye
he had a farme of. iii. or. iiii.
pound by yere at the vttermost,
and here vpon he tilled so much
as kepte halfe a dosen men. He
had walke for a hundred shepe,
& my mother mylked. xxx. kyne,
He was able & did find the king
a harnesse, wyth hym selfe, & hys
horsse, whyle he came to ye place
that he should receyue the kynges
wages. I can remembre, yt
I buckled hys harnes, when he
went vnto Blacke heath felde.
He kept me to schole, or elles I
had not bene able to haue preached
before the kinges maiestie
nowe. He maryed my systers wt
v. pounde or. xx. nobles a pece,
so that he broughte them vp in
godlines, and feare of God.
He kept hospitalitie for his pore
neighbours. And sum almess he
gaue to the poore, and all thys
did he of the sayd farme. Wher
he that now hath it, paieth. xvi.
pounde by yere or more, and is
not able to do any thing for his
Prynce, for himselfe, nor for his
childre~, or geue a cup of drincke
to the pore. Thus al the enhansinge
and rearing goth to your
priuate co~moditie and wealth.
So that where ye had a single
to much, you haue that: & syns
the same, ye haue enhansed the
rente, and so haue encreased an
other to much. So now ye haue
doble to muche, whyche is to to
much. But let the preacher preach
til his tong be worne to the
stompes, nothing is amended.
We haue good statutes made
for the co~me~ welth as touching
comeners, enclosers, many metinges
and Sessions, but in the
end of the matter their co~meth
nothing forth. Wel, well, thys
is one thynge I wyll saye vnto
you, from whens it commeth I
knowe, euen, from the deuill. I
knowe his intent in it. For if ye
bryng it to passe, that the yoma~ry
be not able to put their so~nes
to schole as in dede vniuersities
do wonderously decaye allredy
and that they be not able
to mary their daughters to the
auoidyng of whoredome, I say
ye plucke saluation fro~ the people
& vtterly destroy the realme.
For by yomans so~nes, the fayth
of Christ is, & hath bene mayntained
chefely. Is this realme
taught by rich mens so~nes. No
no, reade the Cronicles ye shall
fynde sumtime noble mennes
so~nes, which haue bene vnpreaching
byshoppes and prelates,
but ye, shall finde none of them
learned men. But verilye, they
that shoulde loke to the redresse
of these thinges, be the greatest
against the~. In thys realme are
a great meany of folkes, & amongest
many, I knowe but one of
tender zeale. at the mocio~ of his
poore tennauntes, hath let downe
his landes to the olde rentes
for their reliefe. For goddes
loue, let not him be a Phenix, let
him not be alone, Let hym not
be an Hermite closed in a wall;
sum good man follow him and
do as he geueth example. Surueiers
there be, yt gredyly gorge
vp their couetouse, guttes ha~de
makers, I meane honest me~ I
touch not but al suche as suruei
thei make vp their mouthes
but the co~mens be vtterlye vndone
by the~. Whose bitter cry ascendyng
vp to the eares of the
god of Sabaoth, the gredy pyt
of hel burning fire wtout great
repe~taunce do tary and loke for
the~. A redresse God graunt. For
suerly, suerly, but ye. ii. thynges
do co~fort me I wold despaire of
the redresse in these maters. One
is, that the kinges maiestie wha~
he commeth to age: wyll se a redresse
of these thinges so out of
frame. Geuing example by letting
doune his owne la~des first
& then enioyne hys subiectes to
folowe him. The second hope I
haue is, I beleue that the general
acco~ptyng daye is at hande,
the dreadfull day of iudgement
I meane, whiche shall make an
end of al these calamities & miseries.
For as the scryptures be
Cum dixerint pax pax
, When they
shal say peace, peace: Omnia tuta,
all thynges are sure: The~ is the
day at hand, a mery day I saye,
for al such as do in this worlde
studye to serue & please god and
continue in his fayth, feare & loue:
and a dreadful, horrible day
for them that decline from God
walking in ther owne wayes, to
whom as it is wrytte~ in the. xxv
of Mathew is sayd:
Ite maledicti
in ignem eternum. Go ye curssed into
euerlastynge punyshment. Wher shalbe waylinge & gnashing
of teeth. But vnto ye other
he shal saye: Venite benedicti.
come
ye blessed chyldren of my father,
possesse ye the kyngdome prepared
for you from the beginninge
of the worlde, of
the which god make
vs al partakers.
Amen.