First Sermon to His Majesty

The argument of the Sermon.

I N this first Sermō is declared, & taught the godly election of a Kyng, and a rule of godly living as touching his own person. Where he proveth our most excellent King Edward, to be our most lawful king both by nativity, and cōtrey, yea, and now appointed in these our days to deliver us from the danger and captivity of Egypt and wicked Pharaoh, that is from, error & ignorance & the deuelishe antichrist the Pope of Rome. The form of his godly rule also he divided here in this sermon in three partes. Fyrst that he should not trust to much unto his own strength and policy, but only to walk ordinatly with God and to make him his lodes man and chief guide. Secondarily that he live not lassyuyously and wātonly, following venerial affections, but to live chastely. And whan time shall require, to lead a pure life, under the yoke of matrimonye, admonishing both his grace, and all other Maiestrates to be circūspecte in chosynge a wife, either for them selves or for their children, having this always in mind, that she be, of a faithful house, godly brought up, & of a pure life. Thirdly he admonyshed the kings grace, that he should not desire gold & silver to much, prouyngs by many arguments that kind of vice with the other forsaid, to be destruction not only unto the kings grace: but also unto the whole realm & people, In these things cōsystith the whole sum of this sermon.

The first sermon Of M. Latimer.

What soever things are written a fore time, are written for our learning, that we through patience & comfort of scriptures, might have hope. In taking this parte of scripture (moste nobill audience) I play as atrowāt, which whē he is at school, will chose a lesson, wherein he is perfight, because he is loath to take pain in studienge a new leasson, or elles feareth strypes for his slothfulness. In like manner, I might seme now in my old age to sum men, to take this parte of scripture, because I would wade easily away there with, and drive my matter at my pleasure and not to be bound unto a certain theme. But ye shall consider, y ^t the forsayd words of Paul are not to be understand of all scriptures, but only of those, which are of god, writ̄ in gods boke, and all things which are therein, are written for out learning, The exellencye of this word is so great, and of hye dignity, that there is no earthly thing to be compared unto it The author thereof is great that is God him self, eternal almighty, everlasting. The scripture, because of him, is also great, eternal, moste mighty, and holy. Ther is no king Emperor, magistrate, and ruler, of what state so ever they be, but are bound to obey this God, and to give credence unto his holy word in directynge their steppes ordinarlye according unto the same word, yea truly they are not only bound to obey gods boke, but also the minister of the same, for the words sake, so fer as he speaketh syttinge in Moses chair, that is; if his doctrine be taken out of Moses law. For in this world God hath .ii. swerdes the one is a temporal sword the other a spiritual. The temporal sword resteth in the hands of Kynges, Maiestrates, and rulers under him, whereunto all subjects, as well the Cleargye as the laytie be subject, and punishable, for any offense contrary to the same boke.

The spiritual sword is in the hands of the ministers & preachers, where unto all Kynges, Maiestrates &, Rulers ought to be obediente, that is to hear, and follow, so longe as the ministers sit in Christ's chair, that is, speaking out of Christ's boke.

The Kynge correcteth transgressors with the temporal swerd, yea, and y ^e preacher also, if he be an offender: But the preacher cannot correct the king if he be a transgressor of gods word, with y ^e temporal sword, But he must correct and reprove him with the spyrituall sword, fearing no man, setting God only before his eyes, under whom he is a minister to supplante and root up all vice and myschiefe by God's word, whereunto all men ought to be obedyente, as is mencyoned in many places of scripture, and amongst many this is one.

Quecunque iusserint vos seruare, seruate, et facite.

What so ever they bid you observe, that observe and do. Therefore let the preacher teach improve, amende an instruct in ryghtuousnes, with the spyrituall sword, fearing no man though death should ensue. Thus Moses fearing no man with this sword, did, reprove Kyng Pharaoh, at God's commandment.

Micah the prophet also did not spare to blame Kyng Ahab for his wickedness, according to gods will, & to prophesye of his destrucion contrary unto many false Prophets. These forsayde kings being admonyshed by the ministers of gods word, because they would not follow their godly doctrine and correct their lives, came unto utter destruction. Pharaoh giving no credit unto Moses the prophet of God, but applyant unto the lusts of his own heart, what time he heard of the passage of God's people, having no fear or remembrance of gods work, he did prosecute after entendyng to destroy thē, and was drowned in the red sea. Kynge Acab also because he would not herken unto Micah was kylde with an arrow. Like wise also the house of Ieroboā with other many, came unto destruction, because he would not hear the ministers of God's word, and correct his life according unto his will, and pleasure. Let the preacher therefore never fear to declare the message of God unto all men. And if the king will not hear them then the preachers may admonyshe and charge them with their dewties, and so leave them unto God and pray for them. But if the preachers digrese out of Christ's chair, & shall speak their own Phansyes, then instede of. Quecunque iusserint vos, facere, facite, et seruate.

What so ever they bid you observe, that observe & do. Chaūge it into these words foloweynge: Cauete vero vobis apseudo Prophetis qui veniunt ad vos. &c.

Beware of false Prophets which come unto you in shepes clothing, but inwardly, they are rauenynge woulffes, ye shall know them by their fruits: Yea, change Quecunque iusserint (if their doctrine be evil) into Cauete a fermento pharise orum, &c.

That is Take hede and beware of the leaven of the Pharyseis, & of the Sadducees. In teaching evil doctrine, all preachers are to be eschewed, and in no wise to be harkened unto. In speaking truth, thei are to be heard. All things written in gods boke, are most certain true, and profitable for all men. For in it is contained mete matter for Kynges, Prynces, Rulares, Bishops, and for all estates. Wherefore, it behooveth every preacher, somewhat to appoint and accomodate him self, and his matter agreeable unto the comfort, and amendemente of the audience, unto the which he declareth the message of God. If he preach before a king, let his matter be concerning the office of a king, if before a bishop, then let him treat of byshoplye duties and orders, and so forth in other matters, as time & audience shall require.

I have thought it good, to entreat upon these words following which are written in the .xvii. Chapter of Deuteronomye.

That is. When thou art come unto the Lande which the Lord thy God giveth the, and enioyeste it, and dwellest therein: If thou shalt say, I will set a Kyng over me, like unto all the nations that are about me: Then thou shalt make him king over the, whom the Lord thy God shall chose.

One of thy brethren must thou make Kynge over the, and mayest not set a stranger over the, which is not of thy brethren. But in any wise, let him not hold to many horses, that he bring not the people again to Egypt, thorough the multitude of horses, for as much as the Lord hath said unto you: ye shall hence forth go no more again that way. Also he shall not have to many wives, lease his heart turn away, neither shall he gather him silver and goulde to much. As in diverse other places of Scriptures, is mete matter for all estates, So in this forsayde place is dyscribed chiefly the doctrine fit for a king. But who is worthy to utter this doctrine before our most noble king? Not I God knoweth, which am through age, both weak in body, and obliuious, vnapte I am, not only because of painful study, but also for the short warning. Well unto God I will make my mone, who never failed me. Auxiliator in necessitatibus.

GOD is my healper in all my necessities. To him alone will I make my petition. To pray unto saints departed I am not taught, to desire like grace of God as they had (right Godly it is ( • or to believe God to be no less merciful unto us being faithful) thē he was unto them, greatly comfortable it is. Therefore only unto God let us lift up our hearts and say the lords prayer.

G Vm veneris. &c. When thou art come unto y ^• land which the lord. &c. Thou shalt appoint him king. &c. One of thy brethrē [ i] must thou make king over the, & must not set a straūger, over the which is not of thy brethren.

[ ii] But in any wise let not such one prepare unto him self many horses, that he bring not. &c.

[ iji] Furthermore let him not prepare unto him self many wives, lease his heart recede from God. Nor he shall not multiplye [ iv] unto him self, to much goulde, and silver. As the text doeth rise I will tuch and go a little in every place, until I come unto to much. I will touche all the forsayde things, but not to much. The text is, when thou shalt come into the land. &c.

To have a king the Israelites did with much importunitye call unto God, and God longe before promised them a king, and were fully certified thereof that GOD had promised that thing. For unto Abraham he said: Ego crescere te faciam vehementer, ponamque te in gentes, sed et reges ex te prodibunt.

That is, I will multiply the excedyngely, & will make naciōs of the, yea & kings shall spring out of the. These words were spoken longe before the children of Israel had any king. Notwithstandyng, yet God prescribed unto thē an order, how thei should chose their king, & what manner a man he should be, where he saith: whan thou shalt come in to the lande. &c. As who should say, O ye children of Israel I know your nature right well, which is evil, and inclined unto all euyls. I know that thou wilt chose a king to reign over the, and to appear glorious in the face of the world, after the manner of Gentyles. But because thou art styffe necked, wild, and art given to walk without a brydel, and line. Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy way, I will make a durable law, which shall compel the to walk ordinatelye, and in a plain way, that is thou shalt not chose the a Kynge after thy will and fantasye, but after me thy Lord and God. Thus, God condicioned with the Jews, that their king should be such a one as he him self would chose them. And was not much unlike the bargayne that I heard of late should be betwixt two friends for a horse the owner promised the other should have the horse if he would, the other axed the price, he said .xx. nobles. The other would give him but .iiii. pound, the owner said he should not have him then. The other claimed the horse because he said, he should have him if he would. Thus this bargayne be came a Westminster matter, the lawyers gote twice the valure of the horse, and when all came to all, two fools made an ende of the matter. Howe be it, the Israelites could not go to law with GOD, for chosynge their king, for would they, nyl they their king should be of his chosyng, lest they should walk inordinately, in a deceyuable way, unto their utter loss & destruction. For as they say communly Qui vadit plaue, vadit save▪ that is. He that walketh plainly, walketh safelye. As the Jews were styfnecked, and were ever ready to walk inordinatelye, no less are we English men given to untowardness, and inordinate walking after our own fantasyes and brains. We will walk without the Limites of God's word, we will chose a king at our own pleasure.

But let us learn to frame our lives after the noble king David which when he had many occacions, given of king Saul to work evil, for evil, yea, and having many times opportunity to perform mischief and to slay king Saul, Nevertheless yet fearing, would, not follow his fleshly affections and walk inordinatelye, without the will of God's word, which he confessed always to be his direccion, saying. Lucerne pedibus meis verbum tuum et lumen semitis meis. Thy word, O Lord is a Lantern unto my feet, and a light unto my steppes. Thus having in mind, to walk ordinatly he did always avoid to do evil. For whan king Saul was in a cave with out any man, David and his men sitting by the sydes of the cave, yea and Dauyds men mouynge him to kyl Saul, David made answer and said unto thē: Seruetiue dominus, ne remistani. &c. contra dominū meū Messiam. &c. That is The Lord keep me from doing this thing unto my master y ^t is the lords anointed. At another time also, moved by Abisay to kyl Saul sleping, David said: Ne interficias eum, quis enimimpune manum suam inferret vucto domini. &c. That is: Destroye him not, for who can lay his hands on the Lord's annointed and be gylteles &c. I would God we would follow king David, and then we should walk ordinatly, & yet do but that we are bound of duty to do, for God saith: Quodego brecipio, hoc tantum facito.

That thing which I command that on •• y do. There is a great error risen now a days among many of us, which are vain & new fangled men, climbyng beyond the lymites of our capacitye and wit, in wrenching this text of scripture, hereafter following, after their own fantasy and brain, their error is upon this text: Audi vocem populi in omnibus que dicunt tibi, non enim te reprobant sed me reprobarunt, ne regnem super eos.

That is: Hear the voice of the people in all that they say unto the, for they have not caste the away but me. They wrench these words awrye after their own fantasies, & make much doubt as touching a king, and his Godlye name. They that so do walketh inordinately, they walk not directly and plainly, but delight in balkes, and stubble way.

It maketh no matter by what name the rulers be named, if so be they shall walk ordinatelye with God, and direct their steps with God. For both patriarchs Judges, and kings, had, and have their authority of god, and therefore Godly. But this ought to be considered which God saith. Non preficere tibi potes hominem alienum. that is. Thou must not set a stranger over the.

It hath pleased God to grant us a natural liege Kynge and Lord, of our own nation, an English man, one of our own religion. God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be king over us. Let us no more desire to be bankers, but let us endeuoure to walk ordinatelye and plainly, after the word of God. Let us follow Daniel, let us not seek the death of our most noble and ryghtfull Kynge, our own brother, both by natiuitye, and Godly religion. Let us pray for his good state, that he may live long among us.

Oh what a plage were it, that a strange king of a strange land, and of a strange religion should reign over us. Where now we he governed in the true religion, he should extirpe and pluck away all together, and then plant again all abomynacion, and Popery. GOD keep such a king from us.

Well the Kings grace hath systers, my Lady Mary, and my Lady Elizabeth, which by succession and course, are enheritours to the Crown. Who i • they should marry with strangers, what should ensue GOD knoweth. But god grant they never come unto coursynge, nor succedynge. Therefore to avoid this plage, let us amende our lives and put away all pride which doth drown men in this realm at those days, all covetousness where in the magistrates and tyche men of this realm are over whelmed, all lechery and other excessyue vices, prouokyng gods wrath, were he not mercyefull, even to take from us our natural king and leyge Lord, yea, and to plage us with a strange king for our vnrepentaunte heart. Wherefore (if as ye sai) ye love the king amende youre lives, and then ye shall be a mean that GOD shall lend him us longe to reign over us, for vndowtedlye sins provoke much gods wrath scripture saith.

Dabo tibi regē in furore meo. That is I will give the a Kinge in my wrath. Now we have a lawful king, a godly king, nevertheless yet many evils do reign. Long time the ministers appointed, hath studied to amende, and redress all euyles, longe time before this, great labor hath been about this matter, great crakes hath been made that all should be well. But when all came to all for all their bostes, little or nothing was done, in whom these words of Horace may well be verified, saying. Parturiunt montes, nas • etur ridiculus mus. The moūtaynes swelleth up, the pore mouse is brought out: longe before this time, many hath taken in hand to bring many things unto pass, but finallye their works came unto smalle effect and profit. Now I hear say all things are ended after a Godlye manner, or else shortelye shall be. Make haste, make haste, and let us learn to convert, to repent, and amende our lives. If we do not, I fear, I fear, lest for our sins and unthankfulness, an Hipocrit shall reign over us. Long we have been servants and in bondage, serving the pope in Egypt. God hath given us a deliverer, a natural king. Let us seek no stranger of another nation, no Hypocrite which shall bring in again all papistry, hypocrisy, and Idolatry. No diabolical minister which shall maintain all deuilyshe works and evil exercises. But let us pray that god maintain and continue our most excelente king here present, true inheritoure of this our realm, both by natiuytye, and also by the special gift and ordinance of GOD. He doth us rectify in the liberty of the gospel, in that therefore let us stand. State ergo in libertate, qua Christus nos liberauit. Stande ye in the lybertye, wherewith Christ hath made us free. In Christ's lybertie we shall stand, If we so live that we profit. If we cast away all evil, fraud, & deceyte with such other vices, contrary to gods word. And in so doing we shall not only prolong and maintain our most noble kings days in prosperity: but also we shall prosper our own lives to live not only prosperously, but also godly.

In any wise, let no such a won prepare unto himself many horses. &c. In speaking these words, ye shall understand, that I do not entende to speak against the strength, polycye, and prouysyon of a king, but against excess, and vain trust that kings have in them selves, more thē in the living god the author of all goodness, and giver of all victory. Many horses are requisite for a king, but he may not exceed in them, nor triumph in them, more then is needful for the necessary affairs and defense of the realm: what meaneth it, that god hath to do with the kings stable? But only he would be master of his horses: the Scrypture saith, In altis habitat, He dwelleth on hye, it followeth. Humilia respicte He looketh on low things, yea upon the Kynges stables, and upon all the offices in his house. God is great grande master of the Kynges house, & will take account of everyone that beareth rule therein, for the executing of their offices: Whether they have justly and truly served the king in their offices or no. Yea God looketh upon the king him self, if he worcketh well or not. Every king is subject unto God, and all other men are subjects unto the king In a king God requireth faith, not exces of horses. Horsses for a king be good and necessary, if thei be well used. But horses are not to be preferred above poor men. I was ones offended with the kings horses, and therefore toke occasion to speak in the presens of the kings majesty that dead is, whan Abbeis stood. Abbeis were ordained for the comfort of the poor. Wherefore I said it was not decente that the kings horses should be kept in them (as many were at that time) the living of poor men thereby minished and takē awai. But afterward a certain noble man said to me, what haste thou to do with the kings horses: I answered, & said, I speak my conscience as God's word directeth me. He said: horses be the maintenaunces and parte of a kings honor, and also of his realm, wherefor in speking against them ye are against the kings honor. I answered: God teacheth what honor is decente for the king and for all other men according unto their vocacions. God apoynteth every king a sufficient living for his state and degree, both by lands and other customs. And it is lawful for every king to enjoy the same goods and possessions. But to extorte & take away the right of the poor is against the honor of the king. And you do move the king to do after that manner, then you speak against the honor of the king. For I full certifye you, extorcioners, violent oppressers, ingrossers of tenements & lands, through whose covetousness, villages de caye and fall down, the Kynges leige people for lack of sustinaunce are famished and decayed. They be those which speak against the honor of the Kynge. God requireth in the king and all magistrates a good heart, to walk directlye in his ways. And in all subjects, an obedience dew unto a king. Therefore I pray god both the king & also we his people may endeuer diligētli to walk in his ways, to his great honor and our profit. Let him not prepare unto him self to many wives. &c. Althoughe we read here that the kings amongst the Jews, had liberty to take more wives then one, we may not therefore attempt to walk inordinately and to think that we may take also many wives.

For Christ hath forbydden this unto us Christians. And let us not impute sin unto the Jews because they had many wives. For they had a dispensacyon so to do. Christ limitteth one wife unto us only And it is a great thing for a man to rule one wife ryghtely, & ordinatly. For a woman is frayl and procliue unto all euels, a woman is a very weak vessel, & may sone deceive a man, and bring him unto evil. Manye examples we have in holy scripture. Adam had but one wife called Eve, and howe sone had she brought him to consent unto evil, and to come to destruction. Howe did wicked Jezebel prouente Kynge Hachabs heart from God and all godliness, and finally unto destruction. It is a very hard thing for a man to rule well one woman. Therefore let our king, what time his grace shall be so minded to take a wife, to chose him one, which is of God, that is, which is of the household of faith. Yea let all estates be no les circumspect in chosyng her, taking great deliberacion, and then shall not need dyuorsementes, and such myscheues, to the evil example and slander of our realm, and that she be one as the king can find in his hert to love and lede his life in pure and chaste esposage, and then shall he be the more prone and ready to aduaūce gods glory, punish and extirpe, the great lecherye used in this realm. Therefore we ought to make a continual prayer unto God, for to grant our kings grace such a mate as may knyt his heart and hers, according to God's ordinance and law, and not consider and cleave only to politycke matter or coniunccion, for the enlargynge of dominions, for suertye and defense of contreys, setting apart the institution and ordinance of God. We have now a pretty little shillyng, in deed a very pretty one. I have but one I think in my purse, and the last day I had put it away almost for an old grote, and so I trust some will take them. The fynenes of the Syluer▪ I cannot se. But therein is Printed a fine sentence: that is. Timor Domini fons vite, vel sapientie. The fear of the Lord is the fountain of life or wisdom. I would God this sentence were always prynted in the heart of the king in chosynge his wife, and in all his officers. For like as the fear of God is fons sapiencie, or vite, • o the forgettyng of GOD is fons stulticie the fountain of folyshnes or of death, although it be never so politic: for upon such politic matters death doth ensue and follow. All their deuorcementes and other like condiciones to the great displeasure of almighty God, which euylles I fear me, is much used at these days in the marriage of noble men's chyldrē, for joining lands to lands, possessions to possessions, neither the virtuous educacion, nor living being regarded, but in the infancy such marriages be made, to the displeasure of god & breach of espousals. Let the king therefore chose unto him a godly wife, whereby he shall the better live chaste, and in so living all godliness shall enencrease, and ryghtuousnes be maintained. Notwythstandyng I know, here after some will come and move youre grace towards wantonness and to the inclinacion of the flesh & vain affeccions. But I would your Grace should bear in memory an history of a good king called Louis, that trauaylled towards the holy lande (which was a great matter in those days) and by the way syckened, being longe absent from his wife. And upon this matter the Physicians did agre, that it was for lack of a woman, And did consulte with the bishops there in, who did conclude that because of the dystaunce of his wife (being in another contrie) he should take a wenche. Thys good king hering their conclusion would not consent there unto, but said: he had rather be sick then unto death, then he would break his espousals. Woe worth such counselors, bishops, nay rather Bussardes. Neuertheles if the king should have consented to their conclusyon, and accomplished the same, if he had not chansed well, they would have executed the matter as I have heard of two that have consulted together, and according to the aduyse of his friend the one of them wrought, where the succession was not good.

The other imputed a piese of reproach to him for his such counsel given. He excused the matter, sayeinge that he gave him none other counsel, but if it had been his cause he would have done likewise. So I think the bishops would have excused the matter, if the king should have reproved them for their counsel. I do not rede that the King did rebuke them for their council, but if he had, I know what would have been their answer. They would have said, we give you no worse council, then we would have followed our selves, if we had ben in like case: well sir this Kynge did well, & had the fear of God before his eyes. He would not walk in bywalkes, where are many balkes. Amōgest many balkīges, is much stumbling, & by stōling it chanceth mani times to fall down to the ground. And therefore, let us not take any bywalkes, but let gods word. direct us, let us not walk after, nor lean to our own judgments & proceedings of our forefathers, nor seek not what they did, but what they should have done, of which thing scripture admonysheth us, saying:

Ne inclinemus preceptis et traditionibus patrum neque faciamus quod videtur rectum in oculis nostris.

Let us not incline our selves unto the precepts and traditions of our fathers, nor let us do that seemeth right in our eyes. But suerlye, we will not exchange our fathers doings and tradicious, with scripture, but chiefly lean unto thē and to their prescripcion, and do that seemeth good in our own eyes. But suerlye that is going down the ladder, Scala Celi as it was made by the Pope, came to be a Mass, but that is a false ladder to bring men to heaven. The true ladder to bring a man to heaven is the knowledge and following of scripture. Let the king therefore chose a wife which feareth God, let him not seek a proud, wanton, and one full of rich treasures and worldly pomp. He shall not multiply unto him self to much gold and silver.

Is there to much think you for a king? God doeth alowe much unto a king, and it is expedyente that he should have much, for he hath great expenses, and many occasions to spend much for the defense and surety of his realm and subjects.

And necessary it is that a king have a treasure always in a redines, for that, and such other affairs, as be daily in his hands. The which treasure, if it be not sufficient, he may lawfully and with a salve conscience, take taxes of his subjects. For it were not mete the treasure should be in the subjects purses, whan the money should be occupied, nor it were not best for them selves: for the lack thereof, it might cause both it, and all the rest that they have should not long be theirs. And so for a necessary and expediente occasion, it is warranted by gods word to take of the subjects. But if there be sufficient treasures, and the burdennynge of subjects be for a vain thing. so y ^t he will require thus much, or so much of his subjects (which perchance are in great necessity, and penurye) Then this covetous intent, and the request thereof, is to much, which God forbiddeth the king here in this place of scripture to have. But who shall se this to much, or tell y ^e king of this to much. Think you any of the Kynges prieuie chamber? No. For fear of loss of favor. Shall any of his sworn Chapelins? No. Thei be of the clausset and keep close such matters. But the Kynge him self must se this to much, and y ^t shall he do by no means with the corporal eyes: Wherefore, he must have a payer of spectacles, which shall have to clear syghtes in thē, that is, that one is faith, not a seasonable faith, which shall last but a while, but a faith, which is continuynge in GOD. The seconde clear sight is charitye, which is feruente towards his Chrysten brother. By them two, must the Kynge se ever whan he hath to much. But few there be that useth these spectacles, the more is their damnation. Not with out cause Chrysostom with admiracion saith.

Mirror si aliquis rectorum potest saluari. I marvel if any ruler can be saved. Whyche words he speaketh not of an impossibilitye, but of a great difficulty For that their charge is marvelous great, & that none about them dare show thē the truth of the thing how it goth: well, thē, if God will not alowe a king to much, Whether will he alowe a subject to much? no, y ^t he will not Whether hath any man here in England to much? I doubt most rich men have to much, for without to much, we can get nothing. As for example. The Physician: If the pore mā be diseased, he can have no help w ^t out to much. & of the lawyer the pore man can get no council, expediciō, nor help in his matter, except he give him to much. At merchants hands no kind of wares can be had, except we give for it to much. You landelordes, you rentreisers, I may say you steplordes, you unnatural lords, you have for your possessions yearly to much. For that herebefore went for, xx. or .xl pound by yere, which is an honst portion to be had gratis in one Lordeshyp, of a nother man's sweat and labor: now is it let for .l. or .a. C. pound by yere. Of this to much cometh this monstrous and portentuous dearthes made by man, notwithstanding GOD doeth send us plentifullye the fruits of the earth, mercyfullye, contrary unto our deserts, Not wythstandynge to much, which these rich men have, causeth such dearth, that poor men ne (which live of their labor) cannot with the sweat of their face have a living, all kind of vittales is so dere, pigges, gese, capons, chickens, eggs. &c.

These things with other are so vnresonably enhansed. And I think verily, that if yet this cōtinewe, we shall all length be constrained to pay for a pygge a pound. I will tell you my lords & masters, this is not for the kings honor. Yet some will say, knowest thou what belongeth unto the kings honor better then we? I answer, that the true honor of a Kynge, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lack of time, y ^t ye cannot read it, albeit that your counsel be never so political, yet is it not for the kings honor. What his honor meaneth ye cannot tell. It is the kings honor y ^t his subjects be led in the true religion. That all his prelates and Clergy be set about their work in preching & studiyng, and not to be interrupted from their charge. Also it is y ^e kings honor that the commē wealth be auaunsed, that the dearth of these forsaied things be provided for, and the commodities of this Realm so employed, as it may be to the setting his subjects on work, and keeping thē from ydlenes. And herein resteth the kings honor and his office. So doing, his account before God shall be allowed, and rewarded. Further more, if the kings honor (as sum mē say) standeth in the great multitude of people. Then these grasiers, inclosers, and renterearers, are hinderers of the kings honor. For whereas have been a great meany of householders and inhabitauntes, there is now but a know his intent in it. For if ye bring it to pass, that the yomanry be not able to put their sonnes to school (as in deed universities do wonderously decay all ready) and that they be not able to mary their daughters to the auoidyng of whoredom, I say ye pluck salvation frō the people, & utterly distroie the realm. For by yomans sonnes, the faith of Christ is, & hath been maintained chiefly. Is this realm taught by rich men's sonnes. No no, read the Cronicles ye shall find sometime noble men's sons, which have been vnprechyng bishops and prelates, but ye shall find none of them learned men. But verily, they that should loke to the redress of these things, be the greatest against thē. In this realm are a great many of folks, & amongst many, I know but one of tender zeal at the mocion of his poor tenauntes, hath let down his lands to the old rentes for their relief. For gods love, let not him be a Phenix, let him not be alone. Let him not be an Hermit closed in a wall, sum good man follow him and do as he giveth example. Surueiers there be, y ^t gredylye gorge up their covetous guts, hand makers, I mean (honest men I touch not) but all such as suruei, thei make up their mouths but the commens be utterly undone by thē. Whose bitter cry ascending up to the ears of the god of Sabaoth, the greedy pyt of hell burning fire (w ^t out great reap̄taunce) to tarry and loke for thē. A redress God grant. For surely, suerlye, but y ^t .ii. things do comfort me, I would despair of the redress in these maters. One is, that the kings majesty whā he cometh to age, will se a redress of these things so out of frame. Geuynge example by letting down his own hands first & then enjoin his subjects to follow him. The second hope I have is, I believe that the general accomptyng day is at hand, the dreadful day of judgment I mean, which shall make an end of all these calamities & miseries. For as the Scriptures be Cum dixerint pax pax. When they shall say, peace, peace: Omnia tuta, all things are sure: Thē is the day at hand, a merry day I say, for all such as do in this world study to serve & please god, and continue in his faith, fear and love: & a dreadeful, horible day for them that decline from God walking in their own ways, to whom as it is writ̄ in the .xxv of Matthew is said: Ite maledicti in ignem eternum. Go ye cursed into everlasting punishment. Wher shall be waylinge & gnasshing of teeth. But unto y ^• other he shall say: Venite benedicti come ye blessed children of my father possess ye the kingdom prepared for you from the beginnynge of the world, of the which god make us all partakers.

Imprinted at London by John Day dwelling over Aldersgate, and Wylliam Seres, dwelling in Peter College.

Cum priuilegio ad imprimendum solum.