IN this fyrst Sermō is declared, & taught the godlye election of a Kyng, and a rule of godly lyuynge as touchynge hys owne person. Where he proueth oure moost excellent King Edward, to be our most lawful king both by natiuitie, and cōtrey, yea, and now appoynted in these our dayes to delyuer vs from the daunger and captiuitie of Egypt and wicked Pharao, that is from, errour & ignorāce & the deuelishe antichrist the Pope of Rome. The forme of his godly rule also he deuyded here in this sermon in thre partes.iij. Fyrst that he shuld not truste to muche vnto his owne strēgth and policy, but only to walke ordinatly with God and to make him his lodes man and chief guyde. Secondarily that he lyue not lassyuyously and wā tonly, folowyng venerial affections, but to lyue chastly. And whan time shal require, to leade a pure lyfe, vnder the yoke of matrimonye, admonishing both his grace, and al other Maiestrates to be circūspecte in chosynge a wyfe, eyther for them selues or for theyr children, hauing this alwaies in minde, that she be, of a faythfull house, godlye broght vp, & of a pure life. Thirdly he admonyshed the kynges grace, that he should not desyre gold & syluer to muche, prouyngs by many argumentes that kynd of vice wyth the other forsaid, to be destruction not only vnto the kynges grace: but also vnto the whole realme & people, In these thinges cō systith the whole summe of this sermon.

QVecunque scripta sunt: ad nostram doctrinam scripta sunt. Roma. xv. • 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 atrowāt, which whē 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 to be bounde vnto a certayne theame.Paul speketh of gods worde only. But ye shall consyder, yt the forsayd words of Paul are not to be vnderstāde of all scriptures, but only of those, which are of god, writtē in goddes boke, and all thynges whiche are therein, are wrytten for out learnynge, The exellencye of thys worde is so greate, and of hye dignitie, that there is no earthly thynge to be cōpared vnto it The authour therof is great that is God him selfe,Gen. i. a. and xvij. a. Deut. iiij. a Esa. xxvi. a. Pron. viij. c Daniel. vij. e. eternal almightie, euerlastynge. The scripture, because of hym, is also greate, eternal, moste mightie, and holy.Almen ought to obay god, to beleue hys word, & to folowe it. 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 theyr steppes ordinarlye accordinge vnto the same worde, 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 syttinge in Moses chayre, that is;God ruleth this world wt two swerdes if hys doctrine be taken out of Moyses lawe. For in this world God hath .ii. swerdes the one is a temporall swerde the other a spiritual.The temporal swerd. The temporall swerde resteth in the handes of Kynges, Maiestrates, and rulers vnder hym, whereunto all subiectes, as well the Cleargye as the laytie be subiecte, and punishable, for any offence contrary to the same boke.

The spiritual swerde is in the handes of the ministers & preachers,The spiritual swerde. where vnto all Kynges, Maiestrates &, Rulers ought to be obediente, that is to heare, and folowe, so longe as the ministers sitte in Christes chayre,Mathe. xxiij. that is, speakyng out of Christes boke.

The Kynge correcteth transgressours wyth the temporall swerd, yea, and ye preacher also, if he be an offender: But the preacher can not correcte the kynge if he be a transgressor of goddes word, wyth ye temporal swearde, But he muste correcte and reproue hym wyth the spyrituall swearde, fearynge no man, settynge God only before hys eyes, vnder whome he is a minister to supplante and roote vppe all vyce and myschiefe by Goddes worde, whereunto all menne oughte to be obedyente, as is mencyoned in manye places of scripture, and amonges manye this is one.Math. xxiij. a

¶Quecunque iusserint vos seruare, seruate, et facite.

What so euer they byd you obserue, that obserue and doo. Therfore let the preacher teach improue,i. Timo. iij. a. Peter. i. a. amende an instructe in ryghtuousnes, wyth the spyrituall sweard, fearynge no man thoughe death shoulde ensue. Thus Moyses fearyng no man wyth thys swearde,Exod. v. vi. vij. &c. dyd, reproue Kyng Pharao, at Goddes commaundement.

Micheas the prophet also dyd not spare to blame Kyng Achab for hys wyckednes,iij. Regu. xxv accordynge to goddes wyl, & to prophesye of hys destrucion contrarye vnto manye false Prophetes. These forsayde kynges beynge admonyshed by the ministers of gods worde, because they woulde not folow theyr godly doctryne and correcte theyr lyues,King Pharao punished▪ came vnto vtter destruccion. Pharao geuynge no credite vnto Moyses the prophet of God, but applyant vnto the lustes of hys owne herte,Exod. xiiij what tyme he heard of the passage of Goddes people, hauyng no feare or remembraunce of gods worke, he dyd prosecute after entendyng to destroye thē, and was drowned in the red sea. Kynge Acab also because he wold not herken vnto Micheas was kylde with an arrow.Acab. iij. Regu. xxi. Like wyse also the house of Ieroboā wyth other many,iij. Reg. xiiij. came vnto destruccion, because he woulde not heare the ministers of Goddes worde, and correcte hys lyfe accordyng vnto hys wyl, and pleasure.The preacher must haue God before his eies chiefly. Let the preacher therefore neuer feare to declare the message of God vnto all men. And if the kyng wyll not heare theim then the preachers maye admonyshe and charge theym wyth theyr dewties, and so leaue them vnto God and praye for theym.Euel preachers are to be refused, & not to be beleued. But if the preachers digrese out of Christes chaire, & shall speake their owne Phansyes, then instede of. Quecunque iusserint vos, facere, facite, et seruate.

What so euer they bid you obserue, that obserue & do. Chaūge it into these woordes foloweynge:Mathe. vij. g Cauete vero vobis apseudo Prophetis qui veniunt ad vos. &c.

Beware of false Prophetes whych come vnto you in shepes clothyng, but inwardly, they are rauenynge woulffes, ye shall knowe theym by theyr fruites: Yea, change Quecunque iusserint (yf their doctryne be euyll) into Cauete a fermento pharise orum,Luke. xij. a &c.

That is Take hede and beware of the leauen of the Pharyseis, & of the Saduces. In teachinge euell doctryne, all preachers are to be eschewed, and in no wyse to be harkened vnto. In speaking trueth, thei are to be heard. All thynges wrytten in goddes boke,In godsboke is matter for all estates. are moost certaine true, and profitable for all men. For in it is contayned mete matter for Kynges, Prynces, Rulares, Byshoppes, and for all estates. Wherfore, it behoueth euerye preacher, sumwhat to appoynte and accomodate him selfe, and hys matter agreable vnto the comforte, and amendemente of the audience, vnto the whiche he declareth the message of God. If he preache before a kyng, let hys matter be concernynge the office of a kinge, if before a byshoppe, then lette him treate of byshoplye dutyes and orders, and so forthe in other matters, as time & audience shal require.

I haue thoughte it good, to intreate vpon these wordes folowynge whyche are wrytten in the .xvii. Chapter of Deuteronomye. Deut .xvij. Cum ueneris in terram quam Dominus Deus dat tibi possederisque eam, et ceter. That is. When thou art come vnto the Lande whyche the Lorde thy God geueth the, and enioyeste it, and dwellest therein: If thou shalt say, I will set a Kyng ouer me, lyke vnto al the nacions that are aboute me: Then thou shalt make him king ouer the, whome the Lorde thy God shall chose.

One of thy brethren must thou make Kynge ouer the, and maiest not set a straunger ouer the, whiche is not of thy brethren. But in anye wyse, lette hym not holde to manye horsses, that he brynge not the people agayne to Egypte, thorowe the multitude of horsses, for as muche as the Lorde hathe sayde vnto you: ye shall hence forthe go no more agayne that waye. Also he shall not haue to manye wyues, leaste hys herte turne awaye, neyther shall he gather hym syluer and goulde to muche. As in diuerse other places of Scriptures, is mete matter for all estates, So in thys forsayde place is dyscribed chiefely the doctryne fyt for a kynge. But who is worthye to vtter thys doctryne before oure most noble kynge? Not I God knoweth, whyche am throughe age, both weake in body, and obliuious, vnapte I am, not onely because of paynefull studye, but also for the shorte warnynge. Wel vnto God I wyl make my mone, whoe neuer fayled me. Auxiliator in necessitatibus.

GOD is my healper in all my necessities. To hym alone wyll I make my peticion. To praye vnto sayntes departed I am not taughte, to desyre lyke grace of God as they had (ryghte Godly it is ( • or to beleue God to be no lesse mercyfull vnto vs beynge faythful) thē he was vnto them, greatly comfortable it is. Therfore only vnto God let vs lyfte vp our hertes and say the lordes prayer.

GVm veneris. &c.Thinges touched most chiefly in the hole sermon. When thou art come vnto y• lād which the lord. &c. Thou shalt appoynte him king. &c. One of thy brethrē must thou make king ouer the, & must not set a straūger, ouer the which is not of thy brethren.

But in anye wyse let not suche one prepare vnto hym selfe many horses, that he bryng not. &c.

Furthermore let hym not prepare vnto hym selfe manye wyues, leaste hys herte recede from God. Nor he shal not multiplye vnto hym selfe, to much goulde, and syluer. As the text doeth rise I wyll tuch and go a lyttle in euerye place, vntyll I come vnto to muche. I wyll touche all the forsayde thynges, but not to muche. The texte is, when thou shalt come into the land. &c.

To haue a kynge the Israelites dyd wyth muche importunitye call vnto God, and God longe before promised theym a kynge, and were fully certified thereof that GOD had promised that thynge.Gen. xvij. a. For vnto Abraham he sayed: Ego crescere te faciam vehementer, ponamque te in gentes, sed et reges ex te prodibunt.

That is, I wyl multiply the excedyngely, & wyl make naciōs of the, yea & kinges shal spring out of the. These wordes were spoken longe before the chyldren of Israell had any king. Notwithstandyng, yet God prescribed vnto thē an order, how thei shuld chose their kynge, & what maner a man he shoulde be, where he sayeth: whan thou shalt come in to the lande. &c. As who shoulde saye, O ye chyldren of Israell I knowe your nature ryghte well, which is euyl, and inclined vnto al euyls. I know that thou wilt chose a kyng to raygne ouer the, and to apere glorious in the face of the worlde, after the manner of Gentyles. But because thou arte styffe necked, wylde, and art geuen to walke wythoute a brydel, and lyne. Therefore nowe I wyl preuent thy euyl and beastly manners, I wyl hedge strongly thy waye, I wyll make a durable lawe, whyche shal compel the to walke ordinatelye, and in a playne waye, that is thou shalt not chose the a Kynge after thy wyll and fantasye, but after me thy Lorde and God. Thus, God condicioned wyth the Iewes, that their kinge should be suche a one as he hym selfe wold chose theym.Anotable tale. And was not muche vnlyke the bargayne that I hearde of late shoulde be betwixte two frinds for a horse the owner promised the other shoulde haue the horse if he would, the other axed the price, he sayd .xx. nobles. The other woulde gyue hym but .iiii. pound, the owner said he should not haue hym then. The other claymed the horse bycause he sayde, he shoulde haue hym if he would. Thus thys bargayne be came 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. Howe be it, the Israelites coulde not go to lawe wyth GOD, for chosynge theyr kynge, for woulde they, nyl they theyr kynge shold be of hys chosyng, lest they shoulde walke inordinatly, in a deceyuable waye, vnto theyr vtter losse & destruccion. For as they say communly Qui vadit plaue, vadit saue▪ that is. He that walketh playnely,A common saing. walketh safelye. 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 fantasyes and braynes. We wyll walke wythoute the Limites of Goddes worde, we wyll chose a kyng at oure owne pleasure.i. Regu. xix. a

But let vs learne to frame oure lyues after the noble kyng Dauyd whyche when he had manye occacions, geuen of kyng Saul to worke euyll, for euyl, yea, and hauynge manye tymes oportunity to perfourme mischiefe and to slay kyng Saule, Neuerthelesse yet fearynge,i. Reg. xxiiij. a Read ye stories they be verye pleasaunt & profitable. would, not folowe hys fleshlye affections and walke inordinatelye, wythoute the wyll of Gods worde, whych he confessed alwayes to be hys direccion,Psal. cxviij. • . sayinge. Lucerna pedibus meis verbum tuum et lumen semitis meis.Gods worde is oure lyght. Thy worde, O Lorde is a Lanterne vnto my feete, and a lyghte vnto my steppes. Thus hauynge in mynde, to walke ordinatly he dyd alwaies auoyde to do euyll. For whan kynge Saul was in a caue with out anye man, Dauyd and hys men syttynge by the sydes of the caue, yea and Dauyds men mouynge hym to kyl Saul, Dauid made answere and said vnto thē: Seruetiue dominus,Danyd dyd walke ordynatly. ne remistani. &c. cō tra dominū meū Messiam. &c. That is The Lorde kepe me from doing this thyng vnto my maister yt is the lordes anoynted. At another tyme also, moued by Abisay to kyl Saul sleping, Dauyd sayd:i. Reg. xxvi. b Ne interficias eum, quis enimimpune manum suam inferret vucto domini. &c. That is: Destroye hym not, for who can laye hys handes on the Lordes annoynted and be gylteles &c. I would God we woulde folowe kynge Dauyd, and then we should walke ordinatly, & yet do but that we are bound of dutye to do, for God sayeth: Quodego brecipio, hoc tantum facito.

That thyng which I command that on •• y do.Phantastical brayns are reproued inordinatly. There is a greate errour risen now a daies among many of vs, whyche are vaine & newe fangled men, climbyng beyond the lymites of our capacitye and witte, in wrenching this texte of scripture, hereafter folowing, after their owne phantasie and braine,i. Regn. viij, their errour is vpon this texte: Audi vocem populi in omnibus que 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 saye vnto the, for they haue not caste the awaye but me. They wrench these wordes awrye after their owne fantasies, & make muche doubte as touchynge a kynge, and hys Godlye name. They that so do walketh inordinatly, they walke not directly and playnly, but delite in balkes, and stubble waye.God calleth hys ministers by dyuerse names.

It maketh no matter by what name the rulers be named, if so be they shall walke ordinatelye with God, and direct theyr steps wyth God. For both patriarkes Iudges, and kynges, had, and haue their authoritie of god, and therfore Godly. But thys ought to be considered which God sayeth. Non preficere tibi potes hominem alienum. that is. Thou muste not set a straunger ouer the.

It hath pleased God to graunte vs a naturall liege Kynge and Lorde,Kyng Edwa • ye. vi. is our natural king, & a most precious treasure. of oure owne nacion, an Englyshe man, one of our owne religion. God hath geuen hym vnto vs, and is a most precious treasure, and yet many of vs do desyre a straunger to be kynge ouer vs. Let vs no more desyre to be bankers, but lette vs endeuoure to walke ordinatelye and plainely, after the word of God. Let vs folow Daniel, let vs not seke the death of our most noble and ryghtfull Kynge, our owne brother, boeth by natiuitye, and Godly religion. Let vs praie for hys good state, that he may lyue long among vs.

Oh what a plage were it,Let vs praye. for hys lyfe. that a straunge kynge of a straunge land, and of a straunge religion shoulde raygne ouer vs. Where nowe we he gouerned in the true religion,A straunger wold rot out all godlynes and plante againe as hipocrisie, he shoulde extirpe and plucke awaye all together, and then plante agayne all abomynacion, and Popery. GOD kepe such a kynge from vs.

Well the Kinges grace hath systers, my Ladye Marye, and my Lady Elizabeth, whyche by succession and course, are enheritours to the Crowne. Who i • they should marye with straungers, what should ensue GOD knoweth. But god graunte they neuer come vnto coursynge, nor succedynge. Therefore to auoyd thys plage, lette vs amende oure lyues and put awaye all pryde whyche dothe drowne menne in thys realme at those dayes, all couetousnes where in the magistrates and tyche men of thys realme are ouer whelmed, all lechery and other excessyue vyces, prouokyng goddes wrath, were he not mercyefull, euen to take from vs oure natural kyng and leyge Lord, yea, and to plage vs wyth a straunge kynge for oure vnrepentaunte herte. Wherefore (if as ye sai) ye loue the king amende youre lyues,They that loue God or the kyng wil amend theyr sinful liuing. 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 sayeth.

Dabo tibi regē in furore meo. That is I wyll geue the a Kinge in my wrath. Nowe we haue a lawfull king, a godly king, neuertheles yet many euils do raigne. Long tyme the ministers appoynted, hath studied to amende, and redres al euyles, longe time before thys, greate laboure hathe bene about this matter, greate crakes hath bene made that all shoulde be well. But when all came to all for all theyr bostes, lyttle or nothynge was done, in whome these wordes of Horace may wel be verified,Horacius. sayinge. Parturiunt montes, nas • etur ridiculus mus. The moūtaynes swelleth vp, the pore mouse is brought out: longe before thys tyme, manye hath taken in hande to brynge manye thynges vnto passe, but finallye theyr workes came vnto smalle effect and profyt. Nowe I heare say all thynges are ended after a Godlye maner, or els shortelye shalbe. Make haste, make haste, and let vs learne to conuerte, to repente, and amende our lyues. If we do not, I feare, I feare, lest for our synnes and vnthākfulnes, an Hipocrit shall raigne ouer vs. Long we haue bene seruantes and in bondage,The pope hath longe raigned. seruing the pope in Egypte. God hath geuen vs a deliuerer, a naturall kyng.God hath sente vs a delyuerer. Let vs seke no straunger of another nacion, no Hypocrite whyche shall brynge in agayne al papistrie, hipocrisie, and Idolatrye. No diabolicall minister whyche shall mayntayne all deuilyshe worckes and euyll exercises.Let vs no more seke to serue a straū ger. But let vs praye that god mayntayne and continue oure moost excelente kynge here present, true inheritoure of this our realme,Let vs praye for our king. boeth by natiuytye, and also by the speciall gyfte and ordinaunce of GOD. He doth vs rectify in the libertye of the gospell, in that therfore let vs stād. State ergo in libertate,Gala. v. a. qua Christus nos liberauit. Stande ye in the lybertye, wherewyth Christe hath made vs free. In Christes lybertie we shall stande, If we so lyue that we profyte. If we cast awaye al euyl, fraude, & deceyte wyth such other vices, contrary to gods word. And in so doinge we shall not onely prolong and mayntayne our most noble kinges dayes in prosperitie: but also we shall prosper our owne lyues to lyue not only prosperously, but also godly.

In any wyse,The seconde parte of hys sermou. lette no suche a wone prepare vnto him self manye horses. &c. In speakynge these wordes, ye shal vnderstād, that I do not entende to speake agaynste the strengthe, polycye, and prouysyon of a king, but agaynste excesse, and vaine truste that kynges haue in them selues, more thē in the liuinge god the authour of al goodnes, and geuer of al victorye. Many horses are requisite for a kyng, but he maye not excede in them, nor triumphe in them, more then is nedefull for the necessarye affaires and defence of the realme: what meaneth it, that god hath to do wyth the kynges stable? But only he woulde be mayster of hys horsses: the Scrypture sayeth,Psal. cxii. In altis habitat, He dwelleth on hye, it foloweth. Humilia respicte He loketh on lowe thynges,God is grād mayster in ye kinges house yea vpon the Kynges stables, and vpon all the offyces in hys house. God is great grande mayster of the Kynges house, & wyll take accompte of euery one that beareth rule therein, for the executyng of their offices: Whether they haue iustly and truely serued the kyng in theyr offyces or no. Yea God loketh vpon the kynge hym selfe, if he worcketh wel or not. Euery kynge is subiecte vnto God, and all other men are subiectes vnto the king In a king God requireth fayth, not exces of horsses. Horsses for a kyng be good and necessary, if thei be wel vsed. But horsses are not to be preferred aboue poore men. I was ones offended wyth the kynges horses, and therefore toke occasion to speke in the presens of the kynges maiestie that deade is, whan Abbeis stode. Abbeis were ordeyned for the comforte of the poore. Wherefore I sayde it was not decente that the kynges horses shoulde be kepte in theym (as manye were at that tyme) the lyuynge of poore men therby minished and takē awai. But afterwarde a certayne noble man sayed to me, what haste thou to do wyth the kinges horses: I answered, & sayd, I speke my conscience as Goddes word directeth me. He saied: horses be the maintenaunces and parte of a kynges honoure, and also of hys realme, wherfore in speking agaynste theym ye are agaynste the kinges honour.An answer declarynge the true honoure of a kynge. I answered: God teacheth what honoure is decente for the kynge and for all other men accordyng vnto their vocacions. God apoynteth euery kyng a sufficiente lyuyng for hys state and degree, boeth by lādes and other customes. And it is lawfull for euery kynge to enioye the same goods and possessions. But to extorte & take awaye the ryghte of the poore is agaynste the honoure of the kynge. And you do moue the kynge to do after that manner, then you speake agaynste the honoure of the kynge. For I full certifye you,He describeth ye dyshonors of a Kyng playnely and most truelye. extorcioners, violēt oppressers, ingrossers of tenementes & landes, throughe whose couetousnes, villages de caye and fall downe, the Kynges leige people for lacke of sustinaunce are famished and decayed. They be those whyche speke agaynst the honour of the Kynge.god requiret y• a good herte. God requyreth 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 kyng & also we hys people may endeuer diligētli to walke in his wayes, to hys greate honoure and oure profite.The. iij. part of the sermō. Let hym not prepare vnto hym selfe to many wyues. &c. Althoughe we reade here that the kinges amongest the Iewes,Kinges of the Iewes had a dispensacion to haue mo wyues then one. had libertye to take more wyues then one, we maye not therefore attempte to walke inordinatly and to thynke that we may take also many wyues.

For Christ hath forbydden thys vnto vs Christians. And lette vs not impute synne vnto the Iewes because they hadde many wyues. For they hadde a dispensacyon so to do. Christ limitteth one wyfe vnto vs only And it is a greate thynge for a man to rule one wyfe ryghtely, & ordinatly. For a woman is frayl and procliue vnto all euels, a woman is a very weake vessel, & maye sone deceyue a manne, and brynge hym vnto euel. Manye examples we haue in holy scripture. Adam had but one wyfe called Eue,On wyfe is hard eo be wel ruled. and howe sone had she brought hym to consent vnto euell, and to come to destruccion. Howe dyd wycked Iesabel prouente Kynge Hachabs herte from God and al godlynes, and fynally vnto destruccion.A godly woman is to be chosen. It is a very hard thynge for a man to rule well 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 houshoulde of fayth. Yea let all estates be no les circumspect in chosyng her, taking greate deliberacion, and then shall not nede dyuorsementes, and suche myscheues, to the euyl example and slaunder of our realme,Loue whych is godli is to be preferred aboue al erthly thinges in maryage. and that she be one as the kynge can fynd in hys hert to loue and lede hys lyfe in pure and chaste esposage, and then shall he be the more prone and redy to aduaūce gods glory, punishe and extirpe, the greate lecherye vsed in thys realme. Therefore we oughte to make a continuall prayer vnto God, for to graunte our kynges grace such a mate as maye knyt hys herte and hers, accordynge to Goddes ordinaunce and law, and not consider and cleaue onelye to politycke matter or coniunccion, for the enlargynge of dominions, for suertye and defence of contreys, settyng aparte the institucion and ordinaunce of God. We haue nowe a prety litle shillyng, in dede a very prety one.A notable saiynge. I haue but one I thinke in my purse, and the laste daye I had put it awaye almoste for an olde grote, and so I truste some wyll take them. The fynenes of the Syluer▪ I can not se. But therein is Printed a fyne sentence: that is. Timor Domini fons vite, vel sapientie.Prouer. xvi. The feare of the Lorde is the fountayne of lyfe or wysedome. I woulde God this sentence were alwaies prynted in the herte of the kyng in chosynge hys wyfe,The well of life or wysdō and in all hys offycers. For lyke as the feare of God is fons sapiencie, or vite, • o the forgettyng of GOD is fons stulticie the foūtaine of folyshnes or of death,Policy if it be not of God, bringeth 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 almyghtye God, whyche euylles I feare me, is much vsed at these dayes in the mariage of noble mens chyldrē, for ioyning landes to landes, possessions to possessiōs, neither the vertuous educacion, nor liuynge being regarded, but in the infancy suche mariages be made, to the displeasure of god & breach of espousals. Let the king therfore chose vnto hym a godly wife, wherby he shal the better lyue chast, and in so liuyng al godlines shal enencrease, and ryghtuousnes be mayntained. Notwythstandyng I knowe, here after some wyll come and moue youre grace towardes wantonnes and to the inclinacion of the fleshe & vaine affeccions.A notable historye of a french kyng. But I woulde your Grace shoulde beare in memory an hystorye of a good kyng called Lewes, that trauaylled towardes the holye lande (whyche was a greate matter in those dayes) and by the waye syckened, beynge longe absente from hys wyfe. And vpon thys matter the Phisicians did agre, that it was for lacke of a woman,The good counsel of Byshops. And dyd consulte with the bishoppes ther in, who dyd conclude that because of the dystaunce of hys wyfe (beyng in an other contrie) he shoulde take a wenche. Thys good kinge hering their conclusion would not consent ther vnto, but sayde: he hadde rather be sycke then vnto death, then he wold breake his espousals. Wo worth such counsellers, bishops, naye rather Bussardes. Neuertheles if the kynge shoulde haue consented to their conclusyon, and accomplished the same, if he had not chansed wel, they would haue executed the matter as I haue hearde of two that haue consulted together, and accordynge to the aduyse of his frend the one of them wrought, where the succession was not good.

The other imputed a piese of reproche to hym for hys such coū sell geuen. He excused the matter, sayeinge that he gaue hym none other counsell, but if it had bene hys cause he woulde haue done lykewyse. So I thinke the bishops would haue excused the matter, if the king shoulde haue reproued them for their counsel.No • e. I do not rede that the King did rebuke them for their coūcel, but if he had, I knowe what would haue bene theyr answere. They woulde haue saide, we geue you no worsse councel, then we wold haue folowed oure selues, if we had ben in like case: wel sir this Kynge dyd well,The kinge fearyng god auoyded euil & had the feare of God before his eies. He wold not walke in bywalkes, where are many balkes. Amōgest many balkīges, is much stūbling, & by stōling it chaunceth mani times to fal downe to the ground. And therfore, let vs not take any bywalkes, 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 they should haue done, of which thing scripture admonysheth vs, sayinge:

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

Let vs not incline our selues vnto the preceptes and tradycyons of oure fathers, nor lette vs do that semeth ryghte in our eyes. But suerlye, we wyll not exchange oure fathers doynges and tradicious, wyth scripture, but chiefely leane vnto thē and to theyr prescripcion, and do that semeth good in oure owne eyes. But suerlye that is goynge downe the ladder, Scala Celi as it was made by the Pope, came to be a Masse, but that is a false ladder to brynge men to heauen. The true ladder to brynge a man to heauen is the knowledge and folowynge of scripture. Let the kynge therfore chose a wyfe whiche feareth God, let hym not seke a proude, wanton,The .iij. part of the sermō. and one ful of rich treasures and worldelye pompe. He shal not multiply vnto him selfe to much gold and siluer.

Is there to muche thyncke you for a kynge? God doeth alowe muche vnto a kynge, and it is expedyente that he shoulde haue muche,A kinge may haue muche, for his expences are great for he hath greate expenses, and many occasions to spend much for the defence and suertie of his realme and subiectes.

And necessary it is that a kynge haue a treasure alwayes in a redines, for that, and suche other affaires, as be dayly in hys handes. The which treasure, if it be not sufficiente, he maye lawfully and wyth a salue conscience, take taxes 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 them selues: for the lacke thereof, it myghte cause both it, and al the rest that they haue should not long be theirs.Note whan the king hath to much of hys comens. And so for a necessarye and expediente occasion, it is warranted by goddes worde to take of the subiectes. But if there be sufficiente treasures, and the burdennynge of subiectes be for a vayne thyng. so yt he wyl require thus much, or so much of his subiects (whiche perchaunce are in greate necessitye, and penurye) Then this couetous intēt, and the requeste thereof,Who shall se thys to much is to muche, which God forbiddeth the king here in this place of scripture to haue. But who shall se this to much,None that be seruauntes to the Kinge. or tell ye king of this to much. Thinke you anye of the Kynges prieuie chāber? No. For feare of losse of fauer. Shal anye of his sworne Chapelins? No. Thei be of the clausset and kepe close such matters. But the Kynge hym selfe must se this to much,Corporal eies cannot se to much. and yt shal he do by no meanes with the corporall eyes:Spirituall eyes are to be had, faieth charitie, Wherfore, he must haue a payer of spectacles, whiche shall haue to cleare syghtes in thē, that is, that one is faith, not a seasonable fayeth, whych shall laste but a whyle, but a fayeth, whyche is continuynge in GOD. The seconde cleare syght is charitye, whyche is feruente towardes hys Chrysten brother. By them two, must the Kynge se euer whan he hath to muche. But fewe there be that vseth these spectacles, the more is theyr damnacion. Not wyth out cause Chrisostome wyth admiracion sayeth.

Miror si aliquis rectorum potest saluari.Chrysostoms sayinge. I maruaile if anye ruler can be saued. Whyche wordes he speaketh not of an impossibilitye, but of a great difficultie For that their charge is maruelous greate,The vnderstandynge of it▪ & that none aboute them dare shew thē the truth of the thing how it goth:If God wyl. well, thē, if God wyl not alowe a king to much,not graunt to much vnto a kynge much lesse vnto the subiecte. Whether wyl he alowe a subiect to much? no, yt he wil not Whether hath anye man here in Englande to much? I doubt most ryche men haue to muche, for wythout to muche, we can get nothynge.Who is not fa •• tye in taking tomuch learne. As for example. The Phisician: If the pore mā be diseased, he can haue no helpe wtout to muche. & of the lawier the pore man can get no coūcel,Physicions Lawiers. Marchantes expediciō, nor helpe in hys matter, except he geue him to much. At marchantes hands no kind of wares can be had,Landelordes Rentraysers steplordes▪ Vnnaturall Lordes. except we geue for it to muche. You landelordes, you rentreisers, I maye saye you steplordes, you vnnatural lordes, you haue for your possessions yerely to much. For that herebefore wēt for, xx. or .xl poūd by yere, which is an honst porcion to be had gratis in one Lordeshyp, of a nother mannes sweat and laboure:Of this to muche commeth al dearthis & scarlitie now is it let for .l. or .a. C. pound by yere. Of thys to muche commeth thys monsterous and portentuous dearthes made by man, notwithstandyng GOD doeth send vs plentifullye the fruites of the earth, mercyfullye, contrarye vnto oure desertes, Not wythstandynge to muche, whyche these ryche menne haue, causeth suche dearth, that poore men ne (whyche lyue of their laboure) can not wyth the sweate of their face haue a liuynge, al kynde of vittales is so dere, pigges, gese, capons, chickens, egges. &c.

These thinges with other are so vnresonably enhansed.Note the couetous men. And I thinke verely, that if yet this cō tinewe, we shal al length be cō strayned to paye for a pygge a pounde. I wyll tel you my lordes & maysters, thys is not for the kynges honoure.this to much is not for the kyngs honor Yet some wyl saye, knowest thou what belōgeth vnto the kinges honour better then we? I answere, that the true honoure of a Kynge, 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 counsayle be neuer so politicke, yet is it not for the kynges honoure.A descripciō. of the kinges honour. What hys honour meaneth ye cannot tell. It is the kynges honour yt his subiectes be led in the true religion.Fyrst in true religion. That all hys prelates and Cleargie be set about their worcke in preching & studiyng, and not to be interrupted from their charge.ij. A welthy comminaltie Also it is ye kinges honour that the commē wealth be auaunsed, that the dearth of these forsaied thinges be prouided for, and the commodities of thys Realme so emploied, as it maye be to the settyng hys subiectes on worke, and keping thē from ydlenes. And herin resteth the kynges honour and hys offyce. So doynge, hys accompte before God shalbe alowed, and rewarded.Thirdlye the kynges honoure standeth in the multitude of people. Further more, if the kinges honour (as sum mē say) standeth in the great multitude of people. Then these grasiers, inclosers, and renterearers, are hinderers of the kings honour. For wheras haue bene a great meany of householders and inhabitauntes, ther is nowe but a knowe his intent in it. For if ye bring it to passe, that the yomanry be not able to put their sōnes to schole (as in dede vniuersities do wonderously decaye all redy) and that they be not able to mary theyr daughters to the auoidyng of whoredome,The decay of learnynge and puritie of lyfe. I say ye plucke saluacion frō the people,Saluacion resteth in thē & vtterly distroie the realm. For by yomans sōnes,Yomens sonnes be teachers of god. the faith of Christe is, & hath bene maintayned chiefely. Is this realme taught by rich mens sōnes. No no, reade the Cronicles ye shall fynde sumtyme noble mennes sonnes, which haue bene vnprechyng byshoppes and prelates, but ye shal fynd none of theym learned men.A notable thynge. But verelye, they that shoulde loke to the redresse of these thinges, be the greatest agaynst thē. In this realme are a great many of folkes, & amongest many, I knowe but one of tender zeale at the mocion of his poore tenauntes, hathe let downe hys 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 be hande makers. Surueiers ther be, yt gredylye gorge vp their couetouse guttes, hand makers, I meane (honest men I touch not) but all suche as suruei, thei make vp their mouthes but the commens be vtterly vndone by thē.The crye of the pore. Whose bytter crye ascending vp to the eares of the god of Sabaoth, the gredy pyt of hel burnyng fyre (wtout great repētaunce) to tary and loke for thē. A redresse God graunt. For suerly, suerlye, but yt .ii. thynges do cōfort me, I wold dispaire of the redres in these maters. One is, that the kinges maiestie whā he commeth to age, wyll se a redres of these thynges so oute of frame. Geuynge example by letting doune his own hādes first & then enioyne hys subiectes to folowe him. The second hope I haue is, I beleue that the general accomptyng day is at hand, the dreadfull day of iudgement I meane, whych shall make an end of al these calamities & miseries. For as the Scriptures be Cum dixerint pax pax. When they shal say, peace, peace: Omnia tuta, all thynges are sure: Thē is the day at hand, a mery day I saye, for all such as do in thys world studye to serue & please god, and continue in his fayth, feare and loue: & a dreadeful, horible day for them that decline from God walking in their own waies, to whom as it is writtē in the .xxv of Mathewe is said:The reward of wycked men. Ite maledicti in ignem eternum. Go ye curssed into euerlastynge punishmente. Wher shalbe waylinge & gnasshing of teeth. But vnto y• other he shal saye:The blesse of the godly. Venite benedicti come ye blessed chyldren of my father possesse ye the kyngdome prepared for you from the beginnynge of the world, of the which god make vs al partakers.