¶ The first Sermon of Mayter Hugh Latimer, which he preached before the kings Majesty within his grace's palace at Westminster, M. D. XLIX. the viii of March. Cum gratia et Privilegio ad imprimendum solum. ¶ To the right virtuous & gracious Lady Katherine Douchesse of Suffolk, Thomas Some, her humble and faithful Oratoure, wisheth Godly favour and everlasting salvation from god the father through jesus Christ our merciful Lord. When man is borne for man, that one to another should be a God, and not a devil, an helper, no hinderer. Unto whom also the use of the tongue is only given, whereby they do both express & show the affections of their minds, there is no man which can say, I have no need of any man. ☜ But amongs infinite mischiefs and evils of man's poverty and anguish, by which he hath need of other men's help, is the instruction of prudence or virtue & of science. For mankind doth in this precel chief brute beasts because they help one another by mutual communication. In learning good and virtues manners, the use of communing is required chief, that men erring and ignorant should be taught, for there is none which shall ever learn of himself, all though he be never so happily borne. Therefore, it shall become every man, which doth intent to live godly, to hear & learn godly books, to print heavenly documents in their hearts. For as evil doctrine, devilish books, and filthy talk do corrupt good manners: so faithful precepts, godly books, chaste commoning and honest, shall edify, and confirm. Wherefore▪ intending to do good unto all men & namely unto such, as err & be ignorant, I have gathered, writ, and brought into light the famous friday sermons of Master Hugh Latimer, which be preached in Lent last passed, before our most, noble King Edward the sixth, at the new Palace of Westminster, the third year of his reign. Which Sermons (most virtuous Lady) I dedicate unto your honourable grace, nothing doubting but that you will gladly embrace them, not only because of their excellency, but chief for the profit which shall ensue thorough them unto the ignorant. For in them are fruitful and godly documents, directing ordinately not only the steps, conversation, and living of kings: but also of other ministers and subjects under him. And let no man be grieved though it be not so exactly done as he did speak it, for in very deed I am not able so to do, to write word for word as he did speak, that passeth my capacity though I had twenty men's wits, and no fewer hands to write withal. As it is unpossible that a little river should receive the recourse of the main sea with in his brims, so that no water should over whelm the sides thereof: In like manner is it more unlike my simple wit to comprehend absolutely the abundant eloquence and learning which floweth most abundantli out of godly latymer's mouth. notwithstanding, yet had I rather with shamefastness declare charitably this part of his godly documents, & counsel then with slowthfulnes forget or keep close foolishly, that thing which may profit many. Who is that will not be glad to hear and believe the doctrine of godly Latimer? Whom God hath appointed a prophet, unto our most noble King, and unto our Realm of England, to declare the message of the living God, to supplant and rote out all sins and vice, to plant & graff in men's hearts the plenteousness of all spiritual blessings in jesus Chryst our Lord? Moses, jeremias, Helias, did never declare the true message of god unto their rulers and people, with a more sincere spirit, faithful mind and godly zeal, then godly Latymer both now in our days unto our most noble King & unto the whole realm. iij. King. xxij Furthermore also josia received never the book of gods will at the hands of Helkia the high priest, or that admonition of Hulda that prophetess, with a more perfect and godly fear, than our most noble King doth most faithfully, give credit unto the words of good father Latimer. And I have no doubt but all godly men will likewise receive gladly his godly Sermons & give credit unto the same. Therefore this my rude labour of another man's sweat (most virtuous lady) I offer most humbly unto your grace, moved there unto of godly zeal, through the Godly fame, that is dispersed universally of your most godly disposition, and unfeigned love towards the living, almighty, eternal God and his holy word, practised daily both in your graces most virtuous behaviour, and also godly charity towards the edification of every member graffed in christ jesus, most humbly desiring your grace to accept favourably this my temerous enterprise. And I your most humble and faithful Orator shall pray unto jehovah, the God which is of himself, by whom, and in whom, all things live, move, & be, that, that good work which he hath begun in you he may perform it unto your last ending, through our Lord jesus Chryst, who preserve and keep your grace now and ever. So be it. ¶ The argument of the Sermon. IN this first Sermon is declared, & taught the godly election of a King, 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 country, 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 devilish antichrist the Pope of Rome. The form of his godly rule also he divided here in this sermon in three parts. iij. first that he should not trust to much unto his own strength and policy, but only to walk ordinately with God and to make him his loads man and chief guide. Secondarily that he live not lassyvyously and wanton, following venerial affections, but to live chastened. And when time shall require, to lead a pure life, under the yoke of matrimony, admonishing both his grace, and all other Magistrates to be circumspect in choosing a wife, either for themselves 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 admonished the kings grace, that he should not desire gold & silver to much, provyngs by many arguments that kind of vice with the other foresaid, to be destruction not only unto the kings grace: but also unto the whole realm & people, In these things consisteth the whole sum of this sermon. The first sermon Of M. Latimer. QVecunque scripta sunt: ad nostram doctrinam scripta sunt. Roma. xv. ● 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 part of scripture (moste noble audience) I play as atrowant, which when he is at school, will choose a lesson, wherein he is perfect, because he is loath to take pain in studying a new leasson, or else feareth stripes for his slothfulness. In like manner, I might seem now in my old age to sum men, to take this part 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. Paul speaketh of god's word only. But ye shall consider, that the foresaid words of Paul are not to be understand of all scriptures, but only of those, which are of god, written in god's book, and all things which are therein, are written for out learning, The exellencye of this word is so great, and of high dignity, that there is no earthly thing to be compared unto it The author thereof is great that is God himself, Gen. i. a. and xvij. a. Deut. iiij. a Esa. xxvi. a. Pron. viii. c Daniel. seven. e. eternal almighty, everlasting. The scripture, because of him, is also great, eternal, most mighty, and holy. Almen ought to obey god, to believe his word, & to follow it. There 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 directing their steps ordinarlye according unto the same word, yea truly they are not only bound to obey gods book, but also the minister of the same, for the words sake, so far as he speaketh sitting in Moses chair, that is; God ruleth this world with two swords if his doctrine be taken out of Moses' law. For in this world God hath ii swords the one is a temporal sword the other a spiritual. The temporal sword. The temporal sword resteth in the hands of Kings, Magistrates, and rulers under him, whereunto all subjects, as well the clergy as the laity be subject, and punishable, for any offence contrary to the same book. The spiritual sword is in the hands of the ministers & preachers, The spiritual sword. where unto all Kings, Magistrates &, Rulers ought to be obedient, that is to hear, and follow, so long as the ministers sit in Christ's chair, Mathe. twenty-three. that is, speaking out of Christ's book. The King correcteth transgressors with the temporal sword, yea, and the preacher also, if he be an offender: But the preacher can not correct the king if he be a transgressor of god's word, with the temporal sword, But he must correct and reprove him with the spiritual sword, fearing no man, setting God only before his eyes, under whom he is a minister to supplant and root up all vice and mischief by God's word, whereunto all men ought to be obedient, as is mentioned in many places of scripture, and amongs many this is one. Math. twenty-three. a ¶ Quecunque iusserint vos servare, seruate, et facite. What so ever they bid you observe, that observe and do. Therefore let the preacher teach improve, i Timo. iij. a. Peter. i a. amend an instruct in righteousness, with the spiritual sword, fearing no man though death should ensue. Thus Moses fearing no man with this sword, Exod. v. vi. seven. etc. did, reprove King Pharaoh, at God's commandment. Micheas the prophet also did not spare to blame King Achab for his wickedness, iij. Regu. xxv according to god's will, & to prophesy of his destruction contrary unto many false Prophets. These foresaid kings being admonished by the ministers of gods word, because they would not follow their godly doctrine and correct their lives, King Pharaoh punished. came unto utter destruction. Pharaoh giving no credit unto Moses the prophet of God, but applyant unto the lusts of his own heart, Exod. xiv what time he heard of the passage of God's people, having no fear or remembrance of gods work, he did prosecute after intending to destroy them, and was drowned in the red sea. King Acab also because he would not hearken unto Micheas was killed with an arrow. Acab. iij. Regu. xxi. Like wise also the house of jeroboam with other many, iij. Reg. xiv. came unto destruction, because he would not hear the ministers of God's word, and correct his life according unto his will, and pleasure. The preacher must have God before his eyes chief. 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 admonish and charge them with their duties, and so leave them unto God and pray for them. Evil preachers are to be refused, & not to be believed. But if the preachers digrese out of Christ's chair, & shall speak their own Phansyes, than instead of. Quecunque iusserint vos, facere, facite, et seruate. What so ever they bid you observe, that observe & do. Change it into these words following: Mathe. seven. g Cavete vero vobis apseudo Prophetis qui veniunt ad vos. etc. Beware of false Prophets which come unto you in sheeps clothing, but inwardly, they are ravening woulffes, ye shall know them by their fruits: Yea, change Quecunque iusserint (if their doctrine be evil) into Cavete a fermento pharise orum, Luke. xii. a etc. That is Take heed and beware of the leaven of the Pharyseis, & of the Saducees. In teaching evil doctrine, all preachers are to be eschewed, and in no wise to be hearkened unto. In speaking truth, they are to be heard. All things written in god's book, In godsboke is matter for all estates. are most certain true, and profitable for all men. For in it is contained meet matter for Kings, Princes, Rulares, bishops, and for all estates. Wherefore, it behoveth every preacher, somewhat to appoint and accommodate himself, and his matter agreeable unto the comfort, and amendment 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 deuteronomy. Deut. xvij Cum veneris in terram quam Dominus Deus dat tibi possederisque eam, et ceter. That is. When thou art come unto the Land which the Lord thy God giveth thee, and enjoyeste it, and dwellest therein: If thou shalt say, I will set a King over me, like unto all the nations that are about me: Then thou shalt make him king over thee, whom the Lord thy God shall choose. One of thy brethren must thou make King over thee, and mayest not set a stranger over thee, 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 Egypte, 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, least his heart turn away, neither shall he gather him silver and gold to much. As in diverse other places of Scriptures, is meet matter for all estates, So in this foresaid 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 oblivious, unapt I am, not only because of painful study, but also for the short warning. Well unto God I will make my moan, who never failed me. Auxiliator in necessitatibus. GOD is my helper 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) than he was unto them, greatly comfortable it is. Therefore only unto God let us lift up our hearts and say the lords prayer. GVm veneris. etc. Things touched most chief in the hole sermon. When thou art come unto the land which the lord. etc. Thou shalt appoint him king. etc. One of thy brethren must thou make king over thee, & must not set a stranger, over the which is not of thy brethren. But in any wise let not such one prepare unto himself many horses, that he bring not. etc. Furthermore let him not prepare unto himself many wives, least his heart recede from God. Nor he shall not multiply unto himself, to much gold, and silver. As the text doth rise I will touch and go a little in every place, until I come unto to much. I will touch all the foresaid things, but not to much. The text is, when thou shalt come into the land. etc. To have a king the Israelites did with much importunity call unto God, and God long before promised them a king, and were fully certified thereof that GOD had promised that thing. Gen. xvij. a. 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 nations of thee, yea & kings shall spring out of the. These words were spoken long before the children of Israel had any king. notwithstanding, yet God prescribed unto them an order, how they should choose their king, & what manner a man he should be, where he sayeth: when thou shalt come in to the land. etc. As who should say, O ye children of Israel I know your nature right well, which is evil, and inclined unto all evils. I know that thou wilt choose a king to reign over thee, and to apere glorious in the face of the world, after the manner of gentiles. But because thou art stiff necked, wild, and art given to walk without a bridal, 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 ordinately, and in a plain way, that is thou shalt not choose the a King after thy will and fantasy, but after me thy Lord and God. Thus, God conditioned with the jews, that their king should be such a one as he himself would choose them. Anotable tale. And was not much unlike the bargain 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 twenty nobles. The other would give him but four 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 bargain be came a Westminster matter, the lawyer's goat twice the valour of the horse, and when all came to all, two fools made an end of the matter. How be it, the Israelites could not go to law with GOD, for choosing their king, for would they, nyl they their king should be of his choosing, lest they should walk inordinately, in a deceivable way, unto their utter loss & destruction. For as they say commonly Qui vadit plaue, vadit save▪ that is. He that walketh plainly, A common saying. walketh safely. As the jews were stiffnecked, and were ever ready to walk inordinately, no less are we english men given to untowardness, and inordinate walking after our own fantasies and brains. We will walk without the limits of God's word, we will choose a king at our own pleasure. i. Regu. nineteen. a But let us learn to frame our lives after the noble king david which when he had many occasions, 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, i Reg. xxiv. a Read the stories they be very pleasant & profitable. would, not follow his fleshly affections and walk inordinately, without the will of God's word, which he confessed always to be his direction, Psal. cxviij. ●. saying. Lucerna pedibus meis verbum tuum et lumen semitis meis. God's word is our light. Thy word, O Lord is a Lantern unto my feet, and a light unto my steps. Thus having in mind, to walk ordinately he did always avoid to do evil. For when king Saul was in a cave with out any man, david and his men sitting by the sides of the cave, yea and david's men moving him to kill Saul, David made answer and said unto them: Seruetive dominus, David did walk ordinately. ne remistani. etc. contra dominum meum Messiam. etc. That is The Lord keep me from doing this thing unto my master that is the lords anointed. At another time also, moved by Abisay to kill Saul sleeping, david said: i Reg. xxvi. b Ne interficias eum, quis enimimpune manum suam inferret vucto domini. etc. That is: Destroy him not, for who can lay his hands on the Lords anointed and be guiltless etc. I would God we would follow king david, and then we should walk ordinately, & yet do but that we are bound of duty to do, for God sayeth: Quodego brecipio, hoc tantum facito. That thing which I command that on●●y do. Fantastical brains are reproved inordinately. There is a great error risen now a days among many of us, which are vain & new fangled men, climbing beyond the limits of our capacity and wit, in wrenching this text of scripture, hereafter following, after their own fantasy and brain, i. Regn. viii, 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 thee, for they have not cast the away but me. They wrench these words awry after their own fantasies, & make much doubt as touching a king, and his Godly name. They that so do walketh inordinately, they walk not directly and plainly, but delight in balks, and stubble way. God calleth his ministers by diverse names. It maketh no matter by what name the rulers be named, if so be they shall walk ordinately 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 aught to be considered which God sayeth. 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 King and Lord, King Edwa● the .vi. is our natural king, & a most precious treasure. 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 endeavour to walk ordinately and plainly, after the word of God. Let us follow Daniel, let us not seek the death of our most noble and rightful King, our own brother, both by nativity, and Godly religion. Let us pray for his good state, that he may live long among us. Oh what a plague were it, Let us pray. for his life. 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, A stranger would rot out all godliness and plant again as hypocrisy, he should extirp and pluck away all together, and then plant again all abomination, and Popery. GOD keep such a king from us. Well the kings grace hath sisters, my Lady mary, and my Lady Elizabeth, which by succession and course, are inheritors to the Crown. Who i● they should mary with strangers, what should ensue GOD knoweth. But god grant they never come unto coursing, nor succeeding. Therefore to avoid this plague, let us amend our lives and put away all pride which doth drown men in this realm at those days, all covetousness where in the magistrates and rich men of this realm are over whelmed, all lechery and other excessive vices, provoking god's wrath, were he not merciful, even to take from us our natural king and leyge Lord, yea, and to plague us with a strange king for our unrepentant heart. Wherefore (if as ye sai) ye love the king amend your lives, They that love God or the king will amend their sinful living. and then ye shallbe a mean that GOD shall lend him us long to reign over us, for undoubtedly sins provoke much god's wrath scripture sayeth. Dabo tibi regem in furore meo. That is I will give the a King 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 amend, and redress all evils, long time before this, great labour hath been about this matter, great cracks hath been made that all should be well. But when all came to all for all their boasts, little or nothing was done, in whom these words of Horace may well be verified, Horatius. saying. Parturiunt montes, nas●etur ridiculus mus. The mountains swelleth up, the poor mouse is brought out: long before this time, many hath taken in hand to bring many things unto pass, but finally their works came unto small effect and profit. Now I hear say all things are ended after a Godly manner, or else shortly shallbe. Make haste, make haste, and let us learn to convert, to repent, and amend our lives. If we do not, I fear, I fear, lest for our sins and unthankfulness, an hypocrite shall reign over us. Long we have been servants and in bondage, The pope hath long reigned. serving the pope in Egypte. God hath given us a deliverer, a natural king. God hath sent us a deliverer. 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 devilish works and evil exercises. Let us no more seek to serve a stranger. But let us pray that god maintain and continue our most excellent king here present, true inheritor of this our realm, Let us pray for our king. both by nativity, 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, Gala. v. a. qua Christus nos liberavit. Stand ye in the liberty, wherewith Christ hath made us free. In Christ's liberty we shall stand, If we so live that we profit. If we cast away all evil, fraud, & deceit with such other vices, contrary to god's 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, The second part of his sermou. let no such a won prepare unto himself many horses. etc. In speaking these words, ye shall understand, that I do not intend to speak against the strength, policy, and provision of a king, but against excess, and vain trust that kings have in them selves, more than 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 than is needful for the necessary affairs and defence 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 scripture sayeth, Psal. cxii. In altis habitat, He dwelleth on high, it followeth. Humilia respicte He looketh on low things, God is grand master in the kings house yea upon the Kings stables, and upon all the offices in his house. God is great grand master of the Kings house, & will take account of every one 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 himself, if he worketh 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 excess of horses. Horses for a king be good and necessary, if they be well used. But horses are not to be preferred above poor men. I was once offended with the kings horses, and therefore took occasion to speak in the presence of the kings majesty that dead is, when Abbeys stood. Abbeys 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 taken away. But afterward a certain noble man said to me, what hast 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 part of a kings honour, and also of his realm, wherefore in speaking against them ye are against the kings honour. An answer declaring the true honour of a king. I answered: God teacheth what honour is decente for the king and for all other men according unto their vocations. God appointeth 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 extort & take away the right of the poor is against the honour of the king. And you do move the king to do after that manner, than you speak against the honour of the king. For I full certify you, He describeth the dyshonors of a King plainly and most truly. extortioners, violent oppressers, engrossers of tenements & lands, through whose covetousness, villages decay and fall down, the Kings liege people for lack of sustenance are famished and decayed. They be those which speak against the honour of the King. god requiret that a good heart. God requireth in the king and all magistrates a good heart, to walk directly 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 endeavour diligently to walk in his ways, to his great honour and our profit. The. iij. part of the sermon. Let him not prepare unto himself to many wives. etc. Although we read here that the kings amongst the jews, Kings of the jews had a dispensation to have more wives than one. had liberty to take more wives than one, we may not therefore attempt to walk inordinately and to think that we may take also many wives. For Christ hath forbidden this unto us Christians. And let us not impute sin unto the jews because they had many wives. For they had a dispensation so to do. Christ limitteth one wife unto us only And it is a great thing for a man to rule one wife rightly, & ordinately. For a woman is frail and proclive unto all evils, a woman is a very weak vessel, & may soon deceive a man, and bring him unto evil. Many examples we have in holy scripture. Adam had but one wife called Eve, On wife is hard eo be well ruled. and how soon had she brought him to consent unto evil, and to come to destruction. How did wicked jesabel provente King Hachabs' heart from God and all godliness, and finally unto destruction. A godly woman is to be chosen. It is a very hard thing for a man to rule well one woman. Therefore let our king, what time his grace shallbe so minded to take a wife, to choose him one, which is of God, that is, which is of the household of faith. Yea let all estates be no les circumspect in choosing her, taking great deliberation, and then shall not need dyvorsementes, and such mischiefs, to the evil example and slander of our realm, Love which is godly is to be preferred above all earthly things in marriage. and that she be one as the king can find in his heart to love and lead his life in pure and chaste esposage, and then shall he be the more prone and ready to advance gods glory, punish and extirp, the great lechery 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 knit his heart and hers, according to God's ordinance and law, and not consider and cleave only to politycke matter or conjunction, for the enlarging of dominions, for surety and defence of countries, setting apart the institution and ordinance of God. We have now a pretty little shilling, in deed a very pretty one. A notable saying. I have but one I think in my purse, and the last day I had put it away almost for an old groat, and so I trust some will take them. The fynenes of the Silver▪ I can not se. But therein is Printed a fine sentence: that is. Timor Domini fons vite, vel sapientie. Prover. xvi. The fear of the Lord is the fountain of life or wisdom. I would God this sentence were always printed in the heart of the king in choosing his wife, The well of life or wisdom and in all his officers. For like as the fear of God is fons sapiencie, or vite, ●o the forgetting of GOD is fons stulticie the fountain of foolishness or of death, Policy if it be not of God, bringeth death. although it be never so politic: for upon such politic matters death doth ensue and follow. All their divorcements and other like conditions to the great displeasure of almighty God, which evils I fear me, is much used at these days in the marriage of noble men's children, for joining lands to lands, possessions to possessions, neither the virtuous education, 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 righteousness be maintained. notwithstanding I know, here after some will come and move your grace towards wantonness and to the inclination of the flesh & vain affections. A notable history of a french king. But I would your Grace should bear in memory an history of a good king called Lewes, that travailed towards the holy land (which was a great matter in those days) and by the way sickened, being long absent from his wife. And upon this matter the Physicians did agree, that it was for lack of a woman, The good counsel of Bishops. And did consult with the bishops there in, who did conclude that because of the distance of his wife (being in an other country) he should take a wench. This good king hearing their conclusion would not consent there unto, but said: he had rather be sick then unto death, than he would break his espousals. woe worth such counsellors, bishops, nay rather buzzards. Nevertheless if the king should have consented to their conclusion, and accomplished the same, if he had not chanced well, they would have executed the matter as I have heard of two that have consulted together, and according to the advise of his friend the one of them wrought, where the succession was not good. The other imputed a pies of reproach to him for his such counsel given. He excused the matter, saying 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. No●e. I do not read 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, than we would have followed ourselves, if we had been in like case: well sir this King did well, The king fearing god avoided evil & had the fear of God before his eyes. He would not walk in bywalkes, where are many balks. Amongst many balkinges, is much stumbling, & by stomling it chanceth many 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 judgements & proceedings of our forefathers, nor seek not what they did, but what they should have done, of which thing scripture admonisheth us, saying: Ne inclinemus preceptis et traditionibus patrum neque faciamus quod videtur rectum in oculis nostris. De. xii. a. Let us not incline ourselves unto the precepts and traditions of our fathers, nor let us do that seemeth right in our eyes. But surely, we will not exchange our father's doings and traditious, with scripture, but chiefly lean unto them and to their prescription, and do that seemeth good in our own eyes. But surely 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, The three part of the sermon. and one full of rich treasures and wordly pomp. He shall not multiply unto himself to much gold and silver. Is there to much think you for a king? God doth allow much unto a king, and it is expedient that he should have much, A king may have much, for his expenses are great for he hath great expenses, and many occasions to spend much for the defence and surety of his realm and subjects. And necessary it is that a king have a treasure always in a readiness, 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 meet the treasure should be in the subjects purses, when the money should be occupied, nor it were not best for themselves: for the lack thereof, it might cause both it, and all the rest that they have should not long be theirs. Note when the king hath to much of his comens. And so for a necessary and expedient occasion, it is warranted by god's word to take of the subjects. But if there be sufficient treasures, and the burdenning of subjects be for a vain thing. so that he will require thus much, or so much of his subjects (which perchance are in great necessity, and penury) Then this covetous intent, and the request thereof, Who shall see this to much is to much, which God forbiddeth the king here in this place of scripture to have. But who shall see this to much, None that be servants to the King. or tell the king of this to much. Think you any of the Kings prievie chamber? No. For fear of loss of favour. Shall any of his sworn Chapelins? No. They be of the clausset and keep close such matters. But the King himself must see this to much, Corporal eyes cannot see to much. and that shall he do by no means with the corporal eyes: Spiritual eyes are to be had, faith charity, Wherefore, he must have a payer of spectacles, which shall have to clear sights in them, that is, that one is faith, not a seasonable faith, which shall last but a while, but a faith, which is continuing in GOD. The second clear sight is charity, which is fervent towards his christian brother. By them two, must the King see ever when he hath to much. But few there be that useth these spectacles, the more is their damnation. Not with out cause Chrisostome with admiration sayeth. Miror si aliquis rectorum potest salvari. Chrysostoms' saying. I marvel if any ruler can be saved. Which words he speaketh not of an impossibility, but of a great difficulty For that their charge is marvelous great, The understanding of it. & that none about them dare show them the truth of the thing how it goth: If God will. well, then, if God will not allow a king to much, not grant to much unto a king much less unto the subject. Whether will he allow a subject to much? no, that 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. Who is not fa●●tye in taking too much learn. As for example. The Physician: If the poor man be diseased, he can have no help without to much. & of the lawyer the poor man can get no council, physicians Lawyers. merchants expedition, nor help in his matter, except he give him to much. At merchants hands no kind of wares can be had, landlords Rentraysers steplordes▪ Unnatural Lords. except we give for it to much. You landlords, 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 year, which is an honest portion to be had gratis in one lordship, of another man's sweat and labour: Of this to much cometh all dearthiss & scarlitie now is it let for l or. a. C. pound by year. Of this to much cometh this monstruous and portentous dearthes' made by man, notwithstanding GOD doth send us plentifully the fruits of the earth, mercifully, contrary unto our deserts, Not withstanding to much, which these rich men have, causeth such dearth, that poor men ne (which live of their labour) can not with the sweat of their face have a living, all kind of vittales is so dear, pigs, geese, capons, chickens, eggs. etc. These things with other are so unreasonably enhanced. Note the covetous men. And I think verily, that if yet this continue, we shall all length be constrained to pay for a pig a pound. I will tell you my lords & masters, this is not for the kings honour. this to much is not for the kings honour Yet some will say, knowest thou what belongeth unto the kings honour better than we? I answer, that the true honour of a King, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lack of time, that ye cannot read it, albeit that your counsel be never so politic, yet is it not for the kings honour. A description. of the kings honour. What his honour meaneth ye cannot tell. It is the kings honour that his subjects be led in the true religion. first in true religion. That all his prelate's and Clergy be set about their work in preaching & studying, and not to be interrupted from their charge. ij. A wealthy commonalty Also it is the kings honour that the comen wealth be advanced, that the dearth of these foresaid 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 them from idleness. And herein resteth the kings honour and his office. So doing, his account before God shallbe allowed, and rewarded. thirdly the kings honour standeth in the multitude of people. Further more, if the kings honour (as sum men say) standeth in the great multitude of people. Then these graziers, enclosers, and renterearers, are hinderers of the king's honour. For whereas have been a great meany of householders and inhabitants, 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 sons to school (as in deed universities do wondrously decay all ready) and that they be not able to marry their daughters to the avoiding of whoredom, The decay of learning and purity of life. I say ye pluck salvation from the people, Salvation resteth in them & utterly destroy the realm. For by yeoman's sons, Yomens' sons be teachers of god. the faith of Christ is, & hath been maintained chiefly. Is this realm taught by rich men's sons. No no, read the Chronicles ye shall find sometime noble men's sons, which have been unpreching bishops and prelate's, but ye shall find none of them learned men. A notable thing. But verily, they that should look to the redress of these things, be the greatest against them. In this realm are a great many of folks, & amongst many, I know but one of tender zeal at the motion of his poor tenants, hath let down his lands to the old rents for their relief. For god's love, let not him be a Phoenix, 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. surveyors be hand makers. surveyors there be, that gredylye gorge up their covetous guts, hand makers, I mean (honest men I touch not) but all such as suruei, they make up their mouths but the commons be utterly undone by them. The cry of the poor. Whose bitter cry ascending up to the ears of the god of Sabaoth, the greedy pit of hell burning fire (without great repentance) to tarry and look for them. A redress God grant. For surely, surely, but that ii things do comfort me, I would despair of the redress in these matters. One is, that the kings majesty when he cometh to age, will see a redress of these things so out of frame. giving 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 accounting day is at hand, the dreadful day of judgement 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: Then 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 dreadful, horrible day for them that decline from God walking in their own ways, to whom as it is written in the xxv of Mathewe is said: The reward of wicked men. Ite maledicti in ignem eternum. Go ye cursed into everlasting punishment. Where shallbe wailing & gnashing of teeth. But unto that other he shall say: The bless of the godly. Venite benedicti come ye blessed children of my father possess ye the kingdom prepared for you from the beginning of the world, of the which god make us all partakers. Amen. Imprinted at London by John Day dwelling over Aldersgate, and William Seres, dwelling in Peter College. ¶ Cum privilegio ad imprimendum solum.