A Sermon preached the fourth Sundaye in Lente before the Kings Majesty. and his honourable Counsel, by Thomas leaver.  
☞ Anno Domini. M. ccccc. l. ⸫* ⁎ *   

In nomine jesu Christi.  
GOD be merciful unto us: For the time is even now coming, when as God must needs either of his mercy here in England, work such a wonderful miracle unto our comfort, as far passeth man's expectation: or else of his righteousness take such vengeance of this land to th'example of all other lands, as shall be to our utter destruction.  
Ye know, that immediately after the preaching of Noah, came the great stud that drowned the world. After the warning of Loath, came fire, & brimstone upon the Sodomites and Gomorrians. When Moses had declared gods threatenings in Egypt, king Pharaoh and his people were plagued upon the land, and drowned in the red sea.  
Such plagues came ever where gods word truly preached, is not believed, received, and followed. But at is the preaching of jonas, the Ninivites repented wonderfully. When the book of the law was read unto josias the king, he, with all his people speedily repenting, found exceeding mercy blessing and grace: as likewise all other shallbe sure to find, which hear the word of God and keep it.  
For when Christ and his Apostles had preached the gospel unto the jews, those that believed were delivered from the curse of the law, unto▪ the blessing of grace out of worldly misery, to be inheritors of the heavenly kingdom: and those that did not believe, were cast from God, oppressed of men, overcome, spoiled, murdered, and destroyed of their enemies.  
Wherefore England, which at this present time, by reason of the word of god set fourth, read, preached, and communed, doth in every place hear the council of Noah, the warning of Loath, the law of Moses, the threatenings of the prophets, and the grace of the gospel, as it was declared and taught by Christ and his Apostles: This England must needs, either by believing of these things, obtain of god wonderful grace of amendment▪ or else by neglecting them, provoke the vengeance of god, as a dew plague and punishment.  
Take heed therefore England, for if thou by unbelief, let and stop God from working of miracles to thy comfort, then surely dost thou provoke god to power down vengeance upon thee, to thy utter destruction: But if thou do regard, receive, and believe god's word, he will work wonderful miracles to thy comfort, wealth, and prosperity. Yea, let every man, of what estate or degree soever he be, grope his own conscience, for if he do not there feel that the word of God doth take place to move him to repentance and amendment of life, then shall he be sure soon to have experience, that the vengeance of god, by a shameful short end of his wretched life, will bring him unto an everlasting damnable death. For all those that will not creep under the merciful wings of god, as the chikinnes of christ, shall be caught and devoured of puttocks, hawks, and kites, as a pray for the devil. The wings of god be stretched abroad here in England, by the kings gracious majesty, and his honourable counsel, of mighty power, with ready will, to shadow, defend, and save all those that with reverent love, come humbly creeping under their ordinance, rule, & governance, which is the power, the wings & the order of god.  
The filthy greedy puttocks, wild hawks, and ravening kites, be superstitious papists, carnal gospelers, and seditious rebels, which as ye have seen by late experience, have most cruelly caught, spoiled, and devoured the lambs, the chekynnes, the children of God▪ redeemed and bought with Christ's blood. Wherefore as Christ in his own person did once lament and bewail jerusalem, so doth he now many times in the persons of his prophetical Preachers, lament & bewail England, saying: O England, how oft would I have gathered thy children, as a hen gathereth her chickens under her wings, and thou wouldest not? Even with the same affection that the shepherd crieth, saying the wolf leering towards the sheep, & with the same affection that the hen clocketh and calleth, spyeng the kite hovering over her chekyns: with the same affection it behoveth the minister and preacher of god, seeing untolerable vengeance hanging over England, to cry, to call, and to give warning unto the people saying as it is written in the first of Esay: If ye willingly will hear & obey, ye shall eat the good comfortable fruits of the earth: but if ye will not, & provoke me unto anger, the sword shall devour you. Quid os Domini lo cutum est. For it is the mouth of the lord that hath spoken.  
Now your reverend majesty, most gracious king, and you honourable, wise godly counsellors, you are the chief shepherds, you are the most reverend fathers in christ, having the wings of power and authority, to shadow, save, and keep these lambs of god, these chickens of Christ, and these children of the heavenly father, redeemed with Christ'S blood, and committed unto your hands, to be saved, kept, and provided for.  
God be praised, with thankful obedience, and loving reverence dew to your gracious majesty & honourable counsel, which have surely, wisely provided for, diligently kept, and charitably saved this realm, by driving away the wily fox of papistical superstition, and by casting out the unclean spirit of ignorance, to god's glory, your honour, & our comfort.  
But alas most gracious King and godly governors, for the tender mercies of god, in our Saviour jesus Christ, take good and diligent heed when ye be chasing the wily fox of papistical superstition, that the greedy wolf of covetous ambition, do not creep in at your backs: For surely he will do more harm in a week, than the fox did in a year.  
Take heed that the unclean spirit of ignorance, returning with vii other worse than himself. find no place unwarded, where he may creep in again. For if he returning with his fellows, enter in again, then will he make the end of this generation to be worse than the beginning.  
Then shall▪ you lose the reward of your former diligence, and be damned for your later negligence. Then shall the wellspring of mercy which of long time hath watered this Realm with the grace of god, be closed up, and the bloody floods of vengeance gushing out from the wrath & indignation of God, over flow all together. Then will not god by working of miracles declare mercy, but by taking of vengeance execute righteousness.  
But God being as merciful yet, as ever he was, if you continue as faithful, wise, and diligent as ye have been, to handle the wolf, as you have done the fox, to keep out the devil, as to cast out the devil: then shall the people of this land feed in quietness, without fear of evil: then shall you continuing to th'end, be sure of an hunderdfold reward in this life, and afterwards everlasting life, joy and glory. Then shall God do wonderful miracles in England, to declare how mercy shall triumph over righteousness.  
And that we may all dispose ourselves the more conveniently for god to work such a miracle among us, we have appointed for the gospel of this day, written in the vi of John, a wonderful miracle of .v. thousand men, fed and satisfied with .v. loaves and two. fishes, where as every man may & ought to learn his own duty, which shall clear appear too a king in Christ, to head governors under the king, in the Apostles being most near about Christ, & to all other men, in that multitude of the people, which following Christ, were obedient to sit down at the commandment of his Disciples, not knowing, nor inquiring why they were so commanded.  
And as surely as this wonderful, miracle was done to the great comfort of them in Christ's time: so truly is it left in writing for to learn us by patience & comfort of the Scriptures, to have good hope at this time. And as Christ having always special respect unto his audience, did teach the fishers by talking of nets, preaching unto the jews by divers parables, & called the gentiles by the eloquence of Paul: so I, in handling of this miracle, having respect unto this audience, will apply the wonderful great charitable provision of christ, unto the Kings Majesty: the faithful diligence of the Apostles, unto the nobilitle: and the dew obedience and hearty thankfulness of the multitude, unto all other of the commonalty. Not doubting but that charitable provision of liberal benefits, will be a thing most pleasant and honourable for the Kings gracious Majesty: and faithful diligence in disposing great benefits most convenient, & commendable for all that be in high authority: & finally, humble obedience & unfeigned thankfulness to be most necessary, requisite, & looked for, at this time, in all inferiors & common sort of people in England.  
Mark a little after the beginning of the sixth Chap. of john, and ye shall hear, when as much people coming unto jesus having nothing to eat, what jesus did. I will pass the description of the wilderness with the causes & the manner of the people's going together, & begin at that which christ did, when they were coming towards him.  

Jesus lifting up his eyes, and seeing much people come unto him, said unto Philip: From whence shall we buy bread, that these may eat. Thus he said tempting him: for he himself knew what he would do. Philippe answered unto him: Two hundredth penny worth of bread will not be sufficient unto these so that every one might take a little. One of his disciples Andrew, Simon Peter's brother, saith unto him: There is one boy here, which hath .v. barely loaves & ii fishes, but what are those amongst so many? jesus said, Make the men to sit down. There was much grass in the place: The men therefore sat down about the number of .v. thousands jesus took the bread, and after thanks giving, did divide it unto his disciples, and the disciples to them that were set: And likewise of the fishes, so much as they would. And when they were filled, he said unto his disciples: Gather up the broken meats remaining, that nothing be lost. They gathered therefore, and filled xii baskets full of those meats which remained, after that they had eaten. The men therefore seeing what a sign jesus had done, said that this is truly the Prophet which cometh unto the world.   
O Merciful Lord, what a grief is it to see those which a man loveth heartily, with such diseases infected, that every thing ministered by the Physician to do them good, by their own unquietness & misusinge of the same doth increase their grievous dangerous sickness? For these people, having great occasion of comfort, by reason that in this place, through the true preaching of gods word, all sin is plainly and freely rebuked, and those things especially which do appertain unto magistrates, whereby any man of indifferent judgement, may think that these magistrates being present, and willingly hearing, be purposed to amend: These people I say, that thus have a great occasion of comfort offered unto them, by their own mistaking of it, do turn all to their further grief and danger. For they speak unreverently, and untruly slander the magistrates, not only with the faults that be here named, but also with rebuking, imprisoning, and forbidding of the Preachers. And when as by the same mouth of the true preacher, their venomous tongues be rebuked, them they spare not to say, that the Preacher hath learned his lesson in jacke an apes court: doing as much as lieth in them, to make other men, neither to reverence the magistrates, nor believe the Preacher. What they themselves mean thereby, peradventure by reason of blindness, they wots not. But we knowing▪ the craft of the devil, as Paul writeth ii Cor ii perceive that he would have nothing in this place laid to the Ruler's charge: Not fearing how much be spoken to those of the people, which be past any amendment by words: But all that the devil feareth, is lest that the rulers be put in remembrance of the great danger that they be in, for suffering to great enormities unpunished amongst the people.  
I therefore trusting to do most good in that which the devil laboureth the most to hinder, will lay great and many faults unto them that have most power, & authority. For sure I am, that rulers ordained of God to see the ignorant instructed, and the evil punished, be in great danger of God's vengeance, for the great and manifold enormities which do grow and spring of ignorance for lack of knowledge, & of dissoluteness for lack of due correction.  
And you people be ye sure that the more their danger is, for lack of provision and punishment for other men's faults, the greater is the damnation of them that commit and do these faults.  
Now I trusting to God, and not fearing the devil, will proceed to declare and apply this part of scripture unto this Audience, so that for no man I will cloak or flatter any vice.  jesus lyftnge up his eyes, and seeing much people coming unto him. etc. 
Here note two things: in the people note coming unto Christ, and in Christ, note charitable provision for the people. For in this people doth Christ declare by example, & prove in experience his doctrine to be true, which he had afore taught, saying: first seek for the kingdom of God and the righteousness thereof, and all these other, meaning necessaries, shall be ministered unto you. For here they following christ, to seek the kingdom of God, had not only this kingdom of God, this bread of life, this word of salvation preached unto them, but also all their diseases healed, & their hungry bellies with good meats plentifully filled.  
Yea the plenty of these people having enough even so much as they would, was far more than the plenty of crafty layers, deceitful merchants, covetous greedyguttes, & ambitious prollers, which can never have enough: but always continue in unsatiable hunger, and need of covetousness. As the xiiii Psal. declareth: Divites eguerunt: The rich have felt need & hunger: but they which seek the lord lack no goods  
He that seeketh to be rich, bhe never so poor a slave, or so mighty a Lord, he falleth into divers temptations and snares of the devil: but they that seek the Lord, shall lack no goodness. Seek for to be rich, & thou shalt find sorrow, misery, and mischief: Seek for to be godly, and thou shalt find comfort, wealth, and prosperity, with all manner of felicity.  
If thou wilt be godly, thou must follow christ: thou must not follow the steps of his feet, which be taken up into heaven out of thy sight, but thou oughtest to follow the doctrine of his word, which is here left upon earth, to guide the steps of thy life, in the way of peace. And whither will god's word guide the in the time of thy trouble and necessity? Surely unto the Lord, which saith: Propter miseriam inopum. etc. For the miseries sakes of the comfortless, and sighings of the poor, now will I rise, sayeth the Lord.  
O Lord, seeing thou hast many people in Inglande, that as yet be in miseries without comfort, and in poverty, and lack help, how doest thou arise unto them? Unto this the Lord answereth, in the xxxiiii of Ezechiel: Suscitabo super eos pastorem unum. etc.  
I will set up over them one pastor, even my servant david, he shall feed them, and he shall be their pastor, and I the Lord will be their God. This prophecy was written long after David's time. Wherefore by David here named, is signified and meant such a King as shallbe as faithful and diligent to keep, feed, and cherish his subjects within his own Realm, as was David to his people within Israel. We hope, trust and believe, that our gracious King, endued with the faithful diligence of David, is ordained of God, to govern, cherish and feed us the people of this his realm. Wherefore according to the example of christ jesus, most Christ and Gracious King, for the reverence of God, which hath set you upon the high hill of honour and authority, lift up your gracious eyes of chartable pity, and behold much people througheoute all England, coming to seek relief, ease and comfort, sent from God unto them, by your excellent Majesty. For although there hath been to much mercy showed▪ upon the generation of vipers, the ungracious rebels: Yet is there many poor people, which like simple sheep, shorn to the bare skin, have as yet little provision & great need. Even as .v. thousands in wilderness followed Christ and his Apostles, so many thousands in England, past all other hope and refuge, follow your gracious majesty and honourable Counsel. For their patsons, which should like shepherds feed them, do like thieves, rob, murder and spoil them. And their landlords which should defend them, be most heavy masters unto them: Yea, all manner of officers do not their duties to keep the people in good order, but rather take such fees as maketh the people very poor. Who so hath eyes, and will see, may easily perceive that those personages, which be most in number and greatest in value throughout all England, be no shepherds houses to lay up fodder to feed the poor sheep of the parish, but theevysh dens, to convey away great spoil from all the rich men of the parish. I say there is no person there, to relieve the poor & needy with natural sustenance in ke●ynge of house, and to feed all ingenerally with the heavenly food of god's word by preaching: But there is a persons deputy or fermer, which having neither ability, power, nor authority to do the persons duty in feeding and teaching the parish, is able, sufficient, and stout enough to challenge and take for his masters duty the tenth part of all the parish. Likewise other officers take many fees, and do few duties: And especially landlords take exceeding fines and rents of their tenants, and do no good unto their tenants.  
Now my Lords, both of the laity and of the clergy, in the name of god, I advertise you to take heed: for when the Lord of all Lords shall see his flock scattered, spylte and lost, if he follow the trace of the blood, it will lead him even straight way unto this court, and unto your houses, where as these great thieves which murder, spoil, and destroy the flocks of christ, be received, kept, and maintained.  
For you maintain your chaplains to take Pluralities, & your other servants more offices than they can or will discharge.  
Fie for sin and shame, either give your servants wages, or else let them go and screw those which do give them wages. For now your chaplains, your servants, & you yourselves have the persons, the shepherds, & the officers wages, & neither you nor they, nor other doth the persons, the shepherds or the officers duty, except peradventure ye imagine that there is a parish priest, curate, which doth the persons duti. But although ye do so imagine, yet the people do feel and perceive that he doth mean no other thing but pay your duty, pay your duty. Yes forsooth he ministereth God's sacraments, he sayeth his service, and he readeth the homilies, as you fine, flattering, courtiers, which speak by imagination, term it: But the rude lobbes of the country, which be to simple to paint a lie, speak foul and truly as they find it, and say. He minisheth God's sacraments, he slubbers up his service and he can not read the humbles. Yet is there some that can read very well, but how many of those be not either superstitious papists, or else carnal gospelers, which by their evil example of living, and worse doctrine, do far more harm than they do good by their fair reading & saying of service. But put the case, as it may be, that there be at a benefice in some place at sometime, some good curate, all those sums will make but a feewe in number, and yet ye see many persons in many places absent from their benefices, which if they be seldom absent, may be good, but if they be continually or for the most part absent, then can they be neither good, honest nor godly. For if their duty be undone, then can no man excuse them: if it be done, then is it by other and not by them: and then why do they live of other men's labours? He that preacheth the gospel, should live upon the Gospel, as God hath ordained: As for those, Qui mollibus vestiuntur, in domibus Regum, which go gay in Kings houses, and either mosel the labouring ox, or else spoil the poor parish in the country, be of the devils ordinance. As there is in all offices some put in by christ, some by the devil: so is there is personages, some scent from christ as shepherds to feed, & some from the devil, as thieves to devour. Yea amongst all kinds of officers, some be true Prophets and sheppeheardes in deed, and some have sheep skins, and be ravening wolves in deed. The one taketh pains in doing of his duty, and the other seeketh gains in professing of his duty. Take heed of those, for they are errant thieves.  
Alas, if all those which take the names and professyons of officers, for desire of lucre and honour, and do not execute the duties belonging to their offices with painful diligence, be errant thieves as they be in deed, then is there many a strong errant thief amongst them that be called honest, worshipful, and honourable men.  
For they have the names, the authorytyes & vantages of those offices given & paid unto them, the duties of the which be very slenderly or nothing at all executed amongst the people.  
If I were in any other place in all England, I could and would use another trade of preaching afore another audience: but being called of God by your appointment, unto this place at this time, my conscience doth compel me to use this trade and no other, afore this solemn audience. Wherefore with dread and fear of God, with charitable pity of the people, with most reverend love and homage unto your honours, I must needs cry with the Prophet Isaiah: Principes Sodom, populus Gomorre: ❧ Hear the word of the Lord ye Princes of Sodom, ye▪ people of Gomorra: Quo mihi multitudo victimarum vestrarum. What care I for the great number of your sacrifices, Dicit Dominus, saith the Lord: rebuking all the sacrifices, Cerimonyes, and feasts of the jews which he himself had commanded to be observed and kept: by the which thing lest in writing he doth teach and command me how to speak of your well doing here in England. Hear therefore ye Princes of Sodom, and ye people of Gomor, thus saith the Lord: What pleasure have I, yea what care I for all your English Bibles, Homilies, & all your other books? set forth no more godly service to honour me with: I hate them all with my heart, they are grievous unto me, I am weary of them: Yea, it is a great pain for me to suffer them. Why, O Lord these be good, these be godly, and these be necessary things.  
Truth it is, the fault is not in the things that be set forth, but in you that have set them forth. Manus enim uestre plene sunt sanguine: For your hands are full of blood.  
Your hands, your service and your houses be full of persons livings preachers livings, and officers livings. And by you, the person hath his dispensation, the preacher is put to silence, and the office unpunished, for neglecting of his duty. And so through the negligence of the keepers (good order, which is the pale of the park of this communewelth dekaied) the dear thereof most dearly bought with Christ'S blood, have strayed out of their own feeding, to destroy the corn of all men's livings: Where as very necessity hath compelled you with such force to drive them back, as must needs destroy many of those dear. Those people I mean, which you have cherished & kept & as yet do love and pity above all other jewels, commodities and pleasures. Alas, these that take the livings, and do not the duties of Persons, Preachers, land lords, Bailyes, and of other officers: These flatterers, these wolves in lambs skins, these devils in men's vysers, have caused you to be thought and taken as cruel oppressers of those people, whose ●●●●ous wulde ●●age ye did suppress and 〈◊〉 under, of very charitable pity towards them, & all other, which with that rebellious rage, should have be all together destroyed, if the help of your power and authority had been any longer diff●●ed.  
Surely, until that these prollets for themselves, these children of the devil, these sowers of sedition be taken out of the way, either by reformation, or by destruction, your charitable pity and provision for the people, and their reverend love & obedience towards you, shall never be seen, felt, and known. Now, as Helye was guilty of the whoredom, extortion, and abomination of his sons, so are your hearts full of cruelty, and your hands full of blood, not so much by doing, as by suffering all these evils. Wherefore Lavamini, mundi estote: Wash, & make yourselves clean, with the tears of repentance. Auferte malum cogitacionum vestrarum ab oculis meis: Away with the evil of your thoughts from afore mine eyes. Open your hearts, that the sword of God's word may come to wipe away covetousness, which is the root of all evil, planted in your hearts. For if that root contynevether, than can no good springe from you: but even the most pure and wholesome word of God set forth by you continuing in covetousness, will be abominable in the sight of God, offensive unto the people, & damnable unto you yourselves. Wherefore, Quiescite agere perverse: Seasse to pervert, many things from evil unto worse. Discite benefacere: Learn to do well, in conforming all things that be a miss, unto a good order. Querite judicium: search for righteous judgement which is almost banished out of England. Alas what a judgement is this, a superstitious papist, which hath made the fault shall have a pension out of a chantry, so long as he liveth, and a poor parish, which hath great need and done ●is fault shall lose and forfeit many chantries utterly for ever Subuenite oppresso: Help the oppressed people that be loaden with heavy burdeyns of paying wages to many offices, and faint for lack of relief, & dew service of the office. judicate pupillo: judge so to the fatherless children's behoof, that wardship may be a good provision for fatherless children, and not an uncharitable spoil of young men's lands. Defendite viduam: Shield the widow from all men's injuries, and compel them not to marry your unthrifty servants.  
Thus hath God by Isaiah in his time, and by me at this time described Rulers Faults, with a way how to a mend them. Therefore, Principes Anglie: Ye head Rulers and governors of England, first see, acknowledge, amend your own faults: and then, perusing all under▪ officers, consider and note how few shepherds and offices do feed and keep, by doing duties, and how many thieves and wolves do rob and spoil the flocks, by taking fees here in England: and then shall ye perceive that there must needs be many sheep, that with their hearts, minds, and expectation, do follow the Kings Majesty, and you of his honourable counsel so far past the houses and cities of their own provision, that if they have not speedy relief at your hands, many of them is like to faint and decay by the way.  
Therefore this considered and known, as Christ lifting up his eyes did teach you to see and consider the people▪ so learn by that which followeth in Christ's doing, what shallbe your duty after that ye see and know the multitude, the state and condition of the people.  And he said unto Philip: From whence shall we buy bread, that these may eat? But this he said to prove him: for he himself knew what he would do. 
Christ said to Philip as every Christian King ought to say to his Counsel: From whence shall we that be governors, kepets and feders, buy & provide with our own costs, labour, and diligence, bread, food and necessaries, that these may eat and be relieved, which be our subjects in obedience, brethren in Christ, and fellow heirs of the heavenly kingdom?  
Pharaoh with his Counsel in egypt, consulted how to bring the wealthy people unto misery: so that he is a very Pharaonical tyant, which laboureth by oppression to thrust down the wealthy people: And he is a faithful christian king that humbleth himself by diligence to relieve, comfort, and set up the afflicted people. For the one, by worldly policy, would have much honour, and the other of godly charity will do much good. Christ also said this, to prove and try Philip, knowing himself what should be done. So that here, Kings and great men may learn to try, and prove the honesty, wit, and fidelity of their Counsellors, in such matters as they themselves be so perfect that they can discern with what discretion and mind the counsellor doth answer.  Philip answered, that two hundredth penny worth of bread will not serve unto these, so that every one might take a little 
In the which answer, as concerning his wit, he declareth it to be to slender to provide for so great a matter in so short time.  
And his mind seemed to be such as would not have Christ to trouble himself with so great cares but rather as the other Evangelists do declare, to send the people away, and let them provid for themselves. The same mind and affection was in Peter, after that Christ had told his Disciples how that we must go to jerusalem to suffer sore pains and miserable death. For then Peter took him a side and said: Master favour yourself, do not enter in to such danger and sorrows.  
And it is not unlike, but if your majesty; with your Counsel speak unto your nobles for provision now to be made for the people: ye shall find some that be Philippians and peter's, which by setting afore your eyes the hardness of the matter, the tenderness of your years, and the wonderful charges that should be requisite, will move and counsel you to quiet yourself, to take your case, yea to take your pastime, in hawking, Hunting or gamning. Unto whom your majesty may answer, as Christ did unto Peter: Avoid fro me Satan, thou hind'rest me by thy carnal temptation, to do that thing which God hath moved me unto by his gracious inspiration. Thou hast no taste nor savour how delicious God is unto a pure conscience, in Godly excercise of good works. But all that thouregardest & feelest is voluptuous pleasure in worldly vanities. And therefore thou dost not perceive, how that they which be endued with a special grace of god may find more pleasure & pastime in godly governance, to keep together & save simple men, then in have king and huntynge, to chase and kill wild beasies. Yea, a godly king shall find more pleasure in casting lots for jonas, to try out offenders, which trouble the ship of his common wealth, then in casting dice at hazard, to allow & maintain by his example, such things as should not be suffered in a common wealth. Yea surely, a good King shall take far more delight in edifying with comfort and decking with good order the Congregation of his people, the Church and house of God, the heavenly City of jerusalem, then in building such houses as seem gay and gorgeous, and be in deed but vile earth, stones, timber and clay. Such like answer ought your majesty, & all noble men to make, if ye find any of your Counsellors more canal than spiritual, more worldly than godly. Or else turn away your ears from such Philipians, & hear other, as Christ did.  Then said unto him one of his Disciples, Andrew Simon Peter's brother, There is a boy here that hath five barely loans and two fishes, but what avail those among so many? 
Note here that this boy was she Apostles page, & these loves and fishes were their victuals. For as appeareth in Mark, when they had made search how many loaves they themselves had, this answer was made, that they had .v. loves & ii fishes: but what be they amongst so many? As who should say: although these be all that ever we have & seem more meet to be kept amongst a few, them to be given to many, yet for because they that becum which being many have more need than we: therefore are we willing to give them to be disposed, & wish that they were of more value to do more good amongst the people.  
These men cared more for the Commune people, than they did for themselves, and therefore were very meet to be Counsellors, and near about a great King.  
Here we perceive what simple Phylippe, and good Andrew think, but here is nothing declared of covetous judas counsel. No, for Christ being fully purposed to do a good deed doth neither ask, nor hear any counsel of covetous judas: teaching all them which intend any goodness, never to ask nor admit any counsel of those whom they know to be covetous. For truly the covetous man's council, although it seem never so good and honest, yet is it in deed nought and devilish. For what could seem better counsel than that a little ointment, the sweet smell of the which continued but a while among a few, should have been sold for three hundredth pence, the great price of the which bestowed amongst many poor, should have done them good for a great season?  
The evangelist doth show how that judas did give this counsel, not for that he had any care of the poor, but because he was a thief, and bore the bags.  
judas pretence was wonders godly, to sell the ointment for a great sum of money, to relieve the poor with, but his purpose was devilish, to get the money in his bags, and keep it to himself. And those in England which did pretend, that besides the abolishing of superstition, with the lands of Abbeys, Coliges and chantries, the King should be enriched, learning maintained, poverty relieved, and the common wealth eased, and by this pretence purposely have enriched themselves, setting a broad incloistered papists, to get their livings by giving them pensions, yea, and thrusting them into benefices to poison the whole common wealth for the risignation of those pensions: & so craftily conveying much from the King, from learning from poverty, & from all the common wealth, unto their own private vantage: These men's counsel seemed better than judas counsel was: and their covetousness, by their own deeds appeareth no less than judas covetousness did. Well, beware, for if ye play judas part on still, & make no restitution, until ye go to hanging, ye are like to find desperation at the end of your life, because ye would not by restitution amend your life. Ye noble men, & especialli you of the king's counsel, for the reverence of God, pity of the comen wealth, and safeguard of yourselves, away with these judasses', let them go hang themselves: except peradventure ye think it fit and necessary, that you first hang them afore they betray you. For undoubtedly, he that hath the covetousness of judas in his heart he will play all the other parts of judas, if he ever have such opportunity as judas had.  
A way with judas, and learn at Andrew, to say unto this king and his council intending to relieve the multitude of his people here in England, learn ye noble men to say: Here is a boy: Here be servants and retainers of ours which have five loaves and two fishes, many benefices, some prebends, with divers offices: yea, and some of us our selves have more offices than we can discharge. Pleaseth it your majesty to take these into your hands, which have been kept for us, that they now in this great need, may be better disposed amongst your people. Quid hec inter tantos? These be very small things towards the amendment of so many lacks in so great a multitude. How be it these will serve, so that there may be more good Persons, good preachers, and good officers placed a broad in every country, which in doing their offices, keeping of houses, and preaching of gods word may teach the ignorant, relieve the poor, punish the faulty, and cherish the honest, and so repair the pale of good order about this comen wealth. For the love of God give your servants wages, and cause them to restore these livings, which coming of the sweat of the labourer, be in deed the relief of the poor, the maintenance of honesty, and the reward of virtue, yea the very pale, wall, and bulwarks of the comen wealth. The Apostles gave all that they had of their own, freely unto other: stick not you to restore that now which ye have of long time uncharitably kept from other.  
Hear what followeth: when these fishes & loaves were brought unto jesus, make (sayeth he) the people to sit down. God always bestoweth his benefits upon them that sit down in quietness, & poureth forth high vengeance upon those that be unpatient, unquiet, & full of business. For as appeareth in Genesis, the people gathered together in the plain of Sanner, & made a great uproar, building a tower like rebels against god, to get them a name. How be it god destroyed their handiwork, confounded their language, & scattered them abroad.  
The Scribes & the Pharisees came unquietly, tempting Christ, and required a sign from heaven. Christ rebuked them sharply, and showed them no sign, but called them a froward and adulterous generation. So the people in England gathered together, they would make maisteryes, and be notable fellows: yea, the tower of their presumption should be built up unto heaven, in despite of gentle men and nobility: they have partly felt, and we have right pitifully seen how sore God was therewith offended. Now I hear say there is as yet remaining in England sum stiff necked jews, which come presumptuously temting God, and say: it these our rulers besent of God, to take better order than other have done, well then, let them begin betime to give us a notable sign & token, for else we will not believe, trust, nor obey them.  
Well, I will tell you that thus whisper: Even as Christ was Positus in resurreccionem et ruinam multorum in Israel: Set to restore and decay many in Israel: So be Christian rulers in every common wealth, set and ordained of God, to beat down & keep under these sturdy rebels, which be so evil themselves, that they cannot think that any man doth intend to do them good, & to raise up, comfort and cherish the simple patient people, which be of a good trust towards their rulers, knowing that they themselves have deserved no evil: or else if they have done evil, yet by repentance and amendment, do not doubt to obtain mercy at their ruler's hands. So God hath ordained rulers to cherish thee, if thou be meek quiet and patient, or else to punish thee, if thou be unquiet, busy and stubborn. Learn at Paul. Rom. xiii. If thou do well, to trust well of thy rulers, and if thou do evil, not to be without fear of their powers, for he beareth not the sword without a cause. Take heed therefore ye rulers, for god's sake, and pity of people, saying that God hath given you a sword to cut of rotten cankered members for the safeguard of the hole body, knowing no canker to be so dangerous as rebellion in a comen wealth: If ye find one person infected with that canker, away with him, for the safeguard of the body of that house. If one house be infected, away with it, for the safeguard of that town. If the town be infected, away with it, for the safeguard of the country. Yea, if a shire or country be all poisoned, away with it, for the pity, and safeguard of the hole body of the comen wealth. So▪ ye see, that the sharper that your sword is, and the sooner that ye strike rebellion, the more pity show ye in cutting away the less, and saving the more part and portion of the people, being all of one body, of one realm and common wealth. Consider that christ went from jerusalem unto wilderness, to draw the Gentle people from among the stubborn scribes: and so christian rulers must now needs defer the time to draw the people that be good and trust well, from among this froward generation, which of presumption look to have order taken as they require, and appoint the time, the place and the thing. Wherefore, ye that be good quiet people, beware of these busy fellows, and as this multitude which ought to be your example, followed christ in to the wilderness, so follow you Christian rulers, god's officers, your chief governors in England. And as they did not murmur, saying: why shall we sit down here in the wilderness, being an infinite number, where no meat is, saying that in the cities where was more meat, and less gathering of the people, we had never feast given of him by his Apostles?  
So I say, do not you grudge and say: why shall we quiet ourselves now, trusting to relief, where we see nothing▪ and were nothing at all relieved when there was great plenty of lands, and goods of Abbeys, Colegis, and Chaunteries? Do not mumur so ungodly, but see that there be no fault in you, and ye shall find no lack in GOD. surely, except ye do sit down quietly, ye shall sooner provoke gods vengeance to your damnation, then deserve any relief of god's officers, to your comfort. Sat down and be quiet, for the same rulers & ministers are ordained of god to feed you with plenty: which be commanded of God to make you first to set down in order & quietness. Yea, and hark all ye that be godly Rulers: there was much grass in the place, god had provided much grass for them that looked for no carpets: giving all godly governors example to provide things necessary for those people that looketh for no superfluities. But alas, here in England, superfluous gorgeous building is so much provided for rich men's pleasures, that honest houses do decay, where as labouring men ought to have necessary lodging. It is a comen custom with covetous landlords, to let their housing so decay, that the fermer shallbe fain for a small reward or none at all to give up his lease, that they taking the grounds into their own hands, may turn all to pasture: so now Old Fathers, poor Widows, and young children, lie begging in the miry streets.  
O merciful Lord, what a number of poor, feeble, halt Blind, Lame, sycklye, yea, with idle vagabonds, and dissembelinge kaityffes mixed among them, lie and creep, begging in the miry streets of London and West▪ minster?  
Now speaking in the behalf of thief vile beggars, for as much as I know that the vilest person upon earth, is the lively image of almighty God, I will tell the that art a noble man, worshipful man, an honest wealthy man, especially if thou be More, Sheriff, Alderman bailie, constable or any such officer, it is to thy great shame afore the world, & to thy utter damnation afore god, to see these beggig as they use to do in the streets. For there is never a one of these, but he lacketh either thy charitable alms to relieve his need, or else thy due correction to punish his fault. A great sin and no les shame is it for him that sayeth he is a Christian man to see christ lack things necessary, & to bestow upon the devil superfluousli. It is Christ jesus high self that in the needy doth suffer hunger, thirst & cold: It is the devil himself, that in the wealthy fareth daintily, goeth gorgeously, & useth superfluity. Look matthew the xxv. & there shall ye see plainly that it is Christ which lacketh sufficient in the needy: and therefore the devil being contrary to christ, contrariwise hath to much in the wealthy.  
You also that do provide that your cattle do not longetary pinned in a fold where there is no grass, why do you suffer your own brethren in christ, without provision to lie in the streets, where is much mire? These silly souls have been neglected thorough out all England, and especially in London and Westminster: But now I trust that a good overseer a godly Bishop I mean, will see that they in these two cities, shall have their need relieved, and their faults corrected, to the good ensample of all other towns & cities.  
Take heed that there be much grass to sit upon, there as ye command the people to sit down, that there be sufficient housing and other provision for the people there as ye command the un to be quiet. The men sat down about five thousands in number. If they had not been obedient to sit down, Christ would not have been liberal to have given them meat.  
Meat was provided for the commons of England, and ready to have been delivered. But when they were bidden to sit down in quietness, they rose up by rebellion, and have lost all the cheer of that feast. Yet that notwithstanding, I trust that those which sat quietly in deed, shall soon be fed with plenty, if they sit still until it may conveniently be disposed. I pray GOD they may, I trust they shall. The Evangelist saith that the men sat, naming neither women nor Children, how be it there was both women and Children, as appeareth in the other Evangelists. And men be here named only, because all women and children did follow the example, and obey the commandment of men children of the fathers, and women of their husbands.  
Let not therefore your wives and children, when they come abroad, be so bold openly, as to say or do any things of themselves, but as they have example and commandment of you. Now the multitude placed in quietness,  jesus took the loves, and when he had given thanks, he divided them unto his Disciples: and the Disciples unto them that were set down: and likewise of the fishes, so much as they would 
Here learn first of christ, to take nothing, be it never so little, but with thanks rendered therefore unto God: For of God surely thou haste received it, by what messenger or mean soever thou came unto it. Then secondarily, learn at the Apostles to give unto other, that which the Lord hath given unto thee, that thou mayest truly say with the apostle Paul. Quod accepi a domino, hoc tradidi vobis. That which I received of the Lord, have I given unto you.  
Beware that thou play not the wicked servant, which kept his talon hid, and not delivered unto any use, for than it shall be taken from thee, and thou shalt be cast into utter darkness.  
Now, to apply this miracle unto this present time, the kings majesty may learn at christ to take of his servants, Prebends, Benefices, Improperations and all manner of Offices, that be not presently occupied & executed of a faithful diligent officer, and after thanks given unto God therefore, to deliver them unto his Counsel and Nobilyty to be disposed amongst the people of his Realm, which be in such hunger and lack of faithful officers, and house keepers, and godly preachers that they must needs faint, except they be soon provided for.  
And in this dystrybution of offices and benefices, your majesty with your Counsel had need to stand and behold the dealing of your Nobles, as Christ did of his Apostles. For it is not unlike but as there was amongst Christ's Apostles, so will there be amongst every christian Kings Counsellors and Nobles, some judas which is to be trusted no further than he can be seen. For in sight judas doth as other of his fellows do: but being out of light he sold his Master. And so the most covetous of them all, will be afraid to do any thing amiss, it you look upon: but if your backs be turned, then will covetous judas sell dearly that which his liberal master giveth freely. As for example of late days, the Kings majesty that dead is, did give a benefice to be appropryat unto the university of cambridge. In liberam et puram eliemosinam: As free and pure alms. How be it, his hands were so unpure, which should have delivered it, that he received vi hundredth pounds of the Vnyversytye for it. Whether that this vi C. pounds were conveyed to the king's behoof privily for that alms, which by plain writing was given freely, or else put into some judas pouch, I would it were known. For now, by such charitable Alms, the king is slandered, the parish undone, and the universyty in worse case than it was afore. Pleaseth it your majesty, with your honourable Counsel, for the reverence of God, the pity of the poor, and the godly zeal that ye have to good learning, hear what hath been done in your time.  
Your majesty hath had given & received by Act of Parliament, Colleges, chantries, & guyldes for many good considerations, and especially as appeareth in the same Act, for erecting of grammar schools, to the education of youth in virtue & godliness, to the further augmenting of the universities, and better provision for the poor and needy. But now, many Grammar schools, and much chartable provision for the poor, be taken, sold, and made away, to the great slander of you and your laws, to the utter discomfort of the poor, to the grievous offence of the people, to the most miserable drowning of youth in ignorance, and sore decay of the Universities.  
There was in the North country, amongst the rude people in knowledge (which be most ready to spend their lives and goods, in serving the king at the burning of a Beacon) there was a Grammar school founded, having in the University of cambridge, of the same foundation viii scholarships two fellowships, ever replenished with the scholars of that school, which school is now sold, decayed, and lost. more there be of like sort handled: But I recite this only, because I know that the sale of it was once stayed of charity, and yet afterwards brought to pass by brybrye, as I heard say, and believe it, because that it is only brybrye that customably over cometh charity.  
For god's sake you that be in authority, look upon it.  
For if ye wink at such matters, God will scowl upon you. Think not that I do burden you with more than that which God by his ordinance, not without your wills & consents, hath charged you withal. For by whose fault or negllgence so ever it was, that things afore time have been uncharitably abused, luerlye it is your charge, which be now in authority, to see at this time all such things as yet remain out of order, righteously, speedily, and charitably redressed. And as I do perceive, that the abuse of these things afore time, hath offended God, troubled the common wealth, and brought some men towards shame & confusion: So do I wish, pray, and trust, that now the redress of the same may be to god's pleasure, the people's comfort, & to the honour & establishment of them that be in most high authority.  
Hear therefore, and I will tell you more: There were in some towns vi some viii and some a dosyn kine, given unto a stock for the relief of the poor, and used in such wise, that the poor cotingers, which could make any provision for fodder, had the milk for a very small hire, & then the number of the stock reserved, all manner of veils besides, both the hire of the milk, and the prices of the young veals, and old fat wares, was disposed to the relief of the poor, these be also sold, taken, and made away. The King beareth the slander, the poor feeleth the lack, but who hath the profit of such things. I can not tell: but well I wots, and all the world seeth, that the Act of Parliament made by the Kings majesty, and his Lords and commons of the Parliament, for the maintenance of learning, and relief of the poor, hath served some, as a most fit instrument to rob learning and to spoil the poor.  
If you that now be in authority do not look upon such things to redress them, god will look upon you, to revenge them. Here have I rehearsed them, that the Kings majesty, with you of his counsel may learn not only by the doctrine & examples of scripture, but also by experience in his own land, to see and consider how his benefits, put into the hands of his nobles and officers, be disposed and used amongst his inferior people.  
For if landed men & officers by keeping of houses, & doing of their duties in their countries, do bestow among the people, all that they have received of god, by the kings gift, their father's inheritance, or other ways: then shall god give such enerese, that every man shall have enough.  
As Solomon, the xi of the proverbs testifieth: Alii dividunt propria, et ditiores fiunt: alii rapiunt non sua, et semper in egestate sunt: Some dispose and give their own, and become tycher and richer: some do ravin and spoil that which is not their own, and be ever in lack and need. As ye see in daily experience, those that do their own duties in executinge their offices, and bestow their own goods in keeping good houses, bave ever such plenty, that all other men marvel from whence god sendeth it. And those that do no duties, nor keep no houses, but bribe in their offices, and poll their tevauntes, take so much and have so little, that all men wonder how the devil they waste it.  
Nothing is more true than the Gospel: Date, et dabitur vobis: give & it shall be given unto you. give plentifully unto other, and god will give more plenty unto you.  
For God will always be afore hand, in giving good gifts. For as appeareth in this gospel, when the Apostles had given unto the people so much good meat as they desired, then saith the evangelist.  When they were filled, jesus sayeth to his disciples: Gather up the broken meats that remain, so that nothing be lost. They therefore gathered and filled xii baskets full with the broken meats remaining of that which they had eaten. 
Here they gave but .v. loves &, two fishes, & there was given unto them xii baskets full of meats.  
The Widow of Sarep that gave but one handful of flower, and a little oil unto Elias, and had given unto her again so much as served her and her son, all the time of the great drought iii Reg. xvii Learn therefore that covetous bribry & extortion hath never enough: and chartable liberality ever hath plenty.  
Here also may rich men learn, when and how to fill their store houses. Surely, even as the Apostles did fill their baskets, when the people have enough, then by gathering up that which else should be lost. So did joseph in Egypt, suffer no corn to be lost in the years of plenty, but stored it up in barns, to relieve the people with, in the time of dearth: Not as covetous Carls do here in England forstall the markets, and by corn at all times, to begin and increase a dearth.  
Blessed be they that sell, to make good cheap, and cursed be they that buy, to make it dear. For Solomon sayeth. proverbs xi Qui abscondit frumenta, maledicetur in populis: benediccio autem super caput vendencium: He that hideth up corn, shall be cursed amongst the people: But blessing be upon their heads, that sell.  
Now, to teach christian rulers their duties, in the example of Christ'S Apostles: mark how the Apostles did first minister unto the people, and than gathered up for themselves, teaching thereby all christian ministers, landlords, officers, and rulers, first to minister unto the people, every one the duty of his own vocation, afore they gather of the people, rents, tithes, or fees by the name and authority of that vocation. Qui non labour at, sayeth Paul, non manducet: He that doth not labour, should not eat. He that doth no work, should take no wages: he that doth no duties, should take no fees. Alas, this is god's word, written in his will and Testament, sealed with Christ'S blood, and yet the customs and laws of England be clean contrary. For it hath been customeably used, yea, and by laws commanded, to pay wages, tithes, and fees, although no labour, no office, no duty be done. Yea, although he be not a labourer, a pastor or an office in deed, but only by a pretenced name, unto whom these for the most part be paid.  
For he that hath the properties & useth the trades of a false thief, & cruel murderer, can never be a faithful office in deed, although he be so named by his own flattery, in the Patron's presentation, in the bishops induction, yea and in the Kings Patent, sealed with the broad Seal. I had need to take heed how that▪ I speak openly against any thing in any man's Patent, sealed with the king's great seal: Much more need had you to take heed, how that ye do any thing expressedly against gods will and Testament, sealed with Christ'S precious blood. It is expressedly against Gods Testament, to cloth a Wolf in a lambs skin: to call a thief, an officer, and a cruel murderer a chartable pastor: to call evil by the name of good: and good by the name of the evil. Isaiah .v. We qui dicitis malum bonum. Woe be to you that call evil good. To you I say, which not only by sayings but also in writings, do name & call thieves, murderers, & wolves that be evil, by the names of officers, pastors, and lambs, which be good. I do not only mean Persons, Prebendaryes, and other benefised men, but also all manner officers, which have wages, fees, or livings, because you give them such names, and not for that they do such duties.  
These be all Wolf's, and the names and titles that you give them, be nothing else but sheep skins. Some say, they will take better heed hereafter, but that which is now past, can not now be called back, and amended. Yea, and it were great pity, saying that they have paid the first fruits unto the kings majesty, and no small reward unto other men, perchance bought their offices dearly, now to put them out of those livings, with the loss. of. all those charges which they have bestowed in rewards, as other ways, to get such livings.  
woe, woe woe unto you hypocrites that stumble at a straw, and leap over a block, that strain out a gnat, and swallow up a camel, that pity more the loss of men's brybrye, which was given to corrupt some men, than the treading under foot of Christ's blood, which was shed, to save all men, that do imagine it pity to drive the thieves, murderers and wolves from amongst the lambs of God, redeemed with Christ's precious blood, & committed unto your governance and keeping.  
As God shall help me, I speak with fear, pity, and reverence: if you do not rather pull the sheeps skins over the wolves ears, and hang their careases upon the pales, then suffer them to continue still, God will pluck you down with some sudden mischief, rather than maintain or suffer you in so high authority, to use such uncharitable, ungodly, and cruel pity. You know that some of them have bought their benefices, have bought their offices, than must ye needs know, that either Christ is a liar, or else that they be entered in as thieves, to spoil, murder, and to destroy.  
If you suffer thieves, murderers and wolves to take their pleasures amongst God's lambs, I tell you plain, God will not long suffer you to be the hedshepherds, & governors, & feders of his lambs.  
And take heed you people that on the otherside ye tun not into an untolerable stobernes, denying your rents, your tithes, or other duties: for the scripture forbiddeth you utterly, to deny or withdraw any thing from them: thou art commanded if he contend to take thy cloak to give him also thy cote. What soever is asked, rather give more, than by denying of that, not to show thyself to be an innocent sheep that giveth his fleece, but a noisome Goat, that striketh with the horn. You are always bounden to give the flese. It is the magistrates duties, to consider and note, whether they be thieves or shepherds, dogs or wolves, that taketh the fleece. Meddle not with other men's duties, for if ye do, surely ye shall find no remedy, but provoke uncolourable vengeance.  
Now to turn to our particular purpose, let all them that do receive offices, lands, power, or authority from God, by the kings gift, or by other means, first bestow & dispose the duties of those things faithfully amon guessed the people, afore they gather up to themselves the revenues & commodities of the same from the people. And then when as no man can come to meat, but by doing of labour, nor none to receiving of fees, but by doing of duties, surely every man shall have as much as he deserveth, & no man shall lack that which he needeth.  
For he, that by doing of great duties deserveth the most, by atteininge the fees and rewards due for the same duties, shall have the best. And he that is in need, having no trust to get any thing by idleness, craft, or flattery, shallbe compelled to use that labour & honest exercise, which shall relieve his need sufficiently. Yea, by this mean no man shall spend his time in idleness, nor use any labour or diligence, without due recompense, For need shall drive all men from slothful idleness, unto labour & diligence: and where as no labour nor diligence lacketh his just reward, there every labouring and diligent man, shall have sufficient plenty: So ye see how this doth consequently ensue, that every man shall have sufficient enough & plenty, where as men do first dispose, minister, & give according to their duties, & afterwards receive keep & save that which God doth send as a reward, increased & augmented, for doing of their duties.  
So did the Apostles, after the faithful diligent disposing of the v. loves and ii fishes receive and keep their reward wonderfully augmented, to replenish and fill xii baskets. So God grant, that all officers in England may with such faithful diligence do their duties that it may please God to give to all the people sufficient enough, & unto every minister, the basket of his honest desire, heaped up by the brim  
The men therefore saying what a sign jesus had done, said that this is the Prophet, which cometh into the world. This is even he whom Moses, the law, & the prophets do teach, to be the fully & only sufficient saviour of the world. Moses saying, in the xviii of Deut. A Prophet of thy nation & of thy brethren, like unto me, shall the Lord thy God raise up unto thee, him shalt thou hear. The law, as a tutor, leadeth & bringeth all men to this saviour, to receive of him that perfection, which the law itself lacketh. The Prophets did tell long afore of this saviour which is now comen in our time, after their days. This was the people's confession of christ, after that they were by so great a miracle; so plentifully fed. Christ oft afore had wrought wonderful miracles, disputed learnedly, & preached plainly: but by all those means did he not so much persuade the people, and win their hearts, as by this one miracle, in feeding & cheryshinge the people. Yea, and whosoever listeth to mark thorough out all England, he shall see that a mean learned person, keeping an house in his parish, and being of godly conversation▪ shall persuade & teach more of his parishnets with communication at one meal, than the best learned doctor of divinity keeping no house can persuade or teach in his parish by preaching a dozen solemn sermons.  
Like wise the gentle man that keepeth a good house in his country shallbe in better credit with the people for his liberality, than the best orator or lawyer in England, for all his eloquence. I do not praise those men which bribe and pol all the year to keep riot in their houses for a fortnight, a month, or a quarter of a year: But those I see beloved, trusted & obeyed, that according to their ability, keep good houses continually.  
And the chief cause why the commons do not love, trust, nor obey the gentlemen & officers, is, because the gentlemen and officers build many fair houses, and keep few good houses, have plenty of eloquence to tell fair tales, but use little faithful diligence in doing of their duties. Wherefore, send forth, and place in every country godly preachers, well disposed persons, and faithful diligent officers of all sorts. Yea, but where should we now find liings for all those?  
Forsooth I do tell you: Out and away with the wily foxes, the false flattering thieves, & the ravening wolves, and than see how many loves, how many offices, prebends▪ and benefices ye find void, how many you have amongst your selves that your boy carrieth, that your chaplains, your servants, and your household officers have, & let all these be brought forth: and although at the first sight they shall seem to little, and few to serve so great a Realm with so many shires, being all tun now out of civil order into rude wilderness, Yet, after equal dividing & faithful diligent ministering of those loves and fishes, of these prebends, personages, and all kind of offices amongst the people, God of his goodness shall give such increase unto the people, having thereby sufficient plenty of Christ'S holy word of good civil order, & of charitable relief, that there shall be remaining so much tithes, offering, rents, fees, & rewards, as will fill the xii baskets of the Apostles, I meaneth barns, the houses, and purses of all faithful diligent ministers and officers. Then shall this one act persuade and allure the hearts of all Englyshmen, more than all that ever was done afore: For when they shall see, that by this King and this Counsel, the wily fox of superstition is utterly banished, the false thief of flattery apprehended and taken, and the cruel wolf of covetousness slain and hanged up by the heels, so that the preachers, the persons, the officers, and all manner of pastors restored to their places, do feed, cherish, and keep their flocks which were afore pilled▪ spoiled and devoured: then shall they of hearty courage, with one mind, and one voice confess and acknowledge, that this is a King sent from God, in dued with the wisdom of Salo mon, and the faithful diligent stoutness of david his father, now guided by godly counsel to bring out of misery, and prosper in wealth us the people of this his Real pe.  Dixit Dominus The Lord hath spoken it. 
God grant you grace to do it, with thanks & praise to him for ever.   

¶ Imprinted at London by john Day dwelling over Aldersgate, beneath saint martyn's. And are to be sold at his shop by the little conduit in cheapside at the sign of the Resurrection.  
Cum privilegio ad imprimendum solum. Per septennium.