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<T SERMON>
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[^LATIMER, HUGH.
SERMON ON THE PLOUGHERS, 18 JANUARY 1549;
SEVEN SERMONS BEFORE EDWARD VI, ON EACH
FRIDAY IN LENT, 1549.
ENGLISH REPRINTS.
ED. E. ARBER.
LONDON: ALEX. MURRAY & SON, 1868; 1869.
PP. 21.30 - 29.38   (SAMPLE 1)
PP. 32.8  - 38.17   (SAMPLE 2)^]

<S SAMPLE 1>
<P 21>
   Here haue I an occasion by the way somwhat to 
saye vnto you yea, for the place that I alledged vnto 
you before oute of Hieremy the xlviii. Chapter. And 
it was spoken of a spirituall worcke of God, a worke 
that was commaunded to be done, and it was of
sheddynge bloude and of destroying the cities of
Moab. For (sayeth he) curssed be he yat kepeth
<P 22>
backe hys sworde frome sheddynge of bloud. As 
Saule when he kepte backe the sworde from shedding 
of bloude, at what tyme he was sent agaynst Amalech, 
was refused of God for beinge disobedient to Goddes 
commaundementes, in that he spared Agag ye kyng. 
So that, that place of ye prophet was spoken of them 
that wente to the distruction of the cityes of Moab,
amonge the which there was one called Nebo, whyche
was muche reproued for idolatrie, supersticion, pryde,
auarice, crueltie, tiranny, and for hardenes of herte,
and for these sinnes was plaged of God and destroyed.
Nowe what shall we saye of these ryche citizens of 
London? What shall I saye of them? shal I cal them 
proude men of London, malicious men of London, 
mercylesse men of London. No, no, I may not saie 
so, they wil be offended wyth me than. Yet must I 
speake. For is there not reygning in London, as much 
pride, as much coueteousnes, as much crueltie, as much 
opprission, as much supersticion, as was in Nebo? Yes, 
I thynke and muche more to. Therfore I saye, repente 
O London. Repent, repente. Thou heareste thy 
faultes tolde the, amend them amend them. I thinke 
if Nebo had had the preachynge yat thou haste: they 
wold haue conuerted. And you rulers and officers 
be wise and circumspect, loke to your charge and see 
you do your dueties and rather be glad to amend your 
yll liuyng then to be angrye when you are warned or 
tolde of your faulte. What a do was there made in 
London at a certein man because he sayd, and in dede 
at that time on a iust cause. Burgesses quod he, nay 
butterflies. Lorde what a do there was for yat worde. 
And yet would God they were no worse then butterflies. 
Butterflyes do but theyre nature, the butterflye is not 
couetouse, is not gredye of other mens goodes, is not 
ful of enuy and hatered, is not malicious, is not cruel, 
is not mercilesse. The butterflye gloriethe not in hyr 
owne dedes, nor preferreth the tradicions of men before 
Gods worde; it committeth not idolatry nor worshyppeth
<P 23>
false goddes. But London can not abyde to 
be rebuked suche is the nature of man. If they be 
prycked, they wyll kycke. If they be rubbed on the 
gale; they wil wynce. But yet they wyll not amende 
theyr faultes, they wyl not be yl spoken of. But howe 
shal I speake well of them. If you could be contente 
to receyue and folowe the worde of god and fauoure 
good preachers, if you coulde beare to be toulde of 
youre faultes, if you coulde amende when you heare of 
them: if you woulde be gladde to reforme that is a 
misse: if I mighte se anie suche inclinacion in you, 
that leaue to be mercilesse and begynne to be charytable
I would then hope wel of you, I woulde then 
speake well of you. But London was neuer so yll as 
it is now. In tymes past men were full of pytie and 
compassion but nowe there is no pitie, for in London 
their brother shal die in the streetes for colde, he shall 
lye sycke at theyr doore betwene stocke and stocke. I 
can not tel what to call it, and peryshe there for hunger, 
was there any more vnmercifulnes in Nebo? I thynke 
not. In tymes paste when any ryche man dyed in 
London, they were wonte to healp the pore scholers of 
the vniuersitye wyth exhibition. When any man dyed, 
they woulde bequeth greate summes of money towarde 
the releue of the pore. When I was a scholer in Cambrydge 
my selfe, I harde verye good reporte of London 
and knewe manie that had releue of the rytche men of 
London, but nowe I can heare no such good reporte, 
and yet I inquyre of it, and herken for it, but nowe
charitie is waxed colde, none helpeth the scholer nor 
yet the pore. And in those dayes what dyd they whan 
they helped the scholers? Mary they maynteyned and 
gaue them liuynges that were verye papists and professed 
the popes doctrine and nowe that the knowledge 
of Gods word is brought to lyght, and many earnestelye 
studye and laboure to set it forth now almost no 
man healpeth to maynteyne them. Oh London 
London, repente repente, for I thynke God is more 
displeased wyth London then euer he was with the
<P 24>
citie of Nebo. Repente therfore repent London and 
remembre that same God lieth nowe yat punyshed 
Nebo, euen the same god and none other, and he wyl 
punyshe synne as well nowe as he dyd then, and he will 
punishe the iniquitie of London as well as he did then
of Nebo. Amende therfore and ye that be prelates loke 
well to your office, for right prelatynge is busye labourynge 
and not lordyng. Therfore preache and teach and 
let your ploughe be doynge, ye lordes I saye that liue lyke
loyterers, loke well to your office, the ploughe is your
office and charge. If you lyue idle and loyter, you do not 
your duetie, you folowe not youre vocation, let your 
plough therfore be going and not cease, that the ground 
maye brynge foorth fruite. But nowe me thynketh I 
heare one saye vnto me, wotte you what you say? Is 
it a worcke? Is it a labour? how then hath it happened 
yat we haue had so manye hundred yeares so 
many vnpreaching prelates, lording loyterers and idle 
ministers? Ye woulde haue me here to make answere 
and to showe the cause thereof. Nay thys land is not 
for me to ploughe, it is to stonye, to thorni, to harde for 
me to plough. They haue so many thynges yat make 
for them, so many things to laye for them selues that it 
is not for my weake teame to plough them. They 
haue to lay for them selues longe customes Cerimonyes, 
and authoritie, placyng in parliamente and many 
thynges more. And I feare me thys lande is not yet 
rype to be ploughed. For as the saying is, it lacketh 
wethering this greare lacketh wetheringe at leaste way 
it is not for me to ploughe. For what shall I loke for 
amonge thornes but prickyng and scrachinge? what 
among stones but stumblyng? What (I had almost 
sayed) among serpenttes but stingyng? But thys muche 
I dare say, that sence lording and loytrying hath come 
vp, preaching hath come downe contrarie to the Apostells 
times. For they preached and lorded not. And 
nowe they lorde and preache not.
   For they that be lordes wyll yll go to plough. It is 
no mete office for them. It is not semyng for their state.
<P 25>
Thus came vp lordyng loyterers. Thus crept in vnprechinge 
prelates, and so haue they longe continued.
   For howe many vnlearned prelates haue we now at 
this day? And no meruel. For if ye plough men 
yat now be, were made lordes they woulde cleane gyue
ouer ploughinge, they woulde leaue of theyr labour and
fall to lordyng outright, and let the plough stand. And 
then bothe ploughes not walkyng nothyng shoulde be in 
the common weale but honger. For euer sence the 
Prelates were made Loordes and nobles, the ploughe 
standeth, there is no worke done, the people sterue. 
   Thei hauke, thei hunt, thei card, they dyce, they 
pastyme in theyr prelacies with galaunte gentlemen, 
with theyr daunsinge minyons, and with theyr freshe 
companions, so that ploughinge is set a syde. And by 
the lordinge and loytryng, preachynge and ploughinge 
is cleane gone. And thus if the ploughemen of the 
countrey, were as negligente in theyr office, as prelates
be, we shoulde not longe lyue for lacke of sustinaunce. 
And as it is necessarie for to haue thys ploughinge for 
the sustentacion of the bodye: so muste we haue also 
the other for the satisfaction of the soule, or elles we 
canne not lyue longe gostly. For as the bodie wasteth 
and consumeth awaye for lacke of bodily meate: so 
doeth the soule pyne a way for default of gostly meate. 
But there be two kyndes of inclosynge to lette or 
hinder boeth these kyndes of plougheinge. The one is 
an inclosinge to let or hinder ye bodily ploughynge, 
and the other to lette or hynder the holiday ploughyng, 
the church ploughinge. The bodylye plougheyng, is 
taken in and enclosed thorowe singulare commoditie. 
For what man wyll lette goe or deminishe hys priuate 
commoditie for a commune welth? and who wyll susteyne 
any damage for the respe`cte of a publique commoditie? 
The other plough also no man is diligent 
to sette forward, nor no man wyll herken to it, but to 
hinder and let it, al mennes eares are open, yea and a 
greate meany of this kynde of ploughmen which are very 
busie and woulde seme to be verie good worckmen. I
<P 26>
feare me some be rather mocke gospellers then faythful 
ploughmen. I knowe many my selfe that professe 
the gospel, and lyue nothyng there after. I knowe 
them, and haue bene conuersaunt wyth some of them. 
I knowe them, and I speake it wyth an heauy herte, 
there is as litle charitye and good liuinge in them as in 
any other, accordyng to that which Christe sayed in the 
Gospel to the greate numbre of people that folowed hym, 
as thoughe they had had an earneste zeale to his doctrine, 
wher as in deede they had it not. (\Non qui vidistis 
signa, sed quia comedistis de panibus.\) Ye folowe me 
(sayth he) not because ye haue seene the sygnes and 
myracles that I haue done, but because ye haue 
eaten the breade and refreshed your bodyes. Therefore 
you folowe me, so that I thynke manye one 
nowe a dayes professeth the gospel for the lyuynge 
sake, not for the loue they beare to gods word. But 
they that wil be true ploughmen muste worke faythfullye 
for Goddes sake, for the edifiynge of theyr bretherne. 
And as diligentelye as the husband man 
plougheth for the sustentacion of the bodye: so diligently 
muste the prelates and ministers labour for the 
fedinge of the soule: boeth the ploughes muste styll 
be doynge, as mooste necessarye for man. And wherefore 
are magistrates ordayned, but that the tranquillitie 
of the commune weale maye be confirmed limiting 
both ploughes.
   But nowe for the defaulte of vnpreaching prelates 
me thinke I coulde gesse what myghte be sayed for excusynge 
of them: They are so troubeled wyth 
Lordelye lyuynge, they be so placed in palacies, couched 
in courtes, ruffelynge in theyr rentes, daunceynge in 
theyr dominions, burdened with ambassages, pamperynge 
of theyr panches lyke a monke that maketh his 
Jubilie, mounchynge in their maungers, and moylynge 
in their gaye manoures and mansions, and so troubeled 
wyth loyterynge in theyr Lordeshyppes: that they canne
<P 27>
not attende it. They are otherwyse occupyed, somme 
in the Kynges matters, some are ambassadoures, some 
of the pryuie counsell, some to furnyshe the courte, 
some are Lordes of the Parliamente, some are presidentes, 
and some comptroleres of myntes. Well, well.
   Is thys theyr duetye? Is thys theyr offyce? Is 
thys theyr callyng? should we haue ministers of the 
church to be comptrollers of the myntes? Is thys a 
meete office for a prieste that hath cure of soules? Is 
thys hys charge? I woulde here aske one question: 
I would fayne knowe who comptrolleth the deuyll at 
home at his parishe, whyle he comptrolleth the mynte? 
If the Apostles mighte not leaue the office of preaching 
to be deacons, shall one leaue it for myntyng? 
   I can not tell you, but the sayinge is, that since 
priests haue bene minters, money hath bene wourse 
then it was before. And they saye that euylnes of 
money hath made all thinges dearer. And in thys behalfe 
I must speake to England. 
   Heare my contrey England, as Paule sayed in his 
firste epistle to the Cor.vi.Chap. for Paule was no sittynge 
bishoppe, but a walkinge and a preachynge 
byshop. But when he wente from them, he lefte there 
behind hym the ploughe goynge styll, for he wrotte 
vnto them and rebuked them for goynge to lawe and 
pleadynge theyr causes before heathen Judges, is there, 
(sayeth he) vtterlye amonge you no wyse manne, to be 
an arbitratoure in matters of iudgement? What? not 
one all that canne iudge betwene brother and brother? 
But one brother go to lawe wyth an other, and that
vnder heathen Judges? (\Constituite contemptos qui 
sunt in ecclesia: et cete.\) Appoynte them Judges that 
are moost abiecte, and vyle in the congregation, 
whyche he speaketh in rebukynge them for (sayth he) 
(\Ad erubescenciam vestram dico.\) I speake it to youre 
shame. So England I speake it to thy shame. Is 
there neuer a noble man to be a Lorde president, but
<P 28>
it muste be a prelate? Is there neuer a wyse man in 
the realme to be a comptroller of the minte? I 
speake it to your shame, I speake it to youre shame. 
Yf there be neuer a wyse man, make a water bearer, 
a tinker, a cobler, a slaue, a page, comptroller of the 
mynte. Make a meane gentylman, a groome, a yeoman, 
make a poore begger Lorde president: Thus I 
speake not that I would haue it so, but to your shame. 
Yf there be neuer a gentleman meete nor able to be
Lorde presidente. For whye are not the noble men
and yong gentlemen of England so brought vp in
knoweledge of God and in learnynge that they maye
be able to execute offices in the commune weale?
The Kynge hath a greate meanye of wardes and I
trowe there is a courte of wardes, why is there not
a schole for the wardes as well as there is a courte for
their landes? Whye are they not set in scholes, where
they maye learne? Or why are they not sent to the
vniuersities that they maye be able to serue the kyng
when they come to age? Yf the wardes and yonge
gentlemen were well brought vp in learnyng and in the
knowledge of God, they woulde not when they come
to age, so much geue them selues to other vanities.
   And if the nobilitie be wel trayned in godly learnynge,
the people would folowe ye same traine. For truly
such as the noble men be, suche wyll the people be.
And nowe the onely cause, why noble men be not
made Lord presidentes, is because they haue not bene
brought vp in learninge: Therefore for the loue of
God, appoynte teachers and s[{c{]holemaisters, you that
haue charge of youth, and giue the teachers stipendes
worthy their paynes, that they maye brynge them vp
in grammer, in Logike, in rethorike, in Philosophe, in
in the ciuile lawe, and in that whiche I can not leaue
vnspoken of, the word of God. Thankes be vnto God
the nobilitie, other wyse is verie well broughte vp in
learninge and godlines, to the great ioye and comfort
of England, so that there is nowe good hope in the 
youth, that we shal an other day haue a flourishinge
<P 29>
common welth, considering theyr godly education. Yea,
and there be al ready noble men ynough (though not
so many as I woulde wishe) able to be Lorde presidentes,
and wyse men ynough, for the mynte. And as
vnmeete a thynge it is for byshoppes to be Lorde presidentes
or priestes to be mynters, as it was for the
Corrhinthians to pleade matters of variaunce before
heathen Judges. It is also a sclaunder to the noble
men, as thoughe they lacked wysedome, and learninge to
be able for suche offices, or elles were no men of consciences,
or elles were not meete to be trusted,and
able for suche offices: And a prelate hath a charge
and cure other wyse, and therfore he can not discharge
his dutie, and be a Lorde president to. For a
presidentshippe requireth a whole man, and a byshoppe
can not be two menne. A bishoppe hath his 
office, a flocke to teache, to loke vnto, and therfore
he can not meddle wyth an other office, which
alone requireth a whole man. He should therfore
gyue it ouer to whome it is meete, and laboure
in his owne busines, as Paule writeth to the
Thessalonians. Lette euerie man do his owne busines,
and folow his callying. Let the priest preache, and
the noble men handle the temporal matters. Moyses
was a meruelous man, a good man. Moyses was a
wonderful felowe, and dyd his dutie being a maried
man. We lacke suche as Moyses was. Well, I woulde
al men woulde loke to their dutie, as God hath called
them, and then we shoulde haue a florishyng christian
commune weale. And nowe I would aske a straung
question. Who is the most diligent bishoppe and prelate
in al England, that passeth al the reste in doinge
his office I can tel, for I knowe him, who it is I knowe
hym well. But nowe I thynke I se you lysting and
hearkening, that I shoulde name him. There is one
that passeth al the other, and is the most diligent prelate
and preacher in al England. And w[{y{]l ye knowe
who it is? I wyl tel you. It is the Deuyl.
 
<S SAMPLE 2>

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<A LATIMER HUGH>
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<O 1500-1570>
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<P 32>
   In any wyse, let no suche a wone prepare 
vnto him self manye horsses. etc. In 
speakynge these wordes, ye shal vnderstand, 
that I do not entend to speake agaynste the 
strengthe, polysye, and prouision of a kyng, but agaynst 
excesse, and vayne truste that kynges haue in them 
selues, more then in the liuing god the authour of al 
goodnes, and geuer of all victory. Many horses are 
requisite for a king, but he maye not excede in them, 
nor triumphe in them, more then is nedeful, for the 
necessary affayres and defence of the realme: what 
meaneth it, that god hath to do wyth the kynges 
stable? But only he would be mayster of his horsses, 
the Scripture sayeth, (\In altis habitat\) . He dwelleth on 
hye, it foloweth. (\Humilia respicit.\) He 
loketh on lowe thynges, yea, vpon the
Kynges stables. and vpon al the offyces in 
hys house. God is great grand mayster of 
the Kynges house, and wil take accoumpt of euery one 
that beareth rule therin, for the executing of their offices, 
Whether they haue iustly and truely serued the kyng in 
their offices or no. Yea god loketh vpon the kynge hym 
selfe, if he worketh well or not. Euery kyng is subiecte 
vnto God, and all other men are subiectes vnto ye 
king. In a king god requireth faith, not exces of 
horsses. Horsses for a kynge be good and necessarye,
if thei be wel vsed. But horsses are not to be preferred 
aboue pore men. I was ones offendid with the 
kynges horses, and therfore toke occasion to speake 
in the presens of the kynges maiestye that dead is,
<P 33>
whan Abbeis stode. Abbeis were ordeyned for the 
comforte of the pore, Wherfore I sayde it was not 
decent that the kings horsses shuld be kept in them 
(as manye were at that tyme) the lyuynge of poore 
men therby minished and taken a way: But after 
ward a certayne noble man sayd to me, what hast thou
to do with ye kinges horsses? I answered, and sayd, I 
speake my conscience as goddes word directeth me. 
He said horsses be ye mayntenaunces and parte of a 
kynges honoure, and also of hys realme, wherefore in 
speakyng againste them ye are against the kynges 
honoure. I answered. God teacheth what honoure is 
decente for the kynge and for al other 
men accordynge vnto their vocations. God 
apoynteth euery king a sufficient lyuinge 
for hys state and degre boeth by landes and other 
customes. And it is lawfull for euery kyng to enioye 
the same goodes and possessyons. But to extorte and 
take awaye the ryghte of the poore, is agaynste the 
honoure of the kinge. And you do moue the kinge
to do after that manner, then you speake agaynste the
honoure of the kynge. For I ful certifye 
you, extorcioners, violent opressers, in 
grossers of tenamentes and landes, 
throughe whose couetousnes, villages 
decaye and fall downe, the kinges leige people for 
lacke of sustinaunce are famished and decayed. They
be those whyche speke a gainst the honour of the 
kynge. God requireth in the king and al magistrates 
a good herte, to walke directlye in hys 
wayes. And in all subiectes, an obedience 
dewe vnto a kynge. Therefore I pray god 
both the king and also we his people maye endeuer 
diligen[{t{]ly to walke in his wayes, to hys greate honoure 
and our profite. Let hym not prepare 
vnto him selfe to manye wyues. etc. Al 
thoughe we reade heare that the kinges amongest the 
Iewes, had libertye to take more wyues then one, we 
maye not therefore atempte to walke in ordinatly
<P 34>
and to thinke that we may take also many 
wiues. 
   For Christe hath for byden thys vnto 
vs Christians. And lette vs not impute
synne vnto the Iewes because they hadde many
wyues. For they hadde a dispensation so to do.
Christe limiteth on wyfe vnto vs only. And it is a
greate thynge for a man to rule one wyfe ryghtly, and
ordinatly. For a woman is frayll and procliue vnto
all euels, a woman is a very weake vessel, and maye
sone deceyue a man, and brynge hym vnto euell. Many
examples we haue in holy scripture. Adam had but
one wyfe, called Eue, and howe sone had
she brought hym to consent vnto euell,
and to come to destruction, How dyd 
wycked Iesabell preuente kynge Hachabs herte from
god and al godlines, and finally vnto destruction. It
is a very hard thynge for a man to rule wel one woman.
Therfore let oure kynge, what
tyme hys grace shalbe so mynded to take
a wyfe to chose hym one whych is of god,
that is, whyche is of the housholde of fayth. Yea let
all estates be no lesse circumspect in chosynge her, 
takynge great deliberation, and then shal not need 
dyuorsementes, and such myscheues to the euel example 
and sclaunder of our realm, And that she be one
as the kyng can fynd in hys hert to loue
and leade hys life in pure and chaste
esposage, and then shall he be the more
prone and redy to aduance gods glorye,
punishe, and extirpe, the great lecherye
vsed in this realme. Therefore we ought to make a
continuall prayer vnto god, for to graunt oure kynges
grace suche a mate as maye knyt hys hert and heres,
accordyng to goddes ordynaunce and lawe, and not
to consider and cleaue onely to a politike matter or
coniunction, for the enlargynge of dominions, for suertye
and defence of contres, settyng apart the institution
and ordinaunce of God. We haue nowe a prety
<P 35>
litle shilling, in dede a very pretye one. I haue but
one think in my pursse, and the laste daye
I had put it awaye almoste for an olde
grote, and so I truste some wyll take them. The
fynes of the siluer I can not se. But therin is
prynted a fyne sentence: that is. (\Timor Domini
fons [^ARBER: sons^] vitae vel sapientiae.\) The feare of
the Lorde is the fountayne of lyfe or Wysdome. I
wolde god this sentence were alwaies printed in
the herte of the kyng in chosynge hys
wyfe, and in al hys officers. For lyke as
the feare of God is (\fons sapientiae\) or (\vitae\) , so
the forgetting of god is (\fons stulticiae\) the fontayne of
folishnes or of death, althoughe it be 
neuer so politike, for vpon such politike
matters death doth ensue and folowe. All
their deuorcementes and other lyke condiciones to
the greate displeasure of all myghtye God, whiche
euylles I feare me, is much vsed at these daies in the
mariage of noble mens children, for io[{i{]ning landes to
landes, possessions, to possessions, neither the vertuous
educacion, nor liuinge being regarded, but in the infancy
such mariages be made, to the displeasuer of
god and breach of espousals. Let the king therfor
chose vnto him a godly wyfe, wherby he shal the
better liue chast, and in so liuyng all godlines shal encrease
and ryghtewesnes be maynteyned. Notwithstandyng, 
I knowe here after, some wyll come and
moue your grace towardes wantonnes and to the inclinacyon
of the fleshe and vayne affections. But I
would your grace should beare in memorye,
an hystorye of a good king called
Lewes, that trauelled towardes the holye 
lande (whiche was a greate matter in those dayes) and
by the waye syckyned, beynge longe absente from hys
wyfe. And vpon thys matter the phisitians
dyd agre, yat it was for lacke of a
woman. And dyd consulte with the
<P 36>
bishops therein, who dyd conclude that because of the
distance of hys wyfe (beyng in an other countrye) he
should take a wenche. Thys good kyng hering their
conclusion would not assent there vnto, but sayde, he
had rather be sycke euen vnto death then he wold
breake his espousals. Wo worth such consellers,
bishops, nay rather bussardes. Neuertheless if the
king shoulde haue consented to their conclusyon, and
accomplished the same, yf he had not chansed well,
they wolde haue executed the matter as I haue harde
of two yat haue consulted together, and according to
the aduyse of his friend the one of them wroght
where the succession was not good. 
   The other imputed a pese of reproche to hym for hys
such counsell geuen. He excused the matter sayeinge:
that he gaue hym none other counsel, but if it had byne
hys cause he woulde haue done likewise. So I thinke
the bishops wolde haue excused the matter, yf the king
should haue reproued them for their counsell. I do not
rede that the King did rebuke them for their 
councel, but yf he had, I knowe what woulde haue
ben their aunswere. They would haue sayde, we geue
you no worsse councel, then we wolde haue folowed oure
selues, yf we had ben in like case. Wel sir, thys Kyng
dyd wel, and had the feare of god before
hys eyes. He wold not walke in bywalkes,
where are many balkes. Amongest
many balkinges, is much stumbling and by stombling it
chaunceth many tymes to fal downe to the ground.
And therfore, let vs not take any biwalkes, but
let gods word directe vs, let vs not walke after, nor
leane to our owne iudgementes and procedynges of
oure forfathers, nor seke not what they dyd, but
what th[{e{]y shoulde haue done, of which thyng scrypture
admonysheth vs saying: (\Ne inclinemus
praeceptis et traditionibus patrum neque faciamus quod
videtur rectum in oculis nostris\) .
<P 37>
   Let vs not inclyne our selues vnto the preceptes and
tradycyons of oure fathers, nor let vs do that semeth
ryght in our eyes. But suerlye, we wyll not exchange
oure fathers doynges and tradicions, with scripture,
but cheifely lene vnto them and to theyr prescription,
and do that semeth good in oure owne eyes. But
suerly that is goynge downe the ladder, (\Scala caeli\) as it
was made by the Pope came to be a Masse, but that
is a false ladder to bringe men to heauen. The true
ladder to brynge a man to heauen is the knowledge
and folowynge of scripture. Let the kyng therfore
chose a wyfe whych feareth god, let hym not seke a
proude, wanton and one ful of rich treasures
and worldelye pompe. He shall not
multyplye vnto hym selfe to muche gold and siluer.
Is ther to muche thynke you for a kynge? God doeth
alowe muche, vnto a kynge, and it is expediente that
he should haue muche, for he hath great
expenses, and many occasions to spende
muche for the defence and suertie of hys
realme and subiectes.
   And necessary it is that a kyng haue a treasure all
wayeys in a redines, for that, and such other affayres, as
be dayly in hys handes. The which treasure, if it be
not sufficiente, he maye lawfully and wyth a salue conscience,
take taxis of hys subiectes. For it were not
mete, the treasure, shoulde be in the subiectes purses
whan the money shoulde be occupied, nor it were not
best for themselues, for the lacke there of, it myght
cause both it, and all the rest that they haue shold not
long be theirs, And so for a necessarye and expedyent
occacion, it is warranted by goddes word
to take of the subiectes But if there be
sufficyente treasures, and the burdenynge
of subiectes be for a vayne thyng. So yat he wyl
require thus much, or so much of his subiectes (whyche
perchaunce are in great necessitie), and penurye.
Then this couetous intent, and the request thereof, is
to muche, whych god forbiddeth the king her in this
<P 38>
place of scripture to haue. But who shal
se this to much, or tell ye king of this to
much. Thinke you anye of the Kynges
preuye chamber? No. For feare of losse
of fauer. Shall any of his sworne chapelins? No.
Thei bee of the clausset and kepe close such matters.
But the Kynge him selfe must se this to
much, and yat shal he do by no meanes 
with the corporal eyes: Wherfore, he must
haue a paier of spectacles, whiche shall haue two cleare
syghtes in them, yat is, ye one is fayth,
not a seasonable fayeth, which shall laste
but a whyle, but a fayeth, whiche is continuynge 
in God. The seconde cleare sighte is charitie,
whych is feruente towardes hys Chrysten brother. By
them two, must the Kynge se euer whan he hath to
muche.



