27 sermons preached by the right Reverend father in God and constant martyr [sic] of Jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused [and] allowed according to the order appointed in the Queens Majesties injunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon upon the plough. 3. His. 7. sermons before king Edward. 4 His sermon at Stamford. 5. His last sermon before king Edward. 6. His. 7. sermons upon the Lords prayer. 7. His other. 9. sermons upon certain Gospels and Epistles27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles
Hugh Latimer 1485?–1555London: printed by John Day, 1562London: printed by Iohn Day, 1562
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Cum veneris &c. When thou art come unto the land1 which the Lord, &c. Thou shalt appoint him king &c. One of the brethren must thou make king over thee, and must not set a stranger over the which is not of thy §1brethren.
Cum veneris &c. When thou arte come vnto the lande1 which the Lorde, &c. Thou shalt appoynt him kinge &c. One of the brethren muste thou make kinge ouer the, and must not set a straunger ouer the whych is not of thy §1brethren.
1Things touched most chiefly in the hole sermon.Thinges touched most chief ly in the hole sermon.
[…] unto him self, to much gold, and silver. As the text doth rise, I will touch and go a little in every place, until I come unto to much. I will touch all the foresaid thin ges, but not to much. The text is, when thou shalt come into the land. &c. To have a king the Israelites did with much importunity call unto god, & god long before promised them a king and they were full certified thereof, that god had pro
missed that thing. For unto Abraham he said: Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. That is, I will multiply the exceedingly, and will make nations of thee, yea and kings shall spring out of the These words were spoken long before […] children of Israel had any king. Not withstanding, yet God prescribed unto them an order, how they should chose their king, and what manner a man he should be, where he saith: when thou shalt come into the land, &c. As who should say. O ye children of Israel, I know your nature right well, which is evil, and inclined unto all evils. I know that thou wilt chose a king to reign over thee and to appear glorious in the face of the world, after the manners of Gentiles,
⟨p. 25⟩
But because thou art […] necked, wild, and art given to walk without a bridle, and line: Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy way, I will make a durable law, which shall compel thee to walk ordinately, and in a plain way, that is: thou shalt not […] thee a king after thy will and fantasy but after me thy Lord and God. Thus, God conditioned with the Jews, that their king should be such a one as he himself would chose them. This was not much unlike a bargain that I herd of late should be betwixt two friends for a horse, the owner promised the other should have the horse if he would, the other axed the price, he said: xx. nobles. The other would give him but iiii. pound: the owner said he should not have him then. The other claimed the horse because he said, he should have him if he would. Thus this bargain became a Westminster matter, the law
years got twice the valour of the horse, and when all came to all, two fools made an end of the matter.
Furthermore let him not prepare vnto him selfe many §3wiues, leaste his he arte receede from god. Nor he shall not §4〈…〉 vnto him selfe, to much golde, and syluer. As the text doth rise, I wil touch and go a little in euery place, vn till I come vnto to much. I will touch all the forsayd thin ges, but not to much. The texte is, when thou shalte come into the lād. &c. To haue a king the Isralits did with much importunity cal vnto god, & god lōg before promised them a king and they were full certified therof, that god had pro1 mised that thinge. For vnto Abraham he said: Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. That is, I will multiply the excedingly, and will make nations of the, yea and kings shall spring out of the These wordes were spoken long before 〈…〉 children of Israell had any king. Not withstanding, yet God prescribed vnto them an order, how they should chose their king, and what manner a man he should be, where he sayth: whan thou shalt come into the land, &c. As who should say. O ye children of Israell, I know your nature right well, which is euill, and inclined vnto al euils. I know that thou wilt chose a king to raigne ouer the and to appere glorious in the face of the worlde, after the manners of Gentyles, ⟨p. 25⟩But because thou art 〈…〉 necked, wilde, and art geuen to walke without a brydell, and lyne: Therfore now I wyll preuent thy euill and beastly manners, I wil hedge strōgly thy way, I will make a durable lawe, whiche shall compell thee to walke ordinatly, and in a playne way, that is: thou shalt not 〈…〉 thee a king after thy will and fantasy but after me thy Lorde and God. Thus, God condicioned with the Iewes, that their king should be such a one as he himselfe would chose them. This was not much vnlyke a bargayn that I herd of late should be betwixte two frinds for a horse, the owner promised the other should haue the horsse if he would, the other axed the price, he sayd: xx. nobles. The other would geue him but iiii. pound: the owner said he should not haue him then. The other claymed the horsse because he said, he should haue him if he woulde. Thus this bargain became a Westminster matter, the law2 yers gote twyse the valure of the horse, and whē all came to all, two fooles made an ende of the matter.
Howbeit, the Israelites could not go to law with God, for choosing their king, for would they, nil they, their king should be of his choosing, lest they should walk inordinately, in a deceivable way, unto their utter loss and destruction. For as they say commonly. Qui […] plane, vadit sane, that is, he that1 walketh plainly walketh safely. As the Jews were […], & were ever ready to walk inordinately, no less are we English men given to unto wardnes, and inordinate walking after our own fantasies and brains. We will walk without the limits of Gods word, we will chose a king at our own pleasure. But let us learn to frame our lives2 after the noble king David which when he had many occasions, given of king Saul to work evil, for evil, yea and having many times opportunity to perform mischief and to slay king Saul. Nevertheless yet fearing,3 would not follow his fleshly affections and walk inordinately,4 without the will of Gods word, which be confessed always to be his direction, saying. Lucerna […] ineis ver […] et lumen semitis meis. Thy word, O Lord, is a5 Lantern unto my feet and a light unto my steppes.6 Thus having in mind, to walk ordinately he did always […] to do evil. For when king Saul was in a cave with ⟨image 183⟩out any man. David and his men sitting by the sides of the cave, yea and Davids men moving him to kill Saul, David made answer & said unto them: Seruet me dominus, ne rem istam. &c. contra dominum meū Messiam. &c. That is:7 The Lord keep me from doing this thing unto my master that is the Lords anointed. At another time also, moved by Abisay to kill Saul sleeping, David said Ne interficias 8e / dt / u, quis enim impune manū suā inferret […] domino. &c. That is: Destroy him not, for who can lay his hands on the lords anointed and be guiltless. &c. I would God we would follow king David, and then we should walk ordinately, and yet do but that we are bound of duty to do, for God sayeth: Quod ego proecipio, hoc tantum facito. That thing which I command9 that only do. There is a great error risen now a days among many of us, which are vain and new fangled men climbing beyond the limits of our capacity and wit, in wrenching this text of scripture, hereafter following, after their own fantasy and brain, their error is upon this text:
Howbeit, the Israelites could not go to law with God, for chosyng their king, for would they, nyl they, theyr king shoulde be of his chosyng, lest they should walke inordinatly, in a deceiuable way, vnto their vtter losse and destruction. For as they say cōmonly. Qui 〈…〉 plane, vadit sane, that is, he that1 walketh plaiuly walketh safly. As the Iewes were 〈…〉, & were euer redy to walk inordinatly, no lesse are we English men geuen to vnto wardnes, and inordinate walking after our owne fantasies and braynes. We wil walk without the limites of Gods word, we will chose a kynge at our owne pleasure. But let vs learn to frame our liues2 after the noble king Dauid which when he had many occasions, geuen of king Saule to warke euill, for euill, yea and hauing many times oportunitie to perfourme mischief and to slay kyng Saule. Neuertheles yet fearing,3 would not folow his fleshly affections and walke inordinatly,4 without the will of Gods worde, which be confessed alwayes to be his direction, saying. Lucerna 〈…〉 ineis ver 〈…〉 et lumen semitis meis. Thy worde, O Lorde, is a5 Lanterno vnto my feet aud a lyght vnto my steppes.6 Thus hauing in minde, to walke ordinatly he did alwaies 〈…〉 to do euil. For when kyng Saul was in a caue with ⟨image 183⟩out any man. Dauid and his men sitting by the sydes of the caue, yea and Dauids men mouing hym to kill Saull, Dauid made answer & sayd vnto them: Seruet me dominus, ne rem istam. &c. contra dominum meū Messiam. &c. That is:7 The Lord kepe me from doing this thing vnto my master that is the Lordes anoynted. At another tyme also, moued by Abisay to kyll Saull slepyng, Dauid sayd Ne interficias 8
1A common […] ing:A common 〈…〉 ing:
2Reg. xix.
31. Reg. xxiiii.
4Red the […] they be very pleasant and profitable.Red the 〈…〉 they be verye pleasaunt and profitable.
Audi vocem populi in omnibus quoe dicunt tibi, 1non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Hear the voice of the people in all that they say unto thee, for they have not cast thee a way but me. They wrench these words a wry after their own fantasies, & make much doubt as touching a king, and his Godly name. They that so do walk inordinately. they walk not directly and plainly, but delight in balks, and stubble way.
Audi vocem populi in omnibus quoe dicunt tibi, 1non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Heare the voyce of the people in al that they say vnto thee, for they haue not cast thee a way but me. They wrench these wordes a wrye after their owne fantasyes, & make muche doubt as touchyng a kyng, and his Godlye name. They that so do walke inordinatly. they walke not directly and plainly, but delite in balkes, and stubble way.
It maketh no matter by what name the rulers be named,1 if so be they shall walk ordinately with God, and direct their steps with God. For both patriarchs, Judges, & kings, had, and have their authority of God, and therefore Godly. But this ought to be considered which God sayeth. Non proeficere tibi potes hominem alienum, that is. Thou must not set a stranger over thee. It hath pleased god to grant us a natural liege king & Lord, of our own nation an English2 man, one of our own religion. God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be king over us. Let us no more desire to be bankers, but let us endeavour to walk ordinately and plainly, after the word of God. ⟨p. 26⟩Let us follow Dansell, let us not seek yt death of our most noble and rightful king, our own brother, both by nativity,3 and Godly religion. Let us pray for his good state, that he live long among us.
It maketh no matter by what name the rulers be named,1 if so be they shall walke ordinately with God, and derect their steps with God. For both patriarkes, Judges, & kinges, had, and haue their authoritie of God, and therfore Godly. But this ought to be considered which God sayeth. Non proeficere tibi potes hominem alienum, that is. Thou must not set a straunger ouer the. It hath pleased god to graunt vs a naturall lieg king & Lord, of our owne natiō an English2 man, one of our owne religion. God hathe geuen him vnto vs, and is a most precious treasure, and yet many of vs doo desyre a straunger to be kynge ouer vs. Let vs no more desire to be bankers, but let vs endeuour to walke ordinatly and playnly, after the worde of God. ⟨p. 26⟩Let vs folow Dansell, let vs not seke yt death of our most noble and rightfull kyng, our owne brother, both by natiuytie,3 and Godly religion. Let vs pray for his good state, that he lyue longe amonge vs.
1God calleth his ministers by divers names.God calleth his ministers by diuers names.
2King Edward the vii. is our natural king and a most precious treasure.King Edward the vii. is our naturall kyng and a most precious treasure.
3Let us pray for his life.Let vs pray for hys lyfe.
Oh what a plague were it, that a strange king of a strange land, and of a strange religion should reign over us. Where now we be governed in the true religion, he should1 extirp and pluck away all together, and then plant again all abomination, and popery, God keep such a king from us. Well, the kings grace hath sisters, my Lady Mary, and my Lady Elizabeth, which by succession and course are inheritors to the crown: Who if they should marry, with strangers, what should ensue: God knoweth. But God grant if they so do: whereby strange religion cometh in, that they never come unto coursing nor succeeding. Therefore to avoid this plague, let us amend our lives and put a way all pride, which doth drown men in this realm at these days, all covetousness wherein the magistrates and rich men of this realm are overwhelmed, all lechery and other excessive vices, provoking Gods wrath were he not merciful, even to take from us our natural king and liege lord, yea, and to plague us with a strange king for our unrepentant2 heart. Wherefore (if as ye say ye love the king) amend your lives, and then ye shall be a mean that God shall lend him us long to reign over us, for undoubtedly sins provoke much gods wrath scripture saith: Dabo ti bi regem in furore meo, That is: I will give the a […] in my wrath. Now we have a lawful king, a godly king, nevertheless yet many evils do reign. Long time the ministers appointed, have studied to amend, and redress all evils, long time before this great labour hath been about this matter, great cracks hath been made that all should be well. But when all came to all for all their […], little or nothing was done, in whom these words of […] may well be verified saying. parturiunt montes, nascetur ridiculus mus. 3The mountains swelleth up, the poor mouse is brought out, long before this time, many hath […] in hand to bring many things unto pass, but finally their works came unto small effect and profit. ⟨image 184⟩Now I hear say all things are ended after a Godly manner, or else shortly shall be. Make hast, make hast, and let us learn to convert, to repent, and amend your lives. If we do not, I fear, I fear, lest for our sins and unthankfulness, an Hypocrite shall reign over us. Long we have ben ser4 vaunts and in bondage, serving the Pope in Egypt. God hath given us a deliverer, a natural king.
Oh what a plage were it, that a straūg king of a straung land, and of a straunge religion should raygne ouer vs. Where now we be gouerned in the true religiō, he should1 extirp and plucke away all together, and then plant again all abhomination, and popery, God kepe suche a kyng frō vs. Well, the kings grace hath sisters, my Lady Mary, and my Lady Elizabeth, which by succession and course are inheritoures to the crowne: Who if they should mary, with straungers, what should ensue: God knoweth. But God graunt if they so doo: wherby straunge religion cometh in, that they neuer come vnto coursyng nor succeding. Therfore to auoid this plage, let vs amend our lyues and put a way all pride, whiche doth drowne men in this realme at these dayes, all couetousnes wherin the magistrates and rich men of this realme are ouerwhelmed, all lechery and other excessiue vices, prouoking Gods wrath were he not mercifull, euen to take from vs our naturall king and leig lord, yea, and to plage vs with a strang king for our vnrepentaunt2 heart. Wherfore (if as ye saye ye loue the kyng) amend your liues, and then ye shalbe a meane that God shall lend him vs long to raigne ouer vs, for vndoubtedlye sinnes prouoke much gods wrath scripture sayth: Dabo ti bi regem in furore meo, That is: I wil geue the a 〈…〉 in my wrath. Now we haue a lawful king, a godly kinge, neuertheles yet many euils do raygne. Long time the ministers appoynted, haue studied to amend, and redres al euils, lōg time before this great labour hath bene aboute this matter, great crakes hath bene made that all shoulde be well. But when all came to all for all their 〈…〉, little or nothing was done, in whome these words of 〈…〉 mai wel be verified sayinge. parturiunt montes, nascetur ridiculus mus. 3The mountaynes swelleth vp, the poore mouse is brought out, long before this time, many hath 〈…〉 in hād to bringe many things vnto passe, but finally theyre workes came vnto small effect and profit. ⟨image 184⟩Nowe I heare say all things are ended after a Godly maner, or els shortly shalbe. Make hast, make hast, and let vs learne to conuert, to repent, and amend your lyues. If we do not, I feare, I feare, lest for our sinnes and vnthankful nes, an Hipocrit shall raign ouer vs. Long we haue ben ser4
1A stranger would rout out all godliness & plant again all hypocrisy.A straunger would rout out all godlynes & plant again all hipocrisy.
2They that […] God or the king will amend their sinful living.They that 〈…〉 God or the kyng will amend their sinfull lyuing.
3[…].〈…〉.
4The Pope hath long reigned.The Pope hath long raigned.
Let us seek no stranger of another nation, no hypocrite which shall bring1 in again all papistry, hypocrisy, and Idolatry. No diabolical minister which shall maintain all devilish works and evil exercises. But let us pray that God maintain and2 continue our most excellent king here present, true inheritor of this our realm, both by nativity, and also by the3 special gift and ordinance of God. He doth us rectify in the liberty of the Gospel, in that therefore let us stand. State ergo in libertate, qua Christus nos liberavit. Stand ye in4 the liberty, wherewith Christ hath made us free. In Christs liberty we shall stand, If we so live that we profit. If we cast away all evil, fraud and deceit, with such other vices, contrary to Gods word. And in so doing we shall not only prolong and maintain our most noble kings days in prosperity: but also we shall prosper our own lives, to live not only prosperously, but also godly.
Let vs seke no straūger of another nation, no hipocrite which shal bring1 in agayne all papistrie, hipocricie, and Idolatry. No diabolicall minister whiche shall maintain all deuelish workes and euil exercises. But let vs pray that God maintain and2 continue our most excelleut kyng here present, true inheritour of this our realme, both by natiuitie, and also by the3 speciall gift and ordinaunce of God. He doth vs rectifye in the libertie of the Gospell, in that therfore let vs stand. State ergo in libertate, qua Christus nos liberauit. Stand ye in4 the libertie, wherwith Christ hath made vs free. In Christes libertie we shall stand, If we so lyue that we profyt. If we cast away all euill, fraud and deceyt, with suche other vices, contrary to Gods word. And in so doing we shal not onely prolong and maintain our most noble kynges dayes in prosperitie: but also we shal prosper our owne lyues, to lyue not onely prosperously, but also godly.
1God hath sent us a deliverer.God hath sent vs a deliuerer.
2Let us nomore seek to serve a stranger.Let vs nomore seke to serue a straunger.
3Let us pray for our king.Let vs pray for our kyng.
In any wise, let no such a won prepare unto him self1 many horses. &c. In speaking these words, ye shall under stand, that I do not intend to speak against the strength, policy and provision of a king, but against excess, & vain trust that kings have in them selves, more then in the living God the author of all goodness, and giver of all victory. Many horses are requisite for a king, but he may not exceed in them, nor triumph in them, more then is needful, for the necessary affairs and defence of the realm: what meaneth it, that God hath to do with the kings stable? but only he would be master of his horses, the Scripture2 sayeth, In altis habitat. He dwelleth on high, it followeth. Humilia respicit. He looketh on low things, yea, upon the kings stables, and upon all the offices in his house.3 God is great grand master of the kings house, and will take account of every one that beareth rule therein, for the ⟨p. 27⟩executing of their offices, Whether they have […] and truly served the king in their offices or no. Yea god looketh upon the king him self, if he work well or not. Every king is subject unto god, and all other men are subjects unto yt king. In a king god requireth faith, not excess of horses. Horses for a king be good and necessary, if they be well used. But horses are not to be preferred above pore men. I was ones offended with the kings horses, and therefore toke occasion to speak in the presence of the kings majesty that dead is, when […] stood. Abbeys were […] ned for the comfort of the poor, Wherefore I said it was not decent that the kings horses should be kept in them (as many were at that time) the living of poor men thereby minished & taken a way: But afterward a certain noble man said to me what hast thou to do with the kings horses? I answered, and said, I spake my conscience as gods word directed me. He said horses be the maintenances and part of a kings honour, and also of his realm, wherefore in speaking against them ye are against the kings honour. I answered. God teacheth what honour is decent for the king and4 for all other men according unto their vocations. God appointeth every king a sufficient living for his state and de gree both by lands and other customs. And it is lawful for every king to enjoy the same goods and possessions.
In any wyse, let no such a wone prepare vnto hym self1 many horsses. &c. In speakyng these wordes, ye shall vnder stand, that I do not entend to speake against the strength, polisye and prouision of a kyng, but against excesse, & vain trust that kinges haue in them selues, more then in the liuing God the authour of all goodnes, and geuer of all vic tory. Many horses are requisite for a kyng, but he may not excede in them, nor triumphe in them, more then is nedefull, for the necessary affayres and defence of the realme: what meaneth it, that God hath to do with the kyngs stable? but only he would be master of his horsses, the Scripture2 sayeth, In altis habitat. He dwelleth on hye, it foloweth. Humilia respicit. He loketh on low thinges, yea, vpon the kinges stables, and vpon all the offices in his house.3 God is great grand mayster of the kinges house, and will take accompt of euery one that beareth rule therin, for the ⟨p. 27⟩executing of their offices, Whether they haue 〈…〉 and truly serued the king in theyr offices or no. Yea god loketh vpon the kinge him selfe, if he worke well or not. Euery king is subiect vnto god, and al other men are subiects vn to yt king. In a king god requireth fayth, not excesse of hor ses. Horses for a king be good and necessary, if they be wel vsed. But horses are not to be preferred aboue pore men. I was ones offended with the kinges horses, and therfore toke occasion to speake in the presence of the kinges maiesty that deade is, whan 〈…〉 stode. Abbeis were 〈…〉 ned for the cōfort of the poore, Wherfore I sayd it was not decent that the kings horses should be kept in them (as ma ny were at yt time) the liuing of poore mē therby minished & takē a way: But afterward a certain noble mā said to me what hast thou to do with the kinges horses? I answered, and said, I spake my conscience as gods word directed me. He sayd horses be the maintenances and part of a kinges honour, and also of his realme, wherefore in speakinge agaynst them ye are against the kinges honour. I aunswered. God teacheth what honour is decent for the king and4 for all other men accordinge vnto their vocations. God apoynteth euery king a sufficient liuing for his state and de gree both by landes and other customes. And it is lawfull for euery king to enioy the same goodes and possessions.
1The second part of his sermon.
2Psalm. […].Psalm. 〈…〉.
3God is grand master in the kings house.God is graund master in the kinges house.
4An answer de claring the true honour of a kingAn aunswer de claring the true honour of a king
But to extort and take away the right of the poor, is against the honour of the king. And you do move the king to do after that manner, then you speak against the honour of the king. For I full certify you, extortioners, violent oppressors, in grossers of tenements and lands, through1 whose covetousness, villages decay and fall down, the kings liege people for lack of sustenance are famished and decayed. They be those which speak a gaynste the honour of the king. God requireth in the king and all magistrates a good hart, to walk directly in his ways. And in all subjects, an obedience dew unto a king. Therefore I pray god both the2 king and also we his people may endeavour diligently to walk in his ways, to his great honour and our profit. Let him not prepare unto him self to many wives. &c. All3 though we read hear that the kings amongst the Jews ⟨image 185⟩had liberty to take more wives then one, we may not therefore4 attempt to walk in ordinately and to think that we may take also many wives.
But to extort and take away the righte of the poore, is agaynst the honour of the king. And you do moue the kinge to do after that manner, then you speake agaynste the honour of the king. For I full certify you, extortioners, violent oppressers, in grossers of tenamēts and lāds, through1 whose couetusnes, villages decay and fall down, the kings leig people for lack of susten āce are famished and decayed. They be those which speake a gaynste the honoure of the king. God requireth in the king and al magistrats a good hart, to walk directly in his wayes. And in all subiects, an obediēce dewe vnto a king. Therfore I pray god both the2 king and also we his people may endeuer diligently to walke in his wayes, to his great honour and our profite. Let him not prepare vnto him selfe to many wiues. &c. All3 though we reade heare that the kings amongst the Jewes ⟨image 185⟩had liberty to take more wiues then one, we may not therfore4 attempt to walk in ordinatly and to thinke that we may take also many wiues.
1He describeth the dishonours of a king plainly and most truly.He describeth the dishonors of a king playnly and most truly.
2god requireth a good heart.god requireth a good hert.
3The. iii. part of his sermen.The. iii. parte of his sermen.
4Kings of the Jew̄es had a dispensation to have mo wives then one.Kinges of the Jew̄es had a dispensation to haue mo wiues then one.
For christ hath for bidden this unto us Christians. And let us not impute […] unto the Jews because they had many wives. For they had a dispensation so to do. Christ limiteth unto us one wife only. And it is a great thing for a man to rule one wife rightly, and ordinately. For a woman is frail and proclive unto all evils, a woman is a very weak vessel, and may soon deceive a man, and bring him unto evil. Many examples we have in holy scripture.1 Adam had but one wife, called Cue, and how soon had she brought him to consent unto evil, and to come to 2destruction, How did wicked Jezebel pervert king Ahab's hart from god and all godliness, and finally unto […]. It is a very hard thing for a man to rule well one woman Therefore let our king, what time his grace shall be so minded to take a wife, chose him one which is of god, that is, which is of the household of faith. Yea let all estates be no less circumspect in choosing her, taking great deliberation and then they shall not need divorcements, and such mischiefs to the evil example and slander of our realm. And that she be such one as the king can find in his heart to3 love and lead his life in pure and chaste espousage, and […] shall he be the more prone and ready to advance gods glory punish and extirp, the great lechery used in this realm. Therefore we ought to make a continual prayer unto god, for to grant our kings grace such a mate as may knit his heart and heres, according to gods ordinance and law, and not to consider and cleave only to a politic matter or conjunction, for the enlarging of dominions, for surety and defence of countries, setting apart the institution & ordinance of god. We have now a pretty little shilling, in deed a very pretty one. I have but one I think in my purse and the last day I had put it away almost for an old groat4 and so I trust some will take them. The fines of the silver I can not see. But therein is printed a fine sentence: that is. Timor domini fons vite vel sapientie. The fear of the Lord is5 the fountain of life or wisdom. I would god this sentence ⟨p. 28⟩were always printed in the hart of the king in choosing his wife, and in all his officers. For like as the fear of God is fons sapientie or vite, so the forgetting of god is fons 6stulticie the fountain of foolishness or of death, although it be never so politic.
For christ hath for bidden this vnto vs Christians. And let vs not impute 〈…〉 vnto the Iewes because they had many wiues. For they had a dispensation so to do. Christe limiteth vnto vs one wife only. And it is a great thing for a man to rule one wife rightly, and ordinatly. For a woman is frayle and procliue vnto all euels, a woman is a very weake vessel, and may sone deceiue a man, and bring him vnto euil. Many examples we haue in holy scripture.1 Adam had but one wife, called Cue, and how sone had she brought him to consent vnto euilt, and to come to destruc2 tion, How did wicked Iesabell peruerte kinge Hachabs hart from god and al godlines, and finaly vnto 〈…〉. It is a very hard thing for a man to rule well one woman Therfore let our king, what time his grace shalbe so minded to take a wife, chose him one which is of god, that is, which is of the houshold of fayth. Yea let all estates be no lesse circumspect in chosing her, taking great deliberacion and then they shall not neede diuorsements, and such mischeues to the euil example and slaunder of our realm. And that she be such one as the kinge can finde in his hearte to3 loue and leade his life in pure and chast espousage, and 〈…〉 shall he be the more prone and redy to aduance gods glory punish and extirpe, the great lechery vsed in this realme. Therfor we ought to make a continuall prayer vnto god, for to graunt our kinges grace such a mate as may knitte his heart and heres, according to gods ordinance and law, and not to consider and cleaue onely to a politike matter or coniunction, for the enlarginge of dominions, for suerty and defence of contries, settinge apart the institution & ordinance of god. We hane now a prety little shilling, in deede a very prety one. I haue but one I think in my purse and the last day I had put it away almost for an old grote4 and so I trust some will take them. The fines of the siluer I can not se. But therin is printed a fine sentence: that is. Timor domini fons vite vel sapientie. The feare of the Lord is5 the fountayne of life or wisedome. I would god this sentence ⟨p. 28⟩were alwayes printed in the hart of the king in chosing his wife, and in al his officers. For like as the feare of God is fons sapientie or vite, so the forgetting of god is fons
1One wife is hard to be well ruled.One wife is hard to be wel ruled.
2A godly woman […] to be chosen.A godly womā 〈…〉 to be chosē.
3Love which is godly is to be preferred above all earthly things in marriage.Loue which is godly is to be preferred a boue all earth ly thinges in mariage.
4A notable say ing.
5Prover. xvi.Prouer. xvi.
6Policy if it be not of god bringeth death.Policye if it be not of god bringeth death.
for upon such politic matters death doth ensue and follow. All their divorcements and other like conditions to the great displeasure of all mighty god which evils I fear me, is much used at these days in the marriage of noble mens children, for joining lands to lands, possessions to possessions, neither the virtuous education, nor living being regarded, but in the infancy such marriages be made, to the displeasure of god and breach of espousals. Let the king therefore chose unto him a godly wife, whereby he shall the better live chaste, and in so living, all godliness shall increase and righteousness be maintained. Notwith standing, I know here after, some will come and move your grace towards wantonness, and to the inclination of the flesh and vain affections. But I would your grace should1 bear in memory, an history of a good king called Lewes, that travelled towards the holy land (which was a great matter in those days) and by the way sickned, being long absent from his wife. And upon this matter the physicians2 did agree, that it was for lack of a woman. And did consult with the bishops therein, who did conclude that because of the distance of his wife (being in an other country) he should take a wench. This good king hearing their conclusion would not assent there unto, but said, he had rather be sick even unto death, then he would break his espousals. Do worth such counsellors, bishops, nay rather buzzards. Nevertheless if the king should have consented to their conclusion, and accomplished the same, if he had not chaū sed well, they would have excused the matter, as I have hard of two that have consulted together, and according to the advise of his friend, the one of them wrought where the succession was not good. The other imputed a piece of reproach to him for his such counsel given. He excused the matter saying: that he gave him none other counsel, but if it had been his cause, he would have done like wise.
for vpon such politike matters death doth ensue and folow. All their deuorcementes and other like conditions to the greate displeasure of all mighty god which euils I feare me, is much vsed at these dayes in the mariage of noble mens children, for ioyning lands to lāds, possessions to possessions, neither the vertuous education, nor liuing being regarded, but in the infācy such mariages be made, to the displeasure of god and breach ofespousals. Let the king therfore chose vnto him a godly wife, wherby he shall the better liue chast, and in so liuing, all godlines shall encrease and rightwisenes be maynteyned. Notwith stāding, I know here after, some wil come and moue your grace towardes wantonnes, and to the inclination of the flesh and vayne affectiōs. But I would your grace should1 beare in memory, an history of a good king called Lewes, that traueled towardes the holy land (which was a greate matter in those dayes) and by the way sickned, being long absent from his wife. And vpon this matter the phisitians2 did agre, that it was for lack of a woman. And did consult with the bishops therin, who did conclude that because of the distance of his wife (being in an other contry) he should take a wench. This good kynge hearyng theyr couclusyon wold not assent there vnto, but sayd, he had rather be syck euen vnto death, then he would break hys espousals. Do worth suche councellers, byshops, nay rather bussardes. Neuerthelesse if the kyng shoulde haue consented to theyr conclusyon, and accomplyshed the same, if he had not chaū sed well, they woulde haue excused the matter, as I haue hard of two that haue consulted together, and accordynge to the aduise of his frend, the one of them wroughte where the succession was not good. The other imputed a pece of reproche to him for hys such counsel geuen. He exeused the matter sayinge: that he gaue hym none other councell, but if it had bene hys cause, he woulde haue done lyke wise.
1A notable history of a French king.A notable histo ry of a French kyng.
2The good coun cell of by bishopsThe good coun cell of by byshops
So I think the bishops would have excused the matter, ⟨image 186⟩if the king should have reproved them for their counsel. I do not read that the king did rebuke them for their1 counsel, but if he had, I know what would have been their answer. They would have said, we give you no worse counsel, then we would have followed our selves, if we had ben in like case. Well sir, this king did well, and had the2 fear of God before his eyes. He would not walk in by walks, where are many balks. Amongst many balkings, is much stumbling, and by stumbling it chanceth many times to fall down to the ground. And therefore, let us not take any by walks, but let Gods word direct us, let us not walk after, nor lean to our own judgements and proceedings of our forefathers, nor seek not what they did, but what they should have done, of which thing scripture admonisheth us, saying: Ne inclinemus preceptis & traditionibus patrum neque faciamus ꝙ videtur rectum in oculis nostris. Let us not3 incline our selves unto the precepts and traditions of our fathers, nor let us do that seemeth right in our eyes. But surely, we will not exchange our fathers doings and traditions with scripture, but chiefly lean unto them and to their prescription, and do that seemeth good in our own eyes. But surely that is going down the ladder, Scala celi as it was made by the Pope came to be a mass, but that is a false ladder to bring men to heaven. The true ladder to bring a man to heaven is the knowledge and following of scripture. Let the king therefore choose a wife which feareth God, let him not seek a proud, wanton, and one full of4 rich treasures and worldly pomp. He shall not multiply unto him self to much gold and silver. Is there to much think you for a king? God doth allow much unto a king,5 and it is expedient that he should have much, for he hath great expenses, and many occasions to spend much for the defence and surety of his realm and subjects. And necessary it is that a king have a treasure always in a readiness for that, and such other affairs, as be daily in his hands. The which treasure, if it be not sufficient, he may lawfully and with a safe conscience, take taxis of his subjects.
So I thynke the bishops woulde haue excused the matter, ⟨image 186⟩if the kyng should haue reproued them for theyr counsel. I do not reade that the king dyd rebuke them for theyr1 councel, but if he had, I know what wold haue bene theyr aunswer. They would haue sayde, we geue you no worse councel, then we wold haue folowed our selues, if we had ben in like case. Wel sir, thys king did wel, and hadde the2 fear of God before his eies. He wold not walk in by walkes, where are many balkes. Amongst many balkinges, is muche stomblinge, and by stomblinge it chaunceth manye tymes to fal down to the grounde. And therfore, let vs not take any by walkes, but let Gods worde direct vs, lette vs not walke after, nor leane to our own iudgements and procedinges of our forfathers, nor seke not what they dyd, but what they shuld haue done, of which thing scripture admonisheth vs, saying: Ne inclinemus preceptis & traditionibus patrum neque faciamus ꝙ videtur rectum in oculis nostris. Let vs not3 inclyne our selues vnto the precepts and traditions of our fathers, nor let vs do that seemeth righte in oure eies. But surely, we wil not exchange oure fathers doinges and tradityons with scripture, but chefely lean vnto them and to theyr prescription, and do that semeth good in oure owne eyes. But surely that is going down the ladder, Scala celi 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 bring a man to heauen is the knowledge and folowyng of scrypture. Let the kyng therfore chuse a wife which feareth God, let him not seke a proud, wanton, and one ful of4 rych treasures and worldly pompe. He shal not multiplye vnto him self to much golde and syluer. Is there to muche thynke you for a king? God doth alow much vnto a kynge,5 and it is expedyent that he should haue much, for he hathe great expenses, and many occasyons to spend much for the defence and surety of his realme and subiectes. And necessary it is that a king haue a treasure alwaies in a readines for that, and such other affayres, as be daily in his handes. The which tresure, if it be not sufficient, he may lawfullye and with a safe conscience, take taxis of his subiects.
1Note.
2The king fearing God avoided euyil.The kinge fearing God auoyded euyil.
For it were not mete, the treasure should be in the subjects purses when the money should be occupied, nor it were not best for ⟨p. 28⟩them selves, for the lack thereof, it might cause both it, & all the rest that they have, should not long be theirs. And so for1 a necessary and expedient occasion, it is warranted by gods word to take of the subjects. But if there be sufficient treasures, and the burdening of subjects be for a vain thing, so that he will require thus much, or so much of his subjects, (which perchance are in great necessity, and penury.) The this covetous intent, and the request thereof is to much,2 which God forbiddeth the king here in this place of scripture to have. But who shall see this to much, or tell the king of this to much. Think you any of the king's privy chamber? No. For fear of loss of favour. Shall any of his sworn3 chaplains? No. They be of the closet, and keep close such matters. But the king himself must see this to much & that shall he do by no means with the corporal eyes: Wherefore,4 he must have a pair of spectacles, which shall have two clear sights in them, that is, that one is faith, not a seasonable faith, which shall last but a while, but a faith, which is continuing in God. The second clear sight is charity, which is fervent towards his christen brother. By them two, must the king see ever when he hath to much. But few there be that useth these spectacles, the more is their damnation. Not without cause Chrysostom with admiration5 sayeth. Miror si aliques rectorum potest saluari: I marvel6 if any ruler can be saved. Which words he speaketh not of an impossibility, but of a great difficulty. For that7 their charge is marvellous great, & that none about them dare show them the truth of the thing how it goeth. Well: then if God will not allow a king to much. Whether will he allow a subject to much? no, that he will not. whether have8 any man here in England to much? I doubt most rich men have to much, for without to much, we can get nothing. As for example. The Physician.9 If the pore man be diseased, he can have no help without to much: & of the lawyer,10 the pore man can get no counsel, expedition, nor help in his matter, except he give him to much. At merchants hands, no kind of ware can be had, except we give for it to much.11
For it wer not mete, the tresure should be in the subiectes purses whan the mony should be occupied, nor it were not best for ⟨p. 28⟩them selues, for the lack therof, it might cause both it, & all the rest that they haue, shuld not long be theirs. And so for1 a necessary and expedient occasion, it is warranted by gods word to take of the subiects. But if there be sufficient treasures, and the burdening of subiects be for a vain thing, so that he wil require thus much, or so much of his subiectes, (which perchance are in great necessity, and penury.) The thys couetous intent, and the request therof is to muche,2 which God forbyddeth the king here in this place of scrypture to haue. But who shal se this to much, or tel the kinge of this to much. Thinke you any of thelkyngs preuy chamber? No. For fear of losse of fauer. Shall any of his sworne3 chaplains? No. They be of the clausset, and kepe close such matters. But the king himself must se this to much & that shal he do by no meanes with the corporal eies: Wherfore,4 he muste haue a paire of spectacles, whiche shall haue two clear sightes in them, that is, that one is faith, not a seasonable faith, which shal last but a whyle, but a faith, which is continuing in God. The second clear sighte is charitye, which is fervent towardes hys christen brother. By them two, must the kyng see euer whan he hath to muche. But few there be that vseth these spectables, the more is theyr dampnation. Not without cause Chrisostome wyth admiration5 sayeth. Miror si aliques rectorum potest saluari: I maruel6 if any ruler can be saued. Which woordes he speaketh not of an impossibility, but of a great difficultye. For that7 their charge is maruelous great, & that none aboute them dare shew them the truth of the thing how it goeth. Wel: then if God wil not alow a king to much. Whether wil he alow a subiect to much? no, that he wyll not. whether haue8 any man here in England to much? I doubt mooste ryche men haue to much, for without to much, we cā get nothing. As for example. The Phisition.
1Note when the king hath to much of his con mens.Note whan the kynge hathe to much of his cō mens.
2Who shall see this to much. None that be servants to the king.Who shal see this to much. None that be seruants to the kyng.
3Corporal eyes cannot see to much.Corporall eyes cannot se to much.
4Spiritual eyes are to be had faith & charity.Spiritual eyes are to be hadde faith & charity.
5Chrysostoms saying.Chrisostomes saying.
6The understanding of it.The vnderstandynge of it.
7I fGod will not grant to much unto a king much less unto the subject.I fGod wil not graunt to much vnto a kinge much lesse vnto the subiect.
8Who is not faulty in taking to much learn.Who is not fauty in takinge to much learne.
You landlords,1 you rent raisers,2 I may say you steplords,3 you unnatural lords,4 you have for your possessions yearly to much. For ⟨image 187⟩For that here before went for xx. or xl. pound by year (which is an honest portion to be had gratis in one Lordship, of an other mans sweat and labour) now is it let for l. or an C. pound by year. Of this to much cometh this monstrous5 and portentous dearth is made by man, notwithstanding God doth send us plentifully the fruits of the earth mercifully, contrary unto our deserts. Notwithstanding to much, which these rich men have, causeth such dearth, that pore men (which live of their labour) cannot with the sweat of their face have a living, all kind of victuals is so dear, pigs, geese, Capons, Chickens, eggs &c. These things with other are so unreasonably enhanced. And I think6 verily, that if it this continue: we shall at length be constrained to pay for a pig a pound. I will tell you my Lords & masters, this is not for the kings honour: yet some will7 say, knowest thou what belongeth unto the kings honour better then we? I answer, that the true honour of a king, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lack of time that ye cannot read it, albeit, that your counsel be never so politic, yet is it not for the kings honour. What his honour meaneth ye cannot tell. It is the kings honour that his8 subjects be led in the true religion. That all his prelates and clergy be set about their work in preaching and studying, and not to be interrupted from their charge. Also it9 is the […] honour that the common wealth be advanced that the dearth of these foresaid things be provided for, & the commodities of this realm so employed, as it may10 be to the setting his subjects on work, and keeping them from idleness. And herein resteth the kings honour and his office. So doing, his account before God shall be allowed, and rewarded. Furthermore, if the kings honour (as11 some men say) standeth in the great multitude of people. Then these graziers, enclosers, and rent rearers, are hinderers of the kings honour. For where as have ben a great many of householders and inhabitants, there is now but a shepherd and his dog, so they hinder the kings honour12 most of all.
You landlords,1 you rētreisers,2 I may say you steplords,3 you vnnatural lords,4 you haue for your possessiōs yerely to much. For ⟨image 187⟩For that here before went for xx. or xl. poūd by yere (which is an honest portien to be had gratis in one Lordshyp, of an other mans sweat and labour) nowe is it let for l. or an C. pound by yere. Of this to much commeth this monsterous5 and portentious dearth is made by man, notwithstanding God doth send vs plentifully the frutes of the earth mercifully, contrarye vnto oure desertes. Notwithstandynge to much, which these rich men haue, causeth such dearth, that pore men (which liue of theyr labor) cannot with the sweat of theyr face haue a liuing, all kinde of victuals is so dear, pigges, gese, Capons, Chickens, egges &c. These thynges with other are so vnreasonablye enhansed. And I thynke6 verely, that if it this continue: we shal at length be cōstrayned to pay for a pigge a pound. I wyl tel you my Lordes & maisters, this is not for the kinges honoure: yet some wyll7 say, knowest thou what belongeth vnto the kinges honor better then we? I answeare, that the true honor of a king, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lacke of time that ye cannot read it, albeit, that your counsail be neuer so polytike, yet is it not for the kings honour. What hys honour meaneth ye cannot tell. It is the kinges honoure that hys8 subiectes be led in the true religion. That all hys prelates and cleargy be set about theyr worke in preaching and studying, and not to be interrupted from their charge. Also it9 is the 〈…〉 honor that the common wealth be auaunsed that the dearth of these forsaide thynges be prouided for, & the commodities of thys realme so employed, as it maye
1LandlordsLandlordes
2Rent raysers
3steplordes.
4Unnatural Lords.Unnatural Lordes.
5Of this to much cometh all dearth and scarcity.Of this to muche commeth al dearth and scarcitye.
6Note the covetous men.Note the couetous men.
7This to much is not for the kings honourThys to much is not for the kynges honour
8A description of the kings honour.A descriptyon of the kynges honoure.
9First in true religion.First in true religyon.
10Secondly a well thy commonalty.Secōdly a wel thy cominaltye.
11Thirdly the kings honour standeth in the multitude of people.Thirdlye the kynges honour standeth in the multytude of people.
12This to much will make […] ry slavery, and the shavery […].This to muche wil make 〈…〉 ry slauerye, and the shauery 〈…〉.
My Lords and masters, I say also, that all such proceedings which are against the kings honour (as I have ⟨p. 30⟩a part declared before) and as far as I can perceive, do intend plainly, to make the yeomanry slavery, and the clergy shavery. For such works are all singular, private wealth and commodity. […] of the clergy had to much, but that1 is taken away, and now we have to little. But for mine own part, I have no cause to complain, for I thank God and the king. I have sufficient, and God is my judge I came not to crave of any man, any thing, but I know them that have to little. There lieth a great matter by these appropriations,2 great reformation is to be had in them. I know where is a great market town with divers hamlets & inhabitants, where do rise yearly of their labours to the value of l. pound, and the vicar that serveth (being so great a cure) hath but xii. or xiiii. marks by year, so that of this pension he is not able to buy him books, nor give his neigh bor drink, all the great gain goeth another way. My father was a […], and had no lands of his own, only he had3 a farm of iii. or iiii. pound by year at the uttermost, and here upon he tilled so much as kept half a dozen men. He had walk for a hundred sheep, and my mother milked xxx. kine. He was able and did find the king a harness, with himself, and his horse, while he came to the place that he should receive the kings wages. I can remember, that I buckled his harness, when he went unto Black heath field. He kept me to school, or else I had not been able to have preached before the kings majesty now. He married my sisters with v. pound, or xx. nobles a piece, so that he brought them up in god linesse, and fear of God. He kept hospitality for his pore neighbours. And some alms he gave to the pore, and all this did he of the said farm. Where he that now hath it, payeth xvi. pound by year or more, and is not able to do any thing for his prince, for him self, nor for his children, or give a cup of drink to the pore. Thus all then enhancing & rearing goeth to your private commodity & wealth. So that where ye had a single to much, you have that: & sins the same, ye have enhanced the rent, & so have increased an other to much. So now ye have double to much,4 which is to to much. But let the preacher preach till his tong be worn to yt stomps, nothing is amended.
My Lordes and maysters, I say also, that al such procedings which are against the kinges honor (as I haue ⟨p. 30⟩a part declared before) and as far as I can perceyue, doo intend plainly, to make the yomanry slauery, and the clergy shauery. For such workes are al singular, priuate wealthe and commodity. 〈…〉 of the cleargye had to much, but that1 is taken awaye, and nowe we haue to litle. But for myne owne part, I haue no cause to complain, for I thanke God and the kynge. I haue suffycient, and God is my iudge I came not to craue of any mā, any thing, but I know them that haue to litle. There lieth a great matter by these appropriations,2 great reformation is to be hadde in them. I know wheris a great market town wt diuers hamelets & inhabitants, wher do rise yerely of their labours to the va lue of l. pound, and the vicar that serueth (being so great a cure) hathe but xii. or xiiii. markes by yeare, so that of thys pensyon he is not able to bie him bokes, nor geue his neigh bor drinke, al the great gain goeth another way. My father was a 〈…〉, and had no landes of hys own, only he had3 a farme of iii. or iiii. pound by yere at the vttermooste, and here vpon he tilled so much as kept halfe a dosen men. He had walke for a hundred shepe, and my mother milked xxx. kyne. He was able and did finde the kyng a harnesse, with himselfe, and his horse, whyle he came to the place that he shoulde receiue the kynges wages. I can remembre, that I buckled hys harnesse, when he wente vnto Blacke heathe felde. He kept me to schole, or els I hadde not bene able to haue preached before the kinges maiesty now. He maryed my systers wyth v. pounde, or xx. nobles a piece, so that he brought them vp in god linesse, and fear of God. He kepte hospitality for his pore neighboures. And some almesse he gaue to the pore, and al thys dyd he of the said farm. Where he that now hath it, payeth xvi. pound by yere or more, and is not able to do any thing for his prince, for him selfe, nor for his children, or geue a cup of drink to the pore. Thus al then hansyng & rearing goth to your priuate commodity & welth. So yt where ye had a single to much, you haue that: & sins the same, ye haue enhansed the rent, & so haue encresed an other to muche. So nowe ye haue double to muche,4 which is to to much. But let the precher preach til his tōg be worn to yt stomps, nothing is amended.
1Clergy had to much, but […] to little.Clergy had to much, but 〈…〉 to lytle.
2An example of the clergy.
3An example of the yomanry.
4No preaching can help […] evil.No preachyng can helpe 〈…〉 euell.
e / dt / u, quis enim impune manū suā inferret 〈…〉 domino. &c. That is: Destroy him not, for who can lay his hands on the lords anoynted and begiltyles. &c. I would God we wold folow king Dauid, and then we should walke ordinatly, and yet doo but that we are bound of dutie to doo, for God sayeth: Quod ego proecipio, hoc tantum facito. That thing which I commaund
that only do. There is a greate errour risen now a dayes among many of vs, which are vayne and new fangled men climbyng beyond the limites of our capacitye and wit, in wrenchyng thys text of scripture, hereafter folowyng, after theyr owne phantasie and brayne, theyr errour is vpon this text:
uaunts and in bondage, seruyng the Pope in Egipt. God hath geuen vs a deliuerer, a naturall kyng.
the pore mā can get no coūsel, expediciō, nor help in his matter, except he geue him to much. At marchāts hands, no kynde of ware can be had, except we geue for it to much.
be to the settyng hys subiectes on worke, and keping them from idlenesse. And herein reasteth the kynges honor and hys office. So doing, his accompt before God shalbe alowed, and rewarded. Furthermore, if the kynges honoure (as
some men say) standeth in the greate multitude of people. Then these grasiers, inclosers, and rentrearers, are hynderers of the kynges honor. For where as haue ben a greate many of housholders and inhabitauntes, there is now but a shepheard and his dog, so they hinder the kynges honour
