Tree of Common
Wealth
This Booke, named the Tree of [Com̃on Wealth, was] made by Edmonde Dudlay
Esquire, late com[missioner] . . . . Henrie the vijth,
The same Edmonde at the . . . . [? time of writing]
hereof beinge prisoner in the towre, in the first y[ere
of the raigne of] King Henrie the viijth.
Theffecte of this treatise
consisteth in three speciall pointes,
wch breeflie
followeth. That is to saie ―
ffirste, the remembraunce of God and of the faithe of his
holie church, wth the wch thing eủy xp̃en prince hath greate need to
beginne.
Secondarilie, of some
condic̃ons ( demeanors necessarie in eủy
prince, both for his honor and for the suertie of his contynuaunce.
Thirdlie, of the Tree of com̃on wealth, wch toucheth people of eủy
degree, of the Demeanors and condic̃ons they shoulde be of.
fforasmuch as eủy man is naturallie bounde not onlie moste
hartelie to praie for the prosperous contynuaunce of his liegue Soueraigne
Lorde, and thencrease of the com̃on wealth fhis natyve cuntrie, But also to the vttermoste of his
powre to doe all thinges that mighte further or sounde to thencrease and helpe
of {2} the same, And because
I am an Englishe man, and was sometyme a poore srvaunte wth the Kinge of moste
noble memorie Henrie the Seventh late Kinge of this moste noble Realme of
Englande (whose Soule Jesu pardon) naturall father to my moste redoubted
souraigne Lorde Kinge Henrie of that name the viijth, whome our Saviour
Xp̃iste Jesu safelie guyde, wth the longe contynuaunce of vertue and honour. For (our Lorde graunting) this is the
Prince that shall renewe the com̃on wealth wthin this
his realme, the wch this longe tyme hathe bene in sore decaie, whereof
God helpinge, I moste . . . . [unleared and
ign]oraunte in all mañer sciences and . . . . [after]
the mañer of an vnlearned body will write . . . . [remem]brance,
the wch if men be soe pleased maie . . . . [be called]
the Tree of com̃on wealth.
But or [ere] the man̉ . . . . [of this]
tree be spoken of, it shalbe somewhat shortlie . . . . [tou]ched, First of the remembrace of god and
of the faith of holie churche, wth the wch thinge eủy xp̃en Kinge
hath most need to beginne: Secondarilie, a word or twaine of some condic̃ons
or Demeanors necessarie in eủy prince aswell for his honor as for his
assuraunce and sure safetie.
And thirdlie, then to speake of this tree of com̃on wealth, nor for
that I will psume or thinke it . . . . [wor]thie to be seene or looked vpon by
my said Souraigne Lorde, or by anie of his honourable Councell, or yet by anie
other noble pson of this Realme, but by some other meane psons that will looke
thereon for a lighte pastyme, humblie desiringe all the readers or hearers
thereof not to impute anie article therein to my presumption or temerite, But to take in gree [take kindly]
and accepte my poore mynde an true intente, and to deeme, interprtate and
sounde or expounde the same as they shall by theire discretions see cause, for
I meane not by anie worde therein, that I knowe need of reformac̃on in any
pticular pson, but onlie in my self, the most wretch of all wretches, or that I
am of abilitie in anie condic̃on to councell or adủtise any lyvinge
creature, myne {3} owne lief hath ben soe wicked and soe openlie knowne; but my
full purpose, prayer and intente is, all things well ordered, maie soe contynue
and encrease to the bettr, and if any thinge be amysse or out of order,
eủy pson charitablie doe helpe to reforme where nede doth require, for
whoe soe doth, he is a conceller and a frende, aboue all worldlie frendes, and
full happie is he . . . . wiselie can kepe such a
frende, and consi . . . . to the most worldlie ioye
and comforte of . . . . inhabitants of this realme of
Englande; I . . . . that my said Souaigne Lorde in
plaine proof . . . . he beginneth his most noble raigne wth the remembraunce of
god, Hath fullie determyned himself not onlie to reforme all such thinges as in
tymes past hath ben misordered and abused wthin his realme, But also to his
greatest merite to restore his subjects of diủse wrongs and iniuries, And
oủ that as a childe obediente and willinge the comforte and relief of the
Soule of his father, entendeth to see the will of his father and Kinge to be
trulie pformed, to his mervelous greate meede and honr, wch seldome hath bene
seen wthin this his realme,
But sure maye his grace be, he dealeth not soe charitablie &
honorablie for his said father, but that god will cause noble issue and
successors to do as well and as lovinglie for him, and by this his doinge god
will encrease his grace singulerlie to set his affecc̃on in his love and
honour, as to a xp̃en prince
necessarie it belongeth, And ouer this shall order himself wth his great grace
to be that Catholike Kinge, that shall not only supporte and maintaine his
church, and the true faith thereof in all rightes, as farre as him lieth, But
also to see that such as he shall promote and sette in Christs church,
specialle wthin this his realme, be both Connynge [learned] and vertuous, and
in especiall to be vertuous, for wthout that connynge profiteth but little to
the honor of Christs church,
And for the {4} more pte such as are promoted, and set in ye church of
Christe and speciallie in the high Dignitie thereof for any mañer of
affecc̃on, Be it for
bloude, s̉vice or . . . . cause, wthout there be
wthall vertuousness . . . . able to rule theire church, shall doe . . . . more harme then good, and p̉ilous it is, and . . . . to be eschewed, to promote anie man that . . . . [will not l]abor therefore, and speciallie such as will
adventure the daunger of Symonie to haue promocc̃on, They shall never doe
good in theire cures, and be but the destroyers of the
And nowe to speake of the Tree of com̃on wealth. It is that thinge, for the wch all
true englishmen haue greate neede to praie to god,
that our Lorde and Kinge will thereon haue a singuler regarde and favor, for
principallie by god and him yt must be holpen. And therefore god hath ordayned
him to be our Kinge, and thereto is eủy Kinge bounde, for that is his
chardge. For as {9} the
subiectes are bounde to theire prince of their allegiaunce, to loue, dreade,
serue and obey him, or else to be punished by him, as straightlie is the Prince
bounde to god to maintaine and supporte, as farre as in him or lieth, the
com̃on wealth of his subiectes.
And all they abide and see the punishment of god, for though the people
be Subiectes to theire Kinge, yet they be the people of god, And god hath
ordained theire Prince to protecte them, and they to obey theire Prince. The com̃on wealth of this
realme, or of the subiectes or inhabitants thereof, maye be resembled to a
faire and a greate mightie tree, growing in a faire feilde or pasture, vnder
the shadowe or Coverte whereof all the beasts, both the fatte and the leane,
are protected and comforted frõ heate and colde as the tyme requireth;
Even so all the Subiectes o that realme where this tree of com̃on wealth doth
surelie growe, be thereby holpen and relieved from the highest degree to the
lowest. But for a troth this tree will not longe stande or growe vprighte in
this realme or in anie other wthout diủse stronge roots and sure fastened
in the grounde. The
principall and chiefe roote of this tree in eủy xp̃en realme must be
the love of god, And the love of god is nothing els,
but to knowe him and gladlie to obserue his lawes and com̃aundmte as his
true and faithfull people. Ye
will say pcase the Bisshops and they of the spiritualitie haue speciall chardge
of this roote, and not the Prince.
Yes, verelie, the Prince is the grounde out of the wch this roote must
chieflie growe, for that it is he that doth appointe and make the
Bisshops. And
if the Prince in theise roomes ordaine vertuous men, this roote will kepe. And if he ordaine thereto vicious
men or negligent bodies, yt will wyther and decaie, And though the Bisshops
would be negligente and not punishe the mysdoers in theire Dioces, yet let the
Prince warne them thereof, And if there be anie sturdie or obstinate psons in
his realme, that will frowardlie disobey theire ordinarie in the cause of god,
the Prince {10} must be put to his mightie hande, to help to the
reformac̃on thereof. And
if there be, whome doth the Prince then assist? The Bisshops,
Curates or preachers? Forsooth none of them. He assisteth his maker and redemer, of whome he hath all his powre and
auethoritie. And such as bene
knowne for open synners wthin this realme, as open murtherers, adulterers,
blasphemers, extorcioners, and oppressors of his subiects, let not the Prince
be famyliar wth them, nor shewe vnto them his loving countenaunce, but let them
be rather by themselues alone, that some man maie knowe the cause whie. And that shall not cuase them only to
amende, pease, rather then all the monic̃̃ons of theire Curats or
Ordenaries, But also it shall
cause other to beware of like offences, to the greate merit of the prince. Then the roote of the lawe of god,
wch is to knowe him wth good workes, whthin this realme must highlie growe, by
our Soũaigne Lord and out of him. Yet for the sure and pfit
fastening of this roote in the Kinge [one thinge] is verie necessarie and that is : That all
his subiects spirituall and temporall may see in theire Prince, that he himself
setteth his principall delight and affecc̃on in the lawe of god, keping
his lawes and com̃aundemts.
Howe much shall that enforce and incourage the Bisshops and other of the
Spũaltie to be the vary lanthornes of light, and to shewe good examples
to the temporalitie, and they to followe the same. And how much shame or rebuke
should it be to all those that woulde vse the contrarie. And then is this principall roote
the love of god soe surelie fastened in soe noble and perfit grounde rooted,
that wth the grace of god he shall doe his devor to beare vp this tree of
com̃̃on wealth in this realme of england foreủ. Besides this principall roote,
this tree surelie to be borne vp, must haue fowre other rootes, That is to
saie: Justice, truth, concorde, and peace. First he must haue the roote of
Justice, wthout the wch this tree of com̃̃on wealth maie not
continue. And this roote of
Justice must needes come of our {11} Soủaigne Lordes self, for thole [the
whole] aucthorities thereof is given to him by god to mynister by himself or
his deputie by his subiectes; and though it be suffred or pmitted, that a
prince may make and ordaine his deputie in eủy pte of his ralme to
mynister Justice, As his Chauncelor, his Justics of both the benches, &
other speciall Com̃yssioners in eủy Countie and sheire,, yet the
chief chardge is his owne.
Wherefore for the honor of god let it be foresene that his grace may
make his Justices to be well learned men, and of good conscience speciallie,
for else they wilbe corrupted wth meede or affecc̃on, that they shall
mynister to his Subiects greate wronges and Synister Justice vnder the coulor
of Justice, and longe padventure ere it should be knowne to ye prince, And also
there would be a straighte chardg given to the Chauncelor to appointe in
eủy cuntry and sheire wisemen, and speciallie good men, & such as
will deale indifferentlie betwene the Subiects, And in anie wise not to put in anie
aucthoritie those wch are greate bearers of matters, And when the Judges
resorte vnto the Kings Grace, Let him give them a greate chardge to mynister
Justice trulie & indifferentlie vpon paine of his high and greate
displeasure, besides theire daunger of theire conscience, and yet therwthall by
him they muste be informed and put in courage soe to doe, And that they let not
for feare nor displeasure of any of his own srvauntes or Coucellors to doe true
Justice, nor for feare of any great pson in his realme; for that they doe is
done by his aucthoritie, and not by theire owne, And thus to doe they shall
haue greate meede, for wthout doubte, feare is a greate ympedyment of Justice
amongs the Judges and Justices.
Also of necessitie the Prince muste beare &
supporte them in al lthe mynistering and executinge of Justice, and aswell
against the nobles as other, for els it will not be in theire powres to doe
{12} theire true duties. Also
it were a good deede to com̃aunde the privy Councell & Secretarie that
noe Lr̃es passe them in stopping of Justice, for by such Lr̃es
oftentymes Justice is greatlie distrowbled and letted, and all vnder ye color
of petic̃on by speciall labor and affecc̃on. Also a singuler furtheraunce to
good indifferente Justice to be had, and to the conscience of the Kinge, a
greate dischardge shalbe to appoite good Sherifs and such as will not be
affectionate to bribors, for in them lyeth much to make or to marre the
conclusion of verie Justice, and that there be had a speciall rule to punyshe
piured psons. Periurie is the
vtt̉most myschief of all good right and Justice, But
yet must the Prince punishe and oppresse all maintayners and ymbracers, and
that muste be his owne acte, for it is done most com̃onlie by men of
greate powre and aucthoritie.
And furthermore, besides all com̃on orderinge of Justice to be done
and mynistered wthin this realme, be it betwene the Kinge and his Subiectes, or
betwene subiect and subiecte, His grace himself must haue a singuler zeale and
regarde to protecte and defende his poore subiects that they be not oppressed
by greate men and their supiors, For out of doubte if his his grace looke not
mervelouslie therevnto, the poore people of his Realme shalbe oppressed wth
theire Lr̃es, And oftentymes [by] his servauntes by coulor of his service,
and speciallie in this roote of Justice. Let it not be seene that a Prince
himself for anie cause of his owne inforce or oppresse anie of his Subiects, by
imprisonmt or sinister vexac̃on, by privie Seale or Lr̃es missives,
or otherwise by anie of his pticuler Councelors, but to drawe them, or intreate
them by due order of his lawes; for though the matter be never soe true that
they are called for, and though theire paine & punishmente should be sorer
by due order of the lawe, yet will they murmure and grudge because they are
called by waie extraordynarie, wherefore the moste honourable and sure waie for
the Prince to haue his right of his subiects, or to {13} punishe them for
theire offence, shalbe by the due order and course of his lawes : And let the
subiects never be letted nor interrupted by his wrytinge, tokens, messages or
com̃aundemts to his Judges or other officers to haue the streight course
of his lawes by Travers, pcesse, Trialls, Judgmts, stayinge of Lyverie, or
otherwise : yet padventure oftentymes the Prince shall haue Councelors and
srvauntes that in his owne causes will doe further then conscience requireth,
or further then himself woulde should be done oftentymes, to win a spĩall
thanke of the Kinge, and sometyme for their pper advauntage, and sometyme for
revenging of their owne grudges or malice, that they doe the ptie wronge, Let theise
srvaunts or Councilors take heede, for the god of punishmt dyeth not. And thus the
grace of xp̃iste Jesu and the Kinge of the Realme helpe and supporte the
roote of Justice. The
wch beinge thus rooted in himself, shall surelye holde
and staie thone quarter of this tree of com̃on wealth wthin this
realm. The Seconde of theise
fowre rootes is the roote of truth or fidelitie wthout wch roote the tree of
com̃on wealth maie in nowise be sustayned or kepte vpright; it is soe
necessarie a thinge, that there is neyther realme, cittie, companie,
fellowship, or pticuler pson that can or may continue in honor or honestie
wthout yt. In so much the
Paynims, the Gentiles, Turkes & Sarrisens, love truth and kepe yt for theire treasor. And ye Devill, wch is the aucthor
and father of all falsehoode and their Mr and Lorde. Then much more ought we to kepe
truth we xp̃en men to whom Christe Jesu is the verie Mr and Leader, wch is
very truth himself, and from whome very truth pceedeth. Truth is none other thinge but a
man to be true and faithfull in all his promyses, covenants and wordes,
And the higher in honor is the ptie, the more is theire shame and rebuke
to be proved vntrue. If there
be not truth what avayleth enterchaunge of marchandizes; what avayleth citties
ad Townes to be builded; if there be not troth, what avayleth {14} fraternyties
& fellowships to be made; and for the more pte if there be noe truth what
avayleth lawes or ordynaunces to be made, or to ordaine pliamts, or courtes to
be kepte; if there be noe troth what avayleth men to haue srvaunts; if there be
noe truth what availeth a Kinge to haue subiects, and soe finallie, where is
noe truth can be neither honor nor goodnes. Wher emust this roote fasten
himself? Specially
in a Kinge, and in all his true subiects, but chieflie in himself, for in him
it is moste requisite for his high honor and dignitie, And he must be a greate occasioner
and helper that it fasten in his Subiects. The verie sure waie muste be this,
to punishe false men, and to advaunce and promote true men, That is the beste waie next to the grace
of god, to fasten truth in men, and men in truth; & whoe can thus doe? None earthlie in effecte amongst
us, but or Prince and Kinge, And when a Kinge or a
prince in this realme doth promote false men and subtile, and leaveth true men,
in that realme or region falshoode must needes encrease, and troth decaie, And this tree of com̃on
wealth will in noe wise there stande or growe. But nowe Englishmen amongs whome
this tree of com̃on wealth is well nere vtterlie vaded and deade, ye haue
a prince a prince & Kinge in whome was neủ spotte or blemishe of
vntroth knowne or founde, The
wch greate vertue and truth, or lord for his passion dailie in him encrease wth
pfit contynaunce therein. And
yt all that nobles of this realme may followe him in the same, and soe eủ
to followe and take example one of another from the highest to the lowest
subiecte in his realme, Then howe glad shall eủy noble man be of the
companie of thoehter, & one will trust and love another; what frendship
& confidence will then be betwene man & man, from the highest degree to
the lowest; how kindlie and lovinglie will servaunts & crafts men buy and
sell togithers, & exchaunge and bargaine one thinge for another. Howe diligentlie and busilie will
the artificers and husbandmen occupie theire labor & busines, and {15} howe
well contente will men be from the highest degre to the lowest to encrese
theire howsholds in srvaunts and labourers, whereby all our idle people &
vagabounds shalbe set on worke : and oủ all this howe glad shall
straung̉s and people of outward nations be to deale and meddle with the
com̃odities of this realme,
And soe this roote of truth and fidelitie shall royallie & mightilie
supporte and beare vprighte ye seconde quarter of this noble tre of com̃on
wealth. The Thirde roote of
the fowre rootes is the roote of concorde or vnitie. This roote [is] much necessarie to
helpe this tree com̃on wealth, for where Discorde and division is, it will
be harde & almost impossible to haue this tree encrease & continue, for
discorde bringeth in considerac̃on of conspiracie and retenc̃on, wch
for the more pte ingendreth murther, extorc̃on and Riot, and oftentimes
Rebellion, of whome for a suertie cometh Idlenes the very mother of all vice,
both in man and wooman, noble and vnnoble, and the lyneall grandam of povertie
and myserie, and the deadlie enemy to this tree of com̃on wealth. This roote of concorde is none
other thinge but a good agreemt & conformytie amongs the people of
thinhabitants of the Realme, Cittie, Towne, or fellowship, and eủy man to
be contented to doe his dutie in the office, roome, or condic̃on that he
is set in, and not to maligne or disdaine anie other. Where must this noble and
necessarie roote beginne, to sustaine him, or to growe? For a troth in our Soveraigne Lord
most principall, and then in all his subiects, spĩall and tempall, noblest
and other. Thus he must growe
and fasten in our Soveraigne Lord, when he seeth
Justice mynistred to his subiects trulie and indifferentlie as well to the
poore as to the riche, and favor and charish goodmen & punish the
evill. And in causes touching
himself to ministr his Justice discretly medled with mercy, for els his Justice
will be sore, that it will oftentymes appe to be crueltie rather then
Justice; And I suppose there
is noe xp̃en Kinge hath more nee soe to doe, then {16} our Prince &
Soủaigne Lord, consideringe the greate nomber of penall lawes &
statutes made in his realme, for the hard and straight punishmt of his Subiects. Also the Prince muste speciallie
see the nobles of his realme be not at variaunce one wth another, otherwhiles
by complaints to himself or suynge his lawes; but in anie wise suffer not them
to reveng theire own quarells, old or newe, by force or by violence; for if men
be at theire owne libties theirein, beware the Prince in a while. Also he must see that his subiects
of the tempalitie for pviledge of libties, It were a
great helpe to this noble roote of concorde, to haue it stablished and reformed. And noe man can doe it but the
Prince, wherefore all the lawde should be his, and by likelihoode a great
merite towards god, And when his grace seeth Justice thus mynistered &
suffereth not cruel debats or oppressioñ amongs his subiects, then is
this roote of concorde Royallie stablished by him. And for the comforte of this roote
of concorde mightelie to beare this tree of com̃on welth, the prince had
nede to see his officers, pveyors and takers to paye his subiects trulie
accordinge to the good ordynaunces thereof made, and not tu vse theire office
to the contrarie, And
therewthall to kepe his honorable houshold in plenteous manner; and to com̃aunde and
constraine the nobles of his realme, both spũall and temporall, to keepe
good hospitallitie, and that shall be both for him and his realme honor and
suertie : and it were time it
were holpen, for it is in this realme sore decaied, and shall never encrease
but by the president of the prince and nobles of the Realme; and then will
eủy man after his degree follow the same; but then must srvaunts haue
competent wages and clothing, wth true payment of the same, soe as they shall
not neede to be Theives, Bribors, pollers [cheaters] or extorc̃oners, And for the studie, paine,
dilligence and labor that the Prince thus {17} taketh for his subiects to kepe
them in quietnes and suertie, they must, from the highest degree to the
loweste, owe vnto him theire true fidellitie & allegiaunce, honor and
reverence, and to be obedient to all his Royall and lawfull com̃aundemts
and pecepts, And to be redie
and dilligente to the vttermost of their powres wth bodie and goodes in the
reskewe of him and of his Realme, and to yelde and paie vnto him trulie all
rights revenues and casualties, wthout fraud or Coven : And this done, this roote of
concorde is well fixed betwene the prince & his subiects. Yet must this roote stretch
further, as betwene subiecte and subiecte, That is, all the Clergie of this
realme, in the wch are contayned Archbisshops, Bisshops, Abbots, Priors,
Archeacons, and Deanes, and all preists, religious and seclars, devoutlie to
praie for the psperie of our soủaigne lord, and for good health and
speede of all his subiects aswell nobles as other, eủy man well to prosp
and speede in his lawfull busynes.
And besides theire prayers to shewe themselves to be true priests of
Christs chruch aswell in theire owne vertuous lyvinge, as shewinge and
preachinge the worde of god trulie and plainelie to the temporall subiects, and
boldlie and straightlie to punishe synne accordinge to theire aucthoritie and
dutie, and therewth to kepe all points and ceremonies belonging to their
profession, and employ theire pfits and revenues of theire benefics as they by
theire own lawe be bounde to doe,—that is, one pte thereof for theire own
lyvinge in good houshold and hospitallitie, The seconde in deedes of Charitie
and alms, And the thirde pte
thereof for the repac̃on and building of theire churches and
manc̃ons. But where is
the pte they must kepe or saue for mariage of their kinssfolke, or to buy lands
to leave them inheritors, or Treasors padventure to a worse purpose, if they
appropr [sic] anie pte of the revenues or profits of anie theire spũall
liveloode to anie of theise purposes. I report me to themselves what
case they stoode in, wch I truste they will eschewe, and when theire {18}
apparell and gesture is grave, according to theire estates & the degree
that they be of, their honor or fame thereby is nothing appared. And it is not vnfitting that there
were a plain diversitie betwene theire srvaunts, and the srvaunts of other
temporall men, aswell in the honestie of theire demeanor as in ye sadness of
theire vestures, And thus the roote of concorde is fastened right well in the
Clergie of this Realme. And
as to the sure fasteninge thereof in all the Chevalrie of this realme, wherein
be intended all Dukes, Erles, Barons, Knights, Esquires, and other gentlemen by
office or auchtoritie :
They had neede to liue in a good conformitie, that is to saie, eủy
after the honr and degree that god and his prince hath called him to, and after
that pte or porc̃on to leade his lief, and not to maligne or evny his
supiors, nor disdaine or set at nought his inferiors, But eủy man to knowe other
wth his dutie, and to help and guide them as his powre maie extende; nor
intende noe murther nor myschevous deede, nor be oppressors or distroyers of
theire neighbours or tenaunts, nor be anie bearers or Supporters of false
quarrells, or matters of evill disposed psons; nor be the doers or thinducers
of piury or of falshoode, nor be the takers of srvice, or reteynors of facers
[impudent boasters, bullies] or of idle losells [rascals, worthless fellows] ne
of subtile, or of theire labour,
But be gentle and curteous in words and deeds, both sober and honest in
demeanor and countenaunce, and be true and stedfaste in all words and promises
to the rich and poore, and be the makers of endes and lovdaies [days appointed
for the settlement of differences by arbitration] charitablie betwene
neighbours and neighbors, frendes and frendes; be the helpers and relievers of
poore Tenaunts and also be the maintain̉s and supporters of all poore
folkes in good causes & matters, and speciallie of widowes and orphanes, And also that they be true payers
for that wch they shall take of theire neighbours and Tenaunts, & also be
the punishers of Murtherers, robbers & theeves, and of all other {19} ill
disposed people, be it theire owne srvaunts or other; and then shall they be meete
and able to do theire prince srvice, bothe noble & honorable, and to
defende the church & Comynalitie; for be ye sure it is not honorable
bloude, and greate possessions, or rich apparel, that maketh the man honorable,
himself being of unhonorable condic’ons; and the more honorable in
bloode that he is, the more noble in condic̃ons ought he to be, and the
more shame and dishonor it is to him to be the contrarie, And therefore ye noble men, for
the bettr contynuaunce of yor bloode in honor, set yor childrẽ in youth,
that betymes, to learninge, vertue and conninge [knowledge], and at the leaste
bringe them vp in honor and vertue; for verelie, I feare me, the noble men and
gentlemen of Englande b the worst brought vp for the more pte of any Realme in
xp̃endome, and therefore the children of poore men and meane folkes are
promoted to the promoc̃on and aucthoritie that the children of noble bloud
should haue if they were meete therefore, And thus shall concorde be noblie
rooted in the Chevalry of this realme. Yet it is requisite that this
roote also be well rooted in the Comynaltie of this realm, for there resteth
the greate nomber; therein be all ye merchants, Craftes men and artificers,
laborers, franklins [freeholders] grasiers, farmers, tyllers, and other generallie
the people of this realme.
Theise folkes maie not murmur nor grudge to liue in labor and paine, and
the most pte of theire tyme wth the sweat of theire face, Let not them pesume aboue theire
owne degree, nor let anie of them presume or counterfet the state of his
better, nor let them in anie wise exceede in theire apparell and dyet, But to vse them as theire expencs
will surelie serve them. Let theise
folkes remember theire rents and paymts that they must make, and rather pinch
theire Bellie then to sell theire necessarie, and let them beware of
pollers, pillars [cheaters, extortioners] and of Westm̉ hall,
or else theire purse wilbe thynne.
To Sessions and assizes make they not haste, {20} except that neede
enforce them. Let them sequester
themselves from costlie Courts, leaste care be their carroll
when their silver is spente;
cloath not themselves in lyverie of Lords, yet bettr weare the lyverie
of their wyves. And good it were not to vse any vlawfull game, The taủnes and alehouses are
not to theise folkes much agreeable.
If theie vse hawking and hunting, at length they will saie fye on their
wynnings : And the chief of
theis folkes, as the subtanciall merchants, the welthie grasiers and farmrs,
let them not vse nor covet over great lucor [lucre] and be to you unkinde that
are lesser than they, but be they vnto their vnderlinges loving and charitable,
and destroy them not wth yor accompt wares and prises excessive, from daie to
daie given, and not oủ hastelie caste them in prison for breaking of a
daie or twoe : or take a
greate gaine for a long daie to be given, or to deliủ them yor mony to be
the losse, and you to haue the profit and yor mony also : and beware of vsurie both plaine
and colored, for to god both be indifferentlie knowne. Beware of deceipts of buyinge and
selling, and amende not yor ware wth subtiltie and crafte, wth oathes and lies
sweetlie forged, for if yor gaines be reasonable,
the better it will abide.
Make not yor ware to rise or to fall by yor assemblie shortlie at a
pointe, for that is but a Crafte the poore people to polle; and consider howe yor
thrifte gen̉allie encreaseth by lending of wares to great men for daies,
though yor prices you knowe best yorselves, but secretlie to yor conscience, as
a scraping it is : And though you lefte the
purchasing of lands, and sometimes buildinge and feasting, till yor riches were
greatlie grounded, it forced not much. Yee meane occupiers and begynners,
make not yor b̉gaines, bot soe as ye be able to paie, leaste Westm̉,
St Katherines [probably some court for the recovery of debts] or yor boulted
dores, be your reckoning place, and then yor credence [credit] for eủ is
gone. And mynish not yor
stockes for yor wives pleasure, though shee behigh [promise, profess to] yow to
love you. All the [? ye]
craftesmen and {21} artificers, worke dilligentlie and trulie
; let not slouth guide
you, neither earlie nor late.
Disdaine not to learne of men that haue coninge [knowledge], Straungers
though they be. If yor worke
and yor stuffe be substanciall and true, yor customers will not faile you. Yor bellies and yor backs are
enemyes to yor thrifte : but temperaunce will helpe
all. Ye srving men and srvaunts, be true and dilligent to yor masters, exceede not
yor wages in gamyng and expences.
Be not loath to learne, least ye be longe lewde [ignorant]. Thinke yor
master not to be bad, leaste you chaunge for the worse. All ye laborers, be not wearie of
yor sweate ; it beseemeth you best. Let not Idlenes lead you into the
daungr of Indigence; And thus
the roote of concorde shalbe surelie roote in the Com̃ynaltie of this
realme, And this roote
of concorde beinge principallie fastened in our soủaigne Lorde, and then
in the Clergie, Chevalrie and cõialtie, shalbe well able to sustaine and
beare vp this quarter or pte of this noble tree of Com̃on wealth. Yet hath this tree greate neede to haue
the fowrth roote of peace. By
this vnderstande good vnitie and peace betwene our Soverayne Lorde and his
realme, and other outwarde princes and realmes, the wch is verie necessarie
roote for the tre of com̃on wealth in eủy region and cuntrie; for though there be neủ soe
good concord and vnitie among themselues, if they be sore trowbled and vexed by
warres wth outward ptes, yet it wilbe a great ympedymt to this tree of
com̃on wealth, and speciallie in this realme of Englande, consideringe
(lawded be god) that the com̃odities of this noble realme be soe noble,
and wth that soe plenteous, yt they canot be spended or all employed wthin the
same, but necessarilie there muste be entercourse betwene this realme and
outward ptes for the vtteraunce thereof, and speciallie for the wooll and
cloth, Tynne and Leade, fell and hide, besides diủs other
com̃odities that doth greate ease to the subiects. Howe be it I feare that the best
com̃odities of this realme be soe much appared [deteriorated] by subtiltie
and falshoode, that they be not {22} reputed, esteemed, or soe much made of as
they haue bene. First, the
woolls of this realme be not soe well ordered in the growers handes as they
haue bene, but for lacke of good order they be much impared in fynenes, that
when it com̃eth to the handes of the merchants, by them and theire packers
it is subtillie appared and altered.
In likewise the clothes [cloths] of this realme, what by vntrue making,
and what by the subtill demeanor in the handes of thadventurers and merchants,
they be little sett by in all outward ptes, not onlie to the greate preiudice
of the kinge and his subiects, but alsoe to the infamy and rebuke of people of
this realme, I doubte me
there is like crafte and subtiltie vsed in leade and other com̃odities of
this realme. But I praie god
it maye be put in the minde of our Souerayne Lorde to com̃aunde his
Councell, wth such wise and expert men as they will call vnto them, to take
some studie and paine for the reformac̃on hereof, and that betymes, least
other cuntries take all the practice of or com̃odities from vs, and then
pcase it will be past remedie.
And for reformac̃on hereof the reward of or Soủayne Lord shalbe merit honor and profit. Howe great merit shall it be to
you to reduce those falsenes to truthes ! Howe much shalbe yor honor that by
yor studie and pollicy the com̃odities of yor realme shalbe in as good
reputac̃on as they haue bene in olde time ! What larg pfits and customes by
reason hereof and otherwise shall growe to the kinge by greate entercourse that
will ensue therebie ! Also after this manner that hath
been vsed, the com̃odities of other realmes are right for vs, and soe to
haue entercourse and interchaunge the one wth thother, wch shalbe righte harde
to be vsed and exercised profitablie wthout the roote of outward peace. This outward peace is verie
necessarie, for warre is a marvelous greate consum̉ of treasor and riches;
for I suppose a right greate treasor is soone spent in a sharpe warre;
therefore let eủy man beware what councell he giveth to his
Soủaigne to enter or to begynne warre, or in anie {23} wise to enter into
it. And the begynninge
seemeth a greate pleasure, but the waie is verie narrowe to come honorablie out
thereof, and then oftentimes full painefull, Besides
that, it is verie daungerous for the soule and the bodie. And this roote of peace muste
needes be rooted in the pson of or prince, and by his meanes, that is to saie
by such good and sure liegue, amities and noble alliaunces, as his grace, by
the advise of his honorable councell, will make wth outward princes. And when they pceave the wisedome,
discrec̃on, aucthoritie and courage that god hath put in his noble pson,
they will the more gladlie offer him honorable peace, and not the worse though
in time of peace he make good and sure preparac̃ons for warre; and this
roote of peace, soe well radicated in his most royall psone, shall well and
sufficientlie beare and upholde the fowrth quarter of this pfitable tree of
com̃on wealth.
But
let vs knowe when this tree, being wth the fowre rootes soe surelie staied
& fastened wthin this realme, what fruite shall growe on this same tree ?
This tree shall beare fowre plenteous fruites, correspondent to the
fowre last roots ; for in likewise as by moistnes of the roote eủy tree
beareth his fruite, even soe by the vertue of [the First of] these fowre
rootes, [which is Justice] this tree shall beare the fruite of hoorable
dignitie ; by the vertue of
the Seconde roote, wch is truth, this tree shall soone beare the fruite of
wordlie psperitie; by vertue of the Thirde roote, wch is concorde, this tree
shall bringe forth the fruite of Tranquillitie, And by vertue of the fowrthe
roote, wch is peace, this tree shall bring forth the fruite of good
example. Andnotwithstandinge
theise fowre fruits, thus plenteouslie growinge out of this tree of com̃on
wealth, by vertue of the fowre rehersed rootes, be asmuch bewtifull and
profitable for or Soủaigne Lo : and all his subiects in such manner as
afterwards shalbe rehearsed; yet, considering he is one of the most xp̃en
kings and all his subiects are xp̃en people, of necessitie this tree muste
beare this first fruite {24} of com̃on wealth surelie fixed and rooted wth
theis fowre laste rootes, and plenteouslie garnished wth theise fowre rehersed
fruites, wch were often & manye tymes foundes amonge the Turkes ; and yet
padventure some would saie that theire tree hath not the roote of Justice. Yes, verelie & padventure more
surelie fastened with them then with vs. Hath not theire tree the roote of
concorde and vnitie amongs themselves? Yes, too well, the more pittie it
is. Hath not theire tree the
roote of peace, for ye more pte at their wills and pleasures? Doth not their tree beare and
bring forth theise fowre rehersed fruits? Yes, wthout faile and
abundantlie. First, honorable
dignitie : whoe hath had soe excellent men ? None, as
touching bodilie honor and dignitie. Theire tree hath wordlie
psperitie, and doth beare abundantlie of longe contynuance. Haue not they in
their tree the spirit of good example? Yes, doubtles, after the manner of
theire ceremenies that they kepe.
Then this tree of com̃on wealth, bringing forth theis fowre fruits,
and yet, be they neủ soe plenteous, they not necessarie for our catholike
and xp̃en realme, wthout the fiveth fruite, wch wch is most delicate and
beste for a xp̃en prince and his subiects, wch frute is the honor of god,
and this fruit is plenteous, that it will not faile to come and growe in this
tree by vertue of the first roote wch is the love of god, and that muste be to
love and knowe him by faithfull workes, and by gloryous words and curyous
ceremonies. And this fruite will
neủ growe in the tree of com̃on wealth amongs Paynims or Gentiles,
Turkes or Sarrisons, all because they want the roote of true love or knowledge
of god, wch roote they or anie of them, wthout it were certaine pticuler psons
called by grace, could neủ attaine vnto, And, for a shorte conclusion, that
tree that lacketh this roote shall neủ beare this fruite. But this tree of com̃on
wealth, having this principall roote of true love or knowledge of god, by
faithfull and charitable workes, and thereby plenteouslie bringing forth the
fruite of the {25} honor of god, wth thother fowre rehersed
fruites, is nowe meete and verie necessarie to growe in this realme. But howe
shall theis fyve manner of fruits be bestowed amongs or Soủaigne Lord and
his Subiects? Shall eủy
man take or pull from this tree at his libtie of eủy of theis fruites,
and that as larglie as him liste, having noe regard to the state or
condic̃on the pson be of?
Naie, trulie, theis fruits muste be taken discreetlie, and as oftentimes
as the psonage requireth, or els they will doe more harme then good. And nowe to that prupose shall I speake of the fowre laste fruits and leave the principall
and chief fruite till afterwards.
And as the first of theis fowre fruites whch is honorable dignitie there
maie noe manner of the subiects, sp̃uall or temporall, pesume to take one
piece of this fruite by hiw owne powre or aucthoritie, but muste haue it by
deliueraunce of his Soủaigne onlie. Therefore the whole sorte of this
fruite is ordeyned and shewed for himself, and where it please him to dispose
it’ and they to home he listeth to giue it may retaine it and none other;
for by what pson in his realme, being his subiecte, maie be said trulie, that
he is entred into and honorable dignitie, sp̃uall or temporall, wthout he
saith that he receaveth the same of his handes, or of thands of his
progenitors, and in that, that none of his subiects maie pesume to take anie
pate of this fruite but by his deliueraunce; then it followeth pfectlie the
matter of this roote, wch is Justice.
For whoe of his subiects
maie mynister anie pointe of Justice betwene ptie and
ptie, except he haue his aucthoritie from his Soủaigne; and theis be twoe
of the highest of his Regallities, and given to him onlie from aboue. Wherefore the chardge of his grace
is the more right well to foresee to whome he deliureth or com̃iteth the
roote, wch is the mynistrac̃on of Justice, or whome he rewardeth or
advaunceth wth the fruite, wch is honorable dignitie. As to the Seconde fruite, wch is
wordlie prosperitie, this fruite sheweth most pperlie for the Chivalrie of this
realme, wch be Dukes, Erles, {26} Barrons, Knightes, &c. They maie take righte plenteouslie
of this fruite wthout deliueraunce.
Soe that one of them vsurpe not to take his supiors pte; for it will ill
agree at length the Erle to take the fruite of the psperitie of a Duke, Or the
Barron of the Erle, or the Knight of the Baroñ; eủy man to be
contented wth the fruite of his owne pptie. And this fruite followeth his
roote, wch is troth, right ordinatlie; for though falshoode, whoe to troth is
contrarie, doth right evill with eủy pson, yet doth it worste wth the
noble Knightes, and the more noble ye be, the worse doth falshoode beseeme
you. Wherefore
you of the chivalrie, kepe ye moste speciallie the truthe, and ye canot lacke
the fruite of wordlie psperitie, and that in plenteous manner. As for the Thirde fruite of this
tree, wch is tranquillitie, though it be a pfitable fruite for eủy of the
subiects, yet it is moste necessarie for the greate nomber of the
Com̃onaltie of this realme, for they be most in nomber, and can best help
themselves; and for them it is soe necessarie that if they lacke it, farewell
the good true srvice of labourers & srvaunts, farewell the good dilligence of
Tylth and husbandrie, and in effecte farewell all the honest and true
dilligence amongs the comynaltie.
There are twoe manner of fruits of Tranquillitie; the one is
tranquillitie in ease and pleasure,
But of this fruite I do not meane for the
cõenaltie to meddle wth, but vtterlie to refuse it, as they would venyme
or poyson. Also this fruite
of this mannr of tranquillitie, groweth not in this tree, wthoutit be in a
watery boughe, not trulie rooted.
But if anie such happen to growe, gather them not, but let them hange
still for Jaies and pyes, or for such of yor wyves or daughters wch doe not
force [regard] thrifte, But the other tranquillitie is
meete for you, and that is to haue tranquillitie to applie dilligentlie wth
true labor & honest busynes.
This fruite is ordained for yor foode, & the {27} rather shall ye
haue it, if the roote of concorde be well fastened amongs you in the forme
aboue rehersed. And as for
the fowrth and laste of theis fowre fruits, wch is the fruite of good example,
It is the naturall fruite on wch the clergie should feede, and though some pte
thereof be resrved for the Chevalrie and cõialtie, yet the greatest
porc̃on and store thereof shall serue for them as of right it beseemeth,
and of this fruite they maie vse as plenteouslie as them liste, and the more
they vse thereof the more good shall it doe them, and this fruite maye they
more boldlie and lardglie meddle wth, if they doe their dutie for the good
preservac̃on of the roote that it springe out of, wch is the roote of
peace. What is the dutie to
doe for the preservac̃on of of contynuaunce of that roote, but to shewe in
themselues the pfit tokens of peace, wch be patience, humylitie, & reuerence ; and besides that to pray dulie for the pfitte
peace. Soe theis be the fowre
laste fruits of this tree of comˉon welth, by the vertue of the fowre last
roots thereof, and ye see by what psons they shalbe taken, but yet all the
subiects must order themselues well wth good [blank in MS.] the gathering or
taking of theis fowre fruits, that is to saie, eủy man to gather or take
the fruits meete for himself, and wth discrec̃on & sp̃iallie to
beware of such of thother fruits that be not appropriated or meete for them, or
els they will infecte and not norishe. Firste, the Clergie to be contente
wth the fruite of good example, and not covet or desire the fruite of honorable
dignitie, wch is all at the discrec̃on of theire Soủaigne; if they
accept it when it is freelie offred them, it is time eneoughe, and to rathe
[too early] wthout they be thereto able and meete, and though they be neủ
so able, let them in noe wise desire it by anie waies or meanes; for if they
come by it soe, they incontynently thereby be casten into daungrous sicknes of
Symonie, or els into a greate spice thereof. Maye they take or resigne of the
fruite of wordle prosperitie chieflie appropriated to the Chivalry? Naye, verelie, if they intende
{28} to occupie well their owne fruite, wch is the fruite of good example, for
they will hardlie agree togithers.
Also in them it is a great prpatiue towards thinfirmitie of
inconstancy. Howe shall they
be wth the fruite of such tranquillity, most necessarie for the
cõialtie? Of that
fruite they may be suffred to take some pte, soe it be to thintente to vse
theire owne fruite of good example the more lardglie, and els not; Howbeit yet oftentymes tribulac̃on is to them but a
fruite of good example. As
for the Chivalrie, let them in anie wise beware howe they meddle wth the fruite
of honorable dignitie, although it be otherwiles tollerable for them to desire
it, when they are meete therefore, yet is it more laudable to haue it of the
free disposic̃on of theire Soủaigne. But in all cases let them
neủ psume to take it of theire owne auchtoritie, for then it will surelie
choke them. Howe shall they
take vpon them to meddle wth the fruite of good example, that the Clergie
doth? Thought they meddle therewithall they shall not speede the worse. And as the fruite of sure
tranquillitie of his nature he is to wordlie honor a kinde frende, & as for
the cõialtie theire owne fruite is most kindly for them; for as to the
fruite of honorable dignitie, let them in anie wise neủ desire to accept
it, for howsoeủ they haue it, a labell therewth, and that is not prodet
or non decet. Howe
shall they order themselues for the fruite of wordlie prosperitie, to the
Chevalrie belonginge; for they might desire it, though the honest merchants and
such other of greate substaunce doe deale therewth; yet to the multitude of the
com̃ons it is neither pfitable nor necessarie, for the fruite of such
tranquillitie is sufficient for them. May not they
vse the fruite of good example that groweth for the clergie, through their true
dilligence, wth dilligent labor by [blank in MS.] Of theire good example pcase wth
faith it sufficeth;
but let them not smatter in matters of divinitie, least
thinfecc̃on of heresie creepe in wthall. Nowe haue ye, howe
eủy man of theise fowre fruits shall take or refraine. But howe
they shall vse them {29} it is necessarie to know. As ere it be spoken howe theis
fowre fruits shalbe vsed, it is convenyent to speake of the first and
principall fruite, that is, thonor of god, wch [blank in MS.] is the firste and
most excellent fruite in comparison.
Wherefore thother are but poyson or venyme to be resembled to a pfit
medicyne; for this is the verie true comfortable fruite, wthout the wch all
thother are nothing to be regarded, but vtterlie to be dispised, and
sp̃iallie wth a xp̃en Kinge, and in a xp̃en realme, & this fruite of
his wholsome nature is next and redy for eủy man that will take it,
aswell for or Soủaigne Lord as for the clergie, aswell for the Chivalrie
as the com̃ons, aswell for the nobles as for the vnnobles, aswell for the
poore as for ye riche, aswell for the younge as for the olde, for the sicke as
for the whole. O pretious
fruite of a noble nature, that is moste wholesome, and sheweth to all manner of
men that will take it, the more a man dealeth wth it the more holesome it is,
and the more a man eateth of this fruite the more greedy he is in it; the more
greedy the more good it doth him; the faster he gathereth the more plentie he
leaveth. This is a dellicate
fruite for a xten Kinge; this is the fruite that
preserveth all other fruits; this is the fruite that all men should insatiablie
desire; this is the fruite that vseth neither gold nor silver, prayer, srvice
nor labor; this is the fruite that is both meate and drinke, and true medicine,
both erly and late.
Wherefore, first seeke for this fruite, that is soe good, pfitable and
easy to be gathered, And all thother fowre fruits and all theire necessaries
shall plenteouslie be added to you.
But now [to] speake of the manner of the vse of thother fowre fruits
that are soe perilous and soe dangerous of theire owne nature, that they {30}
may not in anie wise be vsed after the manner of the rehersed excellent
fruite, And that for many causes,
but sp̃iallie for twaine.
The one is they are so delicious that they must needs be vsed wth payned
sawce [? bread sauce, from French pain] for else they [are] very poison,
and neither medicynable nor meete.
Thother cause is [that] all theis fowre fruits haue p̉ilous cores
wthin them, that maie in noe wise be touched, but of necessity be vtterlie refused,
for they be venemous in the highest degree, that noe cause will help them. And also it is very necessarie to
pare theis fowre laste fruites, And yet for all that, that [sic:
they] must be vsed wth payned sawce; forasmuch as the fowre parings and the
fowre cores of theis fowre fruits are of diuerse and seuerall propties or
natures, And that one manner
or kinde of sawce must and will serve for all theis fowre fruits.
Firste
I will speake of the fowre parings of theis fowre fruits, and that [sic: then]
of the fowre p̉ilous cores, and after of th
enecessary and payned sawce, that will serue well for theis fowre fruits. And firste as touchinge the
paringe of theis fruits of honorable dignitie, wch fruite is most conveniently
ordayned for or Soủaigne Lord to dispose; then, if the parings thereof be
noble, hauing many noble vertues, yet shall it be right necessarie to him as he
vseth it, for to pare and lose [loose] the paringe from the fruite, and to
dispose and distribute the paringe to the other that haue nede thereof. The paringe of this fruite is
compassion or pittie, the wch paring right well beseemeth the Royall fruite of
honorable dignitie; for it is to be doubted that this fruite weareth sore, if
the paringe of compassion and pittie doe not growe, but this fruite of
honorable dignitie to turne cruell tyrannye, wch is cleane contrarie to the
nature thereof. This paringe
must be pared or loosed from the fruite, for if it be close or sticke faste to
the fruite, it will doe but little good or none; and when it is pared it must
be distributed to all them that haue need of it, and not to {31} be casten to
the dogs, for it is ordayned for the children of men. But if a question be asked, wch of
the subiects haue neede of this paringe, I thinke it is harde for any of them,
sp̃iall or temporall, fro the highest degree to the lowest, if all things
come to light, clerlie to excuse him, but that once in the yere he hath neee of
theis parings, & they that falle into the greatest daunger haue most neede
thereof. Yet
I meane not to giue it at all tymes to all them that neede it, lest Justice
would cease. But yet
it beseemeth a xp̃en Kinge rather to giue to much
then to little; but yet let them neủ wante it what tyme malice and
falshood hath brought them the neede thereof; for discrec̃on be disposed,
the bettr will his fruite be, and the more will it haue the sent [scent] of his
materiall propertie. What is
the paringe of the fruite of good example to the Clergie, but the encrease of
vertue and coninge? Of
itself, it is right laudable, and the paringe right prop for good example. What shall yow of the clergie doe
wth theis parings? Is there
anie folke haue nede thereof?
I trowe neủ more nede; and soe greate nede that if you devide not
yor parings right hastelie, I feare me the encrease comeinge will fall in this
realme. Looke well vpon yor
twoe vniủsities, how famous they haue ben, and in what condic̃on
they be nowe. Where be yor
famous men that were wonte to reade Divinitie in
eủy Cathedrall church, and in other greate monasteries? Where be the good and substanciall
scollers of gram̃ar that haue ben kepte in this realme before this tyme,
not onlie in eủy good towne and cittie, and in other places, but also in
Abbies and Priories, in prelats houses, and oftentymes in the houses of men of
honor of the temporalitie?
Wherefore the greate prelats wth the help of other of the clergie, pare
of theis parings of thencrease of vertue and connynge, and throwe them into yor
vniủsities {32} in plenteous maner, soe that eủy one of you in yor
diocs doe this aswell in yor cathedrall church, as in Abbies and Priories, and
in all other places convenient.
And if you pare yor parings soe, I thinke that [if] ye take some of yor
fruite of good example therewth, yor paringe wilbe the more profitable. Ye that be the greate pillers of
the clergie will pcase say vnto me ye would right faine that conninge were
encreased if you wist howe to bringe it about. Two or three waies I will shewe
you that will not hinder.
First and principallie haue delight in vertue and conninge yorself, and
though yor conynge were right good, yet by encrease and studie you shall make
it the better, for the greater yor clergie is the more coñynge you
behoveth, and the more paine you shall take therewth. Let that be yor pastymes and
pleasant disports. The
Seconde, favor yor conynge clerkes and promote them wth yor promoc̃ons &
churches in the vniủsities and other places: for such as be vertuous and
conynge, make them yor Archdeacons and Deanes, and giue them yor Prebendaries. Let them haue care vnder you of
the sicke soules, they knowe what meedisynnes be
necessarie; & haue plentie of such about you, for theis gallants should be
yor guard from daunger to defend you. And oủ this, exhorte all
other in yor diocs that haue prmoc̃ons, though ye leave purchasinge of
lands and mynishe yor diet, for a better chauntry shall ye neủ
founde, And thus
distribute ye the parings of yor fruits, coñynge to encrease. And doe not this onlie yorself,
but also dilligentlie exhorte all other clarkes in yor
diocs contynuallie to labor and to studie for thencrease of their owne
coñynge. And {33} howe much shall yor promoting of vertuous and conynge
clarkes in great nomber encourage ye students of yor vniủsities to take
paine & dilligence to encrease in vertue and coñynge. And howe
much shall your large exhibic̃ons given to poore schollers and students
encourage younge folkes to applie their learninge and to be vertuous; and then
maie you the better be named the stronge pillars of the clergie of Christes
chruch. But I pray god
hartelie that none of you turne the parings of the fruite from thencrease of
conyinge to the decrease and distrucc̃on of coñynge, &
distribute theis parings aswell into the vniủsities as to eủy place
of yor diocs. When doe you
soe? Whensoeủ you of
yorself that lacke coñynge, will take no paine
to haue it, nor will favor ne cherishe other to haue it, This is one p̉ilous
stroke that letteth [hindreth] thencrease of conynge. Another is, when you dispose yor
benefices to such as are not Clarks, having little conynge and less
vertue, But to such as will
set their whole mynde, and can be good and profitable stewards of houses and
clarks of yor kitchins, and haue well the conynge of abrevement [keeping or
writing accounts] and castinge of accompte, or to such as wth good pollicy can
survey yor lands, and can well encrease yor fynes and casualties, and will set
themselues in yor temporall courtes, and to such as can surelie and wiselie be
yor receivors of yor rents and revenues, and rather then faile will boldlie
distraine a poore mans cattle, and drive them to pounde till they sterve from
hunger. This is a mischievous
buffet to thencrease of conynge.
And yet otherwhiles you haue soe manie former pmises to pforme, and soe
greate frendes to please, that yor chief promoc̃ons goe that way. And I will not beleeve but you
promote some of theis riche Drovers that lend you mony towards yor bulles for
yor love; for their bonds will breake. Theis parings be
they that cannot be called to thencrease of conynge nor of vertue, but the
destrucc̃on and decrease of them both. When doe you throwe theis unhappie
parings in ye vniủsities? {34}
When ye cause theis manner of Clarkes there to
be graduate, not by their learning, and that they maie weare furres in their
hoods, and be called masters in lesse then a yere learninge. They haue their conynge aud
learning both; & otherwhiles you send to the vniủsities, young schollers
of Tenne or twelue yeres of age, right nere of yor blood, and they must highlie
be promoted wth an Archdeconry or prebend ere he can say his matters; he must
goe in his grained cloathes lyned with silke, or furred wth the best, as though
to that vniủsitie his coninge is but small, yet if he be furnished wth
vertue he is not far amysse.
Howe be such simple parings distributed abroade in yor dioces, when such
as can [ken] little are promoted to the greate cures; and because he must attend his svice,
he will set one vnder him that will serve for less wages: theis be p̉ilous
parings to throwe amongs the poore people. I truste there are no such in this
realme that devide such parings; and if there be, let them leave it as soone as
they maie, for besides the daunger of their conscience, it maie turne them to
such infamie, pcase more then they haue desrved; for oftentimes the poore
people will iudge the likelihod, if there be such a prelate pmoted, for
likelihood of profit, they will iudge that he hath his dignitie paymts of mony
or els for pfitable srvice, more then afor any coinage or vertue. They will also saie the same by
their prelates if they so pmote their young kinsfolke, and lewde bodies will
saie it soone of them, though it be not true; Wherefore for dischardge of yor
soules, and also for keepinge of yor good name, pare well yor fruite of good
example, and distribute yor paringe, wch is the encrease of coninge and vertue,
as before is rehersed. What is the
paringe of the fruite of wordlie psperitie wch yee of the noble Chevalrie
haue? It is true defence, not
to defend a false quarrell, nor to defend a murtherer, a theif or an
extorc̃oner;
But deffend poore people from all wronges and iniuries; and
otherwhiles in a true cause it is sufferable one of you to defend another: {35}
and eủ to be readie to defend yor prince, the churche and the realme; and
the oftner you pare this fruite and dilligentlie devide it, the better is the
fruite, and the more convenient for you noble men to vse. As for the fruite of pfitable
tranquillitie that is necessarie for your cõialtie to haue a paringe
right agreeable for that fruite, and requisite it is for them to pare and
distribute it, wch is called trulie exercise. To what psons shall they
distribute theis manner of parings?
To none other but to theire owne children and srvaunts; ffor the good lief of the cõialtie in
substaunce standeth in true labors and lawfull busynesses, And it is behouefull
for them to exercise the same both erly and late, frõ tyme to tyme, and
not to slugge in their beds, but to be thereat right earlie in the morninge,
for then most contynuallie is theire best speed or Jorney ; yet this is not the
tymelie exercise that I meane to be the paringe of the fruite of pfitable tranquillitie;
but it is to set their children wch be younge betymes to some true labor or
busynes, and that as soone as they haue discrec̃on to doe any thinge. And let not their man savor or
delight in the plous paring of Idlenes, for if they once haue a felicitie
therein in their youth, it is a great m̉ualie if eủ they fall to be
good laborers or artificers.
But will rather serue a gentlemã & that in the worst manner. And for a true
conclusion for the more pte the men children growe to be beggers, Theeves, or
both, and the women to be brothels, and at the last begge for their breade. Ye were better giue them to the
Gallows then to bring them vp in Idlenes. And ye honeste merchauntes and
other welthie Com̃oners, be not ashamed to giue
yor children pte of theis parings.
Let not the femynine pittie of yor wives destroye yor children; pompe
not them at home in furred coats, and their shirts to be warmed against their
vprising, and suffer them not to lie in their beddes till tenne of the clocke,
and then a warme breakfaste ere his hands be washed : his nature is soe tender, he may neither
learne ne labor. Mr. John
{36} he muste be called; and his fathers srvaunts set their bodies to some
busynes and that betymes.
Remember yorselues hew ye wonne yor thriftes [profits of labour]. Dandell them not to derelie, lest
follie fasten on them; for oftentimes all that you leave, though ye were longe
in gettinge thereof, wth much penurie and paine,
shortlie they spende it wth vnthriftie manner. Experience will
shewe more then all this. Ye
nobles of the Chivalry, [blank in MS.] the parings of the prsident to you it
will doe you noe harme, somewhat afore that was touched. But as for your poore
Com̃oners caste the paring of yor fruite to yor children as ye love their
lyves; if they will grudge at this diet, let good stripes be their second
service. Thus haue wee done
wth the parings of theis fowre fruits.
Wherefore nowe it is tyme to speake somewhat of ye fowre p̉ilous cores, And though the former fruite of honorable dignitie belonging to the kings and princs be right precious and glorious, and the paringe thereof right laudable and worthie, yet the core is very p̉illous to be touched and vsed : it is named vnreasonable elac̃on or pride. It is noe wise good to vse it wth yor fruite of honorable dignitie, yet throwe it not awaye; it may fortune to serve right well for some other purpose; but com̃yt yt to the custodie of yor reason, wth a great chardge to kepe it surelie till you haue neede thereof, and com̃aunde yor reason to locke it faste in the coffer of yor memory, and for more suretie let her set in her foote of subiecc̃on; for the naturall pptie of this core is to exalte and lifte vp if he maie by any meanes the fruite of honorable dignitie aboue his place: And not only aboue his owne pp place, but also aboue his owne knowledge, and will not rest so. But if he haue libtie he will surelie set him aboue the highest pte of reason, and then will he stronglie oppresse and subdue all the pte of reason, and then is man but verie beast, and at the last he will cast the man wth all his honor and dignity into the inremediable sicknes of extreme {37} Ruyne. What was the cause that Lucifer fell, wch was set in the moste honorable dignitie that eủ was creature that god made? None other cuase but vsing of elac̃on or pride. This pillous core of this glorious fruite of honorable dignitie, this core in him wrought his naturall pptie, wch did eleuate and lifte vp this fruite aboue his pp place and aboue his knowledge, and at the last aboue the highest pte of heaven. For the core would needes set the fruite of Lucifers dignitie equall wth the godheade, and Lucyfer ungratiouslie consented to the same. But what fell thereof? Incontinently Lucifer, wth all his honor and dignitie, descended from the highest pte of heaven to the deepest dungeon in hell. Howe wrought this core wth our alter apparent [sic] Adam, whoe was in the most honorable dignity that eủ was man, and soe high shall neủ man be set againe of Im̃ortallity; and in the greatest honor of innocency? But this core, not therewth contented, would needes haue his fruite in an higher pointe and set him at the last soe highe, yt he set him clerely aboue the reasonable soule of Adam, wherevnto he foolishlie consented and would haue ben as wise as god. What followed of him? Then he was incontinently driven out of the heavenlye paradice into the vale of myserie & wretchednes; he loste his dignity of ym̃ortallity, and was abhominable and mortall; he loste his honor & iñocency, and was made fraile and sinfull. Howe practised this core wth the mightie King Pharao, whose honorable dignitie was soe greate that he was not onlie kinge of Egipt wth many other cuntries, but he had, wth the subủc̃on and captivitie of the people of god, the children of Israell? But this pillous core would not thus be satisfied, but nedly [necessarily] would inhaunce his fruite, and brought [him] soe high that he sat clerelie aboue reason, and all the ptes thereof. What fell of it soone after? Was not Pharao drowned in the bottome of the red sea wth all his powre and dignity? O pilous core yt brought Lucifer wth all his dignity out of the highest pte {38} of heaven into the deepest pit of hell! O pillous core, that brought Adam wth all his honor and dignity out of Paradice into the vale of myserie! O pilous core, that brought Kinge Pharao wth all his powre and dignitie into the bottome of the red sea! O pilous core, that hast heretofore destroyed ynumerable kings and princes, and hast brought them wth theire honorable dignitie vnto Ruyne and myserie! O pilous core, that wouldst in likewise from henceforth vtterlie confounde al kings and princes, that will their false appetite applie or followe! Wherefore let eủy x̃peñ kinge and prince, and all other psons rewarded wth this fruite of honorable dignitie, beware of vnreasonable elac̃on the core thereof. But what shall be said of the holsome fruite of good example belonging to the Clergie? May soe good a fruite haue soe bad a core? Yea verelie this fruite hath a subtill core and of his prop nature is the key and distrucc̃on of all good workes. It is named subtill glorie or glorificac̃on. And the vsers of this fruite of good example haue need to beware wisely of this core, for be ye sure this fruite will haue this core, and it appeth very subtill to the will or vndrstanding of man; and will enter by fyve false or subtill steps ere he come to his verie restinge place. ffirst this core of glorie will bringe a mañ to remember & reckon in his mynde the good examples and meritorious deeds that he hath done or caused to be done, wch seemeth to be good rather then ill. But if a man doe wiselie, even there let him reste. Let noe man meddle wth this subtill and false core, nor wth his craftie pswasion, for let us be faste and sure, that all our good deedes be trulie nombred, reckoned or remembred in the eternall booke of the eternall knowledge of god, and that wthout omyssion of the leaste braunch or pointe of them, and there shall they be redy for vs at our neede. And therefore if we will surelie beguile this false core, when he exhorteth vs to reckon of vertuousnes, let vs busilie reckon, nomber and accompt our synnes, and be repentant for them wth hope of {39} remyssion. Stoppe this subtill core at this pointe and he will neủ covet or desire vs further. But if we consent to him at this point, he will bring vs to reioice our selves in or good deedes, examples, or workes, and this seme not verie evill, though it be neither good nor necessarie; for if we will reioice of ourself for our good deeds or workes, let vs reioice onlie in god and his grace, whreby and by whome we haue done it, and not in the good deede; for though the doers thereof had neủ bene made or created, the same good deede should haue bene done. Therefore when we be pvoked therto, let vs onlie ioy in god, and give lauds to him that giveth vs grace to doe them, and nothing in the deeds. And wth that let vs be sorie that we haue not pformed or grace in doing manie more good deedes, by vs lewdlie omitted, that we ought, and nothing haue done. If wee set or wills thereto, and by this meanes, we shall well reiecte him wth his false purpose at his seconde stop, though we did it not at the first. If he wyn this stop on vs, and bring vs in once to reioyce or selues in or good exmaples and deeds, Then he offreth to vs himself wth his glorie, or glorificac̃on, that is noe more, but to esteme vs to be happie, vertuous and glorious, for doing of the same, and to repute or selues to be the beloved people of god, and to be those that keepe the com̃aundemts of god better then other synners doe. Nowe let vs beware, and now let vs mightely resiste him, for nowe this false core sheweth himself moste vnto vs in his prop nature, spreading his banner openly in a field as or mortall enemy. But let vs stand stiflie against him, for yet maie we wthstande him if we will. There is noe better remedy then to consider if we haue done any good deede, or good example, yet we ahue done nothing soe much as or dutie is, and of verie kindees we are bounde to doe. And then let vs remember we can neủ worthelie recompence almightie god for his benefits. ffirste for the benefits of creac̃̃on, the benefits of redempc̃on, the benefits of his prsrvac̃on, wth a sure knowledg that all that we {40} haue done, or doe, is of god both soule and bodie; all cometh of him and nothing of ourself;—and besides this to consider that all our vngratiousnes and sinfull lyvings and vnkinde dealing against god, cometh only of or unhappie and frowarde disposic̃on. And theis two points well considered, wth or owne filthines, shall cause vs rather to despise or selues then glorie in our self. Howbeit if this false and subtill core wth his thirde stop or bulwarke vpon vs, begyn and take holde on vs once in that pointe that wee glorifie vs in or self for or good deeds, then will he make a stronge assault to wyn the fourth stop or warde vpon us, and that is to esteme orselfe to be worthie to be glorified beyond all other psons, and that other men shall repute vs to be vertuous and good folkes, and the charitable keps of the lawes of god; and to thintente that he will surelie and stronglie wynne this warde, he will provoke vs to doe such good deeds as wee will doe in the face of the world, that is, to doe them in such manner that all people maie knowe it for or deeds, howsoeủ we will in doinge our devoc̃ons, Be it praire, fastinge, or almes deede, rather in open places then in prvate; otherwhiles when we haue done them right secretly, to shewe them outward to other folkes, and soe to make them to appe or els at the least to be well content that other shall declare or manifest them, and at the laste be gladde to heare the praises thereof. Or els we doe anie charitable or meritorious deed, we will cause [blank in MS.] badges or scriptures, or both, to be made, to declare openlie the doers thereof. But wee will saie for or excuse it shall be a good occasion to other that hereafter shall see or heare thereof to praie the rather for their soules. O false illuc̃on of this subtill core, let us be sure all theis open declarac̃ons or anie good deeds doe vtterlie destroye or merits for them, or at the least it pfiteth nothing to our soules: whensoeủ we doe anie good or meritorious deed, let vs doe it wth the pfit circũstauncs, wch is only for charitie and the honor of god. The aucthor {41} should neither devise [blank in MS.] nor scripture; for god wch is the true searcher of all harts is the large rewarder of all good deeds and intents; and rewardeth all psons of eủy good intent or act that is done, more then he desrveth. Therefore if our acts be well ordered, it is but vanity to add thereto other knowledge then thonly knowledge of god, wch sufficeth, and neủ faileth. But or intents be vpon this our open knowledge, that beside our merit to god, yet we would gladlie haue some lawde or good reporte of the people, for or doing thereof. Let vs then be sure or merits be clerelie lost, yet is the deede good, and we haue taken therefore our owne rewarde, wch is the lawde and fame of ye people. Let eủy man examyne the vttrmost of his owne mynde and intente when he setteth vpon any such open knowledge of his good deeds, whether there be noe pte of his purpose to haue some fame or lawde therefore. But this malicious core in the fowrth stoppe or pointe, will not be soe content, that is, to make vtterlie to leese all or merits for or good examples and deeds, and also in the same to cause vs mortally to synne, And that is thus: When at this desire we make any such open knowledge of or good workes, he will not only entice vs to desire therefore lawde or pompe of the people, but induceth vs to thinke orselues for such acts worthie to be lawded and glorified of the people. And if he can bringe vs thereto, then hath he wonne the fowrth warde, for that is a deep mortall synne, and the very synne of vaine glory. The best defence for such assente to this pointe shalbe to vs to remember when we be sturred to thinke orselves worthie to be glorified of other folkes for our good deeds, How abhominable we be of or synnes, both in thought and deed, and if we will needs showe our good deeds to be glorified for them, let vs shewe the badde also, and soe both togithers, for that is an indifferent waie, and then let vs see well orself howe much worthe we be to be glorified : padventure if we should thus doe, as glorious as we would be, we would be right {42} loath to shewe our faces for shame. Besides this let vs thinke for a suretie, whensoeủ and as often as we be of desire of our appetite, we intend the most dishonor to god our creator and redeemer that lyeth in vs to doe, for we would haue that done vnto vs that onlie to his godhead ptayneth, for he it is to whome the glorie for all good deeds should be done. Also eủy creature by the order of humylitie, though he doe neủ so manie good deedes, should repute himself most wretched, and not onlie that, but also should inwardlie desire to be reputed with all other people. Yet this damnable and cursed core will not be thus satisfied to leave vs in this greate daunger of mortall synne, but will also wynne vpon vs the fifte and the last stop wthout we resist him right mightely; for his nature is such, themore he wynneth on vs, the more stronger he is and we the weaker. The fifte stoppe is that he would cause orselves to thinke to be glorious in or vertue and in our good deeds, that the glory of orselves and the glorie of all other people sufficeth not for vs, but that we [are] worthie to be glorified of god. O false canckred core, What meanst thou, that thou wouldst haue vs wretched synners to esteme ourselves worthie for to haue that reward that all the Virgins, Martirs, and Confessors, nor the holiest Sts in heaven could neủ deserve! Wouldst thou haue vs damnable creatures thinke, or psume vs worthie of or dignitie to have that reward that the sacred virgin [blank in MS.] could neủ think herself worthie to haue or obtaine for that rewarde to be glorified? It is soe high that neủ man nor woman cd truly saie he deserved it, but only Christ Jesu, for he was that, that was onlie god. Wherefore let not the best of vs synners thinke anie other worthines in orselues, but to be ppetuallie tormented of or ghostlie enemy the Dyvell, and not be glorified of god, saving by the great favor & mercie of or maker and redeemer. And this to remember oftentymes in our myndes shall not be the worst remedy against the venymous core in this fifte stoppe or {43) pointe: but in any wise let vs resiste him ere he come at this pointe, for the rather [earlier] we deale wth him the easier he is to wthstand, and worst at the laste. This is the pestilingall core of this wholsome fruit of good example, and of all other good workes done by any pson spũall or tempall, and the better worke it is, and the more pfit to the doers, the more busy will this malicious core be. Therefore my Lords and Mrs of the Clergie, when you vse yor fruite, be ye well ware of the core, and touch it not, yet throwe it not away, but let yor poore chamberlaine kepe it, for some other purpose it maye be necessarie, What then is the core of wordlie psperitie, the fruite of the chevalrie? It is vaine delectac̃on, a core right daungerous with that fruite to be vsed. The propertie of this core is not onlie to bereve clerely the minde of man from god and good vertuousnes, and also from himself, but thereto involve securely the memory and vnderstanding of man, and finally to make man abuse himself both in body and soule, and then followeth great adủsitie and vtter distruc̃on. Vaine delectac̃on is proplie when a man setteth his love greatlie or knowledge on a thinge. And then if a man once enter into his delectac̃on of worldlie propitie, the more he entreth therein the more delight he shall haue thereof, and at the last shall set his whole mind thereon. Even likewise as though his mynde were ordayned for the same purpose only, and for none other thinge. And soe shall his minde be clerely aliened from god and himself, and at the laste abuse the man both in body and soule, as [blank in MS.? hath] bene said, & soe fynallie to destroy him. ffirst, to prove if this faileable core of vaine delectac̃on be fixed or set in worldlie prosperitie, it will clerely wthdrawe and alyenat a mans mynde from god and himself. Wherefore it is best eủy man to examyne himself, and soe shall he beste knowe howe greatly his mynde is in a manner ravished, when he setteth his delectac̃on in wordlie prospitie. Shall not he be in that case that at mattens and masse, his {44} mynde will ronne thereon and all in vaine. Shall he eate or drinke but that they will be there, and often tymes let man from his sleepe and other naturall rests. And for a true conclusion let the body be where he will or doe what he pleaseth, the mynde will be there, and this pillous delectac̃on of worldlie prosperitie will not faile to bringe wth her the hastie abusion and distrucc̃on of man. And twoe other enemyes in a manner as well as herself, wch be concupiscence and delectac̃on of the flesh, and of pride of the lief. This delectac̃on is the foule lust of the flesh or body, and delectac̃on of the world much like in condic̃on as well in the alienation of the mynde in manner, as otherwise to abuse him to his owne distrucc̃on. But yet this delectac̃on of the worlde is the worse, for as to refraine fleshlie delectac̃on there be diủs things that will somewhat slake it, But for this delectac̃on of the world there is almost noe remedy. For the delectac̃on of the flesh a man maye watch, fast longe, or kepe soe slender diet, that it shall not greatlie trowble him. To thother it will nothing prvaile, Or els, if it be a man that may marry, let him take a wief; he maye vse her soe that pcase he shall haue noe great delectac̃on neither in her nor in none other. And the younge wedded wyves force [care] not greatlie to bring their husbands into that case; It is but a follie to fulfill their appetits. Better it were the wief to waste a sigh, or xxti, then the husband to be combred wth a quarten [? quartan ague] by a yere or twoe, and speciallie if it come that waye, it is pllous to cure. But such a medicine will not helpe to thother delectac̃on, for the more of that insatiable core a man taketh, the more he delighteth, and if it were possible [for] him to haue all this world, it would scant quenche his thirste. Howe foolish or howe madde is man yt will thus much delight in his mortall enemye, for this is the enemy of all enemyes, that will not be content to elevate the mynde of man clerelie from God and himself, and to set it only & entirely in corruptible and transitorie vanitie, as is {45} afore rehearsed, But that will not involve and wrap both the memory and the vnderstanding of man, and at the laste soe abuse himselfe from the condic̃ons of a reasonable man to the condic̃ons and propties of an vnreasonable beaste, and to make themselves as a horse or a moyle [mule] The wch thinge in man to be done or made, the holie Kinge David forbiddeth of all things, for of that insaciabillitie followeth a beastlie punishmt. Yet this cruell enemy the core of vnreasonable delectac̃on will not be satisfied to ahue the man made in bodie as a beaste, and for that to suffer beastlie punishmt, but oủ that will not reste till he bringe aswell the bodie as the Soule to the most extreame distrucc̃on and confusion. And therefore this delectac̃on may well and trulie be called a beastlie appetite. Howe maye it be proved that this beastlie appetite of delectac̃on involveth and wrappeth the vnderstanding and memory of man: They beinge twoe ptes of the reasonable soule? Yes verelie this delectac̃on of worldlie prospitie wth the helpe of his twoe redy adherents, wch be delectac̃on of the fleshe and pride of the lief, will soe involve and wrappe his vnderstandinge and memorie, wch is the knowledge or remembraunce of man, that he shall neither knowe nor remember god nor man, nor himself as he ought, but to be as a thinge that hath clerlelie loste all knowledge and remembraunce, he shall not knowe god wth honor to be the giver & wthdrawer of all prosperitie at his good [blank in MS.: ? pleasure] but rather he will thinke it cometh to him by right of succession, or by deserts of