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 his own wisdome,
hardynes, strengthe, or coninge.
He will not knowe men wth reủence or
dutie, for he will esteme himself to be more worthie then other, or at the
leaste to be fellowe with his better. He will not knowe himself, neither
remembr from whence he came, what he is, nor whether it [? he] shall [sic.] Whence we came,—all we came
from Adam, and wch of vs the prince or the poore or nexte of kynne by grace to
the Manhood, or wch is most noble, it is hard {46} to tell, But either we wilbe soe
loath to knowe, and remembr from whence it came, that we in noe wise would be
knowne of or Grandfather or Grandmother, or else we wilbe loath to meddle wth
anie man that knoweth them, and padventure, even soe be or fathers and mothers,
and other of or kynne. Thus
we will not knowe from whence we came. Doe we not also forget what we be, and specially when we delight in this vnhappie
fruite. Whoe will knowe
himself in psperitie what thinge he is indeed? For all his prospitie what is he the
better but a miserable man, having and suffring all the passions, disseases and
infirmyties as well of the soule as of the bodie, equall wth the poore plowman,
and oftentymes much worse.
Will any of theis disseases, passions or infirmities forbeare him one
mynute of an houre for all his worldlie prosperitie; or what beaste, fowle or
fishe will obey him more therefore; or what beaste or worme on his fury will
forbeare him more then the poorest begger that goeth? Looke when or glorious garmts be
done of [off] and we naked, what difference is then betwene vs and the poore
laborers? Pradventure a more fowle and shamfull carcase. Also looke whether or naturall
mother broughte vs into this wretched world wth like sorrowes and paines, and the simple bodie all naked as the child of povertie
and miserie. Looke a little
further on orselves. Looke on
or filthie things that goeth naturallie from or filthie bodie: in prosperitie
padventure it is more abhominable then of the poor pilgrimme. Theis things men
willnot knowe in themselues amonge. He would be loath to heare or
knowe what he was xxty yeres past or lesse. Thus men haue forgotten from
whence they came and what they be. Will they remember whether they
shall? [Sic.] I would to god they would, for
that might fortune them to amende.
The residue, howbeit, whether they remember or not; Death cometh & tarieth
not. Howsoeủ or in what
manner, or in what place, is it not knowne, for where man reckoneth and {47}
trusteth to continue xx,
thirtie or fortie yeres,
Death cometh oftentymes in xltie daies or lesse, And when he cometh all the treasor
in the Towre cannot entreat him for one daye. In what manner will he come? There, as a man trusteth, he will
come wth some curtesie or respit,
He will come oftentimes cruelly and fervently wth a sharpe
pestilence or wth a shorte plurisie, or a [blank in MS.] and an ympostume, and
the man shalbe whole this night, and dead tomorrowe, or in three daies
oftentymes, and that is longe leisure. Many manner of diủsities
therein that in a man it is impossible to reckon. Then to reckon
them to execute theire experience to you. And as to the place where he will
execute his deede he will not shewe it but kepe it secretlie; for men trusting
to die in their beds in prospitie, and oftentymes he dieth by execuc̃on
and not worth a peny; otherwhiles in prison and in a deepe dungeon. And oftentymes his supfluous
psperities be the cause and not the guylte; otherwhiles slaine in the field or
on the waye, or in some other place by his enemyes or thieves’
otherwhyles suddenly killed in some other place, and that by them whome he
trusteth right well, by casualty that noe man will reckon; but for a suertie,
as his waies be innumerable, soe be his placs. And soe thende of all prospous
folkes is vnknowne and wthout doubte more vncertaine then thende of a poore
man. Yet looke a little
further on yorselves. When we
be deade, for all or pompe and prospitie, what is or prcious carcas, anie
thinge but a carrion most vile and abhomynable, and though there be laide about
silkes and [blank in MS.] wth [blank] and spices, to the value of Mli, yet is
it none other thinge but a rotten dong, and dogs will not eate it. And the [blank in MS.] were there
but as one of vs? What shall
we carry hence wth vs?
Neither regalitie, pompe, psperitie, notne erthlie thinge ells; for
naked we came and naked we shall depte hence, even as the poorest soule that eủ begged breade. And as for or good deeds, we shall
not neede to {48} carry them wth vs, for they be trulie noted before god ere
our spirite be depted. And
thus doe or gracious delctac̃on involve and wrappe soe or vnderstandinge
and memorie that neither we knowe nor will knowe god, our neighbour, or
ourselves. And oủ this,
he will make man to abuse himself and to followe the condic̃ons and
pperties of a bruite beaste, as an horse or a mule, And to forsake the condic̃ons
and pperties of a man, if he set once his dilectac̃on to haue this wordlie
prsperitie, he shalbe soe greedy and soe desirous to them that he forceth not
what paine or labor he taketh or doth to haue them. And oủ that foreseeth not howe shamefullie or howe vntrulie he cometh by them, soe he
maye haue them. He looketh
not, neither to the feare of god, the shame of the worlde, nor that wch ensueth
or followeth, but looketh all onlie to obtaine his desire. And this is the verie naturall
esire, condic̃on or ppertie of an horse or a
mule, or of anie other vnreasonable beaste, for they regarde nothinge els but
thobtayninge of their purpose and delights. And at seasons he shalbe in such
traunce or muses, that he shall neither tell pfectly what he seeth, what he
heareth, or what he speaketh.
Then he is a verie beaste, or worse then a beaste, when theis worldlie
pspties be obtayned. Then is
the man aferde to goe from them, and thinketh that eủy man will haue them
from him; and he abuseth not himself in this false delight of covetinge of
them. But he will abuse
himself much more in the vnreasonable delight in the vse and keeping of
them. But howe
beastlie is he made, if it fortune him to forgoe them by chaunce of the world
or otherwise. Then is he in
such a sorrowfull agony, that thereby he goeth madd
for sorrowe and soe die for sorrowe, and murmure against god: for sorrowe some
kill themselves. This is a
sorrowfull lowe [?lowing of cattle] aboue all beastlie
sorrowes. Nowe beholde well
whether this delectac̃on doth not sore abuse man, insomuch he is made
thereby as a beaste, & oftentymes worse. Yet the pperties of this vngracious
delecta-{49}c̃on is much worse then all this, for
his will and purpose is to bring the man both body and soule to the vtter
distrucc̃on and confusion, if he followe it wthout the great m̉cy of
god. Behold the great kinge
Nabuchodoniser, that was in as much wordlie psperitie as anie man might be; But
at the laste he set his delectac̃on so much thereon, that he knewe neither
god nor himself, but vtterlie followed his vnreasonable delight, and soe abused
himself in beastlie condic̃ons, till at the laste he was vtterlie deposed
from all his wordlie psperitie, and driven out amongs beasts, and there amonges
them fedde like a beaste by a longe season, till at the laste he remembred his
olde beastlie and vnreasonable delectac̃on, and then he esteemed himself
more worthie to be a beaste then a kinge or knighte, and wth a greate sorrowe
and humble repentaunce and heavynes that he tooke towards god, he was restored
to his kingdome and obtaynd it agayne. But let not vs trust of such a
spĩall grace; but somewhat remember Nero the great psperous Empor that
followed so farre the delectac̃on of his beastlie appetite, that when he
perceived [he was] to be destroyed or ponished, Therefore he vtterlie slewe
himself, and soe was destroyed both body and soule. Howe wrought this delectac̃on
wth the psperous and wiseman Salamon? Did not he therby forsake his
verie god, and did Idolatrie?
Howe much was Sampson and other psperous men abused by this pilous core
of delectac̃on? The noble knight Theophilus for the delight of worldlie psperitie
gaue himself to the Devell.
What abusion was this?
Howbeit he was saved by spĩall myracle, of or blessed Lady. Wherefore was the great cyttie
Nowe
let this necessarie sawce be spoken of that will serve well wth all these fowre
fruits, without the wch sauce theis fowre fruits ought not to be vsed, though
all they be well pared as is before rehersed. This sawce is nothing els but he
dreade of god. Albeit this
sawce be a little payned [? pines, hungered] at the firste, it is so holsome of
himself that he digesteth allmanner of meats that he is vsed wth, And it is a sawce right agreable
and convenyent for eủy manner [of] meate that a xp̃en man shall eate.
This sawce [may be] serveed to the poore and to the rich, to the sicke
and to the whole, and to all manner of people that vseth any of theis fowre
fruits. Our Soủaigne
Lord when he vseth his fruite of honorable dignitie, he maie not lacke the
sawce, and it much be srved to him in the better [?butter] and thoughe this
fruite as of himself were either to muche delicious or had any other qualitie
infective, This [blank] sawce
will take them all clerely awaye.
And nowe this fruite of honorable dignitie, when it is well pared, that
is to saye, when the paringes of compassion are larglie pared therefrom, and
bounteouslie distributed where nede requireth, and the core thereof, wch is
Elac̃on, not touched, but vsed wth this soủaigne sawce of the dreade
of god, It is a fruite pfit
and convenient for a xp̃en Kinge or a Prince to vse. And you of devote Clergie in
likewise, albeit yor fruite of good example be of ytself m̉vailous good,
and that ye right well and plenteouslie from it doe pare the paringes of the
encrease of vertue and coñynge, right discretly refuse subtill glorie, the
core thereof, yet in any wise vse al yor good deeds and examples wth this
pfitable sawce the dreade of god, and the dreade of his secrete Judgmts, and
then is yor fruite of good example the verie true exemplarie & myrror of xp̃̃en preists.
And also ye of the noble Chevalry haue greate neede to vse this {55}
sawce of the dreade of god abundantlie wth the fruite of worldlie psperitie;
for though ye pare therefrom the parings of true defence right dilligentlie and
right surelie, abstaine yorself from the delectac̃on thereof, his core; Yet it is to much pilous to vse
wthout the dreade of god this pp sawce, But e vsed, wth feare, it is to
the fruite right meete and convenient for xp̃en Knights. And ye good Com̃oners of this
realme of England, forbeare ye not this sawce of the dreade of god in vsing of
yor fruite of tranquillity, for though ye right busyilie pare from yor fruite for the pfit of yor
children, the paringes of true exercise, and also refuse right wisely the core,
wch is lewde enterprise; Yet
this sawce must ye needes vse therewth; but soe vsed it is the pfitable &
welthie fruite that is requisite and expedient for you, being Com̃oners of
a xp̃en realme, and vnder the obedience of the most xp̃en Kinge. Padventure
you will know when this noble sawce cometh, that necessarilie srveth aswell for
theis fowre seủall fruits,
being of foure seủall natures, as for all manner of people, of
what degree, age, condic̃on or nature they be of. This sawce is a Juyce or a
lavatory that springeth or issueth out of the principall roote, and out of the
tree of com̃on wealth.
Wch principall roote is called the love of god, and issueth and
springeth eủmore conveniently wth the most noble fruite that was rehersed,
wch is thonnor of god; for it is ympossible wheresoeủ this principall
roote the love of god is faste and surely rooted, [? but that] there shall not only
growe and encrease in abundant manner the fruite of the honor of god, but
therewth this lycour or sawce of the dreade of god, shall also plenteously springe
and issue out.
Yet
padventure some will vnderstande and knowe what shalbe done wth theis fowre
pilous cores, of whome soe much dauger was spoken? And forasmuch as it was advised to
keepe them as a store, and not to caste them awaie, and also for that is was
said it might fortune them to serve for some good purpose; ffor this it {56} shall be
necessarie to resorte to the vsing of the fifte fruite, wch is the honor of
god, and is the most excellent fruite of this tree of com̃on wealth. Somewhat it is touched of the
noblenes of this fruite, and that it was a fruite meete for all psons and of
the wch neủ grewe dissease, corrupc̃on or surfet. It is also that fruite that
neủ grewe dissease, corrupc̃on or surfet. It is also that fruite that needs
not other sawce, but beareth all goodnes in himself. He hath none such daungerous or
pilous cores as were spoken of in the other fowre fruites; for he is of that
nature that he will suffer nothing that ill is, or maye be, to come to alter
all things that be pilous and evell, and will make them good &
behoovefull. For the proofe
thereof, let or Soủaigne Lord take Elac̃on, the core of the fruite
of honorable dignitie, wch to vse therein was pilous and venemous, but let him
vse it wth this noble fruite, the more good the fruite will doe him. But this fruite will somewhat alter the
name of this core, f he were called into the fruite of wordlie dignity
“vnreasonable elac̃on,” he shalbe called into this noble
fruite of the honor of god “verie elac̃on,” and yet all it is
but one thinge in effecte.
And ye Lordes and of the Clergie maye bringe for the the core of the
fruite of good example, that is glory, that was therein so pestiferous and
wicked, & vse it wth this noble fruite, and see what harme is shall doe. For a suretie noe harme but much
good, for the more ye glory in this fruite the better ye doe. But for a better knowledge here, I
will adde thereto a crtaine Addic̃on: wherefore in or other fruite he
might truly be called vaine glory,
This most noble fruite will call him pfit
glory. Where
is nowe vaine delectac̃on, this pilous and daungerous core of the fruite
of wordlie psperitie, being the fruite of the Chevalrie. Ye noblemen, nowe bring forth and
vse him wth this glorious fruite of the honor of god, for herwth he is nothing
noysome, but neverthles he is verie necessarie; for this is the fruite that ye
should and at yor libtie maye vse that core wth. And nowe shall he serve you {57}
right well; and the name of this core must somewhat be chaunged by this noble
fruite, and that shalbe from vaine delectac̃on to true exaltac̃on,
all is one in substance. And
where is this lewde entrprise, the pilous core of the fruite of tranquillity,
that ye of the Comynaltie haue surelie kepte, and not vsed it wth yor
fruite? Nowe bringe it forth
and vse it at yor libtie wth this fruite; for the more entrprise, and the
oftner, ye make to obtaine this fruite of the honor of god, the better you
dooe. For
it is the fruite that all xp̃en
people should seeke for, for where entrprice attayneth to yor fruite of
tranquillitie, it was called lewde entrprice, and in this excellent fruite it
may be called noble entrprice.
And
for the reward of this ordering yorself, ye com̃oners in the vsing of yor
welthie fruite of tranquillitie, ye shall not onlie haue right singuler praise
of the people of other Realmes & outward ptes, but also a great reward of
god after this transitory lief.
What a price shall it be to you to be the most pollitique and discrete
Com̃oners of all xp̃en realmes & most wiselie prserue yor fruite of
tranquillitie, not only wth true labor and pfit concorde amongs yor
selues, But also wth
faithfull reủence to god and due obedience to yor prince and
supiors. And they shall wishe
themselues to be in such welthie condic̃on as ye be,
or els to be suffred to inherit amongs you. But howe farre aboue this shalbe
the rewarde that god will give you when he shall saie vnto you—“Nowe, come ye to me you xp̃en com̃oners & chosen people, the wch have alwaies busyed
yorselues in true labor and lawfull occupac̃on without subtiltie or piury,
and haue kepte well yor roote of concorde, and have not vsed yor roote of
tranquillitie, the fruite of com̃on wealth, contrary to my lawes and
com̃andemts, but haue dilligentlie pared truly [blank MS.] the paring
thereof for the releef of yor children and srvants, & haue not attempted
anie lewde entrprice, the core thereof, {58} to my dishonor, or contrary to my
ordynance. And ye be the
people that neủ vsed yor fruite of welthie tranquillitie, but wth their
sawce, my dread. Also ye hav
vsed yor principall fruite to my honor, & therein haue you set yor core of
lewde entrprice. Nowe come and haue yor fynall rewarde. For yor true worldly labor and
busynes, ye shall haue ppetuall pleasure & case: for yor good vnitie and comforte amongs
yorselue, ye shalbe informed wth Angells, for that ye haue kept yor dutie. ffor
obedience to yor prince and supiors I shall make you princes & supiors to
all men & princs vpon earth, for that ye haue set yor entrprice in mine
honor, & nothing to the contrarie. Therefore nowe I
myself wilbe yor Captaine to entrprice for you the cellestiall citty, where ye
shall surely enioye the fruite of tranquillitie ppetuall. And for that ye haue vsed the
sawce of my dreade, I shall set you where you shall from hensforth for eủ
[blank in MS.] honor me, and neủ more painefullie to dreade me, nor
nothing els, for ye be the loving stones wch reedifie my heavenly Jerusalem, in
steed and place of the Angells wch fell wth Lucifer.” — But what shall the great fame and soủaigne
rewarde be, that if [sic] ye of the noblest of the Chevalrie shall ahue
of god and man, for the well vsing of yor fruite of the wordlie psperitie in
this realme of Englande? Ye
maie be sure yt all noble knights of yor greate fame will saie, these be the
verie true xp̃en knights, of whome all we maie learne to dooe our
duty in the defence of the faith of the curch of Christe, and in true redynes
to sv̉e their Prince and defende him and his realme; let us followe the
steps of them for thonnor of or church, and let the suretie of or prince, the
welth of or com̃ons, and the psperitie of orself. But what shall the soủaigne
rewarde be that ye shall haue of god, when he shall saie vnto you, “Nowe
come ye to me, my chosen knights, and I shall set you on the right hande my
father as his faithfull and xp̃en knights that euer haue
loved the {59} roote of truth, and for none wordlie cause would square
therefrom. And for that ye
loved soe well truth, I shall ioine you to myself wth the indissolible knotte
of pmanent love, for I am very truth whome ye have loved. And for that you have vsed yor
fruite of wordlie psperitie accordinge to my lawes and com̃andmts, Nowe
shall ye haue & take the sweetnes of my psperitie celestiall, that my
father hath given me, and is ordained for me and you as brethren before the
constituc̃on of the worlde.
And for that you haue pared yor parings of defence as my verie knights
to defend me and my church militante, and to be alwaies redy to defende yor
kinge and his realme wth due obedience, And oủ that haue gladlie
defended the poore widdowes and ophanes and all other my poore people from
wrongs and oppressions, and haue not applied yor defence to defend false quarrells
and murtherers, theeves and extorc̃ons, I shalbe yor ptector and defendor from
all daungers & pills, in likewise as I ptected my chosen knight David. And for that ye haue not vsed yor
core of the fruite, wch is vain delectac̃on, wth yor fruite of wordlie
psperitie, ye shall drink yor fill, and soe much yt ye
will desire noe more, of delectable grace and mercye. And for that ye haue vsed my sawce
of my dreade wth yor fruite of worldlie psperitie, I shall set you in such
psperous tryumphe, that all earthlie knights shall worship you, and all the
Devills in hell shall dreade you.
And for that you have set yor core of delectac̃on in the fruite of
my honor, I shall make you the honorable knights of Christe, for yebe they that
haue wonne the victory against yor most mightie enemyes, the Devell, the
fleshe, and the world, and them haue vtterly vanquished for ever, Nowe take ye the places and roomes
of victory wth theise knights, St. Dennys and St. Maurice, and his fellowes,
where theis enemyes nor [blank: ? none] other shall haue powre in anie wise to
assault you or attempt you, but shall flie from yor faces as the light doth
from {60} the fervent winde.”—And ye vertuous Clergie, marke you
well, what lawde of this world and rewarde of god ye shall haue, for yor pte to
be done as is before rehearsed.
All the clergie of xp̃endome shall lawde you & saie, theis be
they that are the verie Clarkes of Christs church, that cometh trulie by their
promoc̃ons, wthout price, s̉vice or prayre, and be they which will
not accepte nor take any pmoc̃ons but suche as they knowe themselues right
able in vertue and conynge to serue and keepe, and that gladlie will refuse his
own pmoc̃on to pmote a more able pson. Theis be they that forget not to
praie dilligentlie and devoutlie for the prince, the chevalrie, and the
comynaltie of their realme, by
whome they haue their lyvings, and put not in oblivion their dutie for their
founders, patrons & benefactors,
Let vs all take or light fo their Lanthornes, to serve god well. But what worthie rewarde shall you
haue of god when he shall saie vnto you—“Now come to my my blessed
priests, on whose heades my holie vncc̃on was not loste, ye haue
consecrated my bodie wth vnpoluted Soules, nothing defiled wth filthines of yor
fleshe, ye haue troden vpon the steps of humylitie wth the yokes of Chastetie
fastned in yor neckes, you haue kepte yor roote of peace full fervently in
deede, word and though: And
oủ that ye haue devoutlie pared [? praied] that other maie do the
same. Ye haue vsed yor friute
of good example to the vttermost pointe; without any blemish of yor core of
vaine glorie, and that as well for charitie of yor neighboures, as for the
welth of yor owne soules. Ye
haue plenteouslie distributed the parings of thencrease of vertue and conynge
to the beste of yor powres, to the vniủsities and all other places where
ye shall need, wthout promoc̃on of children being younge in vertue and
conynge, and speciallie to such roomes as to vertuous and discreete clarkes
belonge. Ye haue tasted
deeplie of the sawce of my dreade in all the vsing of yor fruite of good
example, and haue {61} surelie fixed yor glorie only in the fruite of my
honor. Therefore I will make
you my pfit preistes for eủ, after myne owne order. And where ye by fortune haue
consecrated my body, as in a shadowe, ye shall fullie vse it nowe as it
is. And I shall
transforme the clerenes of yor faith to the most clerest fruic̃on of the
godheade and constitute you for eủ fellowes to myne Apostles, whose steps
ye haue followed.”
But the most xp̃en Kinge and most naturall Lorde, what praise, lawde
and renowne shall you haue, aswell of all xp̃en princes as of
their subiects, for the having of this tree of com̃on wealth in his realme
in this manner twoe waies rooted, in himself and in his subiects, &
plenteouslie gaished wth the rehersed fruits. ffor where there was great
praise o the com̃ons for ordering themself, soe that they be in much welthy
tranquillity, the flowre of that praise muste needs sounde to yor
Soủaigne Lo: for setting & keeping them in that good order. And where yor chevalrie be in
noble fame for soe doinge their dutie that they be in suche worldlie psperitie,
howe muche more shall he ahue for whose lawdeand dreade and by whose example the
principall doth it? And if
yor clergie haue greate lawdes for the setting and planting of such vertuous
prelats and others in the church of Christe, wthin yor realme; but howe
superabundantlie aboue all this shall yor praise, fame, lawde and renowne be
for the vertuous and prudent ordering of yor most royall pson, and speciallie
in yor yeres of florishing youth, whereby this noble tree of com̃on wealth
is thus honorablie rooted and florished [? garnished] wth delicate fruits wthin
this realme, and like to the tree of a xp̃en Kinge. ffor the wch all other kings
and princes shall wishe moste hartely to be in like case &
condic̃on, And at the laste,
though for disdaine and highe minde they will not speake it, yet be ye sure
they will well consider it, wth great feare and dreade to displease you. And aboue all this, what glorious
{62} rewarde shall ye haue of god, the Kinge of all kings, yor maker and
redeem̉, when he shall saie vnto you “Nowe come vnto me, my xp̃en Kinge and knight; thou arte he that hast ruled my people accordinge
to my will & pleasure; Thou hast delighted more [in] my love, the
principall roote of the tree of com̃on welth of this realme, then thou
haste in thy aucthority, powre and pleasure. Thou hast known at all tymes to
haue receaved poure, aucthoritie & regalitie only of me. Thou hast mynistered to all my
people thy subiects true Justice eủmore, and hast wiselie foreseene to
whom thou hast com̃ytted thy great powre and high auchtoritie in that
behalf and hast not dishonoured Justice for anie pfit, affecc̃on or cause
touching thie self. Thou hast
not raised newe lawes and customes, for thie singuler
pfit, to the com̃on hurte of thie subiects. But if anie such before thy
daies were araised, or anie good lawe subverted, Thou hast by thie charitable
minde forborne thy Subiects and reduced all thinges to the old and good
customes and constituc̃ons, and soe during thie lief hast kepte it. Thou hast not also beleved the synister
councell of anie pson that would induce the contrarie, but rather hast ponished
such psons in example of other.
Thou hast set my church in good order, aswell in pmotinge of vertuous
and conỹnge men, wthout anie pointe of symonie, and caused
them to keepe their diocs and cures wthout disturbance of free
elecc̃on. Thou hast kept
thy temporall subiects in a loving dread, and hast not suffred them, nor the
mightiest of them, to oppresse the poore, nor yet wouldst suffer thine owne
srvaants to extorte or wronge anie other of my people thy subiects, nor hast
not suffred the nobles of thy realme nor anie other of thy subiects to [blank
in MS.] as to ponishe and revenge their owne quarrells. Thou hast supported the Comynaltie
in a good tranquillitie, and hast not suffred hem to fall into Idlenes. Thou hast bene true in thy deeds
and pmises, and as {63} nighe as thou mightest hast caused all thy subiects to
be the same, And hast caused thy offic̉s and srvaunts to paie thy
poore subiects trulie their duties. Thou hast kepte them all
from the highest degre to the lowest in a good concorde and vnitie amongs
themselves. And hast also kept them by thy greate study, wisdome and pollicy in
good peace wth outwarde princes. And thou arte that kinge wch haste
eủ vsed the fruite of honorable dignity to my pleasure and
contentac̃on, wthout any vnreasonable Elac̃on of the same, aboue thy
lowest pte of thy reason, and therewth hast thou vsed the sawce of my dreade
wth as meeke an harte as the poorest subiecte of thy
realme. And furthermore
thou hast aboue all things Judged in execuc̃on of
myne honor and to glorifie my name.
Wherefore come nowe to me and raigne wth me my glorious knight and xpen
kinge, my deere son, my godhead, my singuler beloved
brother by the manhood, my verie fellowe in creac̃on of thy Soule. I shall anoynte the a Kinge
eternall wth the holye Elie, that issued out of the bosome of my father, and
crowne the wth the Crowne of my owne ymmortall glory and honor. And nowe shall thy subiects, thou
also and I, be made as one thinge, and shall alwaie be togither glorified wth
the cleerenes of my father and soe raigne and contynue in the honor of my
father for eủ, where shalbe contnuall lighte wthout darknes, ppetuall
peace wthout warre or debate, and all dilecc̃on and swetnes wthout anie
displeasure or grief; all reste and pleasure wthout labor and paine; all ioye
and felicytie wthout any touche of sorrowe, and eủ to live wthout disease
or sicknes; and our desyres to be vtterlie satisfied wthout study or
busynes. The sight of or
father shalbe yor food to keepe vs from hungr and thirste; His mantle of love shall soe
wrappe vs, thatwe shall neủ feele heate nor
colde. And [whereas]
before thou wert worshipped and served as a King with frayle and mortall
people, thy Regally [sic: Regallity] {64} shall
nowe be such that the Angells of heaven shall honor the as a King ymmortall and
shall mynister vnto the. And
this tyme wth thee shal neủ passe nor
waste. And soe shalt thou for
ever see me and honor me in thie self, and thy self in me.” To the wch kingdome Christ Jesu,
that bought vs all wth his pretious blood, bringe or said Soủaigne Lord
and his true Subiects togithers wth all xp̃en people. Amen.
Thus endeth this simple and rude treatise called the tree
of com̃on wealth, made by a pson most ignorant, and being in wordlie
vexac̃on and trowble, also wth the sorrowfull and bitter remembrance of
death, In the begynning whereof it is somewhat touched of the true remembrance
of god, wch firste and above all thinges is to be done, as well wth kings and
princes and [as] wth all other, and most speciallye wth the great kings and
princs, for they haue greatest cause, for that, that they haue most of his
giftes, And then a word or two haue bene spoken of certaine necessaries and
behovefull ppties or condic̃ons in a kinge or prince to be had for his
honor and suertie, And then,
following it, hath bene shewed of this tree of com̃on wealth, the wch tree
must needs have fyve rootes to beare him surelie vprighte, as hath bene
rehersed. (That is to saie,)
the first and principall roote the love of god, wch in any wise maie not be
forborne to this tree of com̃on wealth in a xp̃en Realme. And the
fowre rootes be Justice, Truth, Concord &
Peace. And correspondent to
theis fyve rootes his tree shall plenteouslie beare fowre noble fruites. The most excellent and chief
fruite is the honnor of god, wch springeth out of the roote of the true love of
god, wthout the wch all thother be but little worth in a xpen realme. Thother fowre fruites be
theis—the fruite of honorable dignitie, only appropriated to the kinge
and to his disposic̃on, wch groweth by the reason of the roote of
Justice. The Seconde is the
fruite of good Example, right necessary for the clergie, and that {65} issueth
out of the roote of peace.
The Thirde is Worldlie Pspitie, ordayned
principallie for the Chevalry, wch springeth oute of the roote of truth. The ffourth and the laste of theis
fowre fruites, is the fruite of pfitable tranquillitie, full necessarie for the
Comỹnaltie and groweth out of the roote of Concorde. It is also remembred that theise
fowre laste fruites haue fowre seủall paringes, right behoovefull to be
pared and distributed to them that haue neede thereof. ffirst,
the paringe of the fruite of honorable dignitie, is compassion or pittie’
The paringe of the fruite of good example is thencrease of vertue and
connyng. The paringe of the
fruite of worldlie psperitie is true defence. The paringe of the fruite of
pfitable tranquillity is tymely exercyse. It hath bene also considered that
theis fowre laste fruites haue fowre diủs pilous cores, wch in anie wise
maye not be vsed wth theis fruits, but to be resrued for some other
purpose. The pilous core of
the fruite of honorable dignity is vnreasonable Elac̃on. The pestilenciall core of the
fruite of good example is subtill glory or glorificac̃on. The daugnerous core of the fruite
of worldlie psperitie is vaine delectac̃on. And the noysome core of the fruite
of pfitable tranquillitie is lewde entrprice. It hath also bene somewhat shewed howe theis fowre laste fruites msut be used by
discrec̃on, and howe eủy pte shall be contented wth his owne pp
fruite. And when and howe all theis fowre fruits muste needs be vsed wth the
sawce of the dreade of god. And howe
the same kinde of sawce will serve for all theis fowre fruites. And how that sawce is a locr or a
Jewce that issueth oute of the principall roote, wch is the love of god. It hath bene moc̃oed
[mencioned] that all theis fowre pilous cores rehersed, will right well agree
wth the firste fruite, wch is the honor of god. And that the same firste fruite is
soe worthie and soe noble of his nature that he will suffer
noe pilous core, nor noe other evill thinge to be within him, but will
rather {66} converte all evell to good. This is the fruite of wch all
princes and other noblemen and vvnoble, the riche and the poore, the younge and
the olde, the sicke and the whole, may vse at their libtie, wthout daunger,
controllinge or disturbaunce.
And laste and fynallie it hath bene declared what rewarde, aswell
worldlie as heavenly our Soủaige Lorde and eủy one of his subiects,
that is to saie eủy pson in his degree, shall have for doing their
duties, to kepe vp thisnoble tree of com̃on wealth, within this Realme of
England, in a manner and forme aboue rehearsed.
[FINIS.]
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Charles Simms and Co., Printers,