THOVVE ô Emperour ha­uing honoure farre aboue all honours, honorest aboue all God, whiche iudged the wor­thy the same, because to the similitude of the heauenlye kingdome he hath geuen thee, the Scepter of the earthly Empire: that thou maiste teache men the keepinge of iustice, and punishe the barking of those, whiche rage against it, thou thy selfe being ruled by thy owne lawes, and rulinge thy Subiectes by theim.

2 The circumspect vnderstanding & minde of the Emperour, Watcheth alwaies as a Maister of a ship, holding fast the rother of iu­stice, driuing away manfully the Waues of pertialitie: that the Boate of the beautifull Common weale be not broken with stormes of iniquitie.

3 The lesson is godly, and first we mortall men be taught, eche one to knowe hymselfe. [...] knoweth hymselfe [Page] shall know God: who truely knoweth God: will bee like to God: he shall verily be lyke to God, whiche is made worthy of God: hee is made worthy in dede of God, which doth no­thing vnworthy of God: but thinketh truely that appertaineth to him, speaketh that he thinketh, and doth in deede that he speaketh.

4 Let no man here bragge the nobilitie of his progenitors, because all haue earth the forefather of their kinred: aswell thei which triumphe in purple and silke, as thei that bee oppressed with pouertie and sicknes: bothe thei which be adorned with crownes, & they that watche the chambers. Let vs therefore, not be glorious in our earthly kinred, but in gentlenes & godly manners seeke we prayse.

5 Knowe thou O diuinely framed example of godlines, that the more benefites God iud­geth the worthy, the more art thou bounde to giue him thankes: render therefore to God which is liberal, the duety of thankes giuing: which accepteth dueties [...]s a benifite, & recom­penceth thy good turne with many, for he al­waies preuenteth and first aydeth thee wyth his benefites, bestowinge his grace and free giftes, as a duetie vpon thee, renderynge of thankes therfore requireth he of vs, not such, as by the vttering of good wordes, but by the [Page] shewing of godly deedes, is performed.

6 Nothinge maketh so muche a man good & honest, as to be hable to do truely all that hee willeth: bothe to will forsoth, and to do that is humaine and gentle, because therefore po­wer is giuen to thee of God, the whiche thy good wyll, for vs, did neede. Will all, and do all, as pleaseth him, which hath giuen to thee the same power.

7 The vnstable riches of earthly goods and landes, be like the side and runninge of the Waues in waters, bicause for a while they flowe to those whiche thynke to haue theim, but shortly after, thei ebing againe, go away to others. Onely the threasure of well doing is stable, and stedfast to the possessors of it: for the thankes of good workes retourne to the doers.

8 No man Verily may come to thee, for the highnes and excellencie of thy Empire here beloue: the needy and poore may easily come to thee, for the force and puisaunce of thy po­wer aboue, thou openest thy eares to those whiche are besieged with pouertie, that thou may finde the eare of God opened to the lyke as we be to oure fellowes and compagnions in seruice, suche shall we fynde the Lorde to­wardes vs.

[Page]9 The careful minde of the Emperour and Kinge moste lyke a lookinge glasse bewyped and made cleane, that it may alwaies shyne wyth godly beames: and from thence learne the precise iudgmēt of matters, nothing ma­keth so much to see that is needfull and neces­sary, as the keepinge of it alwaies withoute spot.

10 As it commeth to passe emong Saiclors, when a Marinor doth erre, he bringeth smale harme to those whyche saile with hym, but when the rother Maister himselfe offendeth, he leaseth the whole ship. Euen so, if any sub­iect in a Citie or Realme committeth a fault, he hurteth not so much the Publique Weale as hymselfe: But if the Prince iniurieth he ouerthroweth the whole Common Weale. Let him therefore, as one which must render no smale reckninge, if he neglecte any thinge that ought to be done: with exquisit diligence bothe say and do all thinges.

11 A certaine circle of worldly affaires run­neth rounde in compasse, carryinge them hi­ther thither, and about. Also in them is vne­qualitie, bicause none of the thynges present remaine in their selfe same state. Therefore must thou O moste mighty Emperour kepe thy reason and godly meaning in this tumb­linge [Page] chaunge chaunge of thinges vn­chaungeable.

12 Abhorre & disdaine the deceiptful words of flatterers, as the greedy manners of Ra­uens: the one diggeth out the eies of the bo­dy, the other maketh dull and blunteth the vnderstanding & senses of the soule, not suffe­ringe to consider and set the truth of thinges. For either thei praise, when the thing is wor­thy of rebuke: or oftentimes thei discommen­ded, that is aboue all commendation. Wher thei offend in one of these twaine, either the euill thei praise, or good, dispraise.

13 The minde of the Emperour muste al­waies be equal and moderat, for to be chaun­ged with the chaunge of thinges, is the sure signe of an vnconstant minde. To sticke sted­fastly in good thinges, with the which constā­cy your godly Empire is made strōg, neither with wantō prid to be extolled, neither with sadnes discouraged, is an euident argument of constant men, hauing their minds stable.

14 Yf any man hath his minde and vnder­standing cleane of the fraude of man, & seeth the vilenes of his owne nature, the shortnes and sodaine perishing of this present life, also the vncleanes coupled to the flesh, he wil not fall into the daungerous place of pride: al­though [Page] he be in highe honor and authority.

15 Aboue all the noble and excellent things of a Realme, the Crowne of godlines garni­sheth & beutifieth a Kinge: riches vanisheth away, the praise of the people and glory passe ouer, but the fame of godly gouerning is cō­tinued and prolonged to the worlde immor­tall, and maketh her possessors stande still be­yonde forgetfulnes.

16 It seemeth to me most inconuenient and against all reason, that the riche & poore men of vnlike, suffer like hurte and damage, the one bursteth with fulnes, the other perisheth with honger: some possesse the boundes and endes of the worlde, others haue not wheron to set their soles of their feete. That therfore bothe may obtaine health, thou muste by ta­king away & geuing, heale them bothe. Also thou must reduce and transferre to equalite, the vnequalitie.

17 In our daies is showen the time of a pro­sperous and good life, which some of the aun­ciauntes did prognosticat, shoulde come to passe: when either Philosophers shalbe kyn­ges, or Kynges Philosophers. For aswell vsing Philosophie ye be iudged worthye and apte for a Realme, as, when reigning, ye for­sake not Philosophie, if the loue of wisedome [Page] wisedome is the feare of God: which in your breaste alwaies you haue. It is euident how true it is that I haue spoken.

18 In very troth, I iudge and esteeme thee an Emperour, because thou art hable to rule vanquish and bridle thy voluptuous and car­nall affections: whiche arte aswell garnished with the Crowne of temperāce, as apparay­led with the purple robe of iustice. For other kinde of power hathe death to succession: but suche a kingdome keepeth and possesseth an immortall perpetuitie other manner of au­thoritie is resolued and made of none effecte in this age, but this is deliuered of the punishment perpetuall.

19 Yf thou wilt take the fruite of honoure from all men, be thou a cōmon freind & good doer to al men, Forsoth nothing getteth good will so muche, as the gift of a good tourne, bestowed vpon those whiche haue neede, the re­uerence done for feare is colored flatterye, de­ceiuing with the little of feined honour, those whiche truste to it.

20 With good reason your Empire is to be reuerenced and estemed, because it shew­eth to the enemies the power, but to the sub­iectes it rendreth humanitie and gētlenes: it vanquisheth theym with the force of armor, beinge vanquished of her owne vnarmed [Page] loue and charitie. Howe muche distance is there betwene a wilde beast and a shepe, so­muche difference your Empire iudgeth be­twene the one and the other.

21 In the substaunce of his body the kynge resembleth all men, but in the power of his dignitie and honor he is like to god aboue all: for he hath none in earth higher then himself he muste therfore as God not be angrie, nei­ther as a mortal men be proude & arrogant. For although he is honored, as the ymage of God, whome he representeth. Yet not­withstanding he is framed & made of earthly dust, by the whiche he is taught the equali­tie, wherin he is like to all men.

22 Accept and approue those whiche wyll councell good thinges, but not those whiche wyll studie to flatter alwayes. The one in very truth considereth that becometh and is necessarie, thother foreseeth the thinges whiche please the mightie and puisaunt: fo­lowynge the shadowes of bodies, they con­sent to all that they speake.

23 Be suche towardes thy seruauntes as thou wishest the Lorde to be to thee, for as we heare, we shalbe hard, and as we regard and see, we shalbe regarded and seen of the visage of God lokyng: vpon all, Let vs ther­fore [Page] firste geue mercie, for mercie, that we maye receyue the like for like.

24 As lookinge glasses exacte and perfecte shewe such phisionomie of the visages, as the principal example and Patron: of the mer [...]y, forsoth mer [...]y: but of the sad, truelye sad.

Euen so, the iust iudgement of God is made like to our doinges: suche as our workes be, suche he geueth to vs, requittinge vs wyth the like.

25 Consult the thinges whiche thou must doe slowlye, execute and finish whiche thou haste determined diligentlye: because ha­stines and negligence in matters: be daun­gerous. Yf any man will consider in his minde the mischiefes comminge throughe lacke of consultation, then shal he well know the commodities of good Councel, as after thexperience and poofe of sicknes, they shall fele better the pleasauntnes and good gyfte of health. Thou must therfore O moste dis­cret and prudent Prince: with very wittye Councel and feruent prayers search out dili­gentlye the thynges whiche wilbe profitable for the worlde.

26 Thou shalte best rule thy noble and ex­celēt Realme, if thou studie to see & all suffer not to ouersee, and neglect any thynge. It [Page] is not forsoth smale in thee, which appeareth smale in comparison of thy subiectes: a litle worde of the Kynge hath greate efficacie and power emongest all.

27 Inioigne to thy selfe a necessitie to kepe the lawes, seinge there is none in earth hath power to constrayne thee: so shalt thou shew the reuerence of the lawes thy selfe, in reue­rensinge theim before others: and it shalbe manifeste to the Subiectes, that the trans­gression of the lawes is not withoute daun­ger.

28 To offend and not prohibet those which offende iudge theym to be lyke euell: for if any man dwellynge in a Towne liue after the lawe, and beare wyth theym which liue against the lawe, he is iudged a compagnyon and helper of the wicked. Yf thou wilte be allowed and praysed two maner of wayes, regarde both the wel doers, and rebucke theim that doe euel.

29 I thynke it very profitable to flee the cōpany of euell doers, for he that is alwayes with euel men, muste nedes eyther suffer or learne some euell thyng. But he that lyueth wyth good men, eyther learneth a folowing of good thynges, or the diminishyngs of hys vices.

[Page]30 Cōsidering, God hath deliuered in trust to thee, the kyngdome of the world, vse none of the wicked to the seruice of the affaires thereof: for what wronges they doe, he shall rendre accompt of theym to god, who hath geuen to theym the power to offend. Let therefore the promotion of Magistrates be done with great diligence and inquisition.

31 I thincke it an equall euel to be angre with the heynous offences of the ennemies, and to be entreated with the flatterie of freindes. For both muste be resisted gently: neuer departing from comlines neyther re­uenginge the vnreasonable euel wyll of the one, neyther regarding the feigned good wil of the other.

32 Esteme those to be the truest freindes, not whiche praise all thinges that thow spea­kest, but those which studie to doe all thinges with a iuste iudgement: reioysynge when thou speakest or doest any thyng well and sorie, when thou doest the contrary. These forsoth shewe in very dede the token of all d [...]ceipt.

33 Let not the greatnes of this earthly po­wer chaunge thy valiant and courageous minde, but as rulinge a dominion bruckle and subiect to death, kepe thy vnderstanding [Page] stable, in these matters vnstable: neither with muche gladnes exalted, neyther wyth sadnes discouraged.

34 As gold is wrought, although sometime of this fashion, and somtime of that fashion, and is transformed by arte to diuers shewes of setting furth & beautifieng: yet not wyth­standyng, it remayneth the selfe same thyng that it is, and suffereth not his nature to be chaunged. So thou most famous Emperor: albeit thou hast obtayned gouernaunce after gouernaunce, and is come to the highest ho­nor: thou remaynest the same mā in thinges that be not the same, hauing in thy office thy mynde vnchaungeable.

35 Thincke then thou reignest surely and without peril, when thou reignest ouer men that be willinge: for that thynge that is sub­dued against the will, floweth ful of sedicion when oportunitie serueth. That thyng that is ruled wyth the bandes of good wyll ke­peth stedfast obedience to the ruler.

36 That thou maye make the power of thy Empire famous and euerlasting: how much anger thou hast against thy Subiectes offen­dyng, iudge that thou muste haue somuche anger against thy selfe, if thou doest offende. For noman is hable to correct thee, being in [Page] so great auctoritie: but thy owne reason mo­ued of thy selfe, that offendest.

37 He that hath greate auctoritie, let hym to the vttermost of his power folowe the ge­uer of the same: if therfore he beare the image of God in al thinges, and by hym pos­sesseth the dominion of all: verelye in this pointe he shall moste followe God, in iudge­ing nothyng more precious then mercie.

38 Let vs laye vp to our selfe, in treasure aboue gold and precious stones the riches of well doinge, and liberalitie, in helping those that neede: whiche reioyceth vs heare wyth hope of the fruition that shalbe, and brin­geth a swetnes to vs in the life to come: by proofe & taste of the blessednes longe looked for. Let not these thinges whiche nowe ap­peare about vs, as nothyng perteynynge to vs, to muche delite vs.

39 Studie to rewarde wyth goodly gyftes those whyche willynglye doe that ye com­maunde, for by thys meane, thou shalte en­creace the good wyll of the good, and teache the wicked to forget their wyckednes. It is to muche truelye oute of reason, to thyncke those worthy of the same giftes, whiche doe not the same.

40 Reigning is a most precious thyng, but [Page] then moste of all it is of that sorte: when he whiche possesseth the power is not inclined to selfe loue, and pride: but regardeth meke­nes & equitie, abhorryng rigor and crueltye, as beastly: shewynge humanitie, as a thinge resemblyng God.

41 Geue iudgement equally to freindes & foes, neither pleasurynge good willers for good will, neither resistynge euel willers for ennimitye and hatred: far the absurditye is lyke, to iustifie the vniust, although he be a freind: and to iniurie the iust, althoughe he be an ennemy: truely the vice is lyke in both, albeit it is founde in contrarys.

42 Iudges of matters must geue good eare wyth a stedfaste mynde. In verye dede the finding out of the iust right, is hard to be per­ceyued, and easely escapeth those whiche take not good hede. For if they leauyng the craf­tie eloquence of Oratours and Lawiers, not regardynge the lykenes and resemblance of the trueth in thynges that be spoken, enter into the depnes of the purpose. So shal they drawe out that they seke, and eschew double offence: neyther theyr selfes betrayenge ho­nestie, neyther suffering others to do it.

43 Althoughe thou possesse good workes equall in nombre to the starres, yet shalte [Page] thou not ouercome the goodnes of GOD. Whatsoeuer any man shal offer to God, he offereth but that is his owne, and as noman can passe ouer his owne shadowe in the Sunne, whiche preuenteth hym, albeit he come neuer so swiftly to it: So no men shal­be hable to excede wyth good workes the in­uincible goodnes of God.

44 The riches of liberalitie and wel doing can not be spent, for in geuyng they be got­ten, and in scatteryng abrod they be gathe­red. Hauyng this riches in thy mynde most liberal Emperour, geue liberally to all that aske from thee: for thou shalte haue infinit recompence for theym, when the tyme of re­quittyng & rendring of good workes cometh.

45 Obteynyng the kyngdome by the wyll and pleasure of God, folowe hym in good workes: because thou art borne in the num­bre of those whiche be hable to doe good, and not of these, whych haue neede of helpe. For the prouision and store of the aboun­dance of riches hath no stoppe to benefit the poore.

46 As the eye is framed and naturallye placed in the body, so a Kyng is prepared and made fit for the worlde: Geuen of god for helpynge and workynge of those thynges [Page] whiche be expedient and profitable. He must therfore prouide for all men, as for his owne proper members, that they maye profit in good thynges, and be not hurte wyth euell.

47 Iudge the surest salfegard of thy halth to consist in hurtynge none of thy Subiectes at any time. He that hurteth none, suspecteth and feareth none: If the iniuring of one ma­keth the salfe: To benefit and doe good ma­keth thee a great deale more salfe: for it ge­ueth salftie, and doth not forsake charitie.

48 Be thou most godly Emperor feared of thy Subiectes for the preheminence of thy power, and loued for the geuynge of bene­fytes: Neyther despisynge the feare for the loue, neither neglecting the loue for the feare but hauynge humanitie and gentle maners with out despisyng▪ and seuere gratuitie des­pised of many.

49 What thynges thou prescribest to thy Subiectes by reasonable wordes, as a lawe, thou preuentyng hast done the same in dede: that a good and honest lyfe maye be agrea­ble to the wordes, wyth the whyche thou persuadest: for so shall they afferme and pro­nounce the Empire to be commendable, if thou reasonest not without workinge, and workest not wythout reason.

[Page]50 Loue more, moste famous Emperour, theym which request to receyue giftes from thee, then those whiche studie to offre thee presentes: For thou art bounde to requite the one sorte, but the other maketh God the debtor, clayminge and chalengynge all the thynges donne to the same suppliantes to pertaine to hymselfe, rewardyng wiih good recompences thy godly and gentle mynde.

51 The worke forsoth of the sonne is to lighten the worlde with his beames, but the vertue of a Prince is to haue pitie of the pore. The godly Emperour truely is more hono­rable then the selfe Sonne, for he geueth place to the nighte folowynge, but the ver­tuous Prince geueth no place to the roberie and extorcion of wicked men: but wyth the light of trueth rebuketh the secretes of ini­quitie.

52 The Empire verelye hath beautifyed. The Emperours whiche were before thee: but thou most mighty Emperour hath made it more famous, measurynge the burthen of the power with gentlenes, and ouercoming wyth goodnes the feare of those whiche come to thee: wherfore all they which haue neede of pitie and compassion enter into the hauen of thy calmenes: and beinge deliuered from [Page] the waues of pouertye, send often to the hymnes of thankes geuyng.

53 Howe muche thou excellest all men in power, endeuor thy selfe also to shyne somuch before other in workes. Thincke truely that the workyng of good and honest thinges, is looked for, aunsweringe in proportion to the greatnes of thy power: that thou may be pu­blished of God, as it were by a Trumpetor, The victorious conquerour, to haue gotten in possession not onely the Crowne of the in­uincible Empire, but also the Crowne of well doing to the poore.

54 Considre well, are thou commaundest, what thynges thou wyllest to be done: that thou maist cōmaunde wittely that is lawful for the instrument of the tongue is slipper & mutable, and bringeth the greatest daunger those whiche be negligent. If forsoth thou makest godly vnderstandyng the cheefe ru­ler as musicke to it. A swete songe of ver­tue perfect in melodye wyll be vttered.

55 It is expedient for a Prince to be sharpe and wittie in all thynges, but moste aboute the iudgementes of hard matters: & to shewe hymselfe very slowe to anger, because vtter­ly to be voyde of anger is despised. Let him be angrie in measure, and not be angrie. The [Page] one forsoth that he may represse the confe­deracies of the wycked, and the other that he maye searche out the cause of good men.

56 Vnderstandynge circumspectlye in the perfect councel place of thy hart the maners of those whiche be in company wyth thee, that thou maye knowe perfectly both those whiche in loue reuerence thee, & those which by craft flatter thee. For many feigne theim selfes to beare good wyll whiche hurte very muche those whiche beleue theim.

57 When thou hearest a communication hable to helpe and profite, receyue it: not on­ly with hearinge, but also in dede practice it. For so the dominion of the Emperour is set furth and beautifyed, when eyther he seeth hymselfe the thynges that by necessarie, or doeth no wayes despise that is wel inuented and found by an other: but learneth truelye wythout shamfastnes, and executeth in dede that he hath learned wythout prolongyng.

58 A Castell verelye fortified wyth inuin­cible walles despiseth the ennemies, that be­sieged the same: So thy godly Empire wal­led wyth mercye and compassion towardes the poore, and fortified wyth Towers of prayers, is made vnpreignable to the wea­pons of the ennemyes: settynge vp againste [Page] theim famous tokens of victorie.

59 Vse as behoueth this kyngdome beneth, that a lather may be made to thee, of the glo­ry aboue: for they that gouerne this kyng­dome wel, be iudged after this, worthy of the other. They forsoth gouerne this kyngdome well, whiche shew to the subiectes a fatherly loue, receyuynge againe from theym feare due to a Prince, repressyng so wyth threat­nynges the vices, neuer forseinge theym to the experience of punishement.

60 Apparel that can not be olde, is as gar­ment of well doinge, and a robe vncorrupti­ble is the loue towardes the poore. He ther­fore whiche wyll reigne godly, must garnish beautifully his soule wyth suche garmentes. For he that is clothed wyth a purple vesture of loue towardes the poore, he is also thought worthy of a heauenly kyngdome.

61 Seynge thou hast receyued of God the Emperiall scepter, consider howe thou shalt please hym whyche hath geuen it to thee. And as thou arte honored of hym be­fore all others, make hast to honor hym a­boue all others. This is iudged the greatest honor, if thou regardest theym whiche he hath made, as thy selfe, and be liberall to theym, as thy duetie is.

[Page]62 Euerye man whiche desireth health, ought to haue recource to the helpe whiche cometh from aboue: but specially the Empe­ror before all other, as careful for all. For he beinge defended by God, doth aswell ouer­come stoutely his ennemyes, as diligentlye salfegarde his Subiectes.

63 God verely hath neede of nothyng. The Emperor hath neede only of God: Followe hym therfore that hath no neede, and be libe­ral to those whiche aske thee mercie, not recknynge straytly the charges of thy house­holde, but grauntyng the petitions of all to the helpe of their liuinge. For muche better it is for to haue mercie of the vnworthy for the worthy sake, then to defraude the wor­thy of that they deserued, for the falt of the vnworthy.

64 When thou askest forgeuenes of thy offences, forgeue also those whiche offende thee: for God forgeueth theim that forgeue, and for the reconcilynge and peace makyng wyth thy neyghbours and compagnions in seruice, the familiaritie and peace of God is rendred vnto thee.

65 A Prince that studieth to reigne wyth­out blame and falt, must beware of defamation that cometh outwardly: & be ashamed [Page] hymselfe to synne before others, that he may abstayne to doe amisse openly. For the ad­uoidynge of euel example geuyng to others. And he must be refrayned of hym selfe to of­fende in priuat places. For if the Subiectes appeare worthy of reuerence in hauing feare to offende, muche more is the kynge iudged worthy the same reuerence, beyng a shamed to do amisse.

66 I affirme and truely saye that the falte of a priuat person is to doe euell and thinges deseruynge punishment, but certenly the of­fence of a Prince is, to doe those thinges that be not honest and profitable for the publique Weale: for the absteining from euel thin­ges, doth not iustifie the mightie, but the do­inge of good workes crouned such one. Therfore let not onlye a man thyncke to abstayne from euell, but also let hym studie to em­brace iustice.

67 Death feareth not the brightnes and glorie of the state of Nobilitie, for he casteth violentlye vppon all his deuourynge teeth: Therfore let vs carie hence the abundance of our goodes into heauen, before his cominge that can not be eschewed. For no man de­partynge thyther carieth wyth hym those thynges whyche he gathereth in the worlde: [Page] but leuynge all the earth geueth naked ac­compt of his life.

68 The Emperour is verely lord of all, he is truely wyth al the seruaunt of God. Then certeinly shall he be most of all called, Lorde, when he is Maister of himselfe, and serueth not his vnlawfull pleasures: but takyng to helpe his godly reason inuincible, and Em­presse of brutishe and beastly affection, shall wyth the armour of chastitie ouercome his vntamed and wilde lustes.

69 As the shadowes followe the bodyes, so sinnes followe the soules: and shew wyth a liuely ymage the doinges: therfore we can not deny in iudgement, for euery mans do­ynges shalbe wytnes againste hymselfe, wythout speakyng a worde, but appearyng plainly in suche sorte as we did theym.

70 The shorte estate of this present lyfe is like the passynge of a ship through the Sea, deceyuing vs her Mariners, drawynge her course by litle and litle, she bringeth eche one to his iorneys ende. Consideryng these thin­ges be so, let vs ouerpasse the slipperie traf­ficke and troubles of this world, and runne to those thynges which remayne for euer.

71 Let not the proude and disdaineful man exalt himselfe like a high horned bull, but let [Page] hym consider the substaunce of his fleshe, and represse the swellyng of his hart: For al­beit he is made Prince of the earth. Yet let hym not forget that he is made of earth, when he ascendeth from dust to the place of estate: and after wythin a shorte time, dis­cendeth into dust againe.

72 Studie alwayes inuincible Emperour, and as they that begynne to go vp a lather, stynte not in vp going, till they come to the highest gri [...] or ronge: So sticke thou con­tinually in the vp going of vertuous and ho­neste thynges, for in so doing, thou maye haue the fruition of the kingdome of heauen: whiche to thee and to thy wyfe, God graunt, that Chryste geue, the Kynge of the kynges, and Subiectes in Kynge­domes, world with out ende. Amen.