GGO be merciful vnto vs. Good Christen people Christe Ie­su the sonne of God, the wysedome of the father, the saui­our of the worlde, whyche hath re­demed vs with his precious bloud most pitifully lamentyng our my­series, and earnestlye threateninge our wylfull blyndnes, cryeth oute by the voyce of the wyse king Sa­lomō, saying: Quia uocaui, et renuistis. et cete. Proue. i. Because I haue cal­led (sayeth the wysedome of God) and ye haue denyed, I haue stret­ched forth my hand, and there was none that woulde beholde: yea ye haue dispised all my councels, and my rebukes haue ye not regarded, [Page] I therfore shall laugh at your de­struccion, and I shal mocke, when it is come vpō you whiche ye haue feared. Assuredlye good people, God, Qui mortem non fecit, nec letatur in perdicione virorū, God whiche (as the boke of wisedome sayth) made not death, ne dothe not delyghte in the perdicion of manne, cannot be of suche affeccion, as to delyghte in laughynge or mockyng our mise­ries: but euen as that man whyche dothe delyghte to laughe at other mens griefes, is a man most farre of from lamentynge and pytyinge them to do them good: so is God so sore offended & dyspleased wyth them that dispyse hys counselles, threatning or promises, while they might haue mercy, that he wyll as it were rather of mockyng, laughe and skorne, then of pitye lamente and help their miserable wretched griefes, when as they would haue [Page] conforte. Se therfore howe mercy­fully God hath called by the say­inges and wrytinges of Moyses, the Propheres, and the Apostles, and howe fewe haue harkened to beleue. Se how wonderfully God hath stretched forth hys hande, in creatynge heauen and earthe, and all thynges in them conteyned, to the vse, commoditie, and conforte to man: and how fewe do dayly be­hold these creatures, to be thanke­full vnto the creatoure. Se howe muche good counsell and earneste threatenynge God hath geuen of late vnto Englande, by settynge forth of his worde in the englyshe tonge, causynge it to be read dayly in y ^e churches, to be preached pure­ly in the pulpites, and to be rehearsed euery wherein communicaciō, and how many continuing, yea in­creasynge their wycked lynes, re­garde not gods worde, dyspise his [Page] threateninges, desyre not his mer­cye, feare not his vengeance. Wythoute doute good people ve­rye manye haue deserued the ven­geaunce of God, and yet by repen­taunce founde plentye of mercye: but neuer none that euer refused the mercye of God hath escaped the vengeaunce of God in the time of hys wrathe▪ and furye.

Yea but what mercyes of God haue we refused, or wha [...] threate­nynge of God haue we here in En­gland not regarded: whyche haue forsaken the Pope, abolyshed ido­latrye and supersticion, receyued goddes worde so gladly, reformed all thynges accordinglye therto so spedily, and haue all thinges most nere the order of the primitiue churche vniuersallye? Alas good bre­thren, as trulye as al is not golde that glystereth, so is it not vertue & honesty, but very vice and hipo­crisie, [Page] wherof England at this day dothe moste glorye. Wherfore the worde is playne, and the sayinges be terryble, by the whyche at thys tyme God threateneth to punyshe, to plage, and to destroy England. It is a wonderous playne worde to saye that Englande shall be de­stroyed: and vpon thys worde en­suinge, it should be a terrible sight to se hundred thousandes of Scot­tes, Frenche menne, Papists, and Turkes, entryng in on euery syde, to murther, spoyle, and to destroye. Thys playne worde of a credyble person spoken, wyth thys terrible seyng afore our eyes in sight wold make oure corage to fall, and oure hertes to ryue in peces, for wofull sorowe, feare, and heauinesse.

Alas Englād, God, whom thou mayest beleue for, his truthe, hathe sayd playnly thou shalt be destroyed, and all thyne ennemyes, bothe [Page] Scots, Frenchmen, Papistes, and Turkes, I do not meane the men in whome is some mercye, but the most cruell vices of these thy ene­myes beynge wythout all pitie, as the couetousenes of Scotland, the pryde of Fraunce, the hipocrysy of Rome, and the Idolatrye of the Turkes. A hundred thousande of these enemies are landed at thy ha­uens, haue entred thy fortes, and do procede to spoyle, murther, and vtterly destroy: and yet for all this thou wretched Englande beleuest not gods worde, regardest not hys threatninge, callest not for mercye, ne feareste not gods vengeaunce. Wherfore God beinge true of hys word, and righteous in hys dedes, thou Englande whyche wylt haue no mercye, shalt haue vengeaunce, whyche wylte not be saued, shalte be destroyed. For God hath spo­ken, and it is wrytten. [Page]

Euerye kyngdome that is deuy­ded in it selfe, shall be desolate, and destroyed. And Salomon sayeth: Because they haue hated learnyng and not receiued the feare of God, destruccion commeth sodaynlye: Yea trulye, and bryngeth Idola­ters vnto misery, and proude men vnto shame. Ye all here fele, see, knowe, and haue experience, howe that this Realme is deuyded in it selfe by opynyons in relygyon, by rebellious sedicion, yea and by co­uetouse am [...]icion, euerye manne pullynge and halynge towardes them selues, one from another.

It is not onelye diuyded, but also rente, torne, and plucked cleane in pieces. Yea and euerye couetouse manne is an Idolater, settynge that mynd and loue vpon ryches, whyche oughte to be geuen vnto God onely.

[Page]Euery couetouse man hateth lear­nynge, and receyueth not the feare of God, for the gredy desire that he hathe to the lucre of thys worlde. Euerye couetouse man is proude, thynkynge hymselfe more worthy a pounde, then a nother man a pe­nye, more fitte to haue chaunge of sylkes and veluettes, then other to haue bare frise cloth, and more cō ­ueniente for hym to haue aboun­daunce of diuerse dilicates for hys daintye toth, then for other to haue plēty of biefes & muttons for theyr hongry bellyes: and finnally that he is more worthye to haue gorge­ouse houses to take his pleasure in, in bankettynge, then laborynge men to haue poore cotages to take rest in, in slepynge. Undoubtedlye God wyll make all those to fall wyth shame, which set them selues vp in pryde so hygh, that they can not see other men to be chyldren of [Page] the same heauenlye father, heires of the same kingdome, and bought wyth the same pryce of Christes bloude, that they take them selues to be. That realme, that realme that is full of couetousnes, is full of diuision▪ is full of contempt of godd [...]s mercye, yea and sclaunder of hys w [...]de, is full of Idolatry and is full of pryde. Diuision is a signe of destruccion, contemning of goddes mercye causeth his ven­geaunce to come sodeynly: Idola­trye euer endeth in misery, & pryde neuer escapeth shame. Then if you fele, knowe, and haue experyence, that Englande by reason of coue­tousnes is full of diuision, is full of contempte of goddes mercye, is full of Idolatrye, is full of pryde, Flatter not youre selues in youre owne phāsies, but beleue the word of God, whiche telleth you truelye that Englande shall be destroyed [Page] sodainly, miserably, and shameful­lye. The same destruccion was tolde to the Sodomites, was tolde to the Niniuites: was deserued of the Sodomites, and was deserued of the Niniuities: but came vpon the Sodomites, and was tourned from the Niniuytes. And why? For because the Sodomytes re­garded not goddes threatenynges and were plaged wyth gods ven­geaunce, the Niniuytes regarded goddes threatnynges, and escaped gods vengeaunce.

Now all you Englyshe men at the reuerence of God, for the ten­der mercyes of Iesu Christ, for the reuerent loue to youre most gentle and gracious kynge, for the saue­garde of your cuntry, and for ten­der pyty of your owne wiues, your children, and your selues, cause not Englande to bee destroyed wyth gods vengeaunce, as was the Cy­tie [Page] of the Sodomites: but repent, lament & amend your liues, as did the good Niniuites. For if ye spe­dely repent, & myserably lamente, & be ashamed of your vainglory, co­uetousnes, & ambiciō, ye shal cause couetous, sedicious, proude, & vicious England, sodenly, miserablye yea & shamefully in the syghte and iudgement of the world, to vanysh away. And so sinne & abhominaci­on destroyed by the repentaunce of man, this pleasaunte place of En­glande, and good people shall be preserued and saued by thy mercy of God. For els if man wil not for sake his synne, God wyll not spare to destroye both the man and hys plate with his synne.

Wherefore the Epystle by the order nowe taken, appoynted for thys fourth Sunday after twelfe tyde, is a lesson most mete to teache you to knowe and lamente youre [Page] greuous sinnes of late committed, whyche as yet be in suche case, that man wythout greate repentaunce cannot sone amende them, nor god of hys ryghteousnes much longer suffer them. It is writtē in the beginning of the .iii. Chap. of Paul to the Rom. on this wyse.

EUerye soule be subiecte vnto the hygher pow­ers, for there is no pow­er but of God. Those powers whych be, are ordeyned of God. Wherefore he that resysteth power, resysteth the ordinaunce of God, but they whhche doo resiste, shall receyue to themselues iudge­men [...]. For Rulers are not to be feared for good doinges, but for euil. Wouldest thou not f [...]are the pow­er? do that whiche is good, & thou [Page] shalt haue praise of it. But if thou do euyll, feare: for he beareth not the sweard wythout a cause, for he is the minister of God to auenge in wrath, hym that doeth euyl. Wherefore ye must nedes be sub­iecte, not only for wrathe, but also for conscience sake. For thys do ye paye tribute: For they are the mi­nisters of God attendyng to thys same thynge. Geue therefore vnto euery one dueties: tribute to whōe trybute is due, custome to whome custum is due, feare to whom feare is due, honoure to whom honoure is due.

Thus haue ye heard howe that euery one oughte to be vnder obe­dience, and geue vnto other that whych is due. Howbeit experience declareth howe that here in En­glande pore men haue been rebels, and ryche men haue not done their duetie. Bothe haue done euyll to [Page] prouoke goddes vengeance, ney­ther doth repente to procure gods mercye.

Nowe for the better vnderstan­dyng of thys matter, here in thys texte, fyrst is to be noted, how that Anima, the soule, for as muche as it is the chiefe parte of man, is taken for the whole man: as we in oure englyshe tonge, take the bodye be­ynge the worse part for the whole. As if I saye, euery bodye here, I meane euerye man or woman here. So in the fourthe of Leuiti. Anima que peccauerit, ipsa morietur. The soule that sinneth, it shall dye: meanyng the man or woman that synneth. And euen so here Paule by the E­brue phrase and maner of speche, commaundeth euery soule, whych is by the englishe phrase euery bo­dye, that is to saye, euerye person, man, woman, & child to be subiect. As thou art in dede, so acknowe­ledge [Page] thy selfe in thine own mynde Hypot [...]ssestho, y ^t is to saye, set or pla­ced vnder the [...]ygher powers, ye [...] and that by God. For as there is no power of authorithy but of god, so is there none put in subieccion vnder theym but by God. Those powers whiche be are ordeyned of God. As is the power of the fa­ther ouer hys chyldren of the hus­band ouer hys wyfe, of the master ouer hys seruauntes, and of the kynge ouer hys lande and subiec­tes: wyth all kynde of magistrates in their offices ouer their charge.

Nowe to proue that these bee the ordinaunces of God, we haue by goddes word bothe in the olde testamente and in the newe, their names rehearsed, theyr offices dys­cribed, and theyr duties commaun­ded. Yet that notwythstandynge some there be that labour by wre­stynge of the scripture to pulle [Page] them selues from vnder due obedi­ence: saiynge that it appeareth in the actes of the Apostles how that they hadde all thynges commen, and therfore none more goodes or ryches, power or aucthoritie, then other, but all alyke.

Truthe it is, that the Apostles had all thynges comen, yea and that christen men, in that they are christen men rather then couetous men, haue all thynges comen, euen vnto thys day. How be it ther can be nothyng more contrarye or fur­ther disagreyng from that phanta­stical commennesse, or rather from that diuelyshe disorder, and vn­righteouse robry, where as Idle lubbers myghte lyue of honeste mennes laboures, then to haue all thynges comen as the Apostles hadde. as christen men haue, and as I do meane. And thys is theyr vsage, and my meanynge: that [Page] ryche menne shoulde kepe to theym selues no more then they nede, and geue vnto the poore so muche as they nede. For so Paule wryteth to the Corinthes. I meane not (saythe Paull, speakynge to the ryche) to haue other so eased, that you therby shoulde be brought in trouble of nede, but after an indif­rence, that at this tyme your abun­daunce, myght helpe their nede. And so dyd the Apostles take or­der as appeareth in the fourth of the actes. Quotquot habebant agros et possessiones. etc. As many as hadde landes and possessions dyd sell them, and broughte the prices vnto the feete of the Apostles, and di­uision was made vnto euerye one accordinge vnto euerye mannes neede. So they whyche myght spare dydde frelye geue, and they whiche hadde nede dyd thankeful­ly receyue.

[Page]For so is it mete, that christē mens goodes shuld be comen vnto euery mans nede, & priuate to no mans luste. And those comune goodes to bee disposed by liberall geuers, and not spoyled by gredy catchers. So that euery man may haue ac­cordyng to hys nede sufficient, and not accordynge to hys spoyle so muche as he can catche, no nor ac­cordyng to the value of the thyng, euerye man a penye, a grote, or a shyllyng. For they that Imagyne, couet, or wyshe to haue all thynges comune, in suche sorte that euerye man myght take what hym luste, wolde haue all thynges comen and open vnto euerye mans luste, and nothynge reserued or kept for any mans nede. And they that wolde haue like quantitie of euery thyng to be geuen to euerye man, enten­dyng therby to make all alyke, do vtterly destroy the congregacyon, [Page] the misticall bodye of Chryst, wher as there must nedes be dyuers mē ­bers in diuerse places, hauynge di­uerse duetyes. For as Paul sayth: yf all the bodye be an eye, where is then hearyng? or yf all be an eare, where is then smellyng? meanyng therby, that yf all be of one sorte, estate, & roume in the comē wealth, how can then dyuerse duetyes of di­uerse necessarye offices be done? So that the fre herte, and liberall gyfte of the ryche, must make all that he may spare, comen to releue the nede of the poore: yea yf there be great necessitye, he must sell both landes and goodes, to maynteyne charitie: And thus to haue all thinges comen, doth derogate or take a way nothynge from the authoritye of rulers. But to wyll to haue all thynges comen, in suche sorte that [...]dle lubbers (as I sayde) myghte [...]ake and waste the geines of labo­rers [Page] wyth out restraint of authori­tie, or to haue lyke quantitye of e­uerye thynge to be geuen to euery mā, is vnder a pretēce to mende al, purposely to marre all. For those same men pretēdinge to hate coue­tousnes, wold be as rych as the ry­ch [...]st: and sayinge that they hate pryde, wold be as hyghly taken as the best, and semynge to abhorre enuye, can not be content to se any other rycher or better then they them selues be. Now I heare some saye that thys errour is the fruyte of the scripture in englyshe. No, neyther thys, nor no other erroure commeth because the scripture is set forth in the englyshe tonge, but because the rude people lackynge the counsell of learned menne to teache theim the trewe meanynge when they reade it, or heare it, muste nedes folowe theyr owne I­maginacion in takynge of it. And [Page] the chiefest cause that maketh thē to imagine thys abhominable er­rour, that there shuld be no ryche menne nor rulers, cūmeth because some ryche men and rulers (marke that I saye some, for all bee not suche) but I saye some ryche men, and rulers by the abuse of their ry­ches and aucthoritye, dothe more harme then good vnto the comen wealth, and more griefe then con­fort vnto the people. For nowe a dayes ryche menne and rulers do catche, purchesse, and procure vn­to them selues great commodities from many men, and do fewe and small pleasures vnto any men. As for example of ryche men, loke at the merchaūtes of London, and ye shall se, when as by their honest vocaciō, & trade of marchādise god hath endowed thē with great obū ­daunce of ryches, then can they not be content w ^t the prosperous welth [Page] of that vocacion to satisfye theym selues, and to helpe other, but their riches muste abrode in the countrey to biefermes out of the handes of w [...]rshypfull gentlemen, honeste yeomen, and pore laborynge hus­bandes. Yea nowe also to bye per­sonages, and benefices, where as they do not onelye bye landes and goodes, bu [...] also lyues and soules of men, from God and the comen wealth, vnto the deuyll and theim selues. A myscheuouse marte of werchandrie is this, and yet nowe so comenly vsed, that therby shepe­heardes be turned to theues, dog­ges into wolues, and the poore flocke of Christ, redemed wyth his precious bloud, moste miserablye pylled, and spoyled, yea cruelly de­uoured. Be thou marchaunt of the citye, or be thou gentleman in the contrey, be thou lawer, be y ^• cour­tear, or what maner of man soeuer [Page] thou be, that can not, yea yf thou be master doctor of diuinitie, that wyl not do thy duety, it is not law­full for the to haue personage, be­nefice, or any suche liuyng, excepte thou do fede the flocke spiritually wyth goddes worde, and bodelye wyth honeste hospitalitye. I wyll touch diuerse kyndes of ryche men and rulers, that ye may [...] se what harme some of theim do wyth theyr ryches and authoritye. And especi­allye I wyll begynne wyth theym that be best learned, for they seme belyke to do moste good wyth ry­ches and authoritie vnto theim cō ­mitted. If I therefore beynge a yonge simple scholer myghte be so bolde, I wolde aske an auncient, wyse, and well learned doctor of diuinitie, whych cometh not at hys benefice, whether he were bounde to fede hys flocke in teachynge of goddes worde, and kepyng hospi­talitie [Page] or no? He wold answere and saye: syr my curate supplieth my roume in teachynge, and my far­mer in kepynge of house. Yea but master doctor by your leaue, both these more for your vauntage then for the paryshe conforte: and ther­fore the mo suche seruauntes that ye kepe there, the more harme is it for your paryshe, & the more synne and shame for you. Ye may thynke that I am sumwhat saucye to laye synne and shame to a doctor of di­uinitie in thys solemne audience, for some of theim vse to excuse the matter, and saye: Those whych I leaue in myne absence do farre bet­ter then I shoulde do, yf I taryed there my selfe.

Nowe good master doctor ye saye the verye truthe, and therfore be they more worthye to haue the benefice then you your selfe, and yet neyther of you bothe sufficient [Page] mete, or able: they for lacke of h [...] ­bilitye, and you for lacke of good wyll. Good wyll quod he? Naye I wolde wyth all my harte, but I am called to serue the kynge in o­ther places, and to take other offi­ces in the comen wealthe. Heare then what I shall aunswere yet once agayne: There is lyuynges and rewardes due and belongyng to theim that labour in those offy­ces, and so oughte you to be con­tente wyth the lyuyng and reward of that office onelye, and take no more, the duetye of the whyche office by your labour and diligence ye can discharge onlye, and do no more. And so Paule wryteth vnto the Corrinth. sayinge: The Lord hathe ordeyned that they whyche preache the Gospell, shulde lyue vpon the Gospell. And vnto the Tessalonians. He that dothe not labour shulde not eate.

[Page]By these textes well set together, you may conclude and learne, that there as you bestowe your labour, there maye ye take a lyuynge, and ther as ye bestowe no labour, there ought ye to take no liuyng. Well let vs procede further vnto other nowe, for I perceyue that all that which I haue spoken against them that take greate geynes of theyr benefices, & do lytle good to theyr benefice, maye seme to be spoken a­gaynst the vniuersityes, yea and agaynst the kynges mnyestye: why­che now b [...] reason of improperaci­ons haue no lytle geynes of bene­fices, and yet bestowe no great la­boure nor almes vpon the pary­shioners of those benefices. Surely, for as m [...]che as I feare the vengeaunce of God more yf I shoulde not speake the truthe, then the dis­pleasure of man yf he be offended in h [...]arynge of the truth, trulye I [Page] wyll tell you. Seyng that impro­peracions beynge so euyll that no man can alowe theym, be nowe so employed vnto the vniuersities, yea and vnto the yerelye reuenues of the kynges maiestye, that fewe dare speake agaynst them, ye maye se that some men, not onelye by the abuse of ryches & authoritie, but also by the abuse of wysedom and pollicie do much harme, and speci­ally those, by whose meanes thys realme is nowe brought into such case that eyther learnyng in the v­niuersitie, and necessarye reuenues belongynge to the moste hygh au­thoritye is lyke to decaye, or elles improperacions to be maynteined, whyche [...]othe be so deuyllyshe and abhominable that yf eyther of thē come to effecte, it wyll cause the vē ­geaunce of God vtterly to destroy this realme. Do not thynke that I meane any thyng agaynst that [Page] whyche the Kynges mayestye by acte of Parliament hathe done: no nor that I wyll couer in scilence, or alowe by flatterie that whyche couetouse officers (some as I sup­pose nowe beyng presente) contra­rye to goddes lawes, the kynges honour, and the comen wealth vse to do. For in suppressinge of Ab­beyes, Cloysters, Colleges, and Chauntries, the entente of the kynges maiestie that dead is, was, and of this our kynge now, is ve­rye godlye, and the purpose or els the pretence of other, wonderouse goodlye: that therby suche abun­daunce of goodes as was super­sticiously spente vpon vayne cere­monies, or voluptuously vpon i­dle bellies, myght come to the kyn­ges handes to beare hys great charges, necessarilie bestowed in the co­men wealthe, or partly vnto other mennes handes, for the better re­leue [Page] of the pore, the mayntenaunce of learning, and the settinge forth o [...] goddes worde. Howe beit coue­touse officers haue so vsed thys matter, that euen those goodes whyche dyd serue to the releue of the poore, the mayntenaunce of learnyng, and to confortable neces­sary hospitalitie in y ^e comē wealth, be now turned to maynteyne worldly wycked couetouse ambicion. I [...]ell you, at the fyrste the intente was ve [...]ie godly, the pretence won­d [...]rouse goodly, but nowe the vse or rather the abuse and mysorder of these thynges is worldlye, is wycked, is deuilyshe, is abhomi­nable.

The kynge maye haue, and wolde to God he hadde in hys handes to bestowe better, all that was euell mis [...]ente vpon supersti­cious Ceremonies, and voluptu­ous Idle bellyes.

[Page]But you whych haue gotten these goodes into your own handes, to turne them from euyll to worse, & other goodes mo frome good vn­to euyll, be ye sure it is euen you that haue offended God, begyled the kynge, robbed the ryche, spoy­led the pore, and brought a comen wealth into a comen miserye. It is euen you, that must eyther be pla­ged with gods vengeaunce as wer the Sodomytes, or amende by re­pētaūce as did the Nineuites. Euē you it is that must eyther make re­stitucion and amendes spedely, or elles [...]ele the vengeaunce of God greuously. Do not thynke that by restitucion and amendes makyng I meane the buyldynge a gayne of abbeyes or cloyste [...]s, no I do not: For yf charitable almes, honeste hospitalitie, and necessary scholes, for the bryngynge vp of yougth had ben indifferently maynteyned [Page] and not cleane taken away in some places, I woulde not at this time haue spoken of restitucion. Howe be it sure I am, that if at the orde­ringe of these thynges there had been in the officers as much godli­nes as there was couetousnes, su­persticious men had not bene put from their liuinges to their pensi­ons out of those houses, wher they myght haue had schole masters to haue taught them to be good, and for lesse wages: or for the reser­uacion of their pensions, receyued into cures, and personages, where as they can do no good, and wyll do muche harme. Here as concer­ninge these thinges I saye, if man do not make restitucion, God wyll take vengeaunce. For the people that by thys meanes contynue in deuelyshe supersticion, and begyn vngracious rebellion, do dye, and are damned in their owne synnes [Page] but the bloud of their bodyes and soules shall be required at youre handes. Yea and the abhominable errour of those that would haue no rulers in authoritie, cometh parte­ly by your occasion, whyche vnto your owne vayne glorye, and pry­uate cōmoditie, do abuse the pow­er and authoritie ordeyned of God to hys glorye, and to the commen wealthe. Thus ye perceyue howe that some ryche menne and rulers abusynge their ryches and autho­ritie, do make some eyther to iudge that it shoulde be farre better then it is, if there were neyther riche mē nor rulers: Howbeit those men are farre deceyued. And Paule telleth the truth, sayinge that those which be, are ordeyned of God.

Then some wyll aske thys questy­on: Seynge there is no euyll of God, howe can euyll rulers or offi­cers be of God? You honeste men [Page] that be here, and dwell in the coun­trey, heare this lesson, and marke it, and take it home wyth you, for your selues, and your neyghbour. It is God, Qui facit hypocrit [...] regnare propter peccata populi. It is God, as the scripture in the .xxxiiii. of Iob doth testifye, whych maketh an hy­pocritie to be a ruler for the synnes of the people. Nowe the people of the countrey vse to saye, that their gentlemen and officers were neuer so full of fayre woordes and euyll dedes (whych is hypocrisy) as they nowe be. For a gentleman wyl saye that he loueth his tenaunt as well as hys father dyd, but he kepeth not so good a house to make them chere as hys father dyd, and yet he taketh mo fynes, & greater rentes to make them neadye, then hys fa­ther hadde.

Another wyll say that he would bye a Lordshyppe of the kyng, for [Page] the loue that he hath to the tenauntes thereof, but assone as he hathe boughte it, by takynge of fynes, heyghnyng of rentes, and sellyng away of cōmodities, he maketh the same tenantes pay for it. Another sayth that he would haue an office to do good in hys contrey, but as sone as he hath authoritie to take the fee to hym selfe, he setteth hys seruaunte to do hys duetye, and instede of wages he geueth them au­thoritie to lyue of pyllage, brybry and extorcion in the countrey.

Now you of the coūtrey, marke your lessō I saye, and take it home wyth you. It is God that maketh these euyl men to be gentlemen ru­lers, and officers in the countrey: it is the sinnes of the people that causeth God to make these men youre rulers. The man is sometymes e­uyll, but the authoritie from God is alwayes good, and God geueth [Page] good authoritye vnto euyll men, to punyshe the synnes of the euyll people. It is not therefore repy­nyng, rebellyng, or resistyng gods ordinance, that wyll amende euyll rulers. For Paule sayeth, that all powers be of goddes ordinaunce. And in Iob it is playne, that euyll menne bee made rulers by God: So that who soeuer resysteth the offycers, be the menne neuer so e­uyl that be in office, he resisteth the ordinaūce of God, he can not pre­uayle againste God, but surely he shall be plaged of God. And as the people can haue no remedye a­gainst euyll rulers by rebellyon, so can the rulers haue no redresse of rebellious people by oppressyon. Example of bothe we haue in the thyrd booke of the Kynges, where as it appeareth that Roboam lea­uyng good counsell to vse the peo­ple wyth gentlenes and folowyng [Page] euyll counsell to kepe them vnder by extremytye, dyd so exasperate and styrre vp the hertes of the peo­ple against him beyng their kyng, that ten partes of them dyd by se­dicious rebellion, burste oute from hym, and were neuer after subiecte vnto hym, nor to none of his poste­ritie. And those rebellious people by Ieroboam whom they them sel­ues chose to be their kynge, or ra­ther the captayne of theyr rebelly­on, were brought into farre worse case and more myserye then euer they were afore, compelled to for­sake God, and to vse Idolatrye, and were euer after plaged wyth sodeyne deathe, honger, dearthe, warres, captyuytie, and all kynde of myserye.

Learne therefore ye people if ye inforce to ease your selues, wheras ye imagine that ye be euyll entrea­ted of men, be ye sure that ye shall [Page] fele in deede that ye shall be more greuouslye afflycted by the ordy­naunce of God. And learne ye ru­lers if ye intende by onely suppres­sion to kepe vnder rebellion, be ye sure if ye thruste it downe in one place it wyll braste out wyth more vyolence and greater daunger in ten other places, to the further dys­quietynge of you beynge rulars, and to the vtter destruccyon of all youre people beynge rebelles. Heare ye people what God sayeth by those people that wyll not be in subieccion, because they thynke the men to be euyl whiche be in au­thoritye. Yea harke what the Lord sayeth as concernynge the proude, ambycyouse, and vncyrcumcysed Kynge Nabugodonozer whyche was an euyll manne in dede, in the twentie and seuen Chapter of Hie­remye. Gens et regnum. et cetera. [Page] That people and realme that doth not serue Nabugodonezer y ^e kinge of Babilon, and whosoeuer put­teth not his necke vnder the yocke of Nabugodnozer the kynge of Babilon, I (sayeth the Lorde) wyl viset vpon that people in sweard, honger, and in pestylence. And in the .xxvii. of the same Prophete. Catenas ligneas contriuisti, et facies pro e­is ferreas. Thou hast broken the fet­ters of wood, and shalt make for thē fetters of yron. By the whiche he declareth y ^t as a prysoner in y ^e kepynge of a gayler, if he breake hys fetters of wood, shall not therefore by the gayler be set at lybertye, but rather cheyned wyth more stronge fetters of yron: Euen so, people beynge in the kepyng of God, if they by rebellyon breake their yocke of subieccion, whych they nowe haue, shall not therfore by God be putte at libertie, but rather be thruste in­to [Page] a more straite, greuous, & stron­ger yocke, where they shall be sure neuer to haue libertie nor ease. Wherfore ye people, if ye fele your burden is heauye, and youre yocke greuouse, pacyently suffer, and call vnto the Lorde: for then he wyll heare thee, and he wyl relieue thee, and he wyll delyuer thee.

And you rulers, because ye knowe that the people oughte not to for­sake or refuse what burden or yoke so euer ye charge them wyth all, see that ye charge them with no more then they maye beare and suffer. For if they cry vnto you for reliefe and easemente, and you wyll not regarde theyr sorowes, but ima­gynynge that they be to wealthy, ye wyll encrease their miserye, and decay their wealthe, as Pharao, and Roboam did: Well then, if the examples of Pharao and Robo­am wyll not suffyce you, marcke [Page] what God, by the prophet Ezechi▪ sayth (I pray you) in the .xxxiiii. of Ezechiel, Audite pastores. &c. Do not thynke that for because pastors be named there, y ^t therfore it is al spo­ken onely vnto the clargye, but for asmuche as all officers and rulers ought rather to be feders then spoilers, it is spoken vnto you officers, which do not enter in by y ^e dore of loue, as a shephearde to feede, but [...]lime ouer another awaye thorowe couetousnes as a thiefe, to robbe & spoyle the flocke of Christ in your office. Here what the Lorde sayeth vnto you officers y ^t fede youre sel­ues by seking of gaines, & not your flocke by doing your dutie. Thus sayth the Lord: I my selfe wyl vp on these pastors, and I wil require my shepe at their handes, and wyll make thē to cease frō fedyng of my flocke, yea the pastors shal fede thē selues no more, for I wyll delyuer [Page] my flocke out of their handes, and they shall be no longer a praye for thē to fede vpō. Undoubtedly if ye shuld entēde by your authority ra­ther your selues to liue in riote, thē to kepe y ^e people in quietnes, your rulynge shulde not long continue. Surely ther is none other remedy for ryche or poore, high or low, gē ­tlemā or yeomā, to helpe to amende the disquietnes in thys realme, but to pulle and rote that out of youre hertes, which is roted in euery one of your hertes, the rote of all euyll, whyche is couetousnes. For euen you husbandmen whyche crye out vpon the couetousnes of gentlemē & officers, it is euen couetousnes in you, y ^e causeth, & ingēdreth coue­tousnes in thē. For, for to get your neyghbours ferme, ye wyll offer & disire thē to take bribes, fynes, and rentes more thē they loke for, or thē you your selues be wel able to pay [Page] It is a wonderous thing to se gē ­tlemen take so great rentes, fynes, and ingressaunce for couetousnes to aduaunce theyr owne landes: Howebeit it is a farre more won­derfull thyng to see husbande men offer and geue so greate fynes, ren­tes, incomes, yea and bribes for co­uetousnes to gette other mennes fermes. It semeth to come of great couetousnes for riche men, to make strayte lawes to saue their owne goodes: Howebeit it is in deede a farre more couetousnes for poore men by rebellion to robbe, & spoile other mens goodes. And this dare I saye, takyng all you to beare re­corde, that the sorest lawes that e­uer any tyraunt made in any lāde, if they shuld cōtinue many yeares coulde not cause such and so great murther, myschiefe, and wretched­nes as ye perceyue and know that thys rebellyon in England conty­nuynge [Page] but a fewe monethes, hath caused: by the which ye may learne that althoughe lawers be comenly called most couetous, yet compare them with rebels, and as pickinge theft, is lesse then murtheryng rob­rye: so is the couetousnes of gredy lawers which begyle craftely, far­lesse then the couetousnes of re­belles, whych spoyle cruelly. Lette vs therefore euerye one acknowe­ledgynge oure owne fautes, where as most euyll spryngeth, there la­boure fyrste wyth moste diligence to plucke vp the roote of that euil, whyche is couetousnes: that God ingraftynge grace in vs, maye geue occasyon vnto oure Rulars rather to bee occupyed in rewar­dynge of vertue, then in punyshe­yng of vyce: Yea that God be not prouoked by our sinnes to sende e­uyll rulers to punyshe euyll men, but rather moued by oure repen­taunce, [Page] to preserue these good ru­lers whiche be sente alreadye to the greate comfort of all good men: es­pecially the kinges maiesty, whose godlynes, vertue, & grace, is lyke to make this realme to floryshe, if oure synnes do not cause God to thinke our realme vnworthy to en­ioye the treasure of so precyous a Iewell. Manye other noble men there be as I truste, some that I do certaynlye knowe, whose tender heartes do muche lamente youre griefes, and whose godlye prouisi­on wyll be muche vnto youre com­forte, if your vnpaciente stubbur­nes do not disapoynte their good purpose. If euer at any tyme God did send vnto any afflycted people releyfe, comforte, and prosperytye, it came alwayes by good rulers, at suche tyme as the people bee­ynge in afflyccyon, dyd humble them selues in pacyence, and cryed [Page] vnto the Lorde wyth prayer, as is apparente in the houndreth and se­uen Psalme. Clamauerunt ad domi­num cum tribularentur, et de necessitatibus eorum liberauit eos. When they were in trouble they called vnto thee Lorde, and he deliuered them forth of their troublousesome gryefes. And in the bookes of the iudges and of the kynges, ye maye reade how that God, to delyuer his peo­ple forth of miserye, and to prosper them in wealth, dyd reyse vp good rulers as Gedeon, Barac, Iepthe, Sampson. Dauid, Samuel, and suche other. And wythoute doubte euen at this time here in England, God hathe raysed vp a gracyous kynge, & some suche noble men as be neyther cruell nor couetous. If ther be therfore in vs pacience, hu­mility, thankfulnes, & prayer, sure­lye we shall soone feele relyefe, con­forte and prosperitie. [Page] Thei therfore y ^t as yet feele thē sel­ues greued, let thē cal vnto y ^e lord, lokinge for his helpe in paciente suffering, not prouoking his ven­geaunce by vngracious rebellinge agaynste hys officers, vnhappye resisting hys ordinaunce: vnhap­py resistyng may I well call it, for vnhappye are all they that vse it, purchasing thereby to them selues iudgement, vengeaunce, and dam­nacyon. O howe vnhappye haue they been here in England, whiche haue not quietlye suffered a con­fortable reformacion of their grea­test griefes and harmes, to procede from god to thē by his ordinaūce, but vnpacientlye grudginge haue offēded god, disquieted this realm, and vndone them selues, by resy­stynge goddes ordynaunce. For the greatest griefe that hathe been vnto the people in thys realme, hath bene the inclosing of comens, [Page] as concernyng the whyche the po­wers ordeyned of GOD for th [...] purpose, made an acte of parlya­mente, forbiddynge anye man to enclose vnto hys pryuate vse, that whyche of long tyme had bene ta­ken, and vsed as common. And af­terwardes, the same powers dyd sende forthe proclamacions, war­nynge theym whyche contrarye to thys acte of parliament had inclo­sed groundes, offendynge the peo­ple, that they accordynge to these Proclamacions shoulde laye the same inclosed landes abroade a­gayne, to satysfye the acte of par­liamente, and to releue the people. And for because neyther of these wayes toke effecte, there was im­mediatly further commissions dy­rected to put suche men in autho­ryty, as could easelye, and woulde gladly, and were purposed spedely to haue layed vnlawfull inclosed [Page] landes abrode agayne, in such qui­ [...] [...]orte as shoulde haue bene most to the kynges honour, to y ^e w [...]lth of thys realme, and to the gr [...]atest comfo [...]t of tho [...] whyche were most greued. Now howe the people dyd take or rather how they dyd resyste and wythstand thys, ye know. And I shall rehearse whan as I haue telled you of one other thyng whyche beynge of longer contynu­ance in Englande, hath done ferre more harme, and yet the g [...]ye [...] ther offer lesse, yea nothynge at all felt. For the deadely wound therof dyd brynge the people past all felynge of gryefe. And the venomous poy­s [...]n broughte the people in suche a Maze, that th [...]y dyd not fele and p [...]ceyue them [...]elues to be in most hor [...]yble my [...]rable wretchednes, wh [...]n as the worde of GOD, the [...] of l [...]fe, the sauyng health in Christ Iesu, was [...]aken away, and [Page] in a straunge language shut, and closed vp from theym, so that they wythout felyng were led frō God by mannes tradicions vnto vayne ceremonis, to be most venemously poysoned wyth dyuelishe supersti­cion. Therefore whan as the mer­cyfull goodnes of God beholdyng the miseries of the people, by the prouydence of the kynges maie­stye, & his counsell, purposely ordeined of God to confort, healpe, and amend the, people of thys realme, by the restoryng of goddes worde, and settynge it playnelye forthe in the Englysh tong, with the ryght vse and dew admin [...]stracion of hys sacramentes to be imprynted, and confyrmed in our hartes: Whan as I saye, by these gracyous mea­nes, and godlye order, God hym selfe dyd offer vnto the people, re­lyefe, comforte, and prosperitye: [Page] Then the vngodlye, vngracious [...] vnhappye people, beynge moost [...] vnkynde, where as they shoulde haue bene mooste thankefull, dy­strusted GOD, dyspised hys ordi­naunce, & presumed of theyr owne wylfulnes so farre as they coulde or myghte, to wythstand the ordy­naunce of God, refused the grace of God, and pro [...]ured to theym sel­ues the vēgeaunce of God. Wher­fore we hauynge thys terrible ex­ample in freshe memorye, and se­ynge a gracyous Kyng, and God­ly rulars ordeyned of GOD, to a­mende oure gryefes, althoughe all that cannot be amended in one day, whyche hath bene appayryng manye yeres, yet let vs pacientlye suffer for a tyme, not doubtynge but that that reliefe, comforte, and wealth, whyche God hathe promy­sed vnto Englande by hys word, offered of hys goodnes, and begon [Page] by his ordinaunce, shalbe brought vnto passe, by hys wysdome and myghte: in suche wyse as shall be moste for hys glorye, the kynges honoure, the wealth of the realme, [...]nd most to the conforte of theym that mooste pacyentlye in▪ hop [...], truste to goddes goodnes. These exāples haue I rehearsed to teach you as it were by experience, howe true this saying of Paul is: They whyche wythstande or resyste the powers ordeyned of God, receyu [...] vnto theym selues Iudgemente: whyche is vengeaunce, and dam­nacion. Let vs therfore amend our lyues, and be good men, and we shall not nede to hate and feare, but haue greate occasion to loue, and truste those whyche be nowe our chyefe rula [...]s. For they be as Paule sayeth, made rulars, not to put theym in feare that do good, [Page] but theym whyche do euyll: so that none nedeth to feare these rul [...]rs, but euell doers. Whyche in euyll doynge haue deserued of th [...] r [...] ­lers to be punyshed, and in resy­stynge theyr power ordeyned of GGD, do hasten, and agg [...]au [...]te towardes theym selues▪ the [...]or [...] vengeaunce of GOD. It f [...]lo­weth: Wouldest thou be wythout feare of power, do that whych [...] is good, and thou shalte haue prayse of it: for he is the m [...]nyster of God to do the good, but y [...] thou do [...], feare. For he beareth not [...] swearde wythout a cause, but is the mynister of GOD to aduenge in wrath hym that doeth euyll. All these wordes Peter conclu­deth bryefelye in the second of hys f [...]rst Epistle, saying that those that haue rule and authorytye, be sente ad uindictant malorum, laudem [...]ero [...]o­norum. [Page] That is to saye: to take ven­geaunce of euell [...], and to com­mende the good.

Whosoeuer thou arte therefore and of whatsoeuer degree or sorte thou bee, yf thou bee a Subiecte thou muste remember, and consy­der howe that powers be orday­ned of God for the, yf thou be euyll to make the good by dewe correccy­on: yf thou be good to make the better, by the encoragemente of com­mendacyon, prayse, and maynte­naunce. Looke therefore all you that haue power, and authorytye of GOD, that ye vse it, as ye are commaunded by God: to correcte and punyshe the euyll doer, and to encorage, rewarde, and mayntaine the good.

Se that for so ferre as youre power extendeth, there be no euyll vnpunyshed, nor no good vnrewarded. But harcke a lytle, and I shal [Page] tell you of an a [...]omynable robbery done in the Ci [...]ye, [...] to the officers of the city, & as yet not pu­nyshed, but rather mayntayned in the city. There is a greate summe of monye sente from an honorable Lord by hys seruaunte vnto those whome he is indetted vn [...] in the citye. The officers knowynge that they to whom thys monye is s [...]nte haue great nede of it, knowe also in what places, at what tymes these vnthryftye seruauntes by whome it is sente, at ga [...]ynge, banckettyng, and riot, do spende it. If thys be an euell dede, why is it not punyshed? Bycause it is not knowen some saye. But whyther they meane that it is not knowen to be done, or not knowē to be euyll I doubte. And therefore here now wyll I make it openlye knowen boeth to be done, and also to be e­uell done, and worse suffered. But [Page] doeth not manye of you knowe? sure I am tha [...] all you that be of­ficers oughte to know that all that ryches and treasures whyche rych men, and rufflers, waste at gredye gamning, glotonous bancketting, and suche riote, is not theyr owne, but sente by theym from the hono­rable Lorde of heauen, vnto other that be honest, pore, and nedye: vn­to whome God by hys promyse is indetted. Ye knowe, that Domini est terra et plenitudo [...]ius. The yearthe is the Lordes, and the plenty therof. So that no mā hath any thyng of hys owne: But hath receyued all of the Lorde. For, Quid habes quod non accepisti? What haste thou that thou hast not receyued: Yea thou as a seruaunte haste receyued of thy Lord, whych gyueth vnto hys seruauntes the Talentes of hys treasures. And to knowe for what purpose he gyueth theym vnto [Page] you, reade Esaye, the .xviii. Fr [...]ng [...] esurienti pane▪ tuum▪ et [...]. Breacke thy breade vnto the hungrye, and the nedye: & the wanderyng leade into thy house: whan thou seest one na­ked cloth hym, and do not dyspy [...]e thyne owne fleshe. Heare you ser­uauntes of the Lorde, whych haue receyued the treasures of the lord, vnto whom the lorde by you hath sente them: vnto the houngrye, the nedye, the naked▪ and those that be of the same fleshe and bloude that you youre selu [...] [...]e. Nowe you▪ of­fycers knowynge tha [...] greate ry­ches, and treasures sente from the honorable lord of heauen, vnto his wel beloued people, the nedy mem­bers of Christes, bodye, by th [...]se vnthriftye seruauntes is s [...]ente at ga [...]ynge, and riote, within your offyces, ye muste nedes knowe that an [...]uyll dede is done. Let vs ther­fore I praye you, knowe howe [Page] it is punyshed. Peraduenture ye wyll saye: ther is no lawe in Eng­land that appoynteth any punysh­mente for gamners. If therefore euyll dedes maye be done in Eng­lande wythout feare, than is the sweard of authority borne in En­glād, wythout a cause. But I wyll tell the that art an offycer in Eng­land or in what Chrysten lande so [...]uer it be: whereas there is no cer­tayne punyshmēt for any euyl dede by mans law there the offycer may & ought to vse any kind of punish­ment to amende or restreyne the e­uyll doer, by goddes lawe. But without doubte yf those same men should spende in the same sorte of ryot, so great treasures sente from the Kynges Maiesty [...] vnto the Aldermenne of thys Cytye, there shoulde be punyshmente, correc­cyon, and reamedye founde for theym quyckely.

[Page]And of very conscience is not go [...] as much to be feared as the kyng [...] and the poore, and nedye as will to be pytied and prouyded for as the rych and wealthy▪

Well, gamners, ryotters, and all euell doe [...]s, yf they do not [...]epente, shalbe damned in theyr owne syn­nes: but the bloude of theyr sou­les shalbe requyred [...] the handes of the offycers, whyche by f [...]a [...] shoulde haue caused theim to leaue synne. Y [...]a but what shall m [...] [...]han saye by [...], whyche is nowe made so lawefull [...] an offyc [...]r y [...] he would, can not punysh, to make men to leaue it? As concernynge thys matter we haue playne com­maūdemente in the fif [...]ene of Deu­tro. And in the fyfte of Math. To lend to hym that nedeth, and wold borowe. And in the syxte of Luke it is playne. Da [...] mu [...]uo, nihil inde spe­ [...]an [...]es. Lende sayeth Chris [...]e. tru­s [...]ing [Page] to haue no gayn therby. Here we haue two commaundementes, the one is to lende, and the other not to lende for lukar: now he that breaketh goddes commaundement must nedes go to the deuyll. So that in breakynge these two com­maundementes, here is two way­es for you ryche men to go to the dyuyll: Eyther in lendynge for lu­ker, or els in not lendynge anye thynge at all. Manye of you there be, that whosoeuer sayeth nay, wyll nedes the one of these two wayes. For y [...] mans lawe do stop vp vsu­rye, [...]o y ^t by lendyng thou cāst haue no gaynes, than wylte thou the o­ther waye apace, and lend nothyng at all. So shalte thou be suer to come ther away to the deuyll. For than shall no man in no case haue anye vse of thy goods. Therefore neyther the lawe, nor the officer in sufferynge a lytle vsurye, and com­maundinge [Page] none, doth mayntayne or allow vsurye, But for because y ^• beynge no [...]surer wylte nedes to the dyuell, they suffer the to goo such awaye as some commodytye myght [...] to other by some vse of thy goodes, rather than by stop­pynge by that waye, to dryue the three awaye as no man coulde haue anye vse of anye of thy good­des. For where as God commaun­deth, and thy nedy neyghbour de­syreth the to lende, and thou ney­ther at the reuerence of God, nor for pitye of thy neyghboure wylte lende of loue frelye: but contrarye to goddes commaundemente wyth out pytye of the poore, thou wylte not stycke to lende for gredynesse of luker couetouslye: thy owne de­des declare the to be so voyde of all godly charity, and so ful of diuilysh couetousnes, that thou art f [...]r past all mans cure, and helpe, either [Page] by law or punishmente. So wyl I leue the, and speake of those that myght, and oughte to be healed by men beynge in authorytye, and yet wyll not.

For ther be sum suche ioyly felo­wes that they wylbe subiect to no powers, which by fear myght cause them to forbeare theyr vayne plea­sures in euil: vnto those now consequentlye doth Paule speake, say­inge: ye must nedes be subiecte, not onely for wrathe, but also for con­science sake. If ye be suche ioyly felowes that ye feare not the wrathe or dyspleasure of officers, whan as ye do euyll, yet grope youre owne conscience, that ye may fele what a greuous synne it is to wythstande the powers ordayned of GOD to minister dewe correccyon vnto euyll doers. For not onely thy conscyence, but also thyne owne deede in that thou doeste paye [Page] tribute for thys thynge, shall testi­fye agaynst the: that thou know­west theym to be the mynisters of GOD, attendynge to thys same thynge, to thys bryngynge euell doers in [...]eare. It is therefore a matter of conscience for the so to w ^t stande the powers ordayned of God, that thei take no place in the, but that thou wylt do euell wyth­out feare, & maintaine that whych is euell done, by worse presumpci­on. I do not saye that whatsoeuer the magystrates commaunde is a matter of conscience, but what soeuer is euell, is a matter of con­scyence. And to resyste ryghte by myghte, so that thou wylte not be subiecte in humylitye, vnto those powers whyche God by hys righte hath set ouer the in authoritye is a greate euell, and therefore a greate matter of cōscience. Many exāples we haue whyche doeth proue that [Page] euerye commaundement of magis­trates be not matters in conscicēe, & yet euery resisting or rebelling a­gainst their autority is a matter in conscience. The Iewes had a cust­tume cōfirmed by their elders whiche were magistrates, that no man should eate wyth vnwashē hādes: Christe Iesu leaste thys custome, brake thys tradicion wythout any grudge of conscience.

Dauid knowynge Saule the kyng to be a wycked man and hys deadly enemy, and hauyng Saule in a denne, where as if he would, he myght haue kylled hym: this Da­uid hadde a good conscience not to touche the lordes anointed, to suf­fer Saule to be kynge and to sub­mitte hym selfe. Daniel was com­maunded not to praye to God: the Apostles were commaunded not to preache gods worde. These dyd not rebell against the higher pow­ers, [Page] no nor yet for conscience obey men, but rather they obeyed God. For Daniell did praye, and the A­postles dyd preache. So ryse not, rebell not, resiste not, what soeuer the rulers them selues do: And be ye not so scrupulous as to thynke the bond in conscience vnto euerye thing that a mā beyng a ruler commaundeth the to do it especiallye, if God cōmaund the contrary. Now it foloweth, geue vnto euerye one that which is due: Euery dutye belōging to euery body, can not here be declared, no nor at this tyme re­hearsed, I wyll therefore speake briefely of one thynge whych shall be a generall exāple for all duties. Pau. i. vnto the Cor. xi. Vnus panis unū corpus multi sumus: One bred say­eth he one body we are y ^• be many: by the whiche he declareth that as of diuers cornes of wheate by the liquor of water knodē into dough [Page] is made one loafe of breade: so we being diuerse men, by loue and charitie, whyche is the liquor of lyfe, ioyned into one congregacion, be made as dyuers members of one misticall body of Christe, where by I say, as by one example in the stede of many, learne that the more gorgeous you youre selues bee in silkes & veluettes, the more shame is it for you to see other poore and neady, beyng members of the same bodye, in ragges and clothe, yea bare and naked.

Doest thou not thynke them to be members of the same bodye that thou arte? Then arte not thou a member of Christe, then arte not thou a chylde of God, then art no [...] thou a christen man. One member oughte as well to be prouided for, as another: I do not say that one ought to haue as costely prouision as a nother.

[Page]But as there be dyuers members in dyuers places, hauyng dyuers duties, so to haue dyuers proui­sion in feedyng and clothyng. And as they be all in one body, so none to be without that feedynge and clothyng, whych for that part of the bodye is meete and necessa­rye. Euen as ye do prouide indif­ferentlye for euery parte of youre naturall bodye, by reason of the which, ye are bounde, and subiecte to corruption: So let no parte or member of youre Christen bodye be vnprouyded for: By reason of the whyche bodye, ye be heyres of the heauenly kyngdome. And this one example generally shall teache you to gyue that whych is due vn­to euery one seuerally. Nowe here foloweth but euē .iiii. wordes: Tri­bute, cus [...]ume, fere, honor. Of these iiii. wordes wil I conclude almost in .iiii. wordes. Ye must gyue try­bute, [Page] to whome trybute is due: cu­stome, to whome custome is due: feare, to whō feare is due: honour, to whome honoure is due. Under trybute be cōteined taxes, fiftenth, subsides, and suche as be payed at sometymes to the Rulers, and be not continuall. Customes be ty­thes, tolles, rentes, and such as the people paye vnto the officers con­tinually. For payinge of trybute besydes thys commaundemente of Paule, we haue exāple of Christes mother, whych beyng at the houre of her trauell went out of Galyle vnto Bethlem, a toune in Iewry, there to be taxed, and pay trybute vnto Cesar.

As concernyng custome, Christ hymselfe cōmaunded Peter to pay for them both, lest that they shulde offend: that is, lest that they, in not paying, shuld geue euyll example vnto the people. So Christen men [Page] must nedes paye both trybute and custome. What trybute and cu­stome good men may take, it appereth in that that goeth afore: sure­lye euen so muche and no more as shall sufficientlye dyscharge their costes, necessaryly bestowed in cor­rectynge of euyll, and rewardyng good. Marke that I say they may or ought to take no more: for here I tell them their duty. For truly if they do requyre more of you that be their subiectes, then is it youre duty to pay that whiche they aske, and not to be curyous to know for what cause it is asked, but this on­lye to take hede that with due reuerence ye pay it, as Paule cōmaun­deth, and as Christe and hys mo­ther haue geuen you exāple. Feare and honoure belonge chieflye, yea in a manner onely vnto God. For God onely for hym selfe is to be feared and honoured.

[Page]All other for gods cause, are so to be feared and honoured: as that feare and honoure which is geuen vnto them, may procede and come finally vnto God. For, dominū de­um tuum adorabis et illum solum coles. Thou shalte honoure the Lorde thy God, and hym only shalt thou reuerentlye serue. As for the De­uyll, feare hym not, for he wyll doo no lesse harme vnto thee then he canne: he canne do no more then God wyll suffer hym. Feare ther­fore leste that thou offende God, and he sufferre the Deuyll to vtter hys malyce, and myschyefe to­wardes thee.

That feare, honoure, or seruice whyche accordynge to goddes commaundemente is done vnto those personnes whom God hath authorysed to receyue it in hys name, is done vnto God.

[Page]As that money whych by thy com­maundemente is payde to thy ser­uaūt in thy name, is paid vnto the. Therefore Christe rulynge in ma­gistrates by authorytye, and be­ynge houngrye and coulde in the poore by pytye, doeth commaunde vs to geue, and promyseth that he hym selfe wyll receyue and re­warde that honoure of reuerence, seruyce and obedyence doone to the hygher powers, as to hys ordinaunce in the common welath: and also that honour of charitable almes, relyefe, and conforte, whych is bestowed vpon the poore and neady, as vpon the lyuely mem­bers of his owne body. As for that whych wythout goddes cōmaun­demēt, of mans phantasticall ima­ginacion is doone vnto Images, must nedes be hyghe dyshonoure, & greuous displeasure vnto God, when as the lyuely ymage of God [Page] created wyth hys owne hande in fleshe and bloud, doth honor, reue­rence, & homage vnto a dead pic­ture of man, grauen in stocke or stone, wyth a workemans tooles

God is also honoured in all hys creatures, when as they be taken wyth thankes, and vsed as he hath commaunded: and therfore, when as they be vnthankfully taken, or wyckedly abused, then is he disho­noured, and displeased.

Nowe, heare a short conclusion, Qui ex deo est, uerbum dei audit: He that is of God, heareth the worde of God. All you I saye that be Christen men, Gods chyldren, and indued wyth Goddes spiryte, wyll heare the worde of Gods threate­nyng, and fearyng hys vengeaūce, repent, wyll heare the woorde of gods cōmaundement, and folow­yng his counsels amende your ly­ues, wyl heare the worde of Gods [Page] promyse, and paciently sufferynge, trust to hys goodnes. As for you that wyll not heare and regarde goddes worde, ye declare your sel­ues not to be of God. But for be­cause ye haue the deuyl to your fa­ther, ye wyll fulfyll the lustes and desyres of the Deuyll, whyche is your father. And the luste and de­sire of the Deuyll is, to hynder the worcke and pleasure of God: and thys is the worke and wyll of God, that we should repose oure faythe and truste in Christe Iesu, and bestowe oure laboure and di­ligence in our owne vocacyon. Therefore the deuyll poysonynge all hys wyth greadye couetouse­nes, wyll cause them euer to trust to their owne prouision, and ne­uer to be content wyth their owne vocacion, but beynge called of God to be marchaunt, gentleman, lawer, or courtear, yet to be readye [Page] at a becke of their father the deuyl, besydes this their godly vocacion, deuyllyshelye to proule for, seke, and purchase farmes, personages, and benefices, to discourage hous­bandemenne from tyllynge of the grounde, and ministers from preachynge of Goddes woorde: that therby maye come a greuouse hon­ger, dearth, and lacke both of na­turall substaunce for the bodye, and also of heauenly foode for the soule And then those in the coun­trey that be not gods chyldren, but deuyllyshe vipers, will hysse, whis­per, and swell wyth venemous presumpcion, and their sting of rebel­lion to destroy both them selues, & al the cuntry. But they of y ^e cuntry or els wher, that be the chyldren of God in dede, knowynge couetous riche men & officers to be sparpled abrod in the cūtry as the scourges of god, to beat thē for their synnes, [Page] lyke gentle chyldren, wyl acknow­ledge their owne fautes, and paci­ently suffryng correccion, pitiful­lye crye vnto their heauenly father for mercy, forgeuenesse, & conforte. So all you in England, th [...] haue any godly knowledge, grace, and charitie, wyll say with the prophet Dauid: Verga tua, et baculus tuus, ipsa me consolata sunt: Thy rod, O Lorde and thy staffe, they it be whyche haue conforted me. Thy rodde of correcciō, whych is these couetous ryche men, & officers, and thy staffe of conforte, whyche is the kynges maiestie, whom thou hast endow­ed wyth a gracious gentle nature, godly educacion, wonderful wyt, & great learnyng: yea, and those no­ble men whom thou hast called frō their vayne plesures, to take great paynes, of a reuerēt loue towardes the kyng, and of a charital [...] pitie towardes vs, to bestowe their lan­des [Page] and goodes, tyme, and studye, and all that euer they haue, to pro­sper the Kynge, to prouide for hys realme, and to cherish vs his peo­ple therof. Thus thy rodde of cor­reccion, O Lorde, hath taught vs to be subiecte in humilitie vnto all hygher powers, as to thy ordi­naunce: & this thy staffe of cōforte o Lorde, doth encorage vs to loue & trust thē, especially vnto whome thou hast geuen hyest power and authoritie. So that we can nowe wyllynglye geue vnto euerye one that whyche is due: vnto y ^e higher powers, reuerence, seruyce, and o­bedience, vnto all ingeneral fayth­full dealynge, and vnto the poore and needye, charitable almes, re­leefe and conforte.

Giue therfore vnto vs, o Lord, mercye & grace, that we maye ren­der vnto thee thankes and prayse for euer. Amen.