A fruitfull sermon made in Poules churche at London in the shroudes, the seconde daye of February by Thomas Leuer

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 Salomon , 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 , I therfore shall laugh at your destruccion , and I shal mocke , when it is come vpon you whiche ye haue feared . Assuredlye good people , God , Qui mortem non fecit , nec letatur in perdicione virorum , 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 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 the churches , to be preached purely in the pulpites , and to be rehearsed euery wherein communicacion , and how many continuing , yea increasynge their wycked lynes , regarde not gods worde , dyspise his 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 , 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 England , God , whom thou mayest beleue for , his truthe , hathe sayd playnly thou shalt be destroyed , and all thyne ennemyes , bothe 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 . Omne regnum in se diuisum desolabitu● . 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 .

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 conueniente for hym to haue aboundaunce of diuerse dilicates for hys daintye toth , then for other to haue plenty 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 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 phansies , but beleue the word of God , whiche telleth you truelye that Englande shall be destroyed 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 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 , & ambicion , 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 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 written 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 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 whome 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 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 thy selfe in thine own mynde Hypot●ssestho , that 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 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 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 .

For so is it mete , that christen 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 , the misticall bodye of Chryst , wher as there must nedes be dyuers members 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 comen 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 wyth out restraint of authoritie , or to haue lyke quantitye of euerye thynge to be geuen to euery man , is vnder a pretence to mende al , purposely to marre all . For those same men pretendinge 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 the chiefest cause that maketh them to imagine thys abhominable errour , that there shuld be no ryche menne nor rulers , cummeth 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 merchauntes of London , and ye shall se , when as by their honest vocacion , & trade of marchandise god hath endowed them with great obūdaunce of ryches , then can they not be content with the prosperous welth 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 the courtear , or what maner of man soeuer 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 committed . 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 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 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 .

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 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 them come to effecte , it wyll cause the vengeaunce of God vtterly to destroy this realme . Do not thynke that I meane any thyng agaynst that 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 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 the comen wealth , be now turned to maynteyne worldly wycked couetouse ambicion . I ●ell you , at the fyrste the intente was verie 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 .

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 repentaunce as did the Nineuites . Euen 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 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 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 commoditie , 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 men 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 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 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 commodities , 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 countrey , marke your lesson 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 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 ordinaunce 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 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 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 . That people and realme that doth not serue Nabugodonezer the 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 them fetters of yron . By the whiche he declareth that as a prysoner in the 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 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 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 , that 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 the 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 that 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 them to cease from fedyng of my flocke , yea the pastors shal fede them selues no more , for I wyll delyuer my flocke out of their handes , and they shall be no longer a praye for than to fede vpon . Undoubtedly if ye shuld entende by your authority rather your selues to liue in riote , than to kepe the people in quietnes , your rulynge shulde not long continue . Surely ther is none other remedy for ryche or poore , high or low , gentleman or yeoman , 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 gentlemen & officers , it is euen couetousnes in you , the causeth , & ingendreth couetousnes in them . For , for to get your neyghbours ferme , ye wyll offer & disire them to take bribes , fynes , and rentes more than they loke for , or than you your selues be wel able to pay It is a wonderous thing to se gentlemen 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 lande , if they shuld continue many yeares coulde not cause such and so great murther , myschiefe , and wretchednes as ye perceyue and know that thys rebellyon in England contynuynge 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 , far lesse 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 , 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 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 . Thei therfore that as yet feele them selues greued , let them cal vnto the 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 them by his ordinaunce , but vnpacientlye grudginge haue offended 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 , 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 landes abrode agayne , in such qui●●●orte as shoulde haue bene most to the kynges honour , to the 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 selues 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 in a straunge language shut , and closed vp from theym , so that they wythout felyng were led from 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 : 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 vengeaunce 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 by his ordinaunce , shal be 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 examples 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 , 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 . 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 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 knowen 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 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 man 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 you , reade Esaye , the .xviii. Frange 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 euyll dede is done . Let vs therfore I praye you , knowe howe 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 England , 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 punyshment 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 .

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 , shal be damned in theyr owne synnes : but the bloude of theyr soules shal be 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 commaundemente 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 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 that by lendyng thou canst 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 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 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 wyl be 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 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 with 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 conscience . Many examples we haue whyche doeth proue that 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 confirmed by their elders whiche were magistrates , that no man should eate wyth vnwashen handes : 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 , 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 man beyng a ruler commaundeth the to do it especiallye , if God commaund the contrary . Now it foloweth , geue vnto euerye one that which is due : Euery dutye belonging 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 example for all duties . Pau. i. vnto the Cor. xi . Vnus panis unum corpus multi sumus : One bred sayeth he one body we are that be many : by the whiche he declareth that as of diuers cornes of wheate by the liquor of water knoden into dough 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 .

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 euen .iiii. wordes : Tribute , cus●ume , fere , honor . Of these iiii . wordes wil I conclude almost in .iiii. wordes . Ye must gyue trybute , to whome trybute is due : custome , to whome custome is due : feare , to whom feare is due : honour , to whome honoure is due . Under trybute be conteined 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 example 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 commaunded 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 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 commaundeth , and as Christe and hys mother haue geuen you example . Feare and honoure belonge chieflye , yea in a manner onely vnto God . For God onely for hym selfe is to be feared and honoured .

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 , dominum 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 .

As that money whych by thy commaundemente is payde to thy seruaunt 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 commaundement , of mans phantasticall imaginacion is doone vnto Images , must nedes be hyghe dyshonoure , & greuous displeasure vnto God , when as the lyuely ymage of God 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 vengeaunce , repent , wyll heare the woorde of gods commaundement , and folowyng his counsels amende your lyues , wyl heare the worde of Gods 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 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 the cuntry or els wher , that be the chyldren of God in dede , knowynge couetous riche men & officers to be sparpled abrod in the cuntry as the scourges of god , to beat them for their synnes , 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 correccion , 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 from their vayne plesures , to take great paynes , of a reuerent loue towardes the kyng , and of a charital●● pitie towardes vs , to bestowe their landes 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 conforte o Lorde , doth encorage vs to loue & trust them , 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 the higher powers , reuerence , seruyce , and obedience , vnto all in general 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 .