A Fruitful Sermon

G GO be merciful unto us. Good Christian people Christ Jesus the son of God, the wisdom of the father, the savior of the world, which hath redeemed us with his precious blood most pitifully lamenting our myseries, and earnestly threateninge our willful blindness, crieth out by the voice of the wise king Salomō, saying: Quia uocaui, et renuistis. et cete. Prove. i. Because I have called (saith the wisdom of God) and ye have denied, I have stretched forth my hand, and there was none that would behold: yea ye have despised all my councils, and my rebukes have ye not regarded, I therefore shall laugh at your destruction, and I shall mock, when it is come vpō you which ye have feared. Assuredlye good people, God, Qui mortem non fecit, nec letatur in perdicione virorū, God which (as the boke of wisdom saith) made not death, ne doth not delyghte in the perdition of man, cannot be of such affeccion, as to delyghte in laughynge or mockyng our miseries: but even as that man which doth delyghte to laughe at other men's griefs, is a man most far of from lamentynge and pytyinge them to do them good: so is God so sore offended & dyspleased with them that dispyse his counsels, threatening or promises, while they might have mercy, that he will as it were rather of mockyng, laughe and scorn, then of pitye lamente and help their miserable wretched griefs, when as they would have comfort. Se therefore howe mercyfully God hath called by the sayings and writings of Moses, the Propheres, and the Apostles, and howe few have harkened to believe. Se how wonderfully God hath stretched forth his hand, in creatynge heaven and earth, and all things in them contained, to the use, commodity, and comfort to man: and how few do daily behold these creatures, to be thankful unto the creature. Se howe much good counsel and earneste threatenynge God hath given of late unto England, by setting forth of his word in the englyshe tongue, causynge it to be read daily in y ^e churches, to be preached purely in the pulpites, and to be rehearsed every wherein communicaciō, and how many continuing, yea increasynge their wicked lines, regard not gods word, dyspise his threateninges, desire not his mercy, fear not his vengeance. Wythoute doubt good people very many have deserved the vengeance of God, and yet by repentance found plenty of mercy: but never none that ever refused the mercy of God hath escaped the vengeance of God in the time of his wrath▪ and fury.

Yea but what mercies of God have we refused, or wha • threatenynge of God have we here in England not regarded: which have forsaken the Pope, abolyshed idolatrye and superstition, received gods word so gladly, reformed all things accordinglye thereto so speedily, and have all things most nere the order of the primitive church vniuersallye? Alas good brethren, as truly as all is not gold that glystereth, so is it not virtue & honesty, but very vice and hypocrisy, whereof England at this day doth moste glory. Wherefore the word is plain, and the sayings be terrible, by the which at this time God threateneth to punish, to plage, and to destroy England. It is a wondrous plain word to say that England shall be destroyed: and upon this word ensuinge, it should be a terrible sight to se hundred thousands of Scots, French men, Papists, and Turks, entering in on every side, to murder, spoil, and to destroy. Thys plain word of a credyble person spoken, with this terrible seeing afore our eyes in sight would make our corage to fall, and our hearts to ryue in pieces, for woeful sorrow, fear, and heaviness.

Alas England, God, whom thou mayest believe for, his truth, hath said plainly thou shalt be destroyed, and all thine enemies, both Scots, Frenchmen, Papists, and Turks, I do not mean the men in whom is some mercy, but the most cruel vices of these thy enemies being without all pity, as the couetousenes of Scotland, the pride of France, the hipocrysy of Rome, and the Idolatry of the Turks. A hundred thousand of these enemies are landed at thy hauens, have entered thy fortes, and do proceed to spoil, murder, and utterly destroy: and yet for all this thou wretched England believest not gods word, regardest not his threatening, callest not for mercy, ne feareste not gods vengeance. Wherefore God being true of his word, and righteous in his deeds, thou England which wilt have no mercy, shalt have vengeance, which wilt not be saved, shalt be destroyed. For God hath spoken, and it is written.

Euerye kingdom that is divided in it self, shall be desolate, and destroyed. And Solomon saith: Because they have hated learning and not received the fear of God, destruction cometh sodaynlye: Yea truly, and bringeth Idolaters unto misery, and proud men unto shame. Ye all here fele, see, know, and have experience, howe that this Realm is divided in it self by opynyons in religion, by rebellious sedition, yea and by covetous am • icion, every man pullynge and halynge towards them selves, one from another.

It is not only diuyded, but also rente, torn, and plucked clean in pieces. Yea and every covetous man is an Idolater, setting that mind and love upon riches, which ought to be given unto God only.

Every covetous man hateth learning, and receiveth not the fear of God, for the greedy desire that he hath to the lucre of this world. Euerye covetous man is proud, thinking himself more worthy a pound, then a nother man a penye, more fit to have change of sylkes and veluettes, then other to have bare frise cloth, and more cōueniente for him to have abundance of diverse dilicates for his daintye toth, then for other to have plenty of biefes & muttons for their hongry bellies: and finnally that he is more worthy to have gorgeouse houses to take his pleasure in, in bankettynge, then laborynge men to have poor cotages to take rest in, in slepynge. Undoubtedlye God will make all those to fall with shame, which set them selves up in pride so high, that they cannot see other men to be children of the same heavenly father, heirs of the same kingdom, and bought with the same price of Christ's blood, that they take them selves to be. That realm, that realm that is full of covetousness, is full of division▪ is full of contempt of godd • s mercy, yea and slander of his w •• de, is full of Idolatry and is full of pride. Division is a sign of destruction, contemning of gods mercy causeth his vengeance to come sodeynly: Idolatry ever endeth in misery, & pride never escapeth shame. Then if you fele, know, and have experyence, that England by reason of covetousness is full of division, is full of contempt of gods mercy, is full of Idolatry, is full of pride, Flatter not youre selves in youre own phāsies, but believe the word of God, which telleth you truly that England shall be destroyed suddenly, miserably, and shamefullye. The same destruction was told to the Sodomites, was told to the Ninevites: was deserved of the Sodomites, and was deserved of the Niniuities: but came upon the Sodomites, and was turned from the Niniuytes. And why? For because the Sodomytes regarded not gods threatenynges and were plagued with gods vengeance, the Niniuytes regarded gods threatnynges, and escaped gods vengeance.

Now all you English men at the reverence of God, for the tender mercies of Jesus Christ, for the reverent love to youre most gentle and gracious king, for the safeguard of your country, and for tender pyty of your own wives, your children, and yourselves, cause not England to be destroyed with gods vengeance, as was the Cytie of the Sodomites: but repent, lament & amend your lives, as did the good Ninevites. For if ye speedily repent, & myserably lamente, & be ashamed of your vainglory, covetousness, & ambiciō, ye shall cause covetous, seditious, proud, & vicious England, suddenly, miserablye yea & shamefully in the sight and judgment of the world, to vanysh away. And so sin & abomination destroyed by the repentance of man, this pleasant place of England, and good people shall be preserved and saved by thy mercy of God. For else if man will not for sake his sin, God will not spare to destroy both the man and his plate with his sin.

Wherefore the Epystle by the order now taken, appointed for this fourth Sunday after twelfe tide, is a lesson most mete to teache you to know and lamente youre grievous sins of late committed, which as yet be in such case, that man without great repentance cannot sone amende them, nor god of his righteousness much longer suffer them. It is writ̄ in the beginning of the .iii. Chap. of Paul to the Rom. on this wise.

E Uerye soul be subject unto the higher powers, for there is no power but of God. Those powers which be, are ordained of God. Wherefore he that resysteth power, resysteth the ordinance of God, but they whhche do resist, shall receive to themselves iudgemen • . For Rulers are not to be feared for good doings, but for evil. Wouldest thou not f • are the power? do that which is good, & thou shalt have praise of it. But if thou do evil, fear: for he beareth not the sword without a cause, for he is the minister of God to avenge in wrath, him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this do ye pay tribute: For they are the ministers of God attendyng to this same thing. Geue therefore unto everyone duties: tribute to whome trybute is due, custom to whom custum is due, fear to whom fear is due, honor to whom honor is due.

Thus have ye heard howe that everyone ought to be under obedience, and give unto other that which is due. Howbeit experience declareth howe that here in England pore men have been rebels, and rich men have not done their duty. Bothe have done evil to provoke gods vengeance, neither doth repent to procure gods mercy.

Now for the better understanding of this matter, here in this text, first is to be noted, how that Anima, the soul, for as much as it is the chief parte of man, is taken for the whole man: as we in our englyshe tongue, take the body being the worse part for the whole. As if I say, everybody here, I mean every man or woman here. So in the fourth of Leuiti. Anima que peccauerit, ipsa morietur. The soul that sinneth, it shall die: meaning the man or woman that sinneth. And even so here Paul by the Hebrew phrase and manner of speech, commandeth every soul, which is by the englishe phrase everybody, that is to say, every person, man, woman, & child to be subject. As thou art in deed, so acknoweledge thyself in thine own mind Hypot • ssestho, y ^t is to say, set or placed under 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 under them but by God. Those powers which be are ordained of God. As is the power of the father over his children of the husband over his wife, of the master over his servants, and of the king over his lande and subjects: with all kind of magistrates in their offices over their charge.

Now to prove that these be the ordinances of God, we have by gods word both in the old testament and in the new, their names rehearsed, their offices dyscribed, and their duties commanded. Yet that notwithstanding some there be that labor by wrestynge of the scripture to pulle them selves from under due obedience: saying that it appeareth in the acts of the Apostles how that they had all things common, and therefore none more goods or riches, power or authority, then other, but all alike.

Truthe it is, that the Apostles had all things come, yea and that christen men, in that they are christen men rather then covetous men, have all things come, even unto this day. How be it there can be nothing more contrary or further disagreyng from that phantastical commennesse, or rather from that diuelyshe disorder, and vnrighteouse robry, where as Idle lubbers might live of honest men's labors, then to have all things come as the Apostles had. as christen men have, and as I do mean. And this is their usage, and my meaning: that rich men should keep to them selves no more then they need, and give unto the poor so much as they need. For so Paul writeth to the Corinthes. I mean not (saith Paul, speaking to the rich) to have other so eased, that you thereby should be brought in trouble of need, but after an indifrence, that at this time your abundance, might help their need. And so did the Apostles take order as appeareth in the fourth of the acts. Quotquot habebant agros et possessiones. etc. As many as had lands and possessions did sell them, and brought the prices unto the feet of the Apostles, and division was made unto everyone according unto every man's need. So they which might spare did freely give, and they which had need did thankfully receive.

For so is it mete, that christē men's goods should be come unto every man's need, & private to no man's lust. And those comune goods to be disposed by liberal givers, and not spoiled by greedy catchers. So that every man may have according to his need sufficient, and not according to his spoil so much as he can catch, no nor according to the value of the thing, every man a penye, a grote, or a shyllyng. For they that Imagyne, covet, or wish to have all things comune, in such sort that every man might take what him lust, would have all things come and open unto every man's lust, and nothing reserved or kept for any man's need. And they that would have like quantity of every thing to be given to every man, entendyng thereby to make all alike, do utterly destroy the congregation, the mystical body of Christ, where as there must needs be divers menbers in diverse places, having diverse duetyes. For as Paul saith: if all the body be an eye, where is then hearing? or if all be an ear, where is then smellyng? meaning thereby, that if all be of one sort, estate, & room in the comē wealth, how can then diverse duetyes of diverse necessary offices be done? So that the free heart, and liberal gift of the rich, must make all that he may spare, come to releue the need of the poor: yea if there be great necessity, he must sell both lands and goods, to maintain charity: And thus to have all things come, doth derogate or take a way nothing from the authority of rulers. But to will to have all things come, in such sort that • dle lubbers (as I said) might • ache and waste the geines of laborers with out restraint of authority, or to have like quantitye of every thing to be given to every mā, is under a pretence to mende all, purposely to mar all. For those same men pretēdinge to hate covetousness, would be as rich as the rich • st: and saying that they hate pride, would be as highly taken as the best, and semynge to abhor envy, cannot be content to se any other rycher or better then they them selves be. Now I hear some say that this error is the fruit of the scripture in englyshe. No, neither this, nor no other error cometh because the scripture is set forth in the englyshe tongue, but because the rude people lackynge the counsel of learned men to teache them the true meaning when they read it, or hear it, must needs follow their own Imaginacion in taking of it. And the chiefest cause that maketh thē to imagine this abhominable error, that there should be no rich men nor rulers, cūmeth because some rich men and rulers (mark that I say some, for all be not such) but I say some rich men, and rulers by the abuse of their riches and aucthoritye, doth more harm then good unto the come wealth, and more grief then confort unto the people. For now a days rich men and rulers do catch, purchesse, and procure unto them selves great commodities from many men, and do few and small pleasures unto any men. As for example of rich 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 obūdance of riches, then can they not be content w ^t the prosperous wealth of that vocation to satisfy them selves, and to help other, but their riches must abroad in the country to biefermes out of the hands of w • rshypfull gentlemen, honest yeomen, and pore laborynge husbands. Yea now also to bye personages, and benefices, where as they do not only bye lands and goods, bu • also lives and souls of men, from God and the come wealth, unto the devil and them selves. A myscheuouse marte of werchandrie is this, and yet now so comenly used, that thereby shepeheardes be turned to thieves, dogs into wolves, and the poor flock of Christ, redeemed with his precious blood, moste miserablye pylled, and spoiled, yea cruelly devoured. Be thou marchaunt of the city, or be thou gentleman in the country, be thou lawer, be y ^• courtear, or what manner of man soever thou be, that cannot, yea if thou be master doctor of divinity, that will not do thy duty, it is not lawful for the to have personage, benefice, or any such living, except thou do feed the flock spiritually with gods word, and bodelye with honest hospitalitye. I will touch diverse kinds of rich men and rulers, that ye may • se what harm some of them do with their riches and authority. And especially I will begin with them that be best learned, for they seme belike to do moste good with riches and authority unto them committed. If I therefore being a young simple scholar might be so bold, I would ask an ancient, wise, and well learned doctor of divinity, which cometh not at his benefice, whether he were bound to feed his flock in teaching of gods word, and keeping hospitality or no? He would answer and say: syr my curate supplieth my room in teaching, and my farmer in keeping of house. Yea but master doctor by your leave, both these more for your vauntage then for the paryshe comfort: and therefore the mo such servants that ye keep there, the more harm is it for your paryshe, & the more sin and shame for you. Ye may think that I am somewhat saucye to lay sin and shame to a doctor of divinity in this solemn audience, for some of them use to excuse the matter, and say: Those which I leave in mine absence do far better then I should do, if I tarried there myself.

Now good master doctor ye say the very truth, and therefore be they more worthy to have the benefice then you yourself, and yet neither of you both sufficient mete, or able: they for lack of h • bilitye, and you for lack of good will. Good will quod he? Nay I would with all my heart, but I am called to serve the king in other places, and to take other offices in the come wealth. Hear then what I shall answer yet once again: There is livings and rewards due and belonging to them that labor in those offices, and so ought you to be content with the living and reward of that office only, and take no more, the duty of the which office by your labor and diligence ye can discharge only, and do no more. And so Paul writeth unto the Corrinth. saying: The Lord hath ordained that they which preach the Gospel, should live upon the Gospel. And unto the Tessalonians. He that doth not labor should not eat.

By these texts well set together, you may conclude and learn, that there as you bestow your labor, there may ye take a living, and there as ye bestow no labor, there ought ye to take no living. Well let us proceed further unto other now, for I perceive that all that which I have spoken against them that take great geynes of their benefices, & do little good to their benefice, may seme to be spoken against the vniuersityes, yea and against the kings mnyestye: which now b • reason of improperacions have no little geynes of benefices, and yet bestow no great labor nor alms upon the paryshioners of those benefices. Surely, for as m • che as I fear the vengeance of God more if I should not speak the truth, then the displeasure of man if he be offended in h • arynge of the truth, truly I will tell you. Seyng that improperacions being so evil that no man can alowe them, be now so employed unto the universities, yea and unto the yerelye revenues of the kings majesty, that few dare speak against them, ye may se that some men, not only by the abuse of riches & authority, but also by the abuse of wysedom and policy do much harm, and specially those, by whose means this realm is now brought into such case that either learning in the university, and necessary revenues belongynge to the moste high authority is like to decay, or elles improperacions to be maynteined, which • oath be so deuyllyshe and abhominable that if either of thē come to effect, it will cause the vēgeaunce of God utterly to destroy this realm. Do not think that I mean any thing against that which the Kynges mayestye by act of Parliament hath done: no nor that I will cover in scilence, or alowe by flattery that which covetous officers (some as I suppose now being present) contrary to gods laws, the kings honor, and the come wealth use to do. For in suppressinge of Abbeys, Cloisters, Colleges, and Chauntries, the entente of the kings majesty that dead is, was, and of this our king now, is very godly, and the purpose or else the pretence of other, wonderouse goodlye: that thereby such abundance of goods as was supersticiously spente upon vain ceremonies, or voluptuously upon idle bellies, might come to the kings hands to bear his great charges, necessarily bestowed in the come wealth, or partly unto other men's hands, for the better releue of the pore, the maintenance of learning, and the setting forth o • gods word. Howe beit covetous officers have so used this matter, that even those goods which did serve to the releue of the poor, the maintenance of learning, and to comfortable necessary hospitality in y ^e comē wealth, be now turned to maintain worldly wicked covetous ambition. I • ell you, at the first the intent was ve • ie godly, the pretence wond • rouse goodly, but now the use or rather the abuse and mysorder of these things is worldly, is wicked, is deuilyshe, is abhominable.

The king may have, and would to God he had in his hands to bestow better, all that was evil mis • ente upon superstitious Ceremonies, and voluptuous Idle bellies.

But you which have gotten these goods into your own hands, to turn them from evil to worse, & other goods mo from good unto evil, be ye sure it is even you that have offended God, begyled the king, robbed the rich, spoiled the pore, and brought a come wealth into a come misery. It is even you, that must either be plagued with gods vengeance as wer the Sodomytes, or amende by reap̄taūce as did the Ninevites. Evē you it is that must either make restitucion and amends speedily, or elles • ele the vengeance of God grievously. Do not think that by restitucion and amends making I mean the building a gain of abbeyes or cloyste • s, no I do not: For if charitable alms, honest hospitality, and necessary schools, for the bringing up of yougth had ben indifferently maintained and not clean taken away in some places, I would not at this time have spoken of restitucion. Howe be it sure I am, that if at the orderinge of these things there had been in the officers as much godliness as there was covetousness, superstitious men had not been put from their livings to their pensions out of those houses, where they might have had school masters to have taught them to be good, and for less wages: or for the reseruacion of their pensions, received into cures, and personages, where as they can do no good, and will do much harm. Here as concerning these things I say, if man do not make restitucion, God will take vengeance. For the people that by this means continue in deuelyshe superstition, and begin ungracious rebellion, do die, and are damned in their own sins but the blood of their bodies and souls shall be required at youre hands. Yea and the abhominable error of those that would have no rulers in authority, cometh partly by your occasion, which unto your own vain glory, and private commodity, do abuse the power and authority ordained of God to his glory, and to the common wealth. Thus ye perceive howe that some rich men and rulers abusynge their riches and authority, do make some either to judge that it should be far better then it is, if there were neither riche mē nor rulers: Howbeit those men are far deceived. And Paul telleth the truth, saying that those which be, are ordained of God.

Then some will ask this question: Seynge there is no evil of God, howe can evil rulers or officers be of God? You honest men that be here, and dwell in the country, hear this lesson, and mark it, and take it home with you, for yourselves, and your neighbor. It is God, Qui facit hypocrite • regnare propter peccata populi. It is God, as the scripture in the .xxxiiii. of Job doth testify, which maketh an hypocritie to be a ruler for the sins of the people. Now the people of the country use to say, that their gentlemen and officers were never so full of fair words and evil deeds (which is hypocrisy) as they now be. For a gentleman will say that he loveth his tenant as well as his father did, but he keepeth not so good a house to make them chere as his father did, and yet he taketh mo fynes, & greater rentes to make them neadye, then his father had.

Another will say that he would bye a Lordshyppe of the king, for the love that he hath to the tenauntes thereof, but assone as he hath boughte it, by taking of fynes, heyghnyng of rentes, and selling away of commodities, he maketh the same tenantes pay for it. Another saith that he would have an office to do good in his country, but as sone as he hath authority to take the fee to him self, he setteth his servant to do his duty, and instede of wages he giveth them authority to live of pyllage, brybry and extorcion in the country.

Now you of the country, mark your lessō I say, and take it home with you. It is God that maketh these evil men to be gentlemen rulers, and officers in the country: it is the sins of the people that causeth God to make these men youre rulers. The man is sometimes evil, but the authority from God is always good, and God giveth good authority unto evil men, to punish the sins of the evil people. It is not therefore repynyng, rebellyng, or resistyng gods ordinance, that will amende evil rulers. For Paul saith, that all powers be of gods ordinance. And in Job it is plain, that evil men be made rulers by God: So that who soever resysteth the officers, be the men never so evil that be in office, he resisteth the ordinance of God, he cannot prevail against God, but surely he shall be plagued of God. And as the people can have no remedy against evil rulers by rebellyon, so can the rulers have no redress of rebellious people by oppressyon. Example of both we have in the third book of the Kynges, where as it appeareth that Roboam leaving good counsel to use the people with gentleness and following evil counsel to keep them under by extremytye, did so exasperate and stir up the hearts of the people against him being their king, that ten partes of them did by seditious rebellion, burste out from him, and were never after subject unto him, nor to none of his posterity. And those rebellious people by Jeroboam whom they them selves chose to be their king, or rather the captain of their rebellyon, were brought into far worse case and more myserye then ever they were afore, compelled to forsake God, and to use Idolatry, and were ever after plagued with sodeyne death, hunger, dearthe, wars, captyuytie, and all kind of myserye.

Learn therefore ye people if ye enforce to ease yourselves, whereas ye imagine that ye be evil entreated of men, be ye sure that ye shall fele in deed that ye shall be more greuouslye afflycted by the ordinance of God. And learn ye rulers if ye intend by only suppression to keep under rebellion, be ye sure if ye thrust it down in one place it will braste out with more violence and greater danger in ten other places, to the further dysquietynge of you being rulars, and to the utter destruccyon of all youre people being rebels. Hear ye people what God saith by those people that will not be in subieccion, because they think the men to be evil which be in authority. Yea hark what the Lord saith as concerning the proud, ambycyouse, and vncyrcumcysed Kynge Nabugodonozer which was an evil man in deed, in the twenty and seven Chapter of Hieremye. Gens et regnum. et cetera. That people and realm that doth not serve Nabugodonezer y ^e king of Babylon, and whosoever putteth not his neck under the yocke of Nabugodnozer the king of Babylon, I (saith the Lord) will viset upon that people in sword, hunger, and in pestylence. And in the .xxvii. of the same Prophet. Catenas ligneas contriuisti, et facies pro eis ferreas. Thou hast broken the fetters of wood, and shalt make for thē fetters of iron. By the which he declareth y ^t as a prysoner in y ^e keeping of a gayler, if he break his fetters of wood, shall not therefore by the gayler be set at lybertye, but rather cheyned with more strong fetters of iron: Even so, people being in the keeping of God, if they by rebellyon break their yocke of subieccion, which they now have, shall not therefore by God be put at liberty, but rather be thrust into a more strait, grievous, & stronger yocke, where they shall be sure never to have liberty nor ease. Wherefore ye people, if ye fele your burden is heavy, and youre yocke grievous, pacyently suffer, and call unto the Lord: for then he will hear thee, and he will relieve thee, and he will deliver thee.

And you rulers, because ye know that the people ought not to forsake or refuse what burden or yoke so ever ye charge them with all, see that ye charge them with no more then they may bear and suffer. For if they cry unto you for relief and easemente, and you will not regard their sorrows, but imagynynge that they be to wealthy, ye will increase their misery, and decay their wealth, as Pharaoh, and Roboam did: Well then, if the examples of Pharaoh and Roboam will not suffyce you, marcke what God, by the prophet Ezechi▪ saith (I pray you) in the .xxxiiii. of Ezekiel, Audit pastores. &c. Do not think that for because pastors be named there, y ^t therefore it is all spoken only unto the clargye, but for as much as all officers and rulers ought rather to be feders then spoilers, it is spoken unto you officers, which do not enter in by y ^e door of love, as a shephearde to feed, but • lime over another away thorough covetousness as a thief, to rob & spoil the flock of Christ in your office. Here what the Lord saith unto you officers y ^t feed youre selves by seeking of gains, & not your flock by doing your duty. Thus saith the Lord: I myself will up on these pastors, and I will require my sheep at their hands, and will make thē to cease frō fedyng of my flock, yea the pastors shall feed thē selves no more, for I will deliver my flock out of their hands, and they shall be no longer a pray for thē to feed vpō. Undoubtedly if ye should entēde by your authority rather yourselves to live in riot, thē to keep y ^e people in quietness, your rulynge should not long continue. Surely there is none other remedy for rich or poor, high or low, gētlemā or yeomā, to help to amende the disquietness in this realm, but to pulle and rote that out of youre hearts, which is roted in everyone of your hearts, the rote of all evil, which is covetousness. For even you husbandmen which cry out upon the covetousness of gentlemē & officers, it is even covetousness in you, y ^e causeth, & ingēdreth covetousness in thē. For, for to get your neighbors ferme, ye will offer & disire thē to take bribes, fynes, and rentes more thē they loke for, or thē you yourselves be well able to pay It is a wondrous thing to se gētlemen take so great rentes, fynes, and ingressaunce for covetousness to advance their own lands: Howebeit it is a far more wonderful thing to see husband men offer and give so great fynes, rentes, incomes, yea and bribes for covetousness to get other men's fermes. It seemeth to come of great covetousness for riche men, to make strayte laws to save their own goods: Howebeit it is in deed a far more covetousness for poor men by rebellion to rob, & spoil other men's goods. And this dare I say, taking all you to bear record, that the sorest laws that ever any tyrant made in any land, if they should continue many years could not cause such and so great murder, myschiefe, and wretchedness as ye perceive and know that this rebellyon in England contynuynge but a few months, hath caused: by the which ye may learn that although lawyers be comenly called most covetous, yet compare them with rebels, and as pickinge theft, is less then murtheryng robrye: so is the covetousness of greedy lawyers which begyle craftily, farlesse then the covetousness of rebels, which spoil cruelly. Lette us therefore everyone acknoweledgynge our own faults, where as most evil spryngeth, there labor first with moste diligence to pluck up the root of that evil, which is covetousness: that God ingraftynge grace in us, may give occasion unto our Rulars rather to be occupied in rewardynge of virtue, then in punysheyng of vice: Yea that God be not provoked by our sins to send evil rulers to punish evil men, but rather moved by our repentance, to preserve these good rulers which be sent already to the great comfort of all good men: especially the kings majesty, whose godliness, virtue, & grace, is like to make this realm to floryshe, if our sins do not cause God to think our realm unworthy to enjoy the treasure of so precyous a Jewel. Manye other noble men there be as I trust, some that I do certaynlye know, whose tender hearts do much lamente youre griefs, and whose godly provision will be much unto youre comfort, if your vnpaciente stubbornness do not disapoynte their good purpose. If ever at any time God did send unto any afflycted people releyfe, comfort, and prosperytye, it came always by good rulers, at such time as the people beeynge in afflyccyon, did humble them selves in pacyence, and cried unto the Lord with prayer, as is apparente in the houndreth and seven Psalm. Clamauerunt ad dominum cum tribularentur, et de necessitatibus eorum liberauit eos. When they were in trouble they called unto thee Lord, and he delivered them forth of their troublousesome gryefes. And in the books of the judges and of the kings, ye may read how that God, to deliver his people forth of misery, and to prosper them in wealth, did reyse up good rulers as Gideon, Barac, Iepthe, Sampson. David, Samuel, and such other. And without doubt even at this time here in England, God hath raised up a gracyous king, & some such noble men as be neither cruel nor covetous. If there be therefore in us patience, humility, thankfulness, & prayer, surely we shall soon feel relyefe, comfort and prosperity. Thei therefore y ^t as yet feel thē selves grieved, let thē cal unto y ^e lord, lokinge for his help in paciente suffering, not provoking his vengeance by ungracious rebellinge against his officers, vnhappye resisting his ordinance: unhappy resistyng may I well call it, for vnhappye are all they that use it, purchasing thereby to them selves judgment, vengeance, and damnacyon. O howe vnhappye have they been here in England, which have not quietlye suffered a comfortable reformacion of their greatest griefs and harms, to proceed from god to thē by his ordinance, but vnpacientlye grudginge have offended god, disquieted this realm, and undone them selves, by resystynge gods ordinance. For the greatest grief that hath been unto the people in this realm, hath been the inclosing of comens, as concerning the which the powers ordained of GOD for th •• purpose, made an act of parlyamente, forbiddynge any man to enclose unto his private use, that which of long time had been taken, and used as common. And afterwards, the same powers did send forth proclamacions, warning them which contrary to this act of parliament had enclosed grounds, offendynge the people, that they according to these Proclamacions should lay the same enclosed lands abroad again, to satysfye the act of parliamente, and to releue the people. And for because neither of these ways toke effect, there was immediately further commissions dyrected to put such men in authoryty, as could easily, and would gladly, and were purposed speedily to have laid unlawful enclosed lands abroad again, in such qui •• • orte as should have been most to the kings honor, to y ^e w •• lth of this realm, and to the gr • atest comfo • t of though •• which were most grieved. Now howe the people did take or rather how they did resyste and wythstand this, ye know. And I shall rehearse whan as I have telled you of one other thing which being of longer contynuance in England, hath done ferre more harm, and yet the g • ye • there offer less, yea nothing at all felt. For the deadely wound thereof did bring the people past all felynge of gryefe. And the venomous poys • n brought the people in such a Maze, that th • y did not fele and p •• ceyue them • elues to be in most hor • yble my •• rabble wretchedness, wh • n as the word of GOD, the 〈◊〉 of l • fe, the saving health in Christ Jesus, was • aken away, and in a strange language shut, and closed up from them, so that they without felyng were led frō God by man's traditions unto vain ceremonis, to be most venemously poisoned with dyuelishe superstition. Therefore whan as the merciful goodness of God beholding the miseries of the people, by the prouydence of the kings majesty, & his counsel, purposely ordained of God to confort, help, and amend the, people of this realm, by the restoring of gods word, and setting it playnelye forth in the English tongue, with the right use and dew admin • stracion of his sacraments to be imprynted, and confyrmed in our hearts: Whan as I say, by these gracyous means, and godly order, God him self did offer unto the people, relyefe, comfort, and prosperity: Then the ungodly, ungracious • vnhappye people, being most • unkind, where as they should have been most thankful, dystrusted GOD, dyspised his ordinance, & presumed of their own wylfulnes so far as they could or might, to wythstand the ordinance of God, refused the grace of God, and pro • ured to them selves the vēgeaunce of God. Wherefore we having this terrible example in fresh memory, and seeing a gracyous Kyng, and Godly rulars ordained of GOD, to amende our gryefes, although all that cannot be amended in one day, which hath been appayryng many years, yet let us pacientlye suffer for a time, not doubtynge but that that relief, comfort, and wealth, which God hath promised unto England by his word, offered of his goodness, and begun by his ordinance, shall be brought unto pass, by his wisdom and might: in such wise as shall be moste for his glory, the kings honor, the wealth of the realm, • nd most to the comfort of them that most pacyentlye in▪ hop • , trust to gods goodness. These examples have I rehearsed to teach you as it were by experience, howe true this saying of Paul is: They which wythstande or resyste the powers ordained of God, receyu • unto them selves Iudgemente: which is vengeance, and damnation. Let us therefore amend our lives, and be good men, and we shall not need to hate and fear, but have great occasion to love, and trust those which be now our chyefe rula • s. For they be as Paul saith, made rulars, not to put them in fear that do good, but them which do evil: so that none needeth to fear these rul • rs, but evil doers. Whyche in evil doing have deserved of th • r • lers to be punished, and in resystynge their power ordained of GGD, do hasten, and agg • au • te towards them selves▪ the • or • vengeance of GOD. It f • loweth: Wouldest thou be without fear of power, do that which • is good, and thou shalt have praise of it: for he is the m • nyster of God to do the good, but y • thou do 〈◊〉 , fear. For he beareth not 〈◊〉 sword without a cause, but is the minister of GOD to aduenge in wrath him that doeth evil. All these words Peter concludeth bryefelye in the second of his f • rst Epistle, saying that those that have rule and authorytye, be sent ad uindictant malorum, laudem • ero • onorum. That is to say: to take vengeance of evil 〈◊〉 , and to commend the good.

Whosoever thou art therefore and of whatsoever degree or sort thou be, if thou be a Subiecte thou must remember, and consider howe that powers be ordained of God for the, if thou be evil to make the good by dew correccyon: if thou be good to make the better, by the encoragemente of commendacyon, praise, and maintenance. Look therefore all you that have power, and authorytye of GOD, that ye use it, as ye are commanded by God: to correct and punish the evil doer, and to encorage, reward, and maintain the good.

Se that for so ferre as youre power extendeth, there be no evil unpunished, nor no good unrewarded. But harcke a little, and I shall tell you of an a • omynable robbery done in the Ci • ye, 〈◊〉 to the officers of the city, & as yet not punished, but rather maintained in the city. There is a great sum of money sent from an honorable Lord by his servant unto those whom he is indetted vn •• in the city. The officers knowing that they to whom this money is s • nte have great need of it, know also in what places, at what times these vnthryftye servants by whom it is sent, at ga •• ynge, banckettyng, and riot, do spend it. If this be an evil deed, why is it not punished? Bycause it is not known some say. But whither they mean that it is not known to be done, or not know̄ to be evil I doubt. And therefore here now will I make it openly known both to be done, and also to be evil done, and worse suffered. But doeth not many of you know? sure I am tha • all you that be officers ought to know that all that riches and treasures which rich men, and rufflers, waste at gredye gamning, glotonous bancketting, and such riot, is not their own, but sent by them from the honorable Lord of heaven, unto other that be honest, pore, and nedye: unto whom God by his promise is indetted. Ye know, that Domini est terra et plenitudo • ius. The yearthe is the Lord's, and the plenty thereof. So that no mā hath any thing of his own: But hath received all of the Lord. For, Quid habes quod non accepisti? What haste thou that thou hast not received: Yea thou as a servant haste received of thy Lord, which giveth unto his servants the Talentes of his treasures. And to know for what purpose he giveth them unto you, read Isaiah, the .xviii. Fr • ng • esurienti pane▪ tuum▪ et • . Breacke thy bread unto the hungrye, and the nedye: & the wanderyng lead into thy house: whan thou seest one naked cloth him, and do not dyspy • e thine own flesh. Hear you servants of the Lord, which have received the treasures of the lord, unto whom the lord by you hath sent them: unto the houngrye, the nedye, the naked▪ and those that be of the same flesh and blood that you youre selu •• • e. Now you▪ officers knowing tha • great riches, and treasures sent from the honorable lord of heaven, unto his well beloved people, the needy members of Christ's, body, by th • se vnthriftye servants is s • ente at ga •• ynge, and riot, within your offices, ye must needs know that an • uyll deed is done. Let us therefore I pray you, know howe it is punished. Peradventure ye will say: there is no law in England that appointeth any punyshmente for gamners. If therefore evil deeds may be done in England without fear, than is the sword of authority borne in England, without a cause. But I will tell the that art an offycer in England or in what Chrysten lande so • uer it be: whereas there is no certain punyshmēt for any evil deed by man's law there the offycer may & ought to use any kind of punishment to amende or restrain the evil doer, by gods law. But without doubt if those same men should spend in the same sort of riot, so great treasures sent from the Kynges Majesty • unto the Aldermenne of this Cytye, there should be punyshmente, correccyon, and reamedye found for them quyckely.

And of very conscience is not go • as much to be feared as the king • and the poor, and nedye as will to be pytied and provided for as the rich and wealthy▪

Well, gamners, ryotters, and all evil do • s, if they do not • epente, shall be damned in their own sins: but the blood of their souls shall be required 〈◊〉 the hands of the officers, which by f • a •• should have caused them to leave sin. Y • a but what shall m • • han say by 〈◊〉 , which is now made so lawful 〈◊〉 an offyc • r y • he would, cannot punysh, to make men to leave it? As concerning this matter we have plain commaūdemente in the fif • ene of Deutro. And in the fyfte of Math. To lend to him that needeth, and would borowe. And in the syxte of Luke it is plain. Da •• mu • uo, nihil inde spe • an • es. Lende saith Chris • e. trus • ing to have no gayn thereby. Here we have two commandments, the one is to lend, and the other not to lend for lukar: now he that breaketh gods commandment must needs go to the devil. So that in breaking these two commandments, here is two ways for you rich men to go to the dyuyll: Either in lendynge for luker, or else in not lendynge any thing at all. Manye of you there be, that whosoever saith nay, will needs the one of these two ways. For y • man's law do stop up vsurye, • o y ^t by lendyng thou canst have no gains, than wilt thou the other way apace, and lend nothing at all. So shalt thou be suer to come there away to the devil. For than shall no man in no case have any use of thy goods. Therefore neither the law, nor the officer in suffering a little vsurye, and commaundinge none, doth maintain or allow vsurye, But for because y ^• being no • surer wilt needs to the devil, they suffer the to goo such away as some commodytye might 〈◊〉 to other by some use of thy goods, rather than by stoppynge by that way, to drive the three away as no man could have any use of any of thy gooddes. For where as God commandeth, and thy needy neighbor desireth the to lend, and thou neither at the reverence of God, nor for pitye of thy neyghboure wilt lend of love freely: but contrary to gods commandment with out pytye of the poor, thou wilt not stycke to lend for gredynesse of luker couetouslye: thy own deeds declare the to be so void of all godly charity, and so full of diuilysh covetousness, that thou art f • r past all man's cure, and help, either by law or punishment. So will I leave the, and speak of those that might, and ought to be healed by men being in authorytye, and yet will not.

For there be sum such ioyly fellows that they will be subject to no powers, which by fear might cause them to forbear their vain pleasures in evil: unto those now consequentlye doth Paul speak, saying: ye must needs be subject, not only for wrath, but also for conscience sake. If ye be such ioyly fellows that ye fear not the wrath or dyspleasure of officers, whan as ye do evil, yet grope youre own conscience, that ye may fele what a grievous sin it is to wythstande the powers ordained of GOD to minister dew correccyon unto evil doers. For not only thy conscience, but also thine own deed in that thou doeste pay tribute for this thing, shall testify against the: that thou knowwest them to be the ministers of GOD, attendynge to this same thing, to this bringing evil doers in • ear. It is therefore a matter of conscience for the so to w ^t stand the powers ordained of God, that thei take no place in the, but that thou wilt do evil without fear, & maintain that which is evil done, by worse presumpcion. I do not say that whatsoever the magystrates command is a matter of conscience, but whatsoever is evil, is a matter of conscience. And to resyste right by might, so that thou wilt not be subject in humylitye, unto those powers which God by his righte hath set over the in authority is a great evil, and therefore a great matter of conscience. Many examples we have which doeth prove that every commandment of magistrates be not matters in conscicēe, & yet every resisting or rebelling against their authority is a matter in conscience. The Jews had a custtume confirmed by their elders which were magistrates, that no man should eat with vnwashē hands: Christ Jesus lease this custom, brake this tradicion without any grudge of conscience.

David knowing Saul the king to be a wicked man and his deadly enemy, and having Saul in a den, where as if he would, he might have killed him: this David had a good conscience not to touche the lords anointed, to suffer Saul to be king and to submit him self. Daniel was commanded not to pray to God: the Apostles were commanded not to preach gods word. These did not rebel against the higher powers, no nor yet for conscience obey men, but rather they obeyed God. For Daniel did pray, and the Apostles did preach. So rise not, rebel not, resist not, whatsoever the rulers them selves do: And be ye not so scrupulous as to think the bond in conscience unto everything that a mā being a ruler commandeth the to do it especially, if God command the contrary. Now it followeth, give unto everyone that which is due: Every duty belonging to everybody, cannot here be declared, no nor at this time rehearsed, I will therefore speak briefly of one thing which shall be a general example for all duties. Pau. i. unto the Cor. xi. Vnus panis unū corpus multi sumus: One bred saith he one body we are y ^• be many: by the which he declareth that as of diverse corns of wheat by the liquor of water knodē into dough is made one loaf of bread: so we being diverse men, by love and charity, which is the liquor of life, joined into one congregation, be made as divers members of one mystical body of Christ, where by I say, as by one example in the stead of many, learn that the more gorgeous you youre selves be in silks & veluettes, the more shame is it for you to see other poor and neady, being members of the same body, in rags and clothe, yea bare and naked.

Doest thou not think them to be members of the same body that thou art? Then art not thou a member of Christ, then art not thou a child of God, then art no • thou a christen man. One member ought as well to be provided for, as another: I do not say that one ought to have as costely provision as a nother.

But as there be divers members in divers places, having divers duties, so to have divers provision in feeding and clothing. And as they be all in one body, so none to be without that feedynge and clothing, which for that part of the body is meet and necessary. Even as ye do provide indifferentlye for every parte of youre natural body, by reason of the which, ye are bound, and subject to corruption: So let no parte or member of youre Christian body be vnprouyded for: By reason of the which body, ye be heirs of the heavenly kingdom. And this one example generally shall teache you to give that which is due unto everyone severally. Now here followeth but evē .iiii. words: Tribute, cus • ume, fere, honor. Of these iiii. words will I conclude almost in .iiii. words. Ye must give trybute, to whom trybute is due: custom, to whom custom is due: fear, to whō fear is due: honor, to whom honor is due. Under trybute be contained taxes, fiftenth, subsides, and such as be paid at sometimes to the Rulers, and be not continual. Customs be tithes, tolles, rentes, and such as the people pay unto the officers continually. For payinge of trybute besides this commandment of Paul, we have example of Christ's mother, which being at the hour of her travel went out of Galyle unto Bethlehem, a toune in Jewry, there to be taxed, and pay trybute unto Caesar.

As concerning custom, Christ himself commanded Peter to pay for them both, lest that they should offend: that is, lest that they, in not paying, should give evil example unto the people. So Christian men must needs pay both trybute and custom. What trybute and custom good men may take, it appeareth in that that goeth afore: surely even so much and no more as shall sufficiently dyscharge their costs, necessarily bestowed in correctynge of evil, and rewardyng good. Mark that I say they may or ought to take no more: for here I tell them their duty. For truly if they do require more of you that be their subjects, then is it youre duty to pay that which they ask, and not to be curyous to know for what cause it is asked, but this only to take hede that with due reverence ye pay it, as Paul commandeth, and as Christ and his mother have given you example. Fear and honor belong chiefly, yea in a manner only unto God. For God only for him self is to be feared and honored.

All other for gods cause, are so to be feared and honored: as that fear and honor which is given unto them, may proceed and come finally unto God. For, dominū deum tuum adorabis et illum solum coles. Thou shalt honor the Lord thy God, and him only shalt thou reuerentlye serve. As for the Deuyll, fear him not, for he will do no less harm unto thee then he can: he can do no more then God will suffer him. Fear therefore leste that thou offend God, and he sufferre the Deuyll to utter his malice, and myschyefe towards thee.

That fear, honor, or service which according to gods commandment is done unto those persons whom God hath authorysed to receive it in his name, is done unto God.

As that money which by thy commandment is paid to thy servant in thy name, is paid unto the. Therefore Christ rulynge in magistrates by authorytye, and being houngrye and could in the poor by pytye, doeth command us to give, and promyseth that he him self will receive and reward that honor of reverence, service and obedience done to the higher powers, as to his ordinance in the common welath: and also that honor of charitable alms, relyefe, and comfort, which is bestowed upon the poor and neady, as upon the lively members of his own body. As for that which without gods commandment, of man's fantastical imaginacion is done unto Images, must needs be high dyshonoure, & grievous displeasure unto God, when as the lively image of God created with his own hand in flesh and blood, doth honor, reverence, & homage unto a dead picture of man, graven in stock or stone, with a workemans tools

God is also honored in all his creatures, when as they be taken with thanks, and used as he hath commanded: and therefore, when as they be unthankfully taken, or wyckedly abused, then is he dishonored, and displeased.

Now, hear a short conclusion, Qui ex deo est, uerbum dei audit : He that is of God, heareth the word of God. All you I say that be Christian men, God's children, and endued with God's spirit, will hear the word of God's threatenyng, and fearing his vengeance, repent, will hear the word of gods commandment, and following his counsels amende your lives, will hear the word of God's promise, and patiently suffering, trust to his goodness. As for you that will not hear and regard gods word, ye declare yourselves not to be of God. But for because ye have the devil to your father, ye will fulfill the lusts and desires of the Deuyll, which is your father. And the lust and desire of the Deuyll is, to hynder the work and pleasure of God: and this is the work and will of God, that we should repose our faith and trust in Christ Jesus, and bestow our labor and diligence in our own vocation. Therefore the devil poysonynge all his with greadye couetousenes, will cause them ever to trust to their own provision, and never to be content with their own vocation, but being called of God to be marchaunt, gentleman, lawer, or courtear, yet to be ready at a beck of their father the devil, besides this their godly vocation, deuyllyshelye to proule for, seek, and purchase farms, personages, and benefices, to discourage housbandemenne from tyllynge of the ground, and ministers from preaching of God's word: that thereby may come a grievous hunger, dearth, and lack both of natural substance for the body, and also of heavenly food for the soul And then those in the country that be not gods children, but deuyllyshe vipers, will hysse, whisper, and swell with venomous presumpcion, and their sting of rebellion to destroy both them selves, & all the country. But they of y ^e country or else where, that be the children of God in deed, knowing covetous riche men & officers to be sparpled abroad in the cūtry as the scourges of god, to beat thē for their sins, like gentle children, will acknowledge their own faults, and patiently suffering correccion, pitifullye cry unto their heavenly father for mercy, forgiveness, & comfort. So all you in England, th •• have any godly knowledge, grace, and charity, will say with the prophet David: Verga tua, et baculus tuus, ipsa me consolata sunt: Thy rod, O Lord and thy staff, they it be which have conforted me. Thy rod of correcciō, which is these covetous rich men, & officers, and thy staff of comfort, which is the kings majesty, whom thou hast endowed with a gracious gentle nature, godly educacion, wonderful wit, & great learning: yea, and those noble men whom thou hast called frō their vain pleasures, to take great pains, of a reverent love towards the king, and of a charital •• pity towards us, to bestow their lands and goods, time, and study, and all that ever they have, to prosper the Kynge, to provide for his realm, and to cherish us his people thereof. Thus thy rod of correccion, O Lord, hath taught us to be subject in humility unto all higher powers, as to thy ordinance: & this thy staff of comfort o Lord, doth encorage us to love & trust thē, especially unto whom thou hast given hyest power and authority. So that we can now wyllynglye give unto everyone that which is due: unto y ^e higher powers, reverence, service, and obedience, unto all ingeneral faithful dealynge, and unto the poor and needye, charitable alms, relief and comfort.

Give therefore unto us, o Lord, mercy & grace, that we may render unto thee thanks and praise forever. Amen.

Imprinted at London by John Dare, dwellinge over Alderigate, and Wylliam Seres dwelling in Peter College.

The year of our Lord God M.D.L. the nynth day of April.