vs ruminate and as it wer chewe the cudde that we maie haue the swete ieuse spirituall effecte mary hony kirnell tast comfort and consolacion of theim Let vs staie quiet and certifie our consciences with the moste infallible certaintie truthe and perpetual assuraunce of them Let vs praie to God the onely aucthor of these heauenly meditacions that we maie speake thynke beleue liue and depart hence accordyng to the wholesome doctrine and verities of theim And by that meanes in this worlde wee shall haue Gods proteccion fauor and grace with the vnspeakeable solace of peace and quietnes of conscience and after this miserable life we shall enioy the endlesse blisse and glorie of heauen whiche he graunt vs all that died for vs all Iesus Christ to whom with the father holy ghost bee all honor and glorie both now euerlastyngly AMEN ¶ An Homelie of the miserie of al mankynd and of hys condempnacion to death euerlastyng by hys awne synne THe holy Ghost in writing the holy scripture is in nothinge more diligent then to pulle doune mannes vainglory and pride whiche of all vices is most vniuersally grafted in al mankynd euen from the first infection of our first father Adam And therfore we reade in many places of scripture many notable lessons against this old rooted vice to teache vs the moste commendable vertue of humilitie how to knowe our selfes and to remembre what we be of our selfes In the boke of Genesis almighty God geueth vs al a title name in our great graūd father Adā which ought to admonish vs al to considre what we be wherof we be frō whence we came whether we shal saiyng thus in y e sweat of thy face shalt thou eate thy bread til thou be turned again into the groūd for out of it wast thou taken in asmuch as y u art dust into dust shalte thou be turned again Here as it wer in a glasse we may learne to know our selfes to be but groūde earth asshes that to earth and asshes we shall returne Also the holy patriarche Abraham did well remembre this name and title dust earth and asshes appoynted and assigned by God to all mankynde and therfore he calleth hymself by that name when he maketh his earnest praier for Sodome and Gomore And we read that Iudith Hester Iob ▪ Hieremie with other holy men and womē in the old Testament did vse sacke cloth and to cast dust and asshes vpon their heddes when they bewailed their synfull liuyng They called cried to God for help and mercye with suche a ceremonie of sacke clothe duste and asshes that thereby thei might declare to the whole worlde what an hūble and lowly estimacion thei had of themselfes how well thei remembred their name title aforesayd their vile corrupt fraile nature dust earth and asshes The boke of wisedom also willing to pul doune our proude stomackes moueth vs diligently to remēbre our mortall and earthly generacion whiche we haue all of hym that was firste made and that all men aswell kynges as subiectes come into this worlde and go out of thesame in lyke sorte that is as of our selfes full miserable as we may dayly see And almightye God cōmaunded hys prophet Esaie to make a proclamacion and crie to the whole worlde and Esaie askinge what shall I crie The Lorde aunswered crie that all fleshe is grasse and that al the glory of man therof is but as the floure of the felde whē the grasse is withered the floure falleth away when the wynd of the Lord bloweth vpon it The people surely is grasse the which drieth vp and the floure fadeth awaye And the holy prophete Iob hauyng in himself great experience of the miserable and sinful estate of man doth open thesame to y e world in these wordes Man saith he that is borne of a woman liuyng but a short tyme is ful of manifold miseries he spryngeth vp like a floure fadeth again vanishyng awaye as it wer a shadowe ▪ and neuer continueth in one state And doest thou iudge it mete o Lorde to open thyne eyes vpon suche a one and to bring hym to iudgement with the Who can make hym cleane that is conceiued of an vncleane seede And all men of their euilnesse and natural pronesse wer so vniuersally geuen to synne that as the scripture saith God repēted that euer he made mā And by synne hys indignacion was so muche prouoked against the worlde that he drouned all the worlde with Noes floud except Noe hymself and hys litle housholde It is not without greate cause that the scripture of God doeth so many tymes call all men here in this worlde by this woorde yearth O thou yearth yearth yearth sayth Ieremie heare y e worde of the Lord. This our right name vocacion title yearth yearth yearth pronoūced by the Prophete sheweth what wee bee in deede by whatsoeuer other stile title or dignitie men do call vs. Thus he plainly named vs who knoweth best both what we be and what we ought of right to be called And thus he describeth vs speakyng by hys faithfull Apostle S. Paule all men Iewes and Gentiles are vnder syn ther is none righteous no not one ther is none that vnderstandeth there is none that seketh after God thei are al gone out of the way thei are all vnprofitable ther is none that doth good no not one their throte is an open sepulchre with their tōgues they haue vsed craft deceipt the poyson of serpentes is vnder their lippes their mouth is full of cursing and bitternes their fete are swift to shed bloud destrucciō and wretchednes are in their waies and the way of peace haue thei not knowen there is no feare of God before their eyes And in another place S. Paule writeth thus God hath wrapped all nacions in vnbelefe that he might haue mercy on all The scripture concludeth all vnder synne that the promyse by y e faith of Iesus Christ should be geuē vnto theim that beleue S. Paule in many places painteth vs out in our colours callyng vs the children of the wrath of God when we be borne saiyng also that we cānot thinke a good thought of our selfes muche lesse we can saye wel or do wel of our selfes And the wiseman saieth in the boke of Prouerbes the iust man falleth seuē times a day The most tried approued man Iob feared all hys workes S. Ihon the Baptist beynge sanctified in his mothers wōbe and praised before he was borne called an Aungell great before the lord replenished euē from his birthe with the holy Ghost the preparer of the way for our sauior Christ and commēded of our sauior Christ to be more then a prophet the greatest that euer was borne of a woman yet he plainly graūteth that he had nede to be wasshed of Christ he worthely extolleth and glorifieth his Lorde and
onely aucthor and prouider of thys forenamed state and ordre as it is written of God in the boke of the prouerbes through me kynges do reigne through me counsailors make iust lawes through me doo princes beare rule and all iudges of the yearth execute iudgement I am louyng to them that loue me Here let vs marke wel remembre that the high power aucthoritie of kynges with theyr makyng of lawes iudgemētes officers are the ordinaunces not of man but of God therfore is this word through me so many tymes repeted Here is also well to be cōsidered and remembred that this good ordre is appoynted of Gods wisedom fauor loue specially for them that loue god therfore he saith I loue them y t loue me Also in the boke of wisedom we may euidently learne that a kynges power aucthoritie strength is a greate benefite of God geuen of his great mercy to the comfort of our greate misery For thus wee rede there spoken to kynges Heare o ye kynges vnderstand learne ye y t be iudges of thendes of the yearth geue eare ye that rule the multitudes for y e power is geuen you of y e lord and the strength frō the highest Let vs learne also here by the infallible word of God that kinges and other supreme higher officers are ordeined of god who is most highest therfore they are here diligētely taught to apply thēselfes to knowledge wisedom necessary for the orderynge of Gods people to their gouernaūce committed And they be here also taught by almighty God that thei should reknowledge themselfes to haue al their power strength not frō Rome but immediatly of god most highest We rede in the boke of Deuteronomy y t al punishemēt perteineth to God by this sentēce vengeaūce is mine and I will reward But this sentence we must vnderstād to pertein also vnto y e magistrates which do exercise Gods roume in iudgement punishing by good godly lawes here in yearth And the places of scripture whiche seme to remoue from emong al christian men iudgement punishment or kyllyng ought to be vnderstand that no mā of his awne priuate aucthoritie may be iudge ouer other may punish or may kil But we must refer al iudgemēt to god to kynges rulers iudges vnder thē which be gods officers to execute iustice by plain wordes of scripture haue their aucthoritie vse of y e swourd graūted frō god as we are taught by S. Paule the dere elect Apostle of our sauior Christ whō we ought diligētly to obeye euen as we would obey our sauior Christ yf he wer present Thus. S. Paule writeth to the Roma Let euery soule submit hymself vnto the aucthoritie of the higher powers for there is no power but of God the powers that be be ordeined of God whosoeuer therfore resisteth the power resisteth the ordinaunce of God but they that resist shal receiue to thēselfes dampnacion for rulers are not fearful to thē that do good but to thē that do euill Wilt thou be without feare of the power Do well then so shalt thou be praysed of the same for he is the minister of God for thy wealthe But if thou do that whiche is euill then feare for he beareth not the swourde for naught for he is the minister of God to make vengeaunce on hym that doth euill Wherfore ye must nedes obey not onely for feare of vengeaūce but also because of conscience and euē for this cause paie ye tribute for they are Gods ministers seruyng for the same purpose Here let vs al learne of S. Paule the elect vessel of God y t all persones hauing soules he excepteth none nor exempteth none neither priest apostle nor prophet saieth s. Chriso do owe of boundē duetie and euen in conscience obedience submission subiection to the hygh powers which be constituted in aucthoritie by god forasmuch as thei be gods liuetenauntes Gods presidentes Gods officers Gods cōmissioners Gods iudges ordeyned of God hymself of whom onely thei haue al their power and all their aucthoritie And thesame s. Paule threateneth no lesse pain then euerlasting dāpnacion to al disobediēt persons to al resisters against this generall and cōmon aucthoritie forasmuch as they resist not man but God not mānes deuise and inuencion but Gods wisedō Gods ordre power and aucthoritie And here good people let vs all marke diligently that it is not lawfull for inferiors and subiectes in any case to resist the superior powers for s. Paules wordes be playn that whosoeuer resisteth shall get to thēselfes dāpnacion for whosoeuer resisteth resisteth the ordinaūce of God Our sauior Christe him self his apostles receiued many diuerse iniuries of the vnfaithfull wicked men in aucthoritie yet we neuer rede that thei or any of thē caused any sedicion or rebelliō agaynst aucthoritie We rede oft that they paciently suffered al troubles vexacions slaunders pangues paines and death it self obediently without tumulte or resistence They cōmitted their cause to him that iudgeth righteously and prayed for their enemyes hartely earnestly They knew that y e aucthoritie of y e powers was Gods ordinaunce therfore bothe in their wordes dedes they taught euer obedience to it and neuer taught nor did the contrary The wicked iudge Pilat sayd to Christe knowest thou not that I haue power to crucifye the and haue power also to lose the Iesus aunswered Thou couldest haue no power at all against me except it were geuē the frō aboue Wherby Christe taught vs plainly that euen the wicked rulers haue their power and aucthoritie from God And therfore it is not lawfull for their subiectes by force to resyst thē although they abuse their power muche lesse then it is lawfull for subiectes to resiste their godly christian princes whiche do not abuse their aucthoritie but vse thesame to Gods glory to the profyte and cōmoditie of Gods people The holy apostle S. Peter cōmaundeth seruaūtes to be obedient to their masters not onely if they be good and gentle but also if they be euil and froward affirmyng that the vocation callyng of Gods people is to bee pacient and of the sufferyng syde And there he bringeth in y e pacience of our sauior Christ to perswade obedience to gouernors yea although they be wycked and wrong dooers But let vs now heare S. Peter himself speake for his awn wordes certifye best our conscience Thus he vttereth them in his firste Epistle Seruauntes obeye your Masters with feare not onely if they be good and gentle but also if they bee frowarde For it is thanke worthy if a man for conscience towarde God suffereth grief and suffreth wrōge vndeserued for what praise is it when ye be beaten for your faultes if ye take it paciently but whē ye do wel if you then suffre wrong take it paciently then is there cause to haue thāke
al creatures We may learne also in these bokes to know Gods wil and pleasure asmuche as for this present tyme is conuenient for vs to knowe And as the greate clerke and godly preacher sainct Ihō Chrisostome saieth whatsoeur is required to saluacion of man is fully conteyned in the scripture of God He that is ignoraunte maye there learne and haue knoweledge he that is harde harted ▪ and an obstinate synner shall there finde eternall tormentes prepared of Gods iustice to make him afraied to mollifye him He that is oppressed with misery in this world shal there find relief in the promises of eternal life to his great consolacion cōfort He that is wounded by the deuil vnto death shall find there medecine wherby he may be restored agayn vnto health If it shal require to teach any truth or reproue false doctrine to rebuke any vice to cōmend any vertue to geue good counsail to comfort or to exhort or to do any other thyng requisite for our saluacion all those thinges saieth s. Chrisostome we maye learne plentifully of the scripture There is saith Fulgētius abundantly enough both for men to eate and children to sucke There is whatsoeuer is conuenient for all ages and for all degrees sortes of men These bokes therfore ought to be much in our hādes in our eyes in our eares in oure mouthes but moste of all in our hartes For the scripture of God is the heauēly meate of our soules the hearing and kepyng of it maketh vs blessed sanctifieth vs and maketh vs holy it cōuerteth our soules it is a light lanterne to oure fete it is a sure a constant a perpetuall instrument of saluacion it geueth wisedom to the humble lowly hartes it cōforteth maketh glad chereth and cherisheth our consciences it is a more excellent iewell or treasure then any golde or precious stone it is more sweter then hony or hony combe it is called the best parte whiche Marie did chose for it hath in it euerlastynge comforte The wordes of holy scripture be called wordes of euerlastyng life for they be Gods instrument ordeyned for thesame purpose They haue power to conuerte through Gods promise thei be effectual through Gods assistence and beyng receiued in a faithfull harte thei haue euer an heauenly spirituall-woorkyng in them thei are liuely quicke and mightie in operacion and sharper then any two edged sworde and entereth through euē vnto the diuidyng a sonder of the soule and the spirit of the ioyntes and the mary Christ calleth hym a wise buylder that buyldeth vpon his worde vpon his sure and substanciall foundacion By this woorde of God we shalbee iudged for the worde that I speake saieth Christ is it that shall iudge in the last daie He that kepeth the worde of Christ is promised the loue and fauor of God and that he shalbe the mansion place or tēple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his harte to printe that he readeth the great affecciō to the transitory thynges of this worlde shalbe minished in hym and the greate desire of heauenly thynges that bee therein promised of God shall increase in hym And there is nothyng that so muche establisheth our faithe and trust in God that so much conserueth innocencie and purenesse of the harte and also of outwarde Godly life and conuersacion as continual readyng and meditacion of Gods woorde For that thyng whiche by perpetuall vse of readyng of holy scripture and diligent searchyng of thesame is depely printed and grauen in the harte at length turneth almoste into nature And moreouer the effecte and vertue of Gods worde is to illuminate y e ignorant and to geue more light vnto theim that faithefully and diligently reade it to comfort their hartes and to incorage theim to performe that whiche of God is commaunded It teacheth pacience in all aduersitie in prosperitie humblenes what honour is due vnto God what mercie and charitie to our neighbor It geueth good counsaill in al doubtfull thynges It sheweth of whom we shall loke for aide and helpe in all perils and that God is the onely geuer of victory in all battailes and temptacions of our enemies bodily and Ghostely And in readyng of Gods woorde he moste proffiteth not alwaies that that is most ready in turnyng of the boke or in saiyng of it without the boke but he that is moste turned into it that is most inspired with the holy ghost moste in his harte and life altered and transformed into that thyng whiche he readeth he that is daily lesse and lesse proude lesse irefull lesse couetous and lesse desirous of worldely and vayne pleasures he that daily forsakyng his olde vicious life increaseth in vertue more and more And to be short there is nothyng that more mainteineth Godlines of the mynd and expelleth vngodlines then doth the continuall readyng or hearyng of Gods worde if it be ioyned with a Godly mynde and a good affeccion to knowe and folowe Gods wil. For without a single iye pure intent and good mynde nothyng is allowed for good before God And on the otherside nothyng more obscureth Chrste the glory of God nor induceth more blindnesse and all kyndes of vices then doth the ignoraunce of Gods word If we professe Christe why be we not ashamed to be ignoraunt in his doctryne Seyng that euery man is ashamed to be ignoraunt in that learning whiche he professeth That mā is ashamed to be called a Philosophier whiche readeth not the bookes of Philosophie and to be called a lawyer and Astronomier or a phisiciō that is ignoraunt in the bokes of law Astronomie and Phisicke Howe can any man then saie that he professeth Christ and his religion if he will not applye hymself as farfurthe as he can or maie conueniently to reade and hear so to knowe the bokes of Christes Gospell doctrine Although other sciences be good and to be learned yet no mā can deny but this is the chiefe and passeth all other incomparably What excuse shal we therfore make at the last daie before Christ that delight to reade or heare mennes phantasies and inuencions more then his moste holy Gospell and will fynd no tyme to doo that whiche chiefly aboue all thynges wee should do and wil rather reade other thynges then that for the whiche wee ought rather to leaue readyng of all other thynges Lette vs therefore apply our selfes as farfuth as we can haue tyme and leasure to knowe Gods worde by diligēt hearyng and readyng therof as many as professe God and haue faithe and trust in hym But thei that haue no good affeccion to Gods word to colour this their faulte alledge commonly twoo vaine and fained excuses Some go about to excuse them by their awne frailnesse and fearfulnes saiyng that thei dare not read holy scripture leaste through their ignoraunce thei should fall into any error Other pretende that
master Christ and humbleth hymself as vnworthy to vnbuckle his showes and geueth all honor and glory to God So doth s. Paule bothe oft and euidently confesse himself what he was of himself euer geuyng as a moste faithfull seruaunt all praise to his master and sauior So doth blessed s. Ihon the Euangelist in the name of hymself and of all other holy men be they neuer so iust make this open confession if we saye we haue no synne we deceyue oure selfes and the truthe is not in vs if we knowledge our synnes God is faithful and iust to forgeue vs our synnes and to clense vs frō al vnrighteousnes if we saye we haue not sinned we make hym a liar and hys worde is not in vs. Wherfore the Wisemā in the boke called Ecclesiastes maketh this true generall confession there is not one iust man vpon the earth that doeth good and synneth not And s. Dauid is ashamed of hys synne but not to confesse his synne How oft how earnestly lamētably doth he desire gods great mercy for his great offences that God should not entre into iudgemēt with him And agayn how well weigheth thys holy man his synnes when he confesseth that they bee so many in numbre and so hid and hard to vnderstande that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion and consideracion of his sinnes and yet not commyng to the botome of them he maketh supplicaciō to God to forgeue him his priuy secret his sinnes to the knowledge of the which he cā not attein vnto He weigheth rightly his sinnes frō the original roote spring hed perceiuing inclinaciōs prouocaciōs stirrynges stingynges buddes braūches dregges infecciōs tastes felinges and sentes of them to continue in hym still Wherfore he saith marke behold I was cōceiued in synnes he saith not sinne but in the plural nūbre sinnes forasmuch as out of one as fountayn spryngeth all the reste And our sauior Christ saieth there is none good but God and that we can do nothyng that is good without hym nor no mā can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruaūtes when we haue done al that we can do He preferreth the penitēt Publicane before the proude holy glorious Pharisey He calleth hymself a phisicion but not to them y t be whole but to them that be sicke and haue nede of his salue for their sore He teacheth vs in oure prayers to reknowledge our selfes sinners to aske forgeuenes and deliueraunce from all euilles at our heauenly fathers hande He declareth that the synnes of oure awne hartes do defile our awne selfes He teacheth that an euill worde or thought deserueth condempnacion affirmyng that we shall geue an accompte for euery idle worde He saieth he came not to saue but the shepe that were vtterly lost and cast away Therfore fewe of the proude iust learned wise perfect and holy Phariseis were saued by him because thei iustified themselfes by their coūterfeit holynes before men Wherefore good people let vs beware of suche hypocrisy vainglory and iustifiyng of our selfe Let vs loke vpō our fete and then doune pecockes fethers doune proude harte doune vile clay frayle and britle vessels Of our selfes we be crabbe trees that can bryng furth no apples We be of our selfes of suche yearth as can brynge furthe but wedes netles brābles briers cocle and darnell Oure fruites be declared in the ▪ v. Chap. to the Gala. We haue neither faith charitie hope pacience chastitie nor any thyng els that good is but of God therfore these vertues be called there the fruites of the holy Ghost and not the fruites of man Let vs therfore acknowledge our selfes before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble our selfes hartely and crie to God for mercye Let vs all confesse with mouthe and harte that we be full of imperfeccions Let vs know our awn workes of what imperfecciō they be then we shall not stande foolishly and arrogantly in our awne conceiptes nor chalenge any part of iustificacion by our merites or workes For truly there be imperfecciōs in our best workes we do not loue God so much as we are bounde to do with all our hart mynd and power we do not feare God so muche as we ought to do we do not praye to God but with greate and many imperfeccions we geue forgeue beleue liue and hope vnperfectly we speke thinke do vnperfectly we fight agaynst the deuill the worlde and the fleashe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfeccion yea let vs not be ashamed to confesse imperfeccion euen in all our awne beste workes Let none of vs be ashamed to say with holy s. Peter I am a sinfull man Let vs al saye with the holy prophet Dauid we haue synned with our fathers we haue doen amisse dealt wickedly Let vs all make open cōfession with the prodigal sonne to our father and saye with hym we haue synned agaynst heauen and before the O father we are not worthy to be called thy sonnes Let vs al saye with holy Baruch O Lorde our God to vs is worthily ascribed shame and confusion to the righteousnes We haue synned we haue doen wickedly we haue behaued our selfes vngodly in all thy righteousnes Let vs al saie with the holy prophet Daniell O Lorde righteousnes belongeth to the vnto vs belongeth confusion We haue synned we haue bene naughtie we haue offended we haue fled from the we haue gone backe from al thy preceptes and iudgementes So we learne of all good men in holy scripture to humble our selfes and to exalt extoll prayse magnifie and glorifie God Thus we haue heard how euill we be of our selfes how of our selfes and by our selfes we haue no goodnes helpe nor saluaciō but cōtrariwise synne dampnacion and death euerlastynge whiche if we depely weigh consider we shall the better vnderstande the great mercy of God and how our saluacion cōmeth onely by Christ. For in our selfes as of our selfes we find nothing wherby we may be deliuered from this miserable captiuitie into the which we were caste throughe the enuie of the deuill by transgressing of Gods commaundemēt in our first parent Adam We are all become vncleane but we all are not able to clense our selfes nor to make one another of vs cleane We are by nature the childrē of Gods wrathe but we are not able to make oure selfes the children and inheritors of Gods glorye We are sheepe that ronne astraie but we cannot of our awn power come agayn to y e shepefold so great is our imperfecciō weakenes In our selfes therfore maye not we glorie which of our selfes are nothyng but synfull
of God for hereunto verely were ye called For so did Christ suffre for vs leauyng vs an exāple that we should folow his steppes Al these be the very wordes of s Peter s Dauid also teacheth vs a good lesson in this behalfe who was many tymes most cruelly wrongfullye persecuted of kyng Saule and many tymes also put in ieoperdy and daūger of his life by kyng Saule his people yet he neuer resysted neither vsed any force or violence against kyng Saule his mortall enemy but did euer to his liege Lorde master kyng Saule moste true most diligent and most faithfull seruice In so muche y t when the lord God had geuē kyng Saule into Dauides hādes in his awn caue he would not hurt him when he myght without all bodily perill easly haue slain hym no he would not suffre any of his seruaūtes once to lay their handes vpon kyng Saule but praied to god in this wise lord kepe me from doyng that thyng vnto my master the lordes anoynted kepe me that I laye not my hande vpon him seyng he is y e anoynted of the lorde for as truly as the lorde liueth except the lorde smyte him or except his day come or that he go doune to warre in battaill perishe the Lorde be mercifull vnto me that I lay not my hand vpon the lordes anoynted And y t Dauid mighte haue killed his enemye kyng Saule it is euidētly proued in the first boke of the kynges both by y e cuttyng of y e lap of Saules garment also by the playn cōfession of kyng Saule Also another time as it is mēcioned in the same boke whē the most vnmercifull most vnkynd kyng Saule did persecute poore Dauid God did agayn geue kyng Saule into Dauides hādes by castyng of kyng Saul his whole army into a dead slepe so that Dauid and one Abisai with him came in the night into Saules hoste wher Saule lay slepyng and his speare stacke in the groūd at his hed Then said Abisai vnto Dauid God hath deliuered thyne enemy into thy hādes at this tyme now therfore let me smyte him once with my spear to the yearth and I will not smyte him agayn the seconde tyme meanyng thereby to haue kylled hym with one stroke to haue made him sure for euer And Dauid answered sayd to Abisai destroy him not for who cā lay his hādes on the lordes anoynted be giltles And Dauid said furthermore as sure as the lord liueth the lord shal smite him or his day shall come to dye or he shall descend into battaill there perish The lord kepe me frō laiyng my handes vpon the lordes anoynted But take thou now the speare y t is at his head the cruse of water let vs go and so he did Here is euidently proued that we may not resyst nor in any wayes hurt an anoynted kyng which is Gods liuetenaūt vecegerent and highest minister in that countrey where he is kyng But peraduenture some here would saye that Dauid in his awne defence might haue killed kyng Saule lawfully with a safe conscience But holy Dauid did knowe that he might in no wise resist hurt or kyl his souereigne lorde kyng he dyd knowe that he was but king Saules subiect though he wer in great fauor with God his enemy king Saule out of gods fauor Therfore though he wer neuer so much prouoked yet he refused vtterly to hurt the lordes anoynted He durst not for offending God his awne cōscience althought he had occasion opportunitie once lay his handes vpō Gods high officer y e king whō he did know to be a person reserued for his office sake onely to Gods punishmēt and iudgemēt Therfore he prayeth so ofte so earnestly y t he laye not his handes vpon the Lordes anoynted And by these .ii. exāples s. Dauid beyng named in scripture a man after Gods awne hart geueth a general rule and lesson to all subiectes in the world not to resist their liege lord king not to take a sweard by their priuate aucthoritie against their king gods anointed who onely beareth the sweard by gods aucthoritie for the maintenaūce of the good for the punishmēt of y e euil who onely by Gods law hath the vse of the swearde at his cōmaundemēt also hath all power iurisdiction regiment coercion as supreme gouernor of all his realmes dominiōs and that euen by the aucthoritie of god by gods ordinaunces Yet another notable story doctrine is in the second boke of the kynges that maketh also for this purpose Whē an Amalechite by king Saules awn cōsent cōmaūdemēt had kylled kyng Saul he wēt to Dauid supposing to haue had great thāke for his message that he had killed Dauids mortall enemy and therfore he made great hast to tel to Dauid the chaūce bringyng with him kyng Saules croune that was vpon his hed and his bracelet that was vpon his arme to perswade his tidynges to be true But godly Dauid was so farr frō reioysyng at these newes that immediatly he rēt his clothes of his backe he mourned wepte and sayde to the messenger how is it that thou wast not afraied to laie thy hādes on the lordes anoynted to destroy him And by by Dauid made one of his seruauntes to kil y e messenger saiyng thy bloud be on thine awne hed for thy awn mouth hath testified against the grauntyng y t thou hast slain the Lordes anoynted These examples being so manifest euident it is an intollerable ignoraūce madnesse and wickednesse for subiectes to make any murmuryng rebellion resistence commocion or insurrection agaynst their moste dere most dread souereigne lorde and kyng ordeined and appoynted of Gods goodnesse for their cōmoditie peace and quietnes Yet let vs beleue vndoubtedly good christiā people that we may not obey Kynges Magistrates or any other though thei be our awne fathers if thei would cōmaunde vs to do any thyng contrary to Gods cōmaundemētes In such a case we ought to say with the Apostles we must rather obeye God then man But neuertheles in y e case we maye not in any wyse resist violētly or rebell against rulers or make any insurrection sediciō or tumultes either by force of armes or otherwaies against the anoynted of the Lord or any of his appointed officers But we must in suche case paciently suffre all wronges and iniuries referryng the iudgement of oure cause onely to God Let vs feare y e terrible punishmēt of almightie God against traitors or rebellious persones by the example of Chore Dathan and Abiron whiche repined and grudged against Gods Magistrates and officers and therfore the earth opened swallowed them vp a liue Other for their wicked murmuryng rebelliō wer by a sodain fire sent of God vtterly consumed Other for their froward behauiour to their rulers gouernors Gods ministers were sodainly
vs for oure goodnes shewed to them as if he him selfe had receyued lyke benefite at oure handes as he witnesseth in the Gospell saiynge Whatsoeuer ye haue done to any of these symple persones whiche do beleue in me that haue ye doen to my selfe Therfore let vs diligently forese that our fayth and hope whiche we haue conceyued in almightie God and in oure sauioure Christe waxe not faynte nor that the loue whiche we pretende to beare to hym waxe not coulde but let vs studye dayly and diligently to shewe oure selfes to be the true honorers and louers of God by kepynge of his commaundemētes by doyng of good dedes vnto our nedy neighbors releuynge by all meanes that we can their pouertye with our abundaunce their ignoraunce with oure wisedome and learnynge and comforte their weakenesse with oure strength and aucthoritie calling all men backe from euill doynge by Godly counsayll and good example perseuerynge styll in well doynge so longe as we lyue So shall we not nede to feare death for any of those three causes afore mencioned nor yet for any other cause that can be imagined But contrary consideryng the manifold sickenesses troubles sorowes of this present lyfe the daungers of this perilous pilgrimage and the greate encombraunce whiche oure spirite hath by thys synful fleshe and frayle body subiect to death considerynge also the manifolde sorowes and daūgerous deceiptes of this world on euery side the intollerable pride coueteousnes and lechery in tyme of prosperitie the impacient murmurynge of them that be worldly in tyme of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or eternal ioy and saluacion considerynge also the innumerable assaultes of oure Ghostly enemy the deuill with al his fiery dartes of ambicion pryde lechery vain-glory enuie malice detractiō with other hys innumerable deceiptes engines and snares whereby he goeth busely aboute to catche al men vnder his dominion euer lyke a roreynge Lyon by all meanes searchynge whome he maye deuoure the faythfull Christian man which considereth al these miseries perilles and incommodities whereunto he is subiecte so longe as he here liueth vpon earthe and on the other part considereth that blessed and comfortable state of the heauēly lyfe to come and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encombraūces of their mortall and synfull bodye from all the malice craftes and deceiptes of this world from al the assaultes of their ghostly enemy the deuil to liue in peace reste and perpetuall quietnes to liue in the felowship of innumerable Aungelles and with the congregacion of perfecte iuste mē as Patriarches Prophetes Martyrs and Confessors and finally vnto the presence of almighty God and oure sauior Iesus Christe He that doeth consider all these thinges and beleueth theim assuredly as they are to be beleued euen from the botome of his harte beynge established in God in thys true faythe hauynge a quiete conscience in Christe a firme hope and assured trust in Gods mercy through the merites of Iesu Christe to obteyne thys quietnes reste and eternall ioye shal not onely be without feare of bodiely deathe when it commeth but certainlye as saincte Paule did so shall he gladly accordynge to Gods will and when it pleaseth God to call hym oute of thys lyfe greately desyre in hys harte that he maye be rid from al these occasions of euil and liue euer to Gods pleasure in perfecte obedience of hys will with our sauior Iesus Christe to whose gracious presence the Lorde of hys infinitie mercye and grace brynge vs to reigne with hym in lyfe euerlastynge To whome with oure heauenly father and the holy Ghoste be glorye in worldes without ende AMEN ¶ An exhortacion concernyng good ordre and obedience to rulers and magistrates ALmightie God hath created appointed all thinges in heauē yearth and waters in a moste excellent and perfect ordre In heauē he hath appoynted distinct orders and states of Archangelles and Angels In yearth he hath assigned kynges princes with other gouernors vnder them all in good necessary ordre The water aboue is kept and raineth doune in due time and ceason The sunne mone sterres rainbow thūder lightning cloudes and al birdes of the aire do kepe their ordre The yearth trees seedes plantes herbes corne grasse and all maner of beastes kepe thē in their ordre All the partes of y e whole yeare as winter somer monethes nightes dayes continue in their ordre All kyndes of fishes in the sea riuers and waters with all fountaynes sprynges yea the seas themselfes kepe their comely course and ordre And mā hymself also hath al his partes both within without as soule harte mynd memory vnderstandyng reason speache withall and singuler corporall mēbres of his body in a profitable necessary and pleasaunt ordre Euery degre of people in their vocacion callyng office hath appoynted to them their duetie ordre Some are in high degre some in lowe some kynges princes some inferiors and subiectes priestes and laimen masters seruauntes fathers chyldren husbandes and wifes riche and poore and euery one haue nede of other so that in all thinged is to be laudes praysed the goodly ordre of God without the whiche no house no citie no cōmon wealth can continue endure For where there is no right ordre there reigneth all abuse carnall libertie enormitie syn babilonicall cōfusion Take awaye kynges princes rulers magistrates iudges and such states of Gods ordre no man shal ride or go by the high waie vnrobbed no man shall slepe in his awne house or bed vnkilled no mā shall kepe his wife children possessions in quietne sall thynges shal be cōmon and there must nedes folow all mischief and vtter destructiō both of soules bodies goodes and common wealthes But blessed be God that we in this realme of England fele not the horrible calamities miseries wretchednes which al thei vndoubtedly fele suffre y t lacke this godly ordre And praised be God that we knowe the great excellēt benefite of god shewed towards vs in this behalfe God hath sente vs his high gifte our most dere souereigne lord king Edward y e sixt with godly wise and honorable coūsail with other superiors and inferiors in a beautifull ordre Wherefore let vs subiectes do our bounden duties geuing hartie thankes to God and praiyng for the preseruaciō of this Godly ordre Let vs al obey euen from the botome of our hartes al their Godly procedynges lawes statutes proclamacions and iniunctiōs with al other Godly orders Let vs considre the scriptures of the holy ghost whiche perswade cōmaunde vs all obediently to be subiect First chiefly to the kynges maiestie supreme had ouer all next to his honorable counsail and to all other noble men magistrates and officers which by Gods goodnes be placed and ordered for almightie God is the