and oppresse with pouertie syckenesse or some other aduersitie yet they doo feare death partelyâ— because the fleshe abhorreth naturally his owne sorowfull dissolution whiche death doth threaten vnto them and partelye by reason of such â—â—â—sses and payneful diseases whiche be moste stronge panges and agonies in the flesh and vse commonly to come to sycke men before death or at the leaste accompany death whensoeuer it commeth Although these two causes seme great weighty to a worldly man wherupon he is moued to fear death yet there is another cause much greater then ani of these afore rehersed for which in dede he hath iust cause to feare death and that is the state condition wherunto at the laste ende death bringeth al them that haue theyr heartes fixed vpoÌ„ this world without repentance and amendment This state condition is called the second death whiche vnto al such shall insue after this bodely death And this is that death which in dede ought to be dred feared for it is an euerlasting losse without remedy of the grate and fauour of GOD and of euerlastynge ioye pleasure and felicitie And it is not only the losse for euer of all these eternall pleasures but also it is the condemnation both of body and soule without eyther appellation or hope of redemption vnto euerlastynge paynes in hell Vnto this state death sente the vnmerciful and vngodly ryche man that Luke speaketh of in his gospel Luk 16 who liuinge in al wealthe and pleasure in this worlde and cheryshing himself daylye with dayntye fare and gorgeous apparell despysed poore Lazarus that laye pitifullye at his gate myserably plagued and full of soores and also greuously pyned with hunger Both these two were arrested of death whyche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolation But the vnmerciful riche man descended doune into hel beinge in tormentes he cried for comforte complaininge of the intollerable payne that he suffered in the flame of fyre but it was to late So vnto this place bodely death sendeth all them that in this worlde haue theyr ioye felycitie al theÌ„ that in this worlde be vnfaythfull vnto GOD and vncharitable vnto their neighbours so dyinge without repentaunce and hope of GODS mercye Wherefore it is no meruayle that the worldly man feareth death for he hath much more cause so to do then he hym selfe doeth consydre The first Thus we se thre causes why worldly men feare â—eathe One beecause they shall lose thereby theyr worldely honoures riches possessions and all theyr heartes desyres Another Seconde because of the paynefull diseases and bitter pangues which commonly men suffre eyther before or at the time of death but the chiefe cause aboue al other Thyrde is the dreade of the myserable state of eternal damnation both of body and soule which they feare shal folow after theyr departing out of the worldly pleasures of this present lyfe For these causes be al mortal men which be geuen to the loue of this world both in feare state of death through sin as the holy Apostle saith so long as they liue here in this worlde Heâ—â—◠〈◊〉 But euerlastynge thankes bee to almyghtye God for euer there is neuer one of al these causes no nor yet they altogether that can make a true Christian man altayde to dye which is the very membre of CHRIST 1 Co◠〈◊〉 the 〈◊〉 of the holy gost the son of God the very inherit ours of the euerlasting kingdom of heauen but playâ—â—â— contrary be conceiueth great and many causes vndoubtedlye grounded vpon the infallible and euerlastynge trueth of the worde of GOD whiche moue him not only to put away the feare of bodely death but also for the manyfolde benefyttes and synguler commodities which ensue vnto euerye faythful person by reason of the same to wyshe desyre and long heartely for it For death shall be to hym no death at al but a very deliueraunce from death froÌ„ al paines cares and sorowes myseries and wretchednesse of this worlde and the very entry into reste and a begynnyng of euerlasting ioye a tastyng of heauenlye pleasures so greate that neither toungue is able to expresse neither eye to see nor eare to heare them no nor for any earthly mans hearte to conceiue theim So exceding greate benefites they be whiche God oure heauenly father by his mere mercy and for the loue of his sonne IESVS CHRIST hath layed vp in store and prepared for them that humbly submytte them selues to Gods wil and euer more vnfaynedly loue hym from the botome of theyr heartes And we ought to beleue that death being slayne by CHRIST cannot kepe any manne that stedfastlye trusteth in CHRISTE vnder his perpetual tiranny subiectioÌ„ but that he shall ryse from death agayne vnto glory at the laste daye appoynted by almighty God lyke as CHRISTE our head dyd ryse agayne accordynge to Gods appointement the thyrde daye For saynete Augustine sayth The head goyng before the membres trust to folowe and come after And S. Pauls sayeth if Christe be rysen from the deade wee shall ryse also from the same And to comfort all Christen persones herein holy Scripture calleth this bodely death a slepe wherin mans senses be as it were taken from hym for a season yet when he awaketh he is more freshe then he was when he went to bed So although wee haue our soules seperated frome our bodyes for a season yet at the generall resurrection we shal be more freshe beautifull and perfecte then we be now For now we be mortal theÌ„ we shal be immortall now infecte with diuerse infirmities then clearely voide of all mortall infyrmities nowe we be subiecte to al carnall desyres then we shal be all spirituall desyring nothing but Gods glory and thinges eternal Thus is this bodely death a doore or entring vnto life therefore not so muche dreadful if it be rightly considered as it is comfortable not a mischief but a remedy of al mischief no enemy but a frend not a cruel tyraunte but a gentle guide leadinge vs not to mortalitie but to immortalytye not to sorowe and payne but to ioye and pleasure and that to endure for euer if it be thankfully taken and accepted as gods messenger pacientlye borne of vs for Christes loue that suffered moste payneful death for oure loue to redeme vs from death eternall Accordynge herunto Sayncte Paule sayeth oure lyfe is hid with Christe in God Rom â— but when oure lyfe shall appeare then shal we also appere with him in glory Why then shal we feare to die considering the manifold and comfortable promises of the gospel of holye scriptures Iohn 6 God the father hath geuen vs euerlasting lyfe sayth S. Iohn and this lyfe is in his sonne he that hath the sonne hath lyfe and he that hath not the son hath not life And tâ—â— I wrâ—â—â— sayeth S. Iohn
father wherwith he mercifully correcteth vs eyther to trye and declare the faith of his pacient children that they may be found laudable glorious and honorable in his sight when Iesus Christ shal be openly shewed to be the iudge of all the world or els to chastice and amende in theÌ„ whatsoeuer offendeth his fatherly gracious goodnes least they should perishe euerlastingly And this his correcting rod is common to all them that be truely his Therfore let vs caste away the burden of sinne that lyeth to heauy in our neckes and returne vnto God by true penaunce amendement of our liues Lette vs with pacience runne this course that is appoynted suffering for his sake that dyed for our saluacion all sorowes panges of death and death it selfe ioyfully when God sendeth it to vs hauyng our eyes fyred set fast euer vpon the head captaine of our faith Iesus Christ Who considering the ioy that he shulde come vnto cared neither for the shame nor payne of death but wyllyngly conforming and framyng his wyll to his fathers wyll most paciently suffered the most shamefull and paynefull death of the crosse Phil. ii beinge innocent and harmelesse And nowe therfore he is exalted in heauen euerlastynglye sitteth on the right hand of the throne of God the father Lette vs call to our remembraunce therefore the lyfe and ioyes of heauen that are kept for all them that paciently do suffer here with Christ and consydre that Christ suffered all his paynefull passion by sinners and for synners and then we shall with pacience and the more easelye suffer such sorowes and paynes when they come Let vs not set at lyght the chastysynge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doeth correcte and beateth euery one whom he taketh to be his childe What chylde is that sayth Saint Paule whom the father loueth Hebrâ— xii and doeth not chastice If ye be without Goddes correction which al his welbeloued and true children haue then be you but bastardes smally regarged of god and not his true chyldren Therfore seing that when we haue in earth our carnall fathers to be our correctours we do feare them and reuerentlye take theyr correction shall we not muche more be in subiection to God oure spirituall father by whom we shall haue euerlastyng lyfe And our carnal fathers sometyme correct vs euen as pleaseth them without cause but this father iustelye correcteth vs either for oure sinne to the intent we shoulde amende or for our commoditie and wealth to make vs therby parttakers of his holynesse Furthermore all correctioÌ„ which God sendeth vs in this preseÌ„t tyme semeth to haue no ioy and comfort but sorowe payne yet it bryngeth with it a taste of Gods mercy and goodnesse towardes them that be so corrected and a sure hope of gods euerlastyng consolatioÌ„ in heauen If then these sorowes diseases sickenesses and also death it selfe be nothing els but our heauenlye fathers rod wherby he certitieth vs of his loue gracious fauour wherby he trieth and purifieth vs wherby he geueth vnto vs holynes and certifieth vs that we be his children he our mercifull father shall not we then withall humilitie as obedient louyng children ioyfully kysse oure heauenly fathers rod and euer say in our hearte with our sauiour Iesus Christ Father if this anguishe and sorowe which I fele death which I se approche Mat. xxvi maye not passe but that thy wyll is that I must suffer them thy wyll be done ¶ The thyrde part of the Sermon of the feare of death IN this Sermon agaynste the feare of death twoo causes were declared which commonly moue worldly men to be in much feare to dye yet the same do nothynge trouble the faithfull and good lyuers when death commeth but rather geueth them occasion greatly to reioyce considering that they shal be delyuered from the sorow and miserie of this world and be brought to the great ioy and felicitie of the lyfe to come The third cause why death is to be feared Nowe the thyrde and speciall cause why death in dede is to be feared is the miserable state of the worldly vngodly people after theyr death But this is no cause at all why the Godly and faythfull people should feare death but rather contrarywyse theyr Godly conuersation in this lyfe beliefe in Christ cleauyng continually to his merites should make theÌ„ to long sore after that lyfe that remaineth for them vndoubtedly after this bodely death Of this immortall state after this transitory lyfe where we shall lyue euermore in the presens of God in ioy and reste after victory ouer all sickenesse sorowes sinne death there be many both playne places of holye scripture which confirme the weake coÌ„science againste the feare of al such dolours sickenesses sinne and bodely death to asswage such tremblyng and vngodly feare and to encorage vs with comfort and hope of a blessed â—ate after this lyfe Ephe. i. Saint Paule wisheth vnto the Ephesians that God the father of glory woulde geue vnto them the spirite of wisdome reuelation that the eyes of theyr heartes myght geue lyght to knowe hym and to perceiue howe great thynges he had called them vnto and howe riche inheritaunce he hath prepared after this lyfe for them that perteyne vnto hym Philip. i. And Saint Paule hym selfe declareth the defyre of his heart which was to be dissolued and loosed from his body and to be with Christ which as he said was muche better for hym although to them it was more necessary that he shoulde lyue whiche he refused not for theyr sakes Euen lyke as saint Martin sayde Good Lorde yf I be necessary for thy people to do good vnto them I wyll refuse no labour but els for mine owne selfe I besech thee to take my soule Now the holy fathers of the olde lawe and all faithfull righteous men which departed before our sauiour Christes ascention into heaueÌ„ dyd by death depart from troubles vnto rest froÌ„ the handes of their enemies into the handes of God from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome a place of all comforte and consolation Sapi. iii. as scriptures do plainely by manifest wordes testifie The boke of wisedome saith that the righteous mens soules be in the hand of god and no torment shal touche them They seemed to the eyes of folishe men to dye and theyr death was counted miserable and theyr departynge out of this worlde wretched but they be in reste And an other place saith that the righteous shall lyue for euer theyr rewarde is with the lorde theyr myndes be with god who is aboue all Therefore they shall receiue a glorious kyngdome a beawtiful crowne Sapi. iiii at the Lordes hand And in an other place the same boke saith the righteous thought he be
there was killed in one day the numbre of fourtene thousand and seuen hundred for rebellion against them whom god had appointed to be in authoritie Absalon also â—â—â—e â—ii rebelling againste his father Kinge Dauid was punished with a straunge and notable death The thyrde parte of the Sermon of Obedience YE haue heard before in this sermoÌ„ of good ordre obedience manifestly proued bothe by scriptures examples that al subiectes are boundeÌ„ to obey their magistrates and for no cause to resiste or withstand rebel or make any sedicion againste them yea although thei be wicked men And let no man thinke that he can escape vnpunished that coÌ„mitteth treasoÌ„ conspiracie or rebellioÌ„ against his souereigne Lord the King though he coÌ„mit the same neuer so secretly either in thought word or dede neuer so preuelye in his prieuye chambre by himselfe or openly communicating and consultyng with other For treason wil not be hid treason wil oute at the length God will haue the most detestable vyce bothe opened punished for that it is so directly against his ordeynaunce and against his high principal iudge anointed in earth The violence imury that is committed against authoritie is commited againste God the coÌ„mon weale thee whole realme whiche god wil haue knowen condingly or woorthelye punished one waye or other For it is notably written of the Wise maÌ„ in Scripture in the booke called Ecclesiastes Eccle. x. wishe the Kinge no euyll in thy thought nor speake no hurt of him in thy priuy chaÌ„bre for a byrde of the ayre shal betraye thy voice and with her fethers shall bewraye thy woordes These lessons and exaumples are written for our learning Therfore let vs al feare the moste detestable vice of rebellion euer knowing and remembring that he that resisteth or with standeth coÌ„mon authoritie resisteth or with staÌ„deth god his ordinaunce as it may be proued by many other mo places of holye Scripture And here let vs take here that we vnderstaÌ„d not these or such other like places which so streightly coÌ„mauÌ„de Obedience to superiours and so streightly punisheth rebellion and disobedience to the same to be meant in any coÌ„ditioÌ„ of the pretensed or coloured power of the Bishop of Rome For truly the scripture of god alloweth no such vsurped power ful of enormitties abusioÌ„s blasphemies But the true meaning of these and suche places be to extoll and sette forth goddes true ordinauÌ„ce the authoritie of gods annointed kinges of their officers appointed vnder theÌ„ And concerning the vsurped power of the Bishop of Rome whiche he most wrongfully challeÌ„geth as the successor of Christ Peter we may cafily perceiue how fals semed forged it is not onely in that it hath no sufficieÌ„t grouÌ„d in holy scripture but also by the fruites doctrine thereof For our sauior Christ S. Peter teacheth moste earnestly agreably obedinece to kinges as to the chiefe supreme rulers in this worlde nexte vnder god but the bishop of Râ—me teacheth that thei that are vnder him â—r fre froÌ„ al burdeÌ„s charges of the coÌ„moÌ„ wealth obedieÌ„ce towardes their prince most clearly against Christes doctrine an d. s Peters He ought there fore rather to be called Antichrist the successour of the Scribes Pharysies then Christes vicar or s Peters successour seing that not only in this poynte but also in other weighty matters of ChristiaÌ„ religioÌ„ in matters of remissioÌ„ forgeuenes of sinnes of saluation he teacheth so directli against both s Peter against our sauiour Christ who not onely taught obedience to kinges but also practised obedience in theyr coÌ„uersacioÌ„ liuing â—ath â—i For we reade that they both paied tribute to the king And also we read that the holy virgin Mary mother to our sauiour Christe Ioseph who was taken for his father at the Emperours coÌ„maundement went to the citie of Dauid named Bethleem â—â—â—e ii to be taxed emoÌ„g other to declare their obedience to the magistrates for gods ordinaunces sake And here let vs not forgette the blessed virgin Maries obedience for although she was highlye in gods fauour and Christes naturall mother was also great with childe that same time so nighe her trauaile that she was deliuered in her iourneye yet she gladly without any excuse or grudging for conscience sake did take that cold foule winter iourney being in the meane seasoÌ„ so pore that she lay in the stable there she was deliuered of Christe And according to the same Peter 〈◊〉 lo how s Peter agreeth writig by expresse words in his first Epistle submit your selues or be subiect saieth he vnto kinges as vnto the chiefe heades or vnto rulers as vnto them that are sente of him for the punishmente of euill doers and for the praise of them that do well for so is the wil of God I nede not to expouÌ„d these wordes they be so plaine of them selfes S. Peter doth not say submit your selfes vnto me as supreme head of the Church neither he saieth submit your selues froÌ„ time to time to my successors in Rome but he saieth submit your selfes vnto your kinge your supreme head vnto those that he appoynteth in authoritte vnder him For that ye shall so shewe your obedience it is the wyll of God God will that you be in subiection to your head and king That is gods ordinaunce gods commaundement gods holy wil that the whole body of euery realme and al the membres and partes of the same shal be subiect to their heade their king and that as S. Peter writeth for the lordes sake i. Peterâ— ii Rom. xiâ— and as S. Paule writeth for conscience sake and not for feare onely Thus we learne by the worde of god to yelde to oure kyng that is dewe to our king that is honor obedience paimentes of dewe taxes customes tributes subsidies loue and feare Ma. xxiâ—â— Rom. xii Thus we knowe partly our bounden dueties to commen authoritie nowe let vs learne to accomplishe the same And let vs most instauntly and heartilye praye to God the onely authour of all authoritie for all them that be in authoritie according as S. Paule willeth writing thus to Timothie in his first epistle I exhorte therfore that aboue all thinges prayers i. Timo. ii supplicacions intercessions and geuing of thankes be done for all men for kinges and for al that he in authoritie that we maye liue a quiete and a peaceable life with all godlines honestie for that is good accepted or alowable in the sight of god our sauioure Here S. Paule maketh an earnest and an especiall exhortacion concerning geuyng of thankes and prayer for kinges and rulers saying aboue all thinges as hee might say in any wise principally chiefely let praier bee made for kynges Let vs heartely thanke god for his great and excellent benefite and prouidence concerning the state of kinges Let vs praye for
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this
eaxe ye that rule the multitudes for the power is geueÌ„ you of the lord the streÌ„gth from the highest Let vs learne also here by the iÌ„fallible vndeceauable word of god that kiÌ„ges other supreme higher officers are ordeined of god who is most highest therfore thei are here diligeÌ„tly taught to apply geue theÌ„selfes to knowledg wisedome necessary for the ordringe of gods people to their gouernaunce committed or whom to gouerne thei are charged of god And thei be here also taught by almighty god that they should reknowledge theÌ„selues to haue all their power strength not from Rome but imediatly of god most highest We reade iÌ„ the boke of Deuteronomi Deu. xxxii that al punishment perteineth to god by this sentence VeÌ„geauÌ„ce is mine I wil reward But this sentence we must vnderstaÌ„d to perteine also vnto the magistrates which doe exercise goddes roume in iudgement and punishing by good godly lawes here in earth And the places of scripture which seme to remoue froÌ„ emoÌ„g al christiaÌ„ men iudgemeÌ„t punishment or killing ought to bee vnderstande that no maÌ„ of his own priuate aucihoritie may be iudge ouer other may punishe or maye kil But we must refer al iudgement to god to kiÌ„ges and rulers iudges vnder theÌ„ whiche be gods officers to execute iustice by plaine woordes of scripture haue their auctoritie vse of the sweord graunted from god as we are taught by S. Paule the dere choisen ApostleÌ„ of our fauior Christ whoÌ„ we ought diligensly to obey euen as we would obey our sauiour Christ if he wer present Rom. xiii Thus. s Paule writeth to the Roma Let euery soule submit himselfe vnto the auctoritie of the higher powers for there is no power but of god the powers that be be ordeined of god whosoeuer therfore whithstandeth the power whithstaÌ„deth the ordinauÌ„ce of god but they that resist or are agaist shal receiue to theÌ„selues daÌ„nacioÌ„ for rulers are not feareful to theÌ„ that do good but to theÌ„ that do euil Wilt thou be without feare of the power Doe well then and so shalt thou be praised of the same for he is the minister of God for thy welthe But and if thou doe that whiche is euil then feare for he beareth not the sweorde for naughte for he is the minister of God to take vengeaunce on him that doeth euil Wherfore ye must nedes obey not onelye for feare of vengeaunce but also because of conscience and euen for this cause pay ye tribute for they are Gods ministers seruing for the same purpose Heare lett vs all learne of S. Paule the chosen vessell of god that al persons hauing soules he excepteth none nor exeÌ„pteth none neither prieste Apostle nor prophet saith s Chriso do owe of bouÌ„den duety and euen in conscience obedieÌ„ce submission and subieccion too the high powers whiche be sett in auctoritie by god for asmuch as they be gods liuetenauntes Gods presidentes Gods officers gods commissioners gods iudges ordeined of god himself of whom onely they haue al their power and al their auctoritie And the same s Paule threatneth no lesse pain theÌ„ euelasting damnacion to al disobedieÌ„t persons to al resisters against this general and coÌ„mon auctoritie forasmuche as they resist not manne but god not mans deuise and inuencion but gods wisedom gods ordre power and authoritie ¶ The second parte of the Sermon of Obedience FOrasmuche as god hath created and disposed all thinges in a comelie ordre we haue bene taught in the first part of this sermon coÌ„cerning good ordre obedieÌ„ce that we also ought in all common welthes to obserue and kepe a dewe ordre and to be obedient to the powers their ordinaunces and lawes and that all rulers are appointed of god for a godly ordre to bee kept in the worlde And also howe the Magistrates oughte to learne howe to rule and gouerne according to gods lawes And that al subiectes are bounden to obey them as gods ministers yea although they be euil not only for feare but also for conscieÌ„ce sake And here good people let al marke diligently that it is not lawful for inferiours subiectes iÌ„ any case to resist or staÌ„de against the superior powers for s Paules wordes be plain that whosoeuer withstaÌ„deth shal get to theÌ„selfes daÌ„nacioÌ„ for whosoeuer withstaÌ„deth wtstaÌ„deth the ordinaÌ„ce of god Our sauiour Christ himselfe his Apostles receiued many and diuerse iniuries of the vnfaithefull and wicked menne in aucthoritie yet we neuer reade that they â—ranye of them caused any sedicion or rebellion against authoritie We reade oft that they paciently suffered all troubles veracions slauÌ„ders pangues and paines and death it selfe obedientlye without tumulte or resistence They committed their cause to him that iudgeth righteouslye and praied for their enemies heartely and earnestly They knewe that the auctoritie of the powers was gods ordinaunce and therfore both iÌ„ their wordes and dedes they taught euer obedience to it and neuer taught nor did the contrary Iohn .xix. The wicked iudge Pilate saide to Christe knowest thou not that I haue power to crucifie the and haue power also to loce the Iesus aunswered Thou couldest haue no power at all against me except it wer geuen the from aboue Wherby Christe taught vs plainly that euen the wicked rulers haue their power and authoritie from god And therfore it is not lawfull for their subiectes by force to wtstaÌ„de theÌ„ although they abuse their power much lesse then it is lawful for subiectes to wtstande their godly christian princes whiche do not abuse their aucthoritie but vse the same to gods glory and to the profite and commoditie of Gods people i. Peter .ii. The holy Apostle s Peter coÌ„maundeth seruauntes to be obedient to their maisters not only if they be good and gentle but also if they be euil and frowarde affirming that the vocacion and callinge of gods people is to be pacient and of the suffering side And there he bringeth in the pacieÌ„ce of our sauior Christ to perswade obedience to gouernors yea although they be wicked and wrong doers i. Peter .ii. But let vs nowe heare s Peter himselfe speake for his owne wordes certifie best our conscience Thus he vttereth them in his firste Epistle Seruauntes obey your Maistres with feare not onely if they be good and ientle but also if they be frowarde For it is thankewoorthy if a manne for conscience toward god suffereth griefe and suffereth wrong vndeserued i. Peter .ii. for what praise is it when ye be beaten for your faultes if ye take it pacieÌ„tly â–ª but when ye do well if you then suffer wrong take it paciently i. Re xviâ—â— xix and .xx. then is there cause to haue thanke of god for herunto verely were ye called For so did Christ suffer for vs leauing vs an example that we should folow his steppes Al these bee the very wordes of s Peter S. Dauid