oure synnes do not cause God to thinke our realme vnworthy to enioye the treasure of so precyous a Iewell Manye other noble men there be as I truste some that I do certaynlye knowe whose tender heartes do muche lamente youre griefes and whose godlye prouision wyll be muche vnto youre comforte if your vnpaciente stubburnes do not disapoynte their good purpose If euer at any tyme God did send vnto any afflycted people releyfe comforte and prosperytye it came alwayes by good rulers at suche tyme as the people beeynge in afflyccyon dyd humble them selues in pacyence and cryed vnto the Lorde wyth prayer as is apparente in the houndreth and seuen Psalme Clamauerunt ad dominum cum tribularentur et de necessitatibus eorum liberauit eos When they were in trouble they called vnto thee Lorde and he deliuered them forth of their troublousesome gryefes And in the bookes of the iudges and of the kynges ye maye reade how that God to delyuer his people forth of miserye and to prosper them in wealth dyd reyse vp good rulers as Gedeon Barac Iepthe Sampson Dauid Samuel and suche other And wythoute doubte euen at this time here in England God hathe raysed vp a gracyous kynge some suche noble men as be neyther cruell nor couetous If ther be therfore in vs pacience humility thankfulnes prayer surelye we shall soone feele relyefe conforte and prosperitie Thei therfore y t as yet feele theÌ„ selues greued let theÌ„ cal vnto y e lord lokinge for his helpe in paciente suffering not prouoking his vengeaunce by vngracious rebellinge agaynste hys officers vnhappye resisting hys ordinaunce vnhappy resistyng may I well call it for vnhappye are all they that vse it purchasing thereby to them selues iudgement vengeaunce and damnacyon O howe vnhappye haue they been here in England whiche haue not quietlye suffered a confortable reformacion of their greatest griefes and harmes to procede from god to theÌ„ by his ordinauÌ„ce but vnpacientlye grudginge haue offeÌ„ded god disquieted this realm and vndone them selues by resystynge goddes ordynaunce For the greatest griefe that hathe been vnto the people in thys realme hath bene the inclosing of comens as concernyng the whyche the powers ordeyned of GOD for thâ—â— purpose made an acte of parlyamente forbiddynge anye man to enclose vnto hys pryuate vse that whyche of long tyme had bene taken and vsed as common And afterwardes the same powers dyd sende forthe proclamacions warnynge theym whyche contrarye to thys acte of parliament had inclosed groundes offendynge the people that they accordynge to these Proclamacions shoulde laye the same inclosed landes abroade agayne to satysfye the acte of parliamente and to releue the people And for because neyther of these wayes toke effecte there was immediatly further commissions dyrected to put suche men in authoryty as could easelye and woulde gladly and were purposed spedely to haue layed vnlawfull inclosed landes abrode agayne in such quiâ—â—â—orte as shoulde haue bene most to the kynges honour to y e wâ—â—lth of thys realme and to the grâ—atest comfoâ—t of thoâ—â— whyche were most greued Now howe the people dyd take or rather how they dyd resyste and wythstand thys ye know And I shall rehearse whan as I haue telled you of one other thyng whyche beynge of longer contynuance in Englande hath done ferre more harme and yet the gâ—yeâ— ther offer lesse yea nothynge at all felt For the deadely wound therof dyd brynge the people past all felynge of gryefe And the venomous poysâ—n broughte the people in suche a Maze that thâ—y dyd not fele and pâ—â—ceyue them â—elues to be in most horâ—yble myâ—â—rable wretchednes whâ—n as the worde of GOD the 〈◊〉 of lâ—fe the sauyng health in Christ Iesu was â—aken away and in a straunge language shut and closed vp from theym so that they wythout felyng were led froÌ„ God by mannes tradicions vnto vayne ceremonis to be most venemously poysoned wyth dyuelishe supersticion Therefore whan as the mercyfull goodnes of God beholdyng the miseries of the people by the prouydence of the kynges maiestye his counsell purposely ordeined of God to confort healpe and amend the people of thys realme by the restoryng of goddes worde and settynge it playnelye forthe in the Englysh tong with the ryght vse and dew adminâ—stracion of hys sacramentes to be imprynted and confyrmed in our hartes Whan as I saye by these gracyous meanes and godlye order God hym selfe dyd offer vnto the people relyefe comforte and prosperitye Then the vngodlye vngracious â— vnhappye people beynge moostâ— vnkynde where as they shoulde haue bene mooste thankefull dystrusted GOD dyspised hys ordinaunce presumed of theyr owne wylfulnes so farre as they coulde or myghte to wythstand the ordynaunce of God refused the grace of God and proâ—ured to theym selues the veÌ„geaunce of God Wherfore we hauynge thys terrible example in freshe memorye and seynge a gracyous Kyng and Godly rulars ordeyned of GOD to amende oure gryefes althoughe all that cannot be amended in one day whyche hath bene appayryng manye yeres yet let vs pacientlye suffer for a tyme not doubtynge but that that reliefe comforte and wealth whyche God hathe promysed vnto Englande by hys word offered of hys goodnes and begon by his ordinaunce shalbe brought vnto passe by hys wysdome and myghte in suche wyse as shall be moste for hys glorye the kynges honoure the wealth of the realme â—nd most to the conforte of theym that mooste pacyentlye in â–ª hopâ— truste to goddes goodnes These exaÌ„ples haue I rehearsed to teach you as it were by experience howe true this saying of Paul is They whyche wythstande or resyste the powers ordeyned of God receyuâ— vnto theym selues Iudgemente whyche is vengeaunce and damnacion Let vs therfore amend our lyues and be good men and we shall not nede to hate and feare but haue greate occasion to loue and truste those whyche be nowe our chyefe rulaâ—s For they be as Paule sayeth made rulars not to put theym in feare that do good but theym whyche do euyll so that none nedeth to feare these rulâ—rs but euell doers Whyche in euyll doynge haue deserued of thâ— râ—lers to be punyshed and in resystynge theyr power ordeyned of GGD do hasten and aggâ—auâ—te towardes theym selues â–ª the â—orâ— vengeaunce of GOD. It fâ—loweth Wouldest thou be wythout feare of power do that whychâ— is good and thou shalte haue prayse of it for he is the mâ—nyster of God to do the good but yâ— thou do 〈◊〉 feare For he beareth not 〈◊〉 swearde wythout a cause but is the mynister of GOD to aduenge in wrath hym that doeth euyll All these wordes Peter concludeth bryefelye in the second of hys fâ—rst Epistle saying that those that haue rule and authorytye be sente ad uindictant malorum laudem â—ero â—onorum That is to saye to take vengeaunce of euell 〈◊〉 and to commende the good Whosoeuer thou arte therefore and of whatsoeuer degree or sorte thou bee yf thou bee a Subiecte thou muste remember and consyder
that ye may fele what a greuous synne it is to wythstande the powers ordayned of GOD to minister dewe correccyon vnto euyll doers For not onely thy conscyence but also thyne owne deede in that thou doeste paye tribute for thys thynge shall testifye agaynst the that thou knowwest theym to be the mynisters of GOD attendynge to thys same thynge to thys bryngynge euell doers in â—eare It is therefore a matter of conscience for the so to w t stande the powers ordayned of God that thei take no place in the but that thou wylt do euell wythout feare maintaine that whych is euell done by worse presumpcion I do not saye that whatsoeuer the magystrates commaunde is a matter of conscience but what soeuer is euell is a matter of conscyence And to resyste ryghte by myghte so that thou wylte not be subiecte in humylitye vnto those powers whyche God by hys righte hath set ouer the in authoritye is a greate euell and therefore a greate matter of coÌ„science Many exaÌ„ples we haue whyche doeth proue that euerye commaundement of magistrates be not matters in consciceÌ„e yet euery resisting or rebelling against their autority is a matter in conscience The Iewes had a custtume coÌ„firmed by their elders whiche were magistrates that no man should eate wyth vnwasheÌ„ haÌ„des Christe Iesu leaste thys custome brake thys tradicion wythout any grudge of conscience Dauid knowynge Saule the kyng to be a wycked man and hys deadly enemy and hauyng Saule in a denne where as if he would he myght haue kylled hym this Dauid hadde a good conscience not to touche the lordes anointed to suffer Saule to be kynge and to submitte hym selfe Daniel was commaunded not to praye to God the Apostles were commaunded not to preache gods worde These dyd not rebell against the higher powers no nor yet for conscience obey men but rather they obeyed God For Daniell did praye and the Apostles dyd preache So ryse not rebell not resiste not what soeuer the rulers them selues do And be ye not so scrupulous as to thynke the bond in conscience vnto euerye thing that a maÌ„ beyng a ruler commaundeth the to do it especiallye if God coÌ„maund the contrary Now it foloweth geue vnto euerye one that which is due Euery dutye beloÌ„ging to euery body can not here be declared no nor at this tyme rehearsed I wyll therefore speake briefely of one thynge whych shall be a generall exaÌ„ple for all duties Pau. i. vnto the Cor. xi Vnus panis unuÌ„ corpus multi sumus One bred sayeth he one body we are y â— be many by the whiche he declareth that as of diuers cornes of wheate by the liquor of water knodeÌ„ into dough is made one loafe of breade so we being diuerse men by loue and charitie whyche is the liquor of lyfe ioyned into one congregacion be made as dyuers members of one misticall body of Christe where by I say as by one example in the stede of many learne that the more gorgeous you youre selues bee in silkes veluettes the more shame is it for you to see other poore and neady beyng members of the same bodye in ragges and clothe yea bare and naked Doest thou not thynke them to be members of the same bodye that thou arte Then arte not thou a member of Christe then arte not thou a chylde of God then art noâ— thou a christen man One member oughte as well to be prouided for as another I do not say that one ought to haue as costely prouision as a nother But as there be dyuers members in dyuers places hauyng dyuers duties so to haue dyuers prouision in feedyng and clothyng And as they be all in one body so none to be without that feedynge and clothyng whych for that part of the bodye is meete and necessarye Euen as ye do prouide indifferentlye for euery parte of youre naturall bodye by reason of the which ye are bounde and subiecte to corruption So let no parte or member of youre Christen bodye be vnprouyded for By reason of the whyche bodye ye be heyres of the heauenly kyngdome And this one example generally shall teache you to gyue that whych is due vnto euery one seuerally Nowe here foloweth but eueÌ„ .iiii. wordes Tribute cusâ—ume fere honor Of these iiii wordes wil I conclude almost in .iiii. wordes Ye must gyue trybute to whome trybute is due custome to whome custome is due feare to whoÌ„ feare is due honour to whome honoure is due Under trybute be coÌ„teined taxes fiftenth subsides and suche as be payed at sometymes to the Rulers and be not continuall Customes be tythes tolles rentes and such as the people paye vnto the officers continually For payinge of trybute besydes thys commaundemente of Paule we haue exaÌ„ple of Christes mother whych beyng at the houre of her trauell went out of Galyle vnto Bethlem a toune in Iewry there to be taxed and pay trybute vnto Cesar. As concernyng custome Christ hymselfe coÌ„maunded Peter to pay for them both lest that they shulde offend that is lest that they in not paying shuld geue euyll example vnto the people So Christen men must nedes paye both trybute and custome What trybute and custome good men may take it appereth in that that goeth afore surelye euen so muche and no more as shall sufficientlye dyscharge their costes necessaryly bestowed in correctynge of euyll and rewardyng good Marke that I say they may or ought to take no more for here I tell them their duty For truly if they do requyre more of you that be their subiectes then is it youre duty to pay that whiche they aske and not to be curyous to know for what cause it is asked but this onlye to take hede that with due reuerence ye pay it as Paule coÌ„maundeth and as Christe and hys mother haue geuen you exaÌ„ple Feare and honoure belonge chieflye yea in a manner onely vnto God For God onely for hym selfe is to be feared and honoured All other for gods cause are so to be feared and honoured as that feare and honoure which is geuen vnto them may procede and come finally vnto God For dominuÌ„ deum tuum adorabis et illum solum coles Thou shalte honoure the Lorde thy God and hym only shalt thou reuerentlye serue As for the Deuyll feare hym not for he wyll doo no lesse harme vnto thee then he canne he canne do no more then God wyll suffer hym Feare therfore leste that thou offende God and he sufferre the Deuyll to vtter hys malyce and myschyefe towardes thee That feare honoure or seruice whyche accordynge to goddes commaundemente is done vnto those personnes whom God hath authorysed to receyue it in hys name is done vnto God As that money whych by thy commaundemente is payde to thy seruauÌ„t in thy name is paid vnto the. Therefore Christe rulynge in magistrates by authorytye and beynge houngrye and coulde in the poore by pytye doeth commaunde vs to geue and promyseth that he hym selfe wyll receyue and
but beleue the word of God whiche telleth you truelye that Englande shall be destroyed sodainly miserably and shamefullye The same destruccion was tolde to the Sodomites was tolde to the Niniuites was deserued of the Sodomites and was deserued of the Niniuities but came vpon the Sodomites and was tourned from the Niniuytes And why For because the Sodomytes regarded not goddes threatenynges and were plaged wyth gods vengeaunce the Niniuytes regarded goddes threatnynges and escaped gods vengeaunce Now all you Englyshe men at the reuerence of God for the tender mercyes of Iesu Christ for the reuerent loue to youre most gentle and gracious kynge for the sauegarde of your cuntry and for tender pyty of your owne wiues your children and your selues cause not Englande to bee destroyed wyth gods vengeaunce as was the Cytie of the Sodomites but repent lament amend your liues as did the good Niniuites For if ye spedely repent myserably lamente be ashamed of your vainglory couetousnes ambicioÌ„ ye shal cause couetous sedicious proude vicious England sodenly miserablye yea shamefully in the syghte and iudgement of the world to vanysh away And so sinne abhominacion destroyed by the repentaunce of man this pleasaunte place of Englande and good people shall be preserued and saued by thy mercy of God For els if man wil not for sake his synne God wyll not spare to destroye both the man and hys plate with his synne Wherefore the Epystle by the order nowe taken appoynted for thys fourth Sunday after twelfe tyde is a lesson most mete to teache you to knowe and lamente youre greuous sinnes of late committed whyche as yet be in suche case that man wythout greate repentaunce cannot sone amende them nor god of hys ryghteousnes much longer suffer them It is writteÌ„ in the beginning of the .iii. Chap. of Paul to the Rom. on this wyse EUerye soule be subiecte vnto the hygher powers for there is no power but of God Those powers whych be are ordeyned of God Wherefore he that resysteth power resysteth the ordinaunce of God but they whhche doo resiste shall receyue to themselues iudgemenâ— For Rulers are not to be feared for good doinges but for euil Wouldest thou not fâ—are the power do that whiche is good thou shalt haue praise of it But if thou do euyll feare for he beareth not the sweard wythout a cause for he is the minister of God to auenge in wrath hym that doeth euyl Wherefore ye must nedes be subiecte not only for wrathe but also for conscience sake For thys do ye paye tribute For they are the ministers of God attendyng to thys same thynge Geue therefore vnto euery one dueties tribute to whoÌ„e trybute is due custome to whome custum is due feare to whom feare is due honoure to whom honoure is due Thus haue ye heard howe that euery one oughte to be vnder obedience and geue vnto other that whych is due Howbeit experience declareth howe that here in Englande pore men haue been rebels and ryche men haue not done their duetie Bothe haue done euyll to prouoke goddes vengeance neyther doth repente to procure gods mercye Nowe for the better vnderstandyng of thys matter here in thys texte fyrst is to be noted how that Anima the soule for as muche as it is the chiefe parte of man is taken for the whole man as we in oure englyshe tonge take the bodye beynge the worse part for the whole As if I saye euery bodye here I meane euerye man or woman here So in the fourthe of Leuiti Anima que peccauerit ipsa morietur The soule that sinneth it shall dye meanyng the man or woman that synneth And euen so here Paule by the Ebrue phrase and maner of speche commaundeth euery soule whych is by the englishe phrase euery bodye that is to saye euerye person man woman child to be subiect As thou art in dede so acknoweledge thy selfe in thine own mynde Hypotâ—ssestho y t is to saye set or placed vnder the â—ygher powers yeâ— and that by God For as there is no power of authorithy but of god so is there none put in subieccion vnder theym but by God Those powers whiche be are ordeyned of God As is the power of the father ouer hys chyldren of the husband ouer hys wyfe of the master ouer hys seruauntes and of the kynge ouer hys lande and subiectes wyth all kynde of magistrates in their offices ouer their charge Nowe to proue that these bee the ordinaunces of God we haue by goddes word bothe in the olde testamente and in the newe their names rehearsed theyr offices dyscribed and theyr duties commaunded Yet that notwythstandynge some there be that labour by wrestynge of the scripture to pulle them selues from vnder due obedience saiynge that it appeareth in the actes of the Apostles how that they hadde all thynges commen and therfore none more goodes or ryches power or aucthoritie then other but all alyke Truthe it is that the Apostles had all thynges comen yea and that christen men in that they are christen men rather then couetous men haue all thynges comen euen vnto thys day How be it ther can be nothyng more contrarye or further disagreyng from that phantastical commennesse or rather from that diuelyshe disorder and vnrighteouse robry where as Idle lubbers myghte lyue of honeste mennes laboures then to haue all thynges comen as the Apostles hadde as christen men haue and as I do meane And thys is theyr vsage and my meanynge that ryche menne shoulde kepe to theym selues no more then they nede and geue vnto the poore so muche as they nede For so Paule wryteth to the Corinthes I meane not saythe Paull speakynge to the ryche to haue other so eased that you therby shoulde be brought in trouble of nede but after an indifrence that at this tyme your abundaunce myght helpe their nede And so dyd the Apostles take order as appeareth in the fourth of the actes Quotquot habebant agros et possessiones etc. As many as hadde landes and possessions dyd sell them and broughte the prices vnto the feete of the Apostles and diuision was made vnto euerye one accordinge vnto euerye mannes neede So they whyche myght spare dydde frelye geue and they whiche hadde nede dyd thankefully receyue For so is it mete that christeÌ„ mens goodes shuld be comen vnto euery mans nede priuate to no mans luste And those comune goodes to bee disposed by liberall geuers and not spoyled by gredy catchers So that euery man may haue accordyng to hys nede sufficient and not accordynge to hys spoyle so muche as he can catche no nor accordyng to the value of the thyng euerye man a penye a grote or a shyllyng For they that Imagyne couet or wyshe to haue all thynges comune in suche sorte that euerye man myght take what hym luste wolde haue all thynges comen and open vnto euerye mans luste and nothynge reserued or kept for any mans nede And they
Roboam leauyng good counsell to vse the people wyth gentlenes and folowyng euyll counsell to kepe them vnder by extremytye dyd so exasperate and styrre vp the hertes of the people against him beyng their kyng that ten partes of them dyd by sedicious rebellion burste oute from hym and were neuer after subiecte vnto hym nor to none of his posteritie And those rebellious people by Ieroboam whom they them selues chose to be their kynge or rather the captayne of theyr rebellyon were brought into farre worse case and more myserye then euer they were afore compelled to forsake God and to vse Idolatrye and were euer after plaged wyth sodeyne deathe honger dearthe warres captyuytie and all kynde of myserye Learne therefore ye people if ye inforce to ease your selues wheras ye imagine that ye be euyll entreated of men be ye sure that ye shall fele in deede that ye shall be more greuouslye afflycted by the ordynaunce of God And learne ye rulers if ye intende by onely suppression to kepe vnder rebellion be ye sure if ye thruste it downe in one place it wyll braste out wyth more vyolence and greater daunger in ten other places to the further dysquietynge of you beynge rulars and to the vtter destruccyon of all youre people beynge rebelles Heare ye people what God sayeth by those people that wyll not be in subieccion because they thynke the men to be euyl whiche be in authoritye Yea harke what the Lord sayeth as concernynge the proude ambycyouse and vncyrcumcysed Kynge Nabugodonozer whyche was an euyll manne in dede in the twentie and seuen Chapter of Hieremye Gens et regnum et cetera That people and realme that doth not serue Nabugodonezer y e kinge of Babilon and whosoeuer putteth not his necke vnder the yocke of Nabugodnozer the kynge of Babilon I sayeth the Lorde wyl viset vpon that people in sweard honger and in pestylence And in the .xxvii. of the same Prophete Catenas ligneas contriuisti et facies pro eis ferreas Thou hast broken the fetters of wood and shalt make for theÌ„ fetters of yron By the whiche he declareth y t as a prysoner in y e kepynge of a gayler if he breake hys fetters of wood shall not therefore by the gayler be set at lybertye but rather cheyned wyth more stronge fetters of yron Euen so people beynge in the kepyng of God if they by rebellyon breake their yocke of subieccion whych they nowe haue shall not therfore by God be putte at libertie but rather be thruste into a more straite greuous stronger yocke where they shall be sure neuer to haue libertie nor ease Wherfore ye people if ye fele your burden is heauye and youre yocke greuouse pacyently suffer and call vnto the Lorde for then he wyll heare thee and he wyl relieue thee and he wyll delyuer thee And you rulers because ye knowe that the people oughte not to forsake or refuse what burden or yoke so euer ye charge them wyth all see that ye charge them with no more then they maye beare and suffer For if they cry vnto you for reliefe and easemente and you wyll not regarde theyr sorowes but imagynynge that they be to wealthy ye wyll encrease their miserye and decay their wealthe as Pharao and Roboam did Well then if the examples of Pharao and Roboam wyll not suffyce you marcke what God by the prophet Ezechi â–ª sayth I pray you in the .xxxiiii. of Ezechiel Audite pastores c. Do not thynke that for because pastors be named there y t therfore it is al spoken onely vnto the clargye but for asmuche as all officers and rulers ought rather to be feders then spoilers it is spoken vnto you officers which do not enter in by y e dore of loue as a shephearde to feede but â—lime ouer another awaye thorowe couetousnes as a thiefe to robbe spoyle the flocke of Christ in your office Here what the Lorde sayeth vnto you officers y t fede youre selues by seking of gaines not your flocke by doing your dutie Thus sayth the Lord I my selfe wyl vp on these pastors and I wil require my shepe at their handes and wyll make theÌ„ to cease froÌ„ fedyng of my flocke yea the pastors shal fede theÌ„ selues no more for I wyll delyuer my flocke out of their handes and they shall be no longer a praye for theÌ„ to fede vpoÌ„ Undoubtedly if ye shuld enteÌ„de by your authority rather your selues to liue in riote theÌ„ to kepe y e people in quietnes your rulynge shulde not long continue Surely ther is none other remedy for ryche or poore high or low geÌ„tlemaÌ„ or yeomaÌ„ to helpe to amende the disquietnes in thys realme but to pulle and rote that out of youre hertes which is roted in euery one of your hertes the rote of all euyll whyche is couetousnes For euen you husbandmen whyche crye out vpon the couetousnes of gentlemeÌ„ officers it is euen couetousnes in you y e causeth ingeÌ„dreth couetousnes in theÌ„ For for to get your neyghbours ferme ye wyll offer disire theÌ„ to take bribes fynes and rentes more theÌ„ they loke for or theÌ„ you your selues be wel able to pay It is a wonderous thing to se geÌ„tlemen take so great rentes fynes and ingressaunce for couetousnes to aduaunce theyr owne landes Howebeit it is a farre more wonderfull thyng to see husbande men offer and geue so greate fynes rentes incomes yea and bribes for couetousnes to gette other mennes fermes It semeth to come of great couetousnes for riche men to make strayte lawes to saue their owne goodes Howebeit it is in deede a farre more couetousnes for poore men by rebellion to robbe spoile other mens goodes And this dare I saye takyng all you to beare recorde that the sorest lawes that euer any tyraunt made in any laÌ„de if they shuld coÌ„tinue many yeares coulde not cause such and so great murther myschiefe and wretchednes as ye perceyue and know that thys rebellyon in England contynuynge but a fewe monethes hath caused by the which ye may learne that althoughe lawers be comenly called most couetous yet compare them with rebels and as pickinge theft is lesse then murtheryng robrye so is the couetousnes of gredy lawers which begyle craftely farlesse then the couetousnes of rebelles whych spoyle cruelly Lette vs therefore euerye one acknoweledgynge oure owne fautes where as most euyll spryngeth there laboure fyrste wyth moste diligence to plucke vp the roote of that euil whyche is couetousnes that God ingraftynge grace in vs maye geue occasyon vnto oure Rulars rather to bee occupyed in rewardynge of vertue then in punysheyng of vyce Yea that God be not prouoked by our sinnes to sende euyll rulers to punyshe euyll men but rather moued by oure repentaunce to preserue these good rulers whiche be sente alreadye to the greate comfort of all good men especially the kinges maiesty whose godlynes vertue grace is lyke to make this realme to floryshe if