howe that powers be ordayned of God for the yf thou be euyll to make the good by dewe correccyon yf thou be good to make the better by the encoragemente of commendacyon prayse and mayntenaunce Looke therefore all you that haue power and authorytye of GOD that ye vse it as ye are commaunded by God to correcte and punyshe the euyll doer and to encorage rewarde and mayntaine the good Se that for so ferre as youre power extendeth there be no euyll vnpunyshed nor no good vnrewarded But harcke a lytle and I shal tell you of an aâ—omynable robbery done in the Ciâ—ye 〈◊〉 to the officers of the city as yet not punyshed but rather mayntayned in the city There is a greate summe of monye sente from an honorable Lord by hys seruaunte vnto those whome he is indetted vnâ—â— in the citye The officers knowynge that they to whom thys monye is sâ—nte haue great nede of it knowe also in what places at what tymes these vnthryftye seruauntes by whome it is sente at gaâ—â—ynge banckettyng and riot do spende it If thys be an euell dede why is it not punyshed Bycause it is not knowen some saye But whyther they meane that it is not knowen to be done or not knoweÌ„ to be euyll I doubte And therefore here now wyll I make it openlye knowen boeth to be done and also to be euell done and worse suffered But doeth not manye of you knowe sure I am thaâ— all you that be officers oughte to know that all that ryches and treasures whyche rych men and rufflers waste at gredye gamning glotonous bancketting and suche riote is not theyr owne but sente by theym from the honorable Lorde of heauen vnto other that be honest pore and nedye vnto whome God by hys promyse is indetted Ye knowe that Domini est terra et plenitudo â—ius The yearthe is the Lordes and the plenty therof So that no maÌ„ hath any thyng of hys owne But hath receyued all of the Lorde For Quid habes quod non accepisti What haste thou that thou hast not receyued Yea thou as a seruaunte haste receyued of thy Lord whych gyueth vnto hys seruauntes the Talentes of hys treasures And to knowe for what purpose he gyueth theym vnto you reade Esaye the .xviii. Frâ—ngâ— esurienti pane â–ª tuum â–ª etâ— Breacke thy breade vnto the hungrye and the nedye the wanderyng leade into thy house whan thou seest one naked cloth hym and do not dyspyâ—e thyne owne fleshe Heare you seruauntes of the Lorde whych haue receyued the treasures of the lord vnto whom the lorde by you hath sente them vnto the houngrye the nedye the naked â–ª and those that be of the same fleshe and bloude that you youre seluâ—â—â—e Nowe you â–ª offycers knowynge thaâ— greate ryches and treasures sente from the honorable lord of heauen vnto his wel beloued people the nedy members of Christes bodye by thâ—se vnthriftye seruauntes is sâ—ente at gaâ—â—ynge and riote within your offyces ye muste nedes knowe that an â—uyll dede is done Let vs therfore I praye you knowe howe it is punyshed Peraduenture ye wyll saye ther is no lawe in England that appoynteth any punyshmente for gamners If therefore euyll dedes maye be done in Englande wythout feare than is the sweard of authority borne in EnglaÌ„d wythout a cause But I wyll tell the that art an offycer in England or in what Chrysten lande so â—uer it be whereas there is no certayne punyshmeÌ„t for any euyl dede by mans law there the offycer may ought to vse any kind of punishment to amende or restreyne the euyll doer by goddes lawe But without doubte yf those same men should spende in the same sorte of ryot so great treasures sente from the Kynges Maiestyâ— vnto the Aldermenne of thys Cytye there shoulde be punyshmente correccyon and reamedye founde for theym quyckely And of very conscience is not goâ— as much to be feared as the kyngâ— and the poore and nedye as will to be pytied and prouyded for as the rych and wealthy â–ª Well gamners ryotters and all euell doeâ—s yf they do not â—epente shalbe damned in theyr owne synnes but the bloude of theyr soules shalbe requyred 〈◊〉 the handes of the offycers whyche by fâ—aâ—â— shoulde haue caused theim to leaue synne Yâ—a but what shall mâ—â—han saye by 〈◊〉 whyche is nowe made so lawefull 〈◊〉 an offycâ—r yâ— he would can not punysh to make men to leaue it As concernynge thys matter we haue playne commauÌ„demente in the fifâ—ene of Deutro And in the fyfte of Math. To lend to hym that nedeth and wold borowe And in the syxte of Luke it is playne Daâ—â— muâ—uo nihil inde speâ—anâ—es Lende sayeth Chrisâ—e trusâ—ing to haue no gayn therby Here we haue two commaundementes the one is to lende and the other not to lende for lukar now he that breaketh goddes commaundement must nedes go to the deuyll So that in breakynge these two commaundementes here is two wayes for you ryche men to go to the dyuyll Eyther in lendynge for luker or els in not lendynge anye thynge at all Manye of you there be that whosoeuer sayeth nay wyll nedes the one of these two wayes For yâ— mans lawe do stop vp vsurye â—o y t by lendyng thou caÌ„st haue no gaynes than wylte thou the other waye apace and lend nothyng at all So shalte thou be suer to come ther away to the deuyll For than shall no man in no case haue anye vse of thy goods Therefore neyther the lawe nor the officer in sufferynge a lytle vsurye and commaundinge none doth mayntayne or allow vsurye But for because y â— beynge no â—surer wylte nedes to the dyuell they suffer the to goo such awaye as some commodytye myght 〈◊〉 to other by some vse of thy goodes rather than by stoppynge by that waye to dryue the three awaye as no man coulde haue anye vse of anye of thy gooddes For where as God commaundeth and thy nedy neyghbour desyreth the to lende and thou neyther at the reuerence of God nor for pitye of thy neyghboure wylte lende of loue frelye but contrarye to goddes commaundemente wyth out pytye of the poore thou wylte not stycke to lende for gredynesse of luker couetouslye thy owne dedes declare the to be so voyde of all godly charity and so ful of diuilysh couetousnes that thou art fâ—r past all mans cure and helpe either by law or punishmente So wyl I leue the and speake of those that myght and oughte to be healed by men beynge in authorytye and yet wyll not For ther be sum suche ioyly felowes that they wylbe subiect to no powers which by fear myght cause them to forbeare theyr vayne pleasures in euil vnto those now consequentlye doth Paule speake sayinge ye must nedes be subiecte not onely for wrathe but also for conscience sake If ye be suche ioyly felowes that ye feare not the wrathe or dyspleasure of officers whan as ye do euyll yet grope youre owne conscience
rewarde that honoure of reuerence seruyce and obedyence doone to the hygher powers as to hys ordinaunce in the common welath and also that honour of charitable almes relyefe and conforte whych is bestowed vpon the poore and neady as vpon the lyuely members of his owne body As for that whych wythout goddes coÌ„maundemeÌ„t of mans phantasticall imaginacion is doone vnto Images must nedes be hyghe dyshonoure greuous displeasure vnto God when as the lyuely ymage of God created wyth hys owne hande in fleshe and bloud doth honor reuerence homage vnto a dead picture of man grauen in stocke or stone wyth a workemans tooles God is also honoured in all hys creatures when as they be taken wyth thankes and vsed as he hath commaunded and therfore when as they be vnthankfully taken or wyckedly abused then is he dishonoured and displeased Nowe heare a short conclusion Qui ex deo est uerbum dei audit He that is of God heareth the worde of God All you I saye that be Christen men Gods chyldren and indued wyth Goddes spiryte wyll heare the worde of Gods threatenyng and fearyng hys vengeauÌ„ce repent wyll heare the woorde of gods coÌ„maundement and folowyng his counsels amende your lyues wyl heare the worde of Gods promyse and paciently sufferynge trust to hys goodnes As for you that wyll not heare and regarde goddes worde ye declare your selues not to be of God But for because ye haue the deuyl to your father ye wyll fulfyll the lustes and desyres of the Deuyll whyche is your father And the luste and desire of the Deuyll is to hynder the worcke and pleasure of God and thys is the worke and wyll of God that we should repose oure faythe and truste in Christe Iesu and bestowe oure laboure and diligence in our owne vocacyon Therefore the deuyll poysonynge all hys wyth greadye couetousenes wyll cause them euer to trust to their owne prouision and neuer to be content wyth their owne vocacion but beynge called of God to be marchaunt gentleman lawer or courtear yet to be readye at a becke of their father the deuyl besydes this their godly vocacion deuyllyshelye to proule for seke and purchase farmes personages and benefices to discourage housbandemenne from tyllynge of the grounde and ministers from preachynge of Goddes woorde that therby maye come a greuouse honger dearth and lacke both of naturall substaunce for the bodye and also of heauenly foode for the soule And then those in the countrey that be not gods chyldren but deuyllyshe vipers will hysse whisper and swell wyth venemous presumpcion and their sting of rebellion to destroy both them selues al the cuntry But they of y e cuntry or els wher that be the chyldren of God in dede knowynge couetous riche men officers to be sparpled abrod in the cuÌ„try as the scourges of god to beat theÌ„ for their synnes lyke gentle chyldren wyl acknowledge their owne fautes and paciently suffryng correccion pitifullye crye vnto their heauenly father for mercy forgeuenesse conforte So all you in England thâ—â— haue any godly knowledge grace and charitie wyll say with the prophet Dauid Verga tua et baculus tuus ipsa me consolata sunt Thy rod O Lorde and thy staffe they it be whyche haue conforted me Thy rodde of correccioÌ„ whych is these couetous ryche men officers and thy staffe of conforte whyche is the kynges maiestie whom thou hast endowed wyth a gracious gentle nature godly educacion wonderful wyt great learnyng yea and those noble men whom thou hast called froÌ„ their vayne plesures to take great paynes of a reuereÌ„t loue towardes the kyng and of a charitalâ—â— pitie towardes vs to bestowe their landes and goodes tyme and studye and all that euer they haue to prosper the Kynge to prouide for hys realme and to cherish vs his people therof Thus thy rodde of correccion O Lorde hath taught vs to be subiecte in humilitie vnto all hygher powers as to thy ordinaunce this thy staffe of coÌ„forte o Lorde doth encorage vs to loue trust theÌ„ especially vnto whome thou hast geuen hyest power and authoritie So that we can nowe wyllynglye geue vnto euerye one that whyche is due vnto y e higher powers reuerence seruyce and obedience vnto all ingeneral faythfull dealynge and vnto the poore and needye charitable almes releefe and conforte Giue therfore vnto vs o Lord mercye grace that we maye render vnto thee thankes and prayse for euer Amen ¶ Imprinted at London by Iohn Dare dwellinge ouer Alderigate and Wylliam Seres dwelling in Peter Colledge The yeare of our Lorde God M.D.L. the nynth daye of Aprill
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
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