GOD be
merciful vnto
vs.
Good Christen
people
Christ Iesu
the so~ne
of God, the
wysedome of the father, the sauiour
of the worlde, whyche hath redemed
vs with his precious bloud
most pitifullye lamenting our myseries,
and earnestlye threateninge
our wylfull blindnes, crieth oute
by the voice of the wyse kinge Salomo~,
saying: Quia vocaui, et renuistis
et cete. Proue.i. Because I haue called
say the the wysedome of God
and ye haue dinyed, I haue stretched
forth my hand, and ther was
none that woulde beholde: yea ye
haue dispised all my councels, and
my rebukes haue ye not regarded,

A.ii

I therfore shall laugh at your destruccion,
and I shal mocke, when
it is come vpo~ you whiche ye haue
feared. Assuredlye good people,
God, Qui mortem non fecit, nec letatur in
perdicione viroru~, God whiche as the
boke of wisedome saieth made not
death, ne doth not delyghte in the
perdicion of manne, can not be of
suche affeccion, as to delyghte in
laughynge or mockinge our miseries:
but euen as that man whyche
doth delyghte to laughe at other
mens griefes, is a man moste farre
of from lamentinge and pytiynge
them to do them good: so is God
so sore offended & displeased wyth
them that dispyse hys counselles,
threatning or promises, while they
might haue mercy, that he wyll as
it were rather of mockyng, laughe
and skorne, then of pitye lamente
and help their miserable wretched
griefes, when as they would haue
confort. Se therfore howe mercyfully
God hath called by the sayinges
and wrytinges of Moyses,
the Prophetes, and the Apostles,
and howe fewe haue harkened to
beleue. Se how wonderfully God
hath stretched forth hys hande, in
creatynge heauen and earthe, and
all thynges in them conteyned, to
the vse, commoditie, and conforte
to man: and how fewe do daily behold
these creatures, to be thankefull
vnto the creatoure. Se howe
muche good counsell and earneste
threatenynge God hath geuen of
late vnto Englande, by settynge
forth of his worde in the englyshe
tonge, causynge it to be read daily
in ye churches, to be preached purely
in the pulpites, and to be rehearsed
euery wher in communicacion,
and how many continuing, yea increasynge
their wycked lyues, regarde
not gods worde, dyspise his

A.iii.

threatninges, desyre not his mercye,
feare not his vengeance.
Wythout doute good people verye
manye haue deserued the vengeaunce
of God, and yet by repe~taunce
founde plentye of mercye:
but neuer none that euer refused
the mercye of God hath escaped
the vengaunce of God in the tyme
of his wrathe, and furie.
Yea but what mercyes of God
haue we refused, or what threatenynge
of God haue we here in England
not regarded: whyche haue
forsaken the Pope, abolyshed idolatrye
and supersticion, receyued
goddes worde so gladly, reformed
all thynges accordinglye therto so
spedily, and haue al thinges most
nere the order of the primitiue churche
vniuersallye? Alas good brethren,
as trulye as al is it not gold
that glystereth, so is it not vertue
& honesty, but very vice and hipocrisie,
wherof England at this day
dothe moost glory. Wherfore the
worde is playne, and the sayinges
be terryble, by the whyche at thys
tyme God threateneth to punishe,
to plage, and to destroy England.
It is a wonderous playne worde
to saye that England shall be destroyed:
and vpon thys worde ensuinge,
it should be a terrible fight
to se hundred thousandes of Scottes,
frenche menne, Papists, and
Turkes, entryng in on euery side,
to murther, spoyle, and to destroie.
Thys playne worde of a credyble
person spoken, wyth thys terrible
seyng afore our eyes in sight, wold
make our corrage to fall, and our
hertes to ryue in peces, for wofull
sorow, feare, and heauines.
Alas England, God, who~ thou
mayest beleue for, this truthe, hath
saied plainly thou shalt be destroyed,
and all thine ennemyes, bothe

A.iiii.

Scots, Frenchmen, Papistes, and
Turkes, I do not incane the men
in whome is some mercye, but the
most cruell vices of these thy enemyes
beynge wythout all pitte, as
the couetousenes of Scotland, the
pryde of Fraunce, the hipocrysy of
Rome, and the Idolatrye of the
Turkes. A hundred thousande of
these enemies are landed at thy hauens,
haue entred thy fortes, and
do procede to spoyle, murther, and
vtterly destroy: and yet for all this
thou wretched Englande beleuest
not gods worde, regardest not his
threatninge, callest not for mercie,
ne feareste not gods vengeaunce.
Wherfore God beinge true of his
word, and righteous in his dedes,
thou Englande whych wylte haue
no mercy, shalt haue vengeaunce,
whyche wylte not be saued, shalte
be destroyed. For God hath spoken,
and it is wrytten.
Omne regnum in se diuisum desolabitur.
Euerye kyngedome that is diuyded
in it selfe, shall be desolate, and
destroyed. And Salomon sayeth:
Because they haue hated learning
and not receiued the feare of God,
destruccion commeth sodaynlye:
Yea trulye, and bryngeth Idolaters
vnto misery, and proude men
vnto shame. Ye all here fele, see,
knowe, and haue experience, howe
that thys Realme is diuided in it
selfe by opynyons in relygyon, by
rebellious sedicion, yea and by couetouse
ambicion, euerye manne
pullynge, and halynge towardes
them selues, one frome another.
It is not onlye diuided, but also
tente, torne, and plucked cleane in
pieces. Yea and euerye couetouse
manne is an Idolater, settynge
that mynd and loue vpon ryches,
whyche oughte to be geuen vnto
God onlye.
Euery couetouse man hateth fearinge,
and receyueth not the feare
of god, for the gredie desire that he
hath to the lucre of thys worlde.
Euerye couetouse man is proude,
thynkynge hym selfe more worthy
a pound, then another man a penie,
more fitte to haue chaunge of
sylkes and veluettes, then other to
haue bare frise cloth, and more co~ueniente
for hym to haue aboundaunce
of diuerse delicates for his
daintye roth, then for other to haue
ple~ty of biefes & mutto~s for theyr
hongry bellyes: and finnallye that
he is more worthye to haue gorgeouse
houses to take hys pleasure
in, in bankettyng, then laborynge
men to haue poore cotages to take
rest in, in slepyng. Undoubtedly
God wyll make all those to fail
wyth shame, which set them selues
vp in pryde sy hygh, that they can
not se other men to be chyldren of
the same heauenlye father, heires
of the same kingdom, and bought
wyth the same pryce of Christes
bloude, that they take them selues
to be. That realme, that realme
that is full of couetousenes, is full
of diuision, is full of contempte of
goddes mercie, yea and sclaunder
of hys worde, is full of Idolatry
and is full of pryde. Diuision is
a signe of destruccion, contemning
of goddes mercye causeth his vengeaunce
to come sodeynly: Idolatrie
euer endeth in misery, & pryde
neuer escapeth shame. Then if you
fele, knowe, and haue experyence,
that England by reason of couetousenes
is full of diuision, is full
of contempte of goddes mercye, is
full of Idolatrye, is full of pride,
flatter not youre selues in youre
owne pha~sies, but beleue the word
of God, whiche telleth you trulye
that Englande shall be destroyed
sodaynlye, miserably, and shamefullye.
The same destruccion was
told to the Sodomites, was tolde
to the Niniuites: was deserued of
the Sodomites, and was deserued
of the Niniuites: but came vpon
the Sodomites, and was tourned
from the Niniuytes. And why?
For because the Sodomytes regarded
not goddes threateninges
and were plaged with gods vengeaunce,
the Niniuites regarded
goddes threatninges, and escaped
gods vengeaunce.
Now all you Englyshe men at
the reuerence of God, for the tender
mercies of Iesu Christ, for the
reuerent loue to your most gentle
and gracious kynge, for the sauegarde
of your country, and for tender
pyty of your owne wiues, your
childre~, and youre 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, & miserably lamente, &
be ashamed of your vainglory, couetousnes,
& ambicio~, ye shal cause
couetous, sedicious, proude, & vicious
England, sodenly, miserablye
yea & shamefully in the sighte and
iudgement of the world, to vanish
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 the mercye
of God. For els if man wil not forsake
his sinne, God wyll not spare
to destroye both the man and hys
place 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,
which as yet be in suche case, that
man wythout greate repentaunce
cannot sone amend them, nor god
of his ryghteousenes much
longer suffer them. It is
writte~ in the beginning
of the .iii. Chap. of
Paul to ye Rom.
on this wyse

EUerye soule be subiecte
vnto the hygher powers,
for there is no power
but of God. Those
powers whyche be, are ordeyned
God. Wherfore he that resysteth
power, resisteth the ordinaunce of
God, but they whyche do resiste,
shall receiue to them selues iudgement.
For Rulers are not to be feated
for good doinges, but for euil.
Woldeste thou not feare the power?
do that which is good, & thou
shalt haue prayse of it. But if thou
do euyl, feare: for he beareth not
the sweard wythout a cause, for he
is the minister of God to auenge
in wrath, hym that doeth euyll.
Wherfore ye muste nedes be subiecte,
not only for wrathe, but also
for conscience sake. For thys do ye
paye tribute: For they are the mynisters
of God attendyng to thys
same thynge. Geue therfore vnto
euery one dueties: tribute to who~
trybute is due, coustome to whom
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 bene rebels,
and ryche men haue not done their
duetie. Bothe haue done euell to
prouoke goddes vengeance, neyther
doth repente to procure gods
mercie.
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 chyefe part 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, euerye bodye here, I
meane euerie 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 english phrase euerye bodye,
that is to saye, euerye person;
man, woma~, & chyld to be subiecte.
As thou art in deade, so acknowledge
thy selfe in thyne owne mind
hypotassestho, ye is to saye, set or placed
vnder the hygher powers, yea
and that by God. For as there is
no power of authority but of god,
so is there none put in subieccion
vnder them but by God. Those
powers whych be are ordeined of
God. As is the power of the
father ouer hys chyldren, of the husbande
ouer hys wyfe, of the master
ouer hys seruauntes, and of the
kynge ouer his lande and subiectes:
wyth all kynde of maiestrates
in their offyces ouer their charge.
Nowe to proue that these bee
the ordinaunces of God, we haue
by goddes worde both in the olde
testamente and in the newe, theyr
names rehearsed, their offyces discrybed,
and their duties commaunded.
Yet that notwythstandynge
some there be that labour by wrestynge
of the Scripture to pulle

B.i.

them selues from vnder due obedience:
sayinge 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 authoritye, then
other, but all alyke.
Truthe it is that the Apostles
had all thynges commen, yea and
that christen men, in that they are
christen men rather then couetous
men, haue all thynges comen, euen
vnto thys day. Now be it ther can
be nothynge more contrary or further
disagreyng from that phantastical
commennesse, or rather from
that diuelishe dysorder, and vnryghteouse
robrye, where as Idle
lubbers myghte lyue of honeste
mennes laboures, then to haue all
thynges commen 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 them
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 Paule, speakynge to the
ryche to haue other so eased, that
you thereby should be brought in
trouble of nede, but after an indiffere~ce,
that at thys tyme your abu~daunce
myght helpe their nede.
And so dyd the Apostles take order,
as appeareth in the fourth of
the actes. Quotquot habebant agros et
possessiones.&c. As many as hadde
landes and possessyons dyd selle
them, and broughte the pryces vnto
the fete of the Apostles, and diuision
was made vnto euerye one
accordynge vnto euerye mannes
neede. So they whyche myghte
spare, dydde frelye geue, and they
whych hadde nede dyd thankefully
receyue.

B.ii.

For so is it mete that christe~ mens
goods shuld be comen vnto euery
mans nede, & priuate to no mans
luste. And those comune goods to
be dysposed by lyberalle geuers,
and not spoiled by gredy catchers.
So that euery man may haue accordyng
to his 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 wishe to haue all thynges
commune, in such sorte that euery
man myghte take what hym lust,
wold haue all thynges comen and
open vnto euery mans luste, and
nothynge reserued or kept for any
mans nede. And they that woulde
haue like quantitie of euery thyng
to be geuen to euerye man, entending
therby to make all alyke, do
vtterly destroy the congregatyon,
the misticall body of Christe, wheras
there must nedes be diuers me~bers
in diuerse places, hauinge diuerse
dueties. For as Paul sayeth,
if all the bodye be an eye, where is
then hearyng, or if all be an eare,
where is then smelling? meanynge
thereby, that if all be of one sorte,
estate, & roume in the come~wealth,
how can then diuerse dueties of diuerse
necessarye offices be done?
So that he fre herte, and liberal
gyfte of the ryche, muste make all
that he may spare, comen to releue
the nede of the poore: yea if there
be great necessitie, he must sel both
landes and goodes, to mayntayne
charity: And thus to haue all thinges
come~, doth derogate or take away
nothynge from the authority
of rulers. But to wyll to haue all
thynges comen, in suche sorte that
ydle lubbers as I sayde myghte
take and waste the geines of laborers

B.iii.

without restraint of authorytye,
or to haue lyke quantitye of euery
thynge to be geuen to euerye
ma~, is vnder a prete~ce to mend al,
purposely to marre all. For those
same men prete~dinge to hate couetousnes,
wold be as rych as the richeste:
and sayinge that they hate
pryde, would be as highly take~ as
the beste, and semynge to abhorte
enuye, cannot be content to se anye
other rycher or better then they
them selues be. Now I heare some
saye that thys errour is the fruite
of the scripture in englyshe. No,
neither thys, nor no other erroure
commeth because the scrypture is
set forth in the englishe tonge, but
because the rude people lackynge
the counsell of learned menne to
teache them the trewe meanyng
when they reade it, or heare it
must nedes folowe their owne Imaginacion
in takynge of it. And
the chyefest cause that maketh the~
to imagine this abhomynable errour,
that there shulde be not ryche
menne nor rulers, co~meth because
some ryche men and rulers marke
that I saye some, for all bee not
suche but I saye some ryche men,
and rulers by the abuse of their ryches
and authorytye, dothe more
harme then good vnto the comen
wealth, and more greife then confort
vnto the people. For nowe a
dayes ryche menne and rulers do
catche, purchasse, and procure vnto
them selues great commodities
from many men, and do fewe and
small pleasures vnto anye men.
As for example of ryche men, loke
at the merchau~tes of London, and
ye shal se, when as by their honest
vocacio~, & trade of marcha~dise god
hath endewed the~ wt great aboundaunce
of ryches, then can thei not
be co~tent wt the prosperous welth

B.iiii.

of that vocacyon to satysfye them
selues, and to helpe other, but their
riches must abrode in the country
to bie farmes out of the handes of
worshyppeful gentlemen, honeste
yeomen, and poore laboryng housbandes,
Yea nowe also to bye personages,
and benefices, where as
they do not onely bye landes and
goodes, but also lyues and soules
of men, from God and the comen
wealth, vnto the deuyll and them
selues. A myscheuouse marte of
merchandry is thys, and yet nowe
so come~ly vsed, that therby shepeheardes
be turned to theues, dogges
into woulues, and the poore
flocke of Christ, redemed wyth his
precious bloude, moste miserablye
pylled, and spoyled, yea cruelly deuoured.
Be thou marchaunt of the
citye, or be thou gentleman in the
contry, be thou lawer, be thou courtear,
or what maner of man soeuer
thou be, that cannot, yea if thou
be master doctor of diuinytie that
wyll not do thy duty, it is not lawfull
for the to haue a personage, benifyce,
or any such liuynge, except
thou do fede the flocke spiritually
wyth goddes worde, and bodelye
with honeste hospitalitye. I wyll
touch diuerse kindes of ryche men
and rulers, that ye maye se what
harme some of them do wyth their
ryches and authority. And especyallye
I wyll begynne wyth them
that be best learned, for they seme
belyke to do moste good wyth ryches
and authority vnto them commytted.
If I therefore beynge a
yonge simple scholer myghte be so
bolde, I would aske an auncyent,
wyse, and well learned doctor of
diuinyty, whych cometh not at his
benefice, whether he were bounde
to fede hys flocke in teachynge of
goddes word, and kepyng hospitalitie
or no? He wold answer and
saye: syr my curate supplyeth my
roume in teachynge, and my fearmer
in kepynge of house. Yea but
master doctor by your leaue, both
these more for your vau~tage then
for the paryshe conforte, and therfore
the mo suche seruauntes that
ye kepe there, the more harme is it
for your parysh, & the more synne
and shame for you. Ye may thinke
that I am sumwhat saucye to laie
sinne and shame to a doctour of diuinitie
in this solemne audyence,
for some of them vse to excuse the
matter, and saye: Those whyche I
leaue in myne absence do fatte better
then I shoulde do, if I taryed
there my selfe.
Nowe good mayster doctoure ye
saye the verie truth, and therefore
be they more worthy to haue the
benefice then you youre selfe, and
yet neyther of you both sufficient,
mete, or able: they for lacke of habilitye,
and you for lacke of good
wyll. Good will quod he? Naye I
wolde wyth all my herte, but I
am called to serue the kynge in other
places, and to take other offices
in the comen wealthe. Neare
then what I shall aunswere yet
once agayne: There is lyuynges
and rewarde due and belonginge
to them that labour in those offyces,
and so oughte you to be contente
wyth the liuyng and reward
of that offyce onlye, and take no
more, the duetye of the whyche office
by your labour and diligence
ye can dyscharge onlye, and do no
more. And so Paule wryteth vnto
the Corinth. sayinge: The Lorde
hath ordeyned that they whyche
preache the Gospell, shoulde lyue
vpon the Gospell. And vnto the
Thessalonians: He that dothe not
labour shauld not eate.
By these textes well set together,
you may conclude and learne, that
there as you bestow your laboure,
there maye ye take a lyuynge, and
ther as ye bestowe no labour, ther
ought ye to take no liuynge. Well
let vs procede further vnto other
nowe, for I perceyue that all that
whych I haue spoken against the~
that take greate geynes of their
benefices, & do lytle good to theyr
benefyce, may seme to be spoken agaynst
the vniuersities, yea and agaynst
the kynges maiestye: whyche
now by reason of improperacions
haue no lytle geynes of benefices,
and yet bestowe no great laboure
nor almes vpon the paryshioners
of those benefices. Surely,
for as much as I feare the vengeaunce
of God more if I should
not speake the truthe, then the dyspleasure
of man if he be offended
in hearynge of the truth, trulye I
will tel you. Seynge that improperacions
beynge so euyll that no
man can alowe them, be nowe so
employed vnto the vniuersityes,
yea and vnto the yerelye reuenues
of the kynges maiestye, that fewe
dare speake agaynst them, ye may
se that some men, not onlye by the
abuse of ryches & authoritye, but
also by the abuse of wisedome and
pollicie do much harme, and especially
those, by whose meanes thys
realme is nowe brought into suche
case that eyther learninge in the vniuersitye,
and necessary reuenues
belongynge to the moste hygh authoritye
is lyke to decaye, or elles
improperacions to be mainteyned,
whyche both be so deuillyshe and
abhominable, that if either of them
come to effecte, it wyll cause the ve~geaunce
of God vtterly to destroy
this realme. Do not thyncke that
I meane any thyng agaynste that
whyche the kynges maiestye by
acte of Parliament hathe done: no
nor that I wyl couer in seylence,
or alowe by flatterie that whyche
couetouse officers some as I suppose
now beynge presente contrarie
to goddes lawes, the kynges
honour, and the comen wealth, vse
to do. For in suppressynge of Abbeyes,
Cloysters, Collages, and
Chaunteryes, the entente of the
kinges maiestie that deade is, was
and of this our kynge nowe, is verye
godlye, and the purpose, or els
the pretence of other, wonderouse
goodlye: that thereby suche aboundaunce
of goodes as was supersticiously
spente vpon vayne ceremonyes,
or voluptuously vpon idle
bellies, myght come to the kynges
ha~ds to beate his great charges,
necessarily bestowed in the comen
wealthe, or partly vnto other
mennes handes, for the better releue
of the pore, the maintenance
of learning, and the setting forth
of goddes word. Now be it couetouse
offycers haue so vsed thys
matter, that euen those goodes
whyche dyd serue to the releue of
the poore, the mayntenaunce of
learning, and to confortable necsesary
hospitality in ye come~ wealth,
be now turned to mainteine worldly,
wycked, couetouse ambicion.
I tell you, at the fyrste the intente
was verie godly, the pretence wonderouse
goodly, but nowe the vse
of rather the abuse and mysorder
of these thynges is worldelye, is
wycked, is deuillyshe, is abhomynable.
The kynge maye haue, and
woulde to God he hadde in hys
handes to bestowe better, all that
was euel mispente vpon superstycious
Ceremonyes, and voluptuous
Idle bellyes.
But you whych haue gotten these
goodes into your own handes, to
turne them from euyll to worse, &
other goddes mo from good vnto
euyll, be ye sure it is euen you
that haue offended God, begyled
the kynge, robbed the ryche, spoyled
the pore, and broughte a comen
wealth into a comen misery. It is
euen you, that must eyther be plaged
with gods ve~geaunce as were
the Sodomytes, or amende by repe~tau~ce
as did the Niniuites. Eue~
you it is that must eyther make restitucion
and amendes spedely, or
elles feele the vengeaunce of God
greuosly. Do not thyncke that by
restitution and amendes makyng
I meane the buildynge agayne of
abbeyes of cloysters, no I do not:
For if charitable almes, honeste
hospitalitie, and necessary scholes,
for the bryngynge vp of yougth
had ben indifferentlie mayntained
and not clean taken away in some
places, I would not at thys tyme
haue spoken of restytucyon. Nowe
be it sure I am, that if at the orderynge
of these thynges there had
ben in the officers as much godlynes
as there was couetousnes, supersticious
men had not bene pur
from their liuinges to their pensions
out of those houses, wher they
myght haue had schole masters to
haue taught them to be good, and
for lesse wages: or for the reseruacion
of their persions, receyued
into cures, and personages, where
as they can do no good, and wyll
do much harme. Here as concerninge
these thinges I saye, if man
do not make restitucion, God wyll
take vengeaunce. For the people
that by thys meanes contynue in
deuelyshe supersticion, and begyn
vngracious rebellion, do dye, and
are damned in their owne synnes

C.i.

but the bloud of their bodyes and
soules shall be required at youre
handes. Yea and the abhominable
errour of those that would haue no
rulers in authoritie, cometh partely
by your occasion, whyche vnto
your owne vayne glorye, and pryuate
co~moditie, do abuse the power
and authoritye ordeined of God
to hys glorye, and to the commen
wealthe. Thus ye perceyue howe
that some ryche menne and rulers
abusynge their ryches and authorite,
do make some eyther to iudge
that it shoulde be farre better then
it is, if ther were neither ryche men
nor rulers: Howbeit those men are
farre deceiued. And Paule telleth
the truth, sayinge that those which
be, are ordeined of God.
Then some wyll aske thys questyon:
Seynge there is no euyll of
God howe can euyll rulers or officers
be of God? You honeste men
that be here, and dwell in the contrey,
heare this lesson, and marke
it, and take it home wyth you, for
your selues, and your neighboure.
It is God, Qui facit hypocrita~ reguare
propter peccata populi. It is God, as
the Scripture in the, xxxiiii of Iob
doth testifye, whych maketh an hypocrite
to be a ruler for the synnes
of the people. Nowe the people of
the contrey vse to saye, that their
gentlemen and officers were neuer
so full of fayre wordes and euyll
dedes whych is hipocrisie as they
nowe be. For a gentleman wyl say
that he loueth his tenaunt as well
as hys father dyd, but he kepeth
not so good a house to make them
there as hys father did, and yet he
taketh mo fynes, & greater rentes
to make them neadye, then hys father
hadde.
Another wyl say that he would
bie a Lordshyppe of the kynge, for

C.ii.

the loue that he hath to the tenauntes
thereof, but assone as he hathe
boughte it, by takynge of fynes,
heygthnyng of rentes, and sellyng
away of co~modities, he maketh the
same tenantes paye for it. Another
sayth that he would haue an office
to do good in hys contrey, but as
sone as he hath authoritye to take
the fee to hym selfe, he setteth hys
seruaunte to do hys duetye, and instede
of wages he geueth hym authoritye
to lyue of pyllage, brybry
and extorcion in the country.
Now you of the contrey, marke
your lesso~ I say, and take it home
wyth you. It is God that maketh
these euyl men to be gentlemen rulers,
and officers in the contrey, it
is the sinnes of the people that causeth
God to make these men youre
rulers. The man is sometymes euell,
but the authoritye from God
is alwayes good, and God geueth
good authoritye vnto euyll men,
to punyshe the sinnes of the euyll
people. It is not therefore repyning,
rebelling, or resistynge gods
ordinaunce, that wyl amende euyl
rulers. For Paule sayeth, that all
powers be of goddes ordinaunce.
And in Iob it is playne that euell
menne be made rulers by God:
So that who soeuer resysteth the
offycers, bee the menne neuer so euel
that be in office, he resysteth the
ordinau~ce of God, he can not preuayle
against God, but surelye he
shall be plaged of God. And as
the people can haue no remedye against
euyl rulers by rebellyon, so
can the rulers haue no redresse of
rebellious people by oppressyon.
Example of bothe we haue in the
thyrd booke of the kynges, where
as it appeareth that Roboam leauynge
good counsell to vse the people
wyth gentlenes and folowinge

C.iii.

euyll counsell to kepe them vnder
by extremytye, dyd so exasperate
and styrre vp the hertes of the people
agaynst hym beyng their king,
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, captyuytye, 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 only suppression
to kepe vnder rebellion, be ye
sure if ye thruste it downe in one
place it will braste out wyth more
vyolence and greater daunger in
ten other places, to the further disquietynge
of you beynge rulars,
and to the vtter destruccyon of all
your people beynge rebelles.
Heare ye people what God sayth
by those people that wyll not be
in subieccion, because they thyncke
the men to be euyl whyche be in authoritye.
Yea harke what the Lord
sayeth as concerninge the proude,
ambycyouse, and vncyrcumcysed
Kynge Nabugodonozor whyche
was an euell manne in dede, in the
twentye and seuen chapter of Hieremye.
Gens et regnum.etcetera.

C.iiii.

That people and realme that doth
not serue Nabugodonozer ye king
of Babilon, and who soeuer putteth
not his necke vnder the yocke
of Nabugodonozer the kynge of
Babilon, I sayeth the Lorde wyll
viset vpon that people in swearde,
honger, and in pestylence. And in
the .xxvii. of the same Prophete.
Latenas ligneas contriuisti, et facies pro eis
ferreas. Thou hast broken the fetters
of wood, and shalte make for
the~ fetters of Iron. By the which
he declareth yt as a prisoner in ye kepynge
of a gayler, if he breake hys
fetters of wood, shall not therefore
by the gayler be set at libertye, but
rather cheyned wyth more stronge
fetters of Iron: Euen so people beynge
in the kepinge of God, if thei
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 your yocke
greuouse, pacyently suffer, and call
vnto the Lorde: for then he wyll
heare the, and he wyll relyeue the,
and he wyl deliuer the.
And your rulers, because ye know
that the people oughte not to forsake
or refuse what burden or yoke
so euer ye charge them wyth all, se
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 mysery, and
decay theyr 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.
saith I praye you in the .xxxiiii. of
Ezechiel, Audite pastores, &c. Do not
thinke that for because pastors be
named there, yt therfore it is all spoken
only vnto the clargye, but for
asmuche as all officers and rulers
ought rather to be feders then spoilers,
it is spoke~ vnto you officers,
which do not enter in by ye dore of
loue, as a shepehearde to fede, but
clime ouer another awaye thorowe
couetousnes as a thiefe, to robbe &
spoyle the flocke of Christ in youre
office. Herke what the Lorde sayth
vnto you officers yt fede your selues
by seking of gaines, & not your
flocke by doing your dutie. Thus
sayeth the Lord: I my selfe wil vpon
these pastors, and I wil require
my shepe at their handes, and wyll
make the~ to cease fro~ fedyng of my
flocke, yea the pastors shal fede the~
selues no more, for I wyll delyuer
my flocke out of their handes, and
they shall be no longer a praye for
the~ to fede vpo~. Untoubtedly if ye
shuld entend bi your authority rather
your selues to liue in riote, the~
to kepe ye people in quietnes, youre
rulyng shoulde not long continue
Surely ther is none other remedy
for ryche or poore, high or low, gencema~
or yeoma~, to healpe to amend
the disquietnes in this 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,
whych is couetousnes. For euen
you husband men whyche crye out
vpon the couetousnes of gentleme~
& officers, it is euen couetousenes
in you, yt causeth, & inge~dreth couetousnes
in the~. For, for to get your
neyghbours ferme, ye wyll offer &
desire the~ to take bribes, fynes, and
rentes more the~ thei loke for, or the~
you your selues be wel able to pay
It is a wonderous thinge to se ge~tlemen
take so great rentes, fynes,
and ingressaunce for couetousnes
to aduaunce theyr owne landes:
Howbeit it is a farre more wonderfull
thynge to se husband 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 rych 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 record,
that the soreste lawes that euer
any tiraunt made in any land,
if they shuld continue many yeres
could not cause such and so greate
murther, myschiefe, and wretchednes
as ye perceiue and know that
thys rebellion in England contynuinge
but a fewe monethes, hath
caused: by the whiche ye may learn
that althoughe lawers be comenly
called most couetous, yet compare
them wyth rebels, and as pickinge
thefte is lesse then murtheryng robrye:
so is the couetousnes of gredye
lawers whych begyle craftely, far
lesse then the couetousnes of rebelles,
whych spoyle cruellye. Lette
vs therefore euerye one acknoweledgynge
our owne fautes, where
as most euyll springeth, there laboure
fyrst wyth moste dilygence
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 rewardinge
of vertue, then in punysheyng
of vyce: Yea that God be not
prouoked by our sinnes to sende euell
rulers to punyshe euell men,
but rather moued by oure repentaunce,
to preserue these good rulers
whych be sente alreadye to the
greate comfort of all good men: especially
the kynges maiesty, whose
godlines, vertu, and 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. Manie other noble men
there be as I truste, some that I
do certenlye knowe, whose tender
heartes do muche lamente youre
greifes, and whose godlye prouision
wyl be muche vnto youre comforte,
if your vnpacyente stubburnes
do not disapoynte theire 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 beynge
in afflyccyon, dyd humble
them selues in pacyence, and cryed
vnto the Lorde wyth prayer, as is
apparente in the hundreth and
seuen Psalme. Clamauerunt ad dominum
cum tribularentur, et de necessitatibus
eorum liberauit eos. When they were
in trouble they called vnto the
Lord, 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 deliuer hys people
forth of misery, and to prospere
them in wealth, dyd reyse vp good
rulers as Gedcon, Batac, Iepthe,
Sampson, Dauid, Samuel, and
suche other. And wythoute doubte
euen at this tyme here in England
God hathe raysed vp a gracyous
kynge, & some suche noble men as
be neither cruell nor couetous. If
ther be therfore in vs pacience, humility,
tha~kfulnes, and praier, surelye
we shall soone fele relyefe, conforte
and prosperitye.
They therfore yt as yet fele the~ selues
greued, let the~ cal vnto ye lord,
lokynge for his helpe in pacyente
suffering, not prouokynge his ve~geaunce
by vngracious rebelling
agaynste hys offycers, vnhappy
resisting his 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 ben here in England, whyche
haue not quietelye suffered a confortable
reformacion of their greatest
griefes and harmes, to procede
from god to the~ by his ordynau~ce,
but vnpacientlye grudginge haue
offe~ded god, disquieted this realm,
and vndone them selues, by resystynge
goddes ordynaunce. For
the greatest griefe that hathe bene
vnto the people in thys realme,
hath bene the inclosing of comens,
as concernyng the whyche the powers
ordeyned of GOD for that
purpose, made an acte of parlyamente,
forbiddynge anye man to
enclose vnto his pryuate vse, that
whyche of long tyme had bene taken,
and vsed as common. And afterwardes,
the same powers dyd
sende forthe proclamations, warnynge
theym whyche contrarye to
this 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

D.i.

landes abrod agayne, in suche quiet
sorte as shoulde haue bene most
to the kynges honour, to ye wealth
of thys realme, and to the greatest
cumfort of those whyche were most
greued. Now howe the people dyd
take or rather how they did 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 grief therof
fer lesse, yea nothyng at al felt.
For the deadely wound therof dyd
brynge the people past all felynge
of griefe. And the venomous poysen
broughte the people in suche a
Maze, that they dyd not fele and
perceyue them selues to be in most
horryble myserable wretchednes,
whan as the worde of GOD, the
breade of lyfe, the sauyng health in
Christ Jesu, was taken away, and
in a straunge language shut, and
closed vp from them, so that they
wythout felyng were led fro~ God
by mannes tradicions vnto vaine
ceremonies, to be most venemousli
poysoned with dyuelyshe supersticion.
Therefore whan as the mercifull
goodnes of God beholdyng
the miseryes of the people, by the
prouidence of the kynges maiestye,
& this counsell, purposely ordeined
of God to comfort, 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 tyght
vse and dew administration of his
sacramentes to be imprynted, and
confyrmed in our hertes: Whan
as I saye, by these gracious meanes,
and godlye order, God hymselfe
dyd offer vnto the people, reliefe,
comforte, and prosperitye:

D.ii.

Then the vngodly, vngracious &
vnhappye people, beynge mooste
vnkynde, where as they shoulde
haue bene mooste thanckefull, dystrusted
GOD, dispised hys ordinaunce,
& presumed of their owne
wylfulnes so farre as they coulde
or myghte, to withstand the ordynaunce
of God, refused the grace
of God, and procured to theym selues
the ve~geaunce of God. Wherfore
we hauynge thys terrible example
in freshe memorye, and seynge
a gracious kyng, and Godly
rulars ordeyned of GOD, to amende
oure gryefes, althoughe
all that cannot be amended in one
day, whiche hath bene appayryng
manye yeres, yet let vs pacientlye
suffer for a tyme, not doubtynge
but that that releife, comforte, and
wealth, whiche 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,
and most to the comforte of theym
that mooste pacyentelye in hope,
truste to goddes goodnes. These
exa~ples haue I rehearsed to teach
you as it were by experience, how
true this saying of Paul is: They
whyche wythstande or resyste the
powers ordeyned of God, receyue
vnto theym selues Iudgemente:
whyche is vengeaunce, and damnation.
Let vs therfore, ame~d our
liues, 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 chiefe rulars. For they be as
Paule sayeth, made rulars, not to
put theym in feare that do good,

D.iii.

but theym whiche do euyll: so that
none nedeth to feare these rulers,
but euell doers. Whych in euyll
doynge haue deserued of the rulers
to be punyshed, and in resystynge
theyr power ordeyned of
GOD, do hasten and aggrauate
towardes theym selues, the sore
vengeaunce of GOD. It foloweth:
Wouldest thou be wythout
feare of power, do that whyche is
good, and thou shalte haue prayse
of it: for he is the mynyster of God
to do the good, but if thou do eyull,
feare. For he beareth not the
swearde wythout a cause, but is
the minister of GOD to aduenge
in wrath hym that doeth euyll.
All these wordes Peter concludeth
bryefelye in the second of hys
first Epistle, saying that those that
haue rule and authorytye, be sente
ad vindictam malorum, laudem vero bonorum.
That is to saye: to take vengeaunce
of euell doers, and to commende
the good.
Whosoeuer thou arte therefore
and of whatsoeuer degree or sorte
thou bee, if thou bee a Subiecte
thou muste remember, and consyder
howe that powers be ordayned
of God for the, if thou be euyll
to make the good by dewe correccyon:
if thou be good to make the better,
by the encoragemente of commendacion,
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

D.iiii.

tel you of an abomynable robbery
done in the Citye, knowen 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 vnto in the
citye. The officers knowynge that
they to whom thys monye is sente
haue great nede of it, knowe also
in what places, at what tymes
these vnthryftye seruauntes by
whome it is sente, at gamnynge,
bancketting, 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 knowe~ to be euyl
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 that all you that be officers
oughte to know that al that
ryches and treasures whyche rych
men, and rufflers, waste at gredye
gamning, glottonous 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 ple~itudo eius. The yearthe
is the Lordes, and the plenty therof.
So that no ma~ hath any thing
of hys owne: But hath receyued
all of the lord. 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. Frange
esurienti panem tuum.&c. Breacke thy
breade vnto the hungrie, and the
nedye: & the wanderyng leade into
thy house: whan thou seest one naked
cloth hym, and do not dispyse
thyne owne fleshe. Heare you seruauntes
of the Lorde, which haue
receyued the treasures of the lord,
vnto whom the lorde by you hath
sente them: vnto the houngrye, the
nedye, the naked, and those that be
of the same fleshe and bloude that
you youre selues be. Nowe you offycers
knowynge that greate ryches,
and treasures sente from the
honorable lord of heauen, vnto his
welbeloued people, the nedy members
of Christes bodye, by these
vnthriftye seruauntes is spente at
gamnynge, and riote, within your
offices, ye muste nedes knowe that
an euill dede is done. Let vs therfore
I praye you, knowe howe
it is punyshed. Per aduenture ye
wyll saye: ther is no lawe in England
that appointeth any punyshmente
for gamners. If therefore
euyll dedes maye be done in Englande
wythoute feare, than is the
sweard of authority borne in Engla~d,
wythout a cause. But I wyll
tell the that art an officer in England
or in what Christen lande so
euer it be: whereas there is no certayne
punyshme~t for any euil dede
by mans law, there the officer may
& ought to vse any kind of punishment
to amende of restreine the euyll
doer, by goddes lawe. But
without doubte if those same men
should spende in the same sorte of
royt, so great treasures sente from
the Kynges Maiestye vnto the
Aldermenne of thys Cytye, there
shoulde be punyshmente, correccyon,
and reamedye founde for
them quyckely.
And of very conscience is not god
as much to be feared as the kyng?
and the poore, and nedye as well
to be pytyed and prouyded for as
the rich and wealthy?
Well, gamners, ryotters, and all
euell doers, if they do not repente,
shalbe damned in theyr owne synnes:
but the bloude of theyr soules
shalbe required at the handes
of the offycers, whyche by feare
shoulde haue caused them to leaue
synne. Yea but what shal we than
saye by vsurye, whyche is nowe
made so lawefull that an offycer if
he would, cannot punysh, to make
men to leaue it? As concernynge
thys matter we haue playne commau~demente
in the fiftene 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. Date mutuo, nihil inde sperantes.
Lende sayeth Christe, trusting
to haue no gain therby. Here
we haue two commaundementes,
the one is to lende, and the other
not to lende for lukar: now he that
breaketh goddes commau~dement
muste 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, wyl
nedes the one of these two wayes.
For if mans lawe do stop vp vsurye,
so yt by lendyng thou ca~st haue
no gaynes, than wylte thou the other
waye apace, and lend nothing
at all. So shalte thou be suer to
come ther away to the deuyll. For
than shall no man in no case haue
any vse of thy goodds. Therefore
neyther the lawe, nor the officer in
sufferynge a lytle vsurie, and commaundinge
none, doth maintayne
or allow vsurye. But for because ye
beynge an vsurer wylte nedes to
the diuell, they suffer the to goo
such awaye as some commodytye
might come to other by some vse
of thy goodes, rather than by stoppynge
vp that waye, to dryue the
there awaye as no man coulde
haue anie vse of anye of thy gooddes.
For where as God commaundeth,
and thy nedy neyghbour desyereth
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 wythout
pytye of the poore, thou wylte
not stycke to lende for gredynesse
of luker couetoussye: thy owne dedes
declare the to be so voyde of
al godly charity, and so ful of diuilysh
couetousnes, that thou art fer
past al mans cure, and helpe, either
by law or punishmente. So wil 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 wilbe subiect to no
powers, which by fear might 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, that ye may fele what a
greuous synne it is to wythstande
the powers ordayned of GOD
to minyster dewe correccyon vnto
euyll doers. For not onelye thy
conscyence, but also thyne owne
deede in that thou doeste paye
tribute for thys thynge, shal testyfye
agaynst the: that thou knowest
theym to be the ministers of
GOD, attendynge to thys same
thynge, to thys bryngynge euell
doers in feare. It is therefore a
matter of conscie~ce for the so to wtstande
the powers of ordayned of
God, that thei take no place in the,
but that thou wylt do euell wythout
feare, & maintaine that whych
is euel 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 humylytie, vnto those
powers whiche God by hys righte
hath set ouer the in authoritye is a
greate euell, and therefore a greate
matter of co~scie~ce. Many exa~ples
we haue whyche doeth proue that
euery commaundement of magistrates
be not matters in co~science,
& yet eueri resisting or rebelling against
their autority is a matter in
conscience. The Iewes had a custume
co~firmed by their elders whiche
were magistrates, that no man
should eate wyth vnwashe~ ha~des:
Christe Iesu leafte 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 hauing Saule
in a denne, wher as if he woulde, he
myght haue kylled hym: this Dauid
hadde a good conscience not to
touche the lordes anointed, to suffer
Saule to be kyng and to submitte
hym selfe. Daniel was commaunded
not to praye to God: the
Apostles were commaunded not
to preach gods worde. These dyd
not rebel against the higher powers,

E.i.

no nor yet for consceience obey
men, but rather they obeyed God.
For Daniell did praye, and the Apostles
dyd preache. So ryse not,
rebel not, resiste not, what soeuer
the rulers them selues do: And be
ye not so scrupulous as to thynke
the bond in conscience vnto euerie
thing that a ma~ beyng a ruler commaundeth
the to do: especiallye, if
God co~maund the contrary. Now
it foloweth, geue vnto euerye one
that which is due: Euery dutye be
lo~ging to euery body, can not here
be declared, no nor at this time rehearsed,
I wyll therefore speake
briefely of one thynge whych shal
be a general exa~ple for all duties.
Pau.i. vnto the Cor.xi. Vnus panis
vnu~ corpus multi sumus: One bred saieth
he one body we are yt be many:
by the whiche he declareth that as
of diuers cornes of wheate by the
liquor of water knode~ into dough
is made one loafe of breade: so we
being diuerse men, by loue and charitie,
whiche is the liquor of lyfe,
ioyned into one congregation, be
made as diuerse members of one
misticall bodye 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 se other poore and
neady, beynge me~bers of the same
bodye, in ragges and clothe, yea
bare and naked.
Doest thou not thynke them to
be members of the same body that
thou arte? Then arte not thou a
member of Christe, then arte not
thou a chyld of God, then arte not
thou a christen man. One member
oughte as well to be prouided for,
as a nother: I do not say that one
oughte to haue as costelye prouision
as a nother.

E.ii.

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 bodye, so
none to be without that feedynge
and clothyng, which for that part
of the bodye is meete and necessarye.
Euen as ye do prouide indifferentlye
for euery parte of your
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 whiche bodye, ye be heyres of
the heauenly kingdome. And this
one example generally shal teache
you to gyue that which is due vnto
euery one seuerally. Now here
foloweth but eue~ .iiii. words: Tribute,
custum, fere, honor. Of these
iiii. words wyl I conclude almost
in .iiii. wordes. Ye must giue tribute,
to whom tribute is due: custome,
to whome custome is due:
feare, to who~ feare is due: honour,
to whom honour is due. Vnder
tribute be co~teined taxes, fiftenth,
subsidies, and such as be payed at
sometymes to the Rulers, and be
not continuall. Customes be tythes,
tolles, rentes, and such as the
people pay vnto the officers continually.
For payinge of tribute
besydes this commaundemente of
Paul, we haue exa~ple of Christes
mother, which beyng at the houre
of her trauell went out of Galyle
vnto Bethlem, a toune in Iewry
there to be taxed, and pay tribute
vnto Cesar.
As concernyng custome, Christ
himselfe co~maunded Peter to pay
for them both, lest that they shulde
offend: that is, lest that thei, in not
paiyng, shuld geue euyll example
vnto the people. So Christe~ men

E.iii.

must nedes paye both tribute and
custume. What trybute and custume
good men may take, it appereth
in that that goeth afore: surelye
euen so muche and no more as
shall sufficiently dyscharge theire
costes, necessaryly bestowed in correctynge
of euill, and rewardynge
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 require more of you that
be their subiectes, then is it youre
duty to pay that which they aske,
and not to be curious to know for
what cause it is asked, but this onlye
to take hede that with due reuerence
ye pay it, as Paule commau~deth,
and as Christe and hys mother
haue giuen you exa~ple. Feare
and honoure belonge cheiflye, yea
in a manner only vnto God. For
God onelye 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, Dominu~ 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
do 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 Deuyl to vtter
hys malyce, and myschyefe towardes
the.
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.

E.iiii.

As that money which by thy commaundemente
is payde to thy seruau~t
in thi name, is paid vnto the.
Therefore Christe rulynge in magistrates
by authorytye, and beynge
houngrye and cowlde in the
poore by pytye, doeth commaunde
vs to geue, and promyseth that he
hym selfe wyll receyue and rewarde
that honoure of reuerence,
seruyce and obedyence doone to
the hygher powers, as to hys
ordinaunce in the commen wealth:
and also that honour of charitable
almes, relyefe, and conforte, whych
is bestowed vpon the poore and
neadye, as vpon the lyuelye members
of his owne body. As for that
whych wythout goddes co~maundeme~t,
of mans phantastical imaginacion
is doone vnto Images,
must nedes be hyghe dyshonoure,
& greuous displeasure vnto God,
when as the lyuely ymage of God
created with his owne hande in
flesh and bloud, doth honor, reuerence,
& homage vnto a dead picture
of man, grauen in stocke or
stone, with a workemans tooles.
God is also honoured in all his
creatures, when as they be taken
with 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 conclusio~.
Qui ex Deo est, verbum Dei audit: He
that is of God, heareth the worde
of God. All you I saye that be
Christen men, Gods chyldren, and
indued with Goddes spirite, wyll
heare the worde of Gods threatenyng,
and fearyng his vengeau~ce
repent, wyll heare the woorde of
gods co~maundement, and folowyng
his counsels amende your lyues,
wyll heare the worde of gods

E.v.

promyse, and paciently sufferinge,
truste 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 deuil to your father,
ye wyll fulfyll the lustes and
desiers 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
fayeth and truste in Christe Iesu,
and bestowe oure laboure and diligence
in oure owne vocacyon.
Therefore the deuyll poysonynge
all hys wyth greadye couetousenes,
wyll cause them euer to truste
to theire owne prouisyon, and neuer
to be content wyth their owne
vocacyon, but beynge called of
God to be marchaunt, gentleman,
lawer, or courtear, yet to be readye
at a becke of their father the deuil,
besides 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 worde: 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 children, but
deuillyshe vipers, will hysse, whisper,
and swell wyth venemous presumpcion,
and their sting of rebellion
to destroy both them selues, &
al the cuntry. But thei of ye cuntry
or els wher, that be the chyldren of
god in dede, knowynge couetous
rich men & officers to be sparpled
abrod in the cu~try as the scourges
of god, to beat the~ for their sinnes,
lyke gentle children, wyl acknowledge
their owne fautes, and paciently
suffryng correction, pitifullye
crye vnto their heuenly father
for mercy, forgiuenesse, & confort.
So al you in England, that haue
any godly knowledge, grace, and
charitie, wyll say with the prophet
Dauid: Virga tua, et baculus tuus, ipsa
me consolata sunt: Thy rod, O Lord,
and thy staffe, they it be whyche
haue conforted me. Thy rodde of
correctio~, which is these couetous
riche men & officers, and thy staffe
or conforte, whiche is the kynges
maiestie, whome thou hast endowed
with a gracious gentle nature,
godly educacion, wonderful wit, &
great learnyng: yea, and those noble
me~ whom thou hast called fro~
their vaine plesures, to take great
paynes, of a reuere~t loue towards
the kyng, and of a charitable pitie
towardes vs, to bestow their landes
and goodes, tyme, and study,
and al that euer they haue, to prosper
the kyng, to prouide for his
realme, and to cherish vs his people
therof. Thus thi rodde of correction,
O Lorde, hath taught vs
to be subiect in humilitie vnto all
hygher powers, as to thy ordinau~ce:
& this thy staffe of co~fort
o Lord, doth encorage vs to loue
& trust the~, especially vnto whom
thou hast gyuen hyest power and
authoritie. So that we can nowe
wyllynglye gyue vnto euerye one
that which is due: vnto ye higher
powers, reuerence, seruyce, and obedience,
vnto all ingeneral faithfull
dealyng, and vnto the poore
and needye, charitable almes, releefe and
confort.
Giue therfore vnto vs, o Lord,
mercye & grace, that we may tender
vnto thee thankes and prayse
for euer. Amen.
Imprinted
at London by Ihon
Daie, dwelling ouer Aldersgate;
and Wylliam
Seres dwelling
in Peter
Colledge.
The yere of our Lorde God
M.D.L. the nynth
daye of Apryll.