A fruitful Sermon made in Paul's church at London in the shrouds the second day of February by Thomas Lever: Anno. M.D & fifty.   

GGO be merciful unto us. Good Christian people Christ jesus the son of God, the wisdom of the father, the saviour of the world, which hath redeemed us with his precious blood most pitifully lamenting our miseries, and earnestly threatening our wilful blindness, crieth out by the voice of the wise king Solomon, saying: Quia vocavi, et renuistis. et cete. Prove. i. Because I have called (sayeth the wisdom of God) and ye have denied, I have stretched forth my hand, and there was none that would behold: yea ye have despised all my counsels, and my rebukes have ye not regarded, I therefore shall laugh at your destruction, and I shall mock, when it is come upon you which ye have feared. Assuredly good people, God, Qui mortem non fecit, nec letatur in perdicione virorum, God which (as the book of wisdom saith) made not death, ne doth not delight in the perdition of man, cannot be of such affection, as to delight in laughing or mocking our miseries: but even as that man which doth delight to laugh at other men's griefs, is a man most far of from lamenting and pitying them to do them good: so is God so sore offended & disposed with them that despise his counsels, threatening or promises, while they might have mercy, that he will as it were rather of mocking, laugh and scorn, then of pity lament and help their miserable wretched griefs, when as they would have comfort. See therefore how mercifully God hath called by the sayings and writings of Moses, the prophets, and the Apostles, and how few have hearkened to believe. See how wonderfully God hath stretched forth his hand, in creating heaven and earth, and all things in them contained, to the use, commodity, and comfort to man: and how few do daily behold these creatures, to be thankful unto the creature. See how much good counsel and earnest threatening God hath given of late unto England, by setting forth of his word in the english tongue, causing it to be read daily in the churches, to be preached purely in the pulpits, and to be rehearsed every wherein communication, and how many continuing, yea increasing their wicked lines, regard not gods word, despise his threatenings, desire not his mercy, fear not his vengeance. without doubt good people very many have deserved the vengeance of God, and yet by repentance found plenty of mercy: but never none that ever refused the mercy of God hath escaped the vengeance of God in the time of his wrath▪ and fury.  
Yea but what mercies of God have we refused, or wha● threatening of God have we here in England not regarded: which have forsaken the Pope, abolished idolatry and superstition, received god's word so gladly, reform all things accordingly thereto so speedily, and have all things most near the order of the primitive church universally? Alas good brethren, as truly as all is not gold that glistereth, so is it not virtue & honesty, but very vice and hypocrisy, whereof England at this day doth most glory. Wherefore the word is plain, and the sayings be terrible, by the which at this time God threateneth to punish, to plague, and to destroy England. It is a wondrous plain word to say that England shall be destroyed: and upon this word ensuing, it should be a terrible sight to see hundred thousands of Scots, French men, Papists, and Turks, entering in on every side, to murder, spoil, and to destroy. This plain word of a credible person spoken, with this terrible seeing afore our eyes in sight would make our courage to fall, and our hearts to rive in pieces, for woeful sorrow, fear, and heaviness.  
Alas England, God, whom thou mayest believe for, his truth, hath said plainly thou shalt be destroyed, and all thine enemies, both Scots, Frenchmen, Papists, and Turks, I do not mean the men in whom is some mercy, but the most cruel vices of these thy enemies being without all pity, as the covetousness of Scotland, the pride of France, the hypocrisy of Rome, and the idolatry of the Turks. A hundred thousand of these enemies are landed at thy havens, have entered thy forts, and do proceed to spoil, murder, and utterly destroy: and yet for all this thou wretched England believest not gods word, regardest not his threatening, callest not for mercy, ne fearest not gods vengeance. Wherefore God being true of his word, and righteous in his deeds, thou England which wilt have no mercy, shalt have vengeance, which wilt not be saved, shalt be destroyed. For God hath spoken, and it is written. 
Omne regnum in se divisum desolabitu●.  Every kingdom that is divided in itself, shall be desolate, and destroyed. And Solomon sayeth: Because they have hated learning and not received the fear of God, destruction cometh suddenly: Yea truly, and bringeth Idolaters unto misery, and proud men unto shame. Ye all here feel, see, know, and have experience, how that this Realm is divided in itself by opinions in religion, by rebellious sedition, yea and by covetous ambition, every man pulling and haling towards themselves, one from another.  
It is not only divided, but also rent, torn, and plucked clean in pieces. Yea and every covetous man is an Idolater, setting that mind and love upon riches, which ought to be given unto God only.  
Every covetous man hateth learning, and receiveth not the fear of God, for the greedy desire that he hath to the lucre of this world. Every covetous man is proud, thinking himself more worthy a pound, than another man a penny, more fit to have change of silks and velvets, than other to have bare frise cloth, and more convenient for him to have abundance of diverse delicates for his dainty tooth, then for other to have plenty of beeves & muttons for their hungry bellies: and finnally that he is more worthy to have gorgeous houses to take his pleasure in, in banqueting, then labouring men to have poor cottages to take rest in, in sleeping. Undoubtedlye God will make all those to fall with shame, which set themselves up in pride so high, that they can not see other men to be children of the same heavenly father, heirs of the same kingdom, and bought with the same price of Christ's blood, that they take themselves to be. That realm, that realm that is full of covetousness, is full of division▪ is full of contempt of God's mercy, yea and slander of his w●●de, is full of Idolatry and is full of pride. Division is a sign of destruction, contemning of god's mercy causeth his vengeance to come suddenly: idolatry ever endeth in misery, & pride never escapeth shame. Then if you feel, know, and have experience, that England by reason of covetousness is full of division, is full of contempt of god's mercy, is full of idolatry, is full of pride, Flatter not yourselves in your own fancies, but believe the word of God, which telleth you truly that England shall be destroyed suddenly, miserably, and shamefully. The same destruction was told to the Sodomites, was told to the Ninivites: was deserved of the Sodomites, and was deserved of the Ninivities: but came upon the Sodomites, and was turned from the ninivites. And why? For because the sodomites regarded not gods threatenings and were plagued with god's vengeance, the ninivites regarded gods threatenings, and escaped gods vengeance.  
Now all you english men at the reverence of God, for the tender mercies of jesus Christ, for the reverent love to your most gentle and gracious king, for the safeguard of your country, and for tender pity of your own wives, your children, and yourselves, cause not England to be destroyed with god's vengeance, as was the City of the Sodomites: but repent, lament & amend your lives, as did the good Ninivites. For if ye speedily repent, & miserably lament, & be ashamed of your vainglory, covetousness, & ambition, ye shall cause covetous, seditious, proud, & vicious England, suddenly, miserably yea & shamefully in the sight and judgement of the world, to vanish away. And so sin & abomination destroyed by the repentance of man, this pleasant place of England, and good people shall be preserved and saved by thy mercy of God. For else if man will not for sake his sin, God will not spare to destroy both the man and his plate with his sin.  
Wherefore the epistle by the order now taken, appointed for this fourth Sunday after twelve tide, is a lesson most meet to teach you to know and lament your grievous sins of late committed, which as yet be in such case, that man without great repentance cannot soon amend them, nor god of his righteousness much longer suffer them. It is written in the beginning of the iii Chap. of Paul to the Rom. on this wise.  
Every soul be subject unto the higher powers, for there is no power but of God. Those powers which be, are ordained of God. Wherefore he that resisteth power, resisteth the ordinance of God, but they whhche do resist, shall receive to themselves judgement. For Rulers are not to be feared for good doings, but for evil. wouldst thou not flare the power? do that which is good, & thou shalt have praise of it. But if thou do evil, fear: for he beareth not the sword without a cause, for he is the minister of God to avenge in wrath, him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this do ye pay tribute: For they are the ministers of God attending to this same thing. give therefore unto every one duties: tribute to whom tribute is due, custom to whom custum is due, fear to whom fear is due, honour to whom honour is due.  
Thus have ye heard how that every one ought to be under obedience, and give unto other that which is due. Howbeit experience declareth how that here in England poor men have been rebels, and rich men have not done their duty. Both have done evil to provoke god's vengeance, neither doth repent to procure gods mercy.  
Now for the better understanding of this matter, here in this text, first is to be noted, how that Anima, the soul, for as much as it is the chief part of man, is taken for the whole man: as we in our english tongue, take the body being the worse part for the whole. As if I say, every body here, I mean every man or woman here. So in the fourth of Leuiti. Anima que peccaverit, ipsa morietur. The soul that sinneth, it shall die: meaning the man or woman that sinneth. And even so here Paul by the Ebrue phrase and manner of speech, commandeth every soul, which is by the english phrase every body, that is to say, every person, man, woman, & child to be subject. As thou art in deed, so acknowledge thyself in thine own mind Hypot●ssestho, that is to say, set or placed under the ●ygher powers, ye● and that by God. For as there is no power of authority but of god, so is there none put in subjection under them but by God. Those powers which be are ordained of God. As is the power of the father over his children of the husband over his wife, of the master over his servants, and of the king over his land and subjects: with all kind of magistrates in their offices over their charge.  
Now to prove that these be the ordinances of God, we have by god's word both in the old testament and in the new, their names rehearsed, their offices dyscribed, and their duties commanded. Yet that notwithstanding some there be that labour by wresting of the scripture to pull themselves from under due obedience: saying that it appeareth in the acts of the Apostles how that they had all things comen, and therefore none more goods or riches, power or authority, than other, but all alike.  
Truth it is, that the Apostles had all things comen, yea and that christian men, in that they are christian men rather than covetous men, have all things comen, even unto this day. How be it there can be nothing more contrary or further disagreeing from that fantastical commonness, or rather from that devilish disorder, and unrighteous robbery, where as Idle lubbers might live of honest men's labours, then to have all things comen as the Apostles had. as christian men have, and as I do mean. And this is their usage, and my meaning: that rich men should keep to themselves no more than they need, and give unto the poor so much as they need. For so Paul writeth to the Corinth's. I mean not (saith Paul, speaking to the rich) to have other so eased, that you thereby should be brought in trouble of need, but after an indifrence, that at this time your abundance, might help their need. And so did the Apostles take order as appeareth in the fourth of the acts. Quotquot habebant agros et possessiones. etc. As many as had lands and possessions did sell them, and brought the prices unto the feet of the Apostles, and division was made unto every one according unto every man's need. So they which might spare did freely give, and they which had need did thankfully receive.  
For so is it meet, that christian men's goods should be comen unto every man's need, & private to no man's lust. And those common goods to be disposed by liberal givers, and not spoiled by greedy catchers. So that every man may have according to his need sufficient, and not according to his spoil so much as he can catch, no nor according to the value of the thing, every man a penny, a groat, or a shilling. For they that imagine, covet, or wish to have all things commune, in such sort that every man might take what him lust, would have all things comen and open unto every man's lust, and nothing reserved or kept for any man's need. And they that would have like quantity of every thing to be given to every man, intending thereby to make all alike, do utterly destroy the congregation, the mystical body of christ, where as there must needs be divers members in diverse places, having diverse duties. For as Paul saith: if all the body be an eye, where is then hearing? or if all be an ear, where is then smelling? meaning thereby, that if all be of one sort, estate, & room in the comen wealth, how can then diverse duties of diverse necessary offices be done? So that the fire heart, and liberal gift of the rich, must make all that he may spare, comen to relieve the need of the poor: yea if there be great necessity, he must sell both lands and goods, to maintain charity: And thus to have all things comen, doth derogate or take a way nothing from the authority of rulers. But to will to have all things comen, in such sort that ●dle lubbers (as I said) might ●ake and waste the geines of labourers with out restraint of authority, or to have like quantity of every thing to be given to every man, is under a pretence to mend all, purposely to mar all. For those same men pretending to hate covetousness, would be as rich as the rych●st: and saying that they hate pride, would be as highly taken as the best, and seeming to abhor envy, can not be content to see any other richer or better than they themselves be. Now I hear some say that this error is the fruit of the scripture in english. No, neither this, nor no other error cometh because the scripture is set forth in the english tongue, but because the rude people lacking the counsel of learned men to teach them the true meaning when they read it, or hear it, must needs follow their own Imagination in taking of it. And the chiefest cause that maketh them to imagine this abominable error, that there should be no rich men nor rulers, cometh because some rich men and rulers (mark that I say some, for all be not such) but I say some rich men, and rulers by the abuse of their riches and authority, doth more harm then good unto the comen wealth, and more grief than comfort unto the people. For now a days rich men and rulers do catch, purchase, and procure unto themselves great commodities from many men, and do few and small pleasures unto any men. As for example of rich men, look at the merchants of London, and ye shall see, when as by their honest vocation, & trade of merchandise god hath endowed them with great obundaunce of riches, then can they not be content with the prosperous wealth of that vocation to satisfy themselves, and to help other, but their riches must abroad in the country to biefermes out of the hands of worshipful gentlemen, honest yeomen, and poor labouring husbands. Yea now also to buy personages, and benefices, where as they do not only buy lands and goods, bu● also lives and souls of men, from God and the comen wealth, unto the devil and themselves. A mischievous mart of werchandrie is this, and yet now so commonly used, that thereby shepherds be turned to thieves, dogs into wolves, and the poor flock of Christ, redeemed with his precious blood, most miserably pilled, and spoiled, yea cruelly devoured. Be thou merchant of the city, or be thou gentleman in the country, be thou lawer, be the courtear, or what manner of man soever thou be, that can not, yea if thou be master doctor of divinity, that will not do thy duty, it is not lawful for the to have parsonage, benefice, or any such living, except thou do feed the flock spiritually with god's word, and bodily with honest hospitality. I will touch diverse kinds of rich men and rulers, that ye may● see what harm some of them do with their riches and authority. And especially I will begin with them that be best learned, for they seem belike to do most good with riches and authority unto them committed. If I therefore being a young simple scholar might be so bold, I would ask an ancient, wise, and well learned doctor of divinity, which cometh not at his benefice, whether he were bound to feed his flock in teaching of god's word, and keeping hospitality or no? He would answer and say: sir my curate supplieth my room in teaching, and my farmer in keeping of house. Yea but master doctor by your leave, both these more for your vantage then for the parish comfort: and therefore the more such servants that ye keep there, the more harm is it for your parish, & the more sin and shame for you. Ye may think that I am somewhat saucy to lay sin and shame to a doctor of divinity in this solemn audience, for some of them use to excuse the matter, and say: Those which I leave in mine absence do far better than I should do, if I tarried there myself.  
Now good master doctor ye say the very truth, and therefore be they more worthy to have the benefice than you yourself, and yet neither of you both sufficient meet, or able: they for lack of hability, and you for lack of good will. Good will quoth he? Nay I would with all my heart, but I am called to serve the king in other places, and to take other offices in the comen wealth. Hear then what I shall answer yet once again: There is livings and rewards due and belonging to them that labour in those offices, and so ought you to be content with the living and reward of that office only, and take no more, the duty of the which office by your labour and diligence ye can discharge only, and do no more. And so Paul writeth unto the Corrinth. saying: The Lord hath ordained that they which preach the Gospel, should live upon the Gospel. And unto the Tessalonians. He that doth not labour should not eat.  
By these texts well set together, you may conclude and learn, that there as you bestow your labour, there may ye take a living, and there as ye bestow no labour, there ought ye to take no living. Well let us proceed further unto other now, for I perceive that all that which I have spoken against them that take great gains of their benefices, & do little good to their benefice, may seem to be spoken against the universities, yea and against the kings mnyestye: which now b● reason of improperations have no little gains of benefices, and yet bestow no great labour nor alms upon the parishioners of those benefices. Surely, for as m●che as I fear the vengeance of God more if I should not speak the truth, than the displeasure of man if he be offended in hearing of the truth, truly I will tell you. Seeing that improperations being so evil that no man can allow them, be now so employed unto the universities, yea and unto the yearly revenues of the kings majesty, that few dare speak against them, ye may see that some men, not only by the abuse of riches & authority, but also by the abuse of wisdom and policy do much harm, and specially those, by whose means this realm is now brought into such case that either learning in the university, and necessary revenues belonging to the most high authority is like to decay, or else improperations to be maintained, which ●othe be so devilish and abominable that if either of them come to effect, it will cause the vengeance of God utterly to destroy this realm. Do not think that I mean any thing against that which the Kings majesty by act of Parliament hath done: no nor that I will cover in silence, or allow by flattery that which covetous officers (some as I suppose now being present) contrary to god's laws, the kings honour, and the comen wealth use to do. For in suppressing of Abbeys, Cloisters, Colleges, and chantries, the intent of the kings majesty that dead is, was, and of this our king now, is very godly, and the purpose or else the pretence of other, wondrous goodly: that thereby such abundance of goods as was superstitiously spent upon vain ceremonies, or voluptuously upon idle bellies, might come to the kings hands to bear his great charges, necessarily bestowed in the comen wealth, or partly unto other men's hands, for the better relieve of the poor, the maintenance of learning, and the setting forth o● god's word. Howe beit covetous officers have so used this matter, that even those goods which did serve to the relieve of the poor, the maintenance of learning, and to comfortable necessary hospitality in the comen wealth, be now turned to maintain worldly wicked covetous ambition. I ●ell you, at the first the intent was verie godly, the pretence wondrous goodly, but now the use or rather the abuse and misorder of these things is worldly, is wicked, is devilish, is abominable.  
The king may have, and would to God he had in his hands to bestow better, all that was evil mis●ente upon superstitious Ceremonies, and voluptuous Idle bellies.  
But you which have gotten these goods into your own hands, to turn them from evil to worse, & other goods more from good unto evil, be ye sure it is even you that have offended God, beguiled the king, rob the rich, spoiled the poor, and brought a comen wealth into a comen misery. It is even you, that must either be plagued with god's vengeance as were the sodomites, or amend by repentance as did the Ninevites. Even you it is that must either make restitution and amends speedily, or else ●ele the vengeance of God grievously. Do not think that by restitution and amends making I mean the building a gain of abbeys or cloisters, no I do not: For if charitable alms, honest hospitality, and necessary schools, for the bringing up of youth had been indifferently maintained and not clean taken away in some places, I would not at this time have spoken of restitution. How be it sure I am, that if at the ordering of these things there had been in the officers as much godliness as there was covetousness, superstitious men had not been put from their livings to their pensions out of those houses, where they might have had school masters to have taught them to be good, and for less wages: or for the reservation of their pensions, received into cures, and personages, where as they can do no good, and will do much harm. Here as concerning these things I say, if man do not make restitution, God will take vengeance. For the people that by this means continue in devilish superstition, and begin ungracious rebellion, do die, and are damned in their own sins but the blood of their bodies and souls shall be required at your hands. Yea and the abominable error of those that would have no rulers in authority, cometh partly by your occasion, which unto your own vain glory, and private commodity, do abuse the power and authority ordained of God to his glory, and to the comen wealth. Thus ye perceive how that some rich men and rulers abusing their riches and authority, do make some either to judge that it should be far better than it is, if there were neither rich men nor rulers: Howbeit those men are far deceived. And Paul telleth the truth, saying that those which be, are ordained of God.  
Then some will ask this question: saying there is no evil of God, how can evil rulers or officers be of God? You honest men that be here, and dwell in the country, hear this lesson, and mark it, and take it home with you, for yourselves, and your neighbour. It is God, Qui facit hypocrit● regnare propter peccata populi. It is God, as the scripture in the xxxiiii of job doth testify, which maketh an hypocrity to be a ruler for the sins of the people. Now the people of the country use to say, that their gentlemen and officers were never so full of fair words and evil deeds (which is hypocrisy) as they now be. For a gentleman will say that he loveth his tenant as well as his father did, but he keepeth not so good a house to make them cheer as his father did, and yet he taketh more fines, & greater rents to make them needy, than his father had.  
Another will say that he would buy a lordship of the king, for the love that he hath to the tenants thereof, but assoon as he hath bought it, by taking of fines, heyghning of rents, and selling away of commodities, he maketh the same tenants pay for it. Another saith that he would have an office to do good in his country, but as soon as he hath authority to take the fee to himself, he setteth his servant to do his duty, and instead of wages he giveth them authority to live of pillage, brybry and extortion in the country.  
Now you of the country, mark your lesson I say, and take it home with you. It is God that maketh these evil men to be gentlemen rulers, and officers in the country: it is the sins of the people that causeth God to make these men your rulers. The man is sometimes evil, but the authority from God is always good, and God giveth good authority unto evil men, to punish the sins of the evil people. It is not therefore repining, rebelling, or resisting gods ordinance, that will amend evil rulers. For Paul sayeth, that all powers be of god's ordinance. And in job it is plain, that evil men be made rulers by God: So that who soever resisteth the officers, be the men never so evil that be in office, he resisteth the ordinance of God, he can not prevail against God, but surely he shall be plagued of God. And as the people can have no remedy against evil rulers by rebellion, so can the rulers have no redress of rebellious people by oppression. Example of both we have in the third book of the Kings, where as it appeareth that Roboam leaving good counsel to use the people with gentleness and following evil counsel to keep them under by extremity, did so exasperated and stir up the hearts of the people against him being their king, that ten parts of them did by seditious rebellion, burst out from him, and were never after subject unto him, nor to none of his posterity. And those rebellious people by jeroboam whom they them selves chose to be their king, or rather the captain of their rebellion, were brought into far worse case and more misery than ever they were afore, compelled to forsake God, and to use idolatry, and were ever after plagued with sudden death, hunger, dearth, wars, captivity, and all kind of misery.  
Learn therefore ye people if ye enforce to ease yourselves, whereas ye imagine that ye be evil entreated of men, be ye sure that ye shall feel in deed that ye shall be more grievously afflicted by the ordinance of God. And learn ye rulers if ye intend by only suppression to keep under rebellion, be ye sure if ye thrust it down in one place it will burst out with more violence and greater danger in ten other places, to the further disquieting of you being rulars, and to the utter destruction of all your people being rebels. Hear ye people what God sayeth by those people that will not be in subjection, because they think the men to be evil which be in authority. Yea hark what the Lord sayeth as concerning the proud, ambitious, and uncircumcised King Nabugodonozer which was an evil man in deed, in the twenty and seven Chapter of Hieremye. Gens et regnum. et cetera. That people and realm that doth not serve Nabugodonezer the king of Babylon, and whosoever putteth not his neck under the yoke of Nabugodnozer the king of Babylon, I (sayeth the Lord) will viset upon that people in sword, hunger, and in pestilence. And in the xxvii of the same Prophet. Catenas ligneas contrivisti, et facies pro eis ferreas. Thou hast broken the fetters of wood, and shalt make for them fetters of iron. By the which he declareth that as a prisoner in the keeping of a jailor, if he break his fetters of wood, shall not therefore by the jailor be set at liberty, but rather chained with more strong fetters of iron: Even so, people being in the keeping of God, if they by rebellion break their yoke of subjection, which they now have, shall not therefore by God be put at liberty, but rather be thrust into a more strait, grievous, & stronger yoke, where they shall be sure never to have liberty nor ease. Wherefore ye people, if ye feel your burden is heavy, and your yoke grievous, patiently suffer, and call unto the Lord: for than he will hear thee, and he will relieve thee, and he will deliver thee.  
And you rulers, because ye know that the people ought not to forsake or refuse what burden or yoke so ever ye charge them with all, see that ye charge them with no more than they may bear and suffer. For if they cry unto you for relief and easement, and you will not regard their sorrows, but imagining that they be to wealthy, ye will increase their misery, and decay their wealth, as Pharaoh, and Roboam did: Well then, if the examples of Pharaoh and Roboam will not suffice you, mark what God, by the prophet Ezechi▪ saith (I pray you) in the xxxiiii of Ezechiel, Audite pastors. etc. Do not think that for because pastors be named there, that therefore it is all spoken only unto the clergy, but for asmuch as all officers and rulers ought rather to be feeders than spoilers, it is spoken unto you officers, which do not enter in by the door of love, as a shepherd to feed, but ●lime over another away thorough covetousness as a thief, to rob & spoil the flock of Christ in your office. Here what the Lord sayeth unto you officers that feed your selves by seeking of gains, & not your flock by doing your duty. Thus saith the Lord: I myself will up on these pastors, and I will require my sheep at their hands, and will make them to cease from feeding of my flock, yea the pastors shall feed themselves no more, for I will deliver my flock out of their hands, and they shall be no longer a pray for than to feed upon. Undoubtedly if ye should intend by your authority rather yourselves to live in riot, than to keep the people in quietness, your ruling should not long continue. Surely there is none other remedy for rich or poor, high or low, gentleman or yeoman, to help to amend the disquietness in this realm, but to pull and rote that out of your hearts, which is rooted in every one of your hearts, the rote of all evil, which is covetousness. For even you husbandmen which cry out upon the covetousness of gentlemen & officers, it is even covetousness in you, the causeth, & engendereth covetousness in them. For, for to get your neighbours farm, ye will offer & desire them to take bribes, fines, and rents more than they look for, or than you yourselves be well able to pay It is a wondrous thing to see gentlemen take so great rents, fines, and ingressaunce for covetousness to advance their own lands: Howbeit it is a far more wonderful thing to see husband men offer and give so great fines, rents, incomes, yea and bribes for covetousness to get other men's fermes. It seemeth to come of great covetousness for rich men, to make straight laws to save their own goods: Howbeit it is in deed a far more covetousness for poor men by rebellion to rob, & spoil other men's goods. And this dare I say, taking all you to bear record, that the sorest laws that ever any tyrant made in any land, if they should continued many years could not cause such and so great murder, mischief, and wretchedness as ye perceive and know that this rebellion in England continuing but a few months, hath caused: by the which ye may learn that although layers be commonly called most covetous, yet compare them with rebels, and as picking theft, is less than murdering robrye: so is the covetousness of greedy layers which beguile craftily, far lesse than the covetousness of rebels, which spoil cruelly. Let us therefore every one acknowledging our own faults, where as most evil springeth, there labour first with most diligence to pluck up the root of that evil, which is covetousness: that God engrafting grace in us, may give occasion unto our Rulars rather to be occupied in rewarding of virtue, then in punysheing of vice: Yea that God be not provoked by our sins to send evil rulers to punish evil men, but rather moved by our repentance, to preserve these good rulers which be sent already to the great comfort of all good men: especially the kings majesty, whose godliness, virtue, & grace, is like to make this realm to flourish, if our sins do not cause God to think our realm unworthy to enjoy the treasure of so precious a jewel. Many other noble men there be as I trust, some that I do certainly know, whose tender hearts do much lament your griefs, and whose godly provision will be much unto your comfort, if your unpatient stubbornness do not disappoint their good purpose. If ever at any time God did send unto any afflicted people relief, comfort, and prosperity, it came always by good rulers, at such time as the people being in affliction, did humble themselves in patience, and cried unto the Lord with prayer, as is apparent in the houndreth and seven Psalm. Clamaverunt ad dominum cum tribularentur, et de necessitatibus eorum liberavit eos. When they were in trouble they called unto thee Lord, and he delivered them forth of their troublousesome griefs. And in the books of the judges and of the kings, ye may read how that God, to deliver his people forth of misery, and to prosper them in wealth, did raise up good rulers as Gedeon, Barac, jepthe, Samson. David, Samuel, and such other. And without doubt even at this time here in England, God hath raised up a gracious king, & some such noble men as be neither cruel nor covetous. If there be therefore in us patience, humility, thankfulness, & prayer, surely we shall soon feel relief, comfort and prosperity. They therefore that as yet feel them selves grieved, let them call unto the lord, looking for his help in patient suffering, not provoking his vengeance by ungracious rebelling against his officers, unhappy resisting his ordinance: unhappy resisting may I well call it, for unhappy are all they that use it, purchasing thereby to themselves judgement, vengeance, and damnation. O how unhappy have they been here in England, which have not quietly suffered a comfortable reformation of their greatest griefs and harms, to proceed from god to them by his ordinance, but unpacientlye grudging have offended god, disquieted this realm, and undone themselves, by resisting gods ordinance. For the greatest grief that hath been unto the people in this realm, hath been the enclosing of comens, as concerning the which the powers ordained of GOD for th●● purpose, made an act of parliament, forbidding any man to enclose unto his private use, that which of long time had been taken, and used as common. And afterwards, the same powers did send forth proclamations, warning them which contrary to this act of parliament had enclosed grounds, offending the people, that they according to these Proclamations should lay the same enclosed lands abroad again, to satisfy the act of parliament, and to relieve the people. And for because neither of these ways took effect, there was immediately further commissions directed to put such men in authority, as could easily, and would gladly, and were purposed speedily to have laid unlawful enclosed lands abroad again, in such qui●●●orte as should have been most to the kings honour, to the wealth of this realm, and to the greatest comfort of tho●● which were most grieved. Now how the people did take or rather how they did resist and withstand this, ye know. And I shall rehearse when as I have telled you of one other thing which being of longer continuance in England, hath done far more harm, and yet the g●ye● there offer less, yea nothing at all felt. For the deadly wound thereof did bring the people past all feeling of grief. And the venomous poison brought the people in such a Maze, that th●y did not feel and p●●ceyue themselves to be in most hor●yble miserable wretchedness, wh●n as the word of GOD, the 〈◊〉 of l●fe, the saving health in Christ jesus, was ●aken away, and in a strange language shut, and closed up from them, so that they without feeling were led from God by man's traditions unto vain ceremonis, to be most venomously poisoned with devilish superstition. Therefore when as the merciful goodness of God beholding the miseries of the people, by the providence of the kings majesty, & his counsel, purposely ordained of God to comfort, help, and amend thee, people of this realm, by the restoring of god's word, and setting it plainly forth in the English tongue, with the right use and dew administration of his sacraments to be imprinted, and confirmed in our hearts: When as I say, by these gracious means, and godly order, God himself did offer unto the people, relief, comfort, and prosperity: Then the ungodly, ungracious ● unhappy people, being moost● unkind, where as they should have been most thankful, distrusted GOD, despised his ordinance, & presumed of their own wilfulness so far as they could or might, to withstand the ordinance of God, refused the grace of God, and procured to them selves the vengeance of God. Wherefore we having this terrible example in fresh memory, and saying a gracious King, and Godly rulars ordained of GOD, to amend our griefs, although all that cannot be amended in one day, which hath been appairing many years, yet let us patiently suffer for a time, not doubting but that that relief, comfort, and wealth, which God hath promised unto England by his word, offered of his goodness, and begon by his ordinance, shallbe brought unto pass, by his wisdom and might: in such wise as shall be most for his glory, the kings honour, the wealth of the realm, ●nd most to the comfort of them that most patiently in▪ hop●, trust to god's goodness. These examples have I rehearsed to teach you as it were by experience, how true this saying of Paul is: They which withstand or resist the powers ordained of God, receyu● unto themselves judgement: which is vengeance, and damnation. Let us therefore amend our lives, and be good men, and we shall not need to hate and fear, but have great occasion to love, and trust those which be now our chief rula●s. For they be as Paul sayeth, made rulars, not to put them in fear that do good, but them which do evil: so that none needeth to fear these ruler's, but evil doers. Which in evil doing have deserved of th● ruler's to be punished, and in resisting their power ordained of GGD, do hasten, and aggravate towards themselves▪ the ●or● vengeance of GOD. It followeth: wouldst thou be without fear of power, do that which is good, and thou shalt have praise of it: for he is the m●nyster of God to do the good, but y● thou do 〈◊〉, fear. For he beareth not 〈◊〉 sword without a cause, but is the minister of GOD to avenge in wrath him that doth evil. All these words Peter concludeth briefly in the second of his f●rst Epistle, saying that those that have rule and authority, be sent ad vindictant malorum, laudem ●ero ●onorum. That is to say: to take vengeance of evil 〈◊〉, and to commend the good.  
Whosoever thou art therefore and of whatsoever degree or sort thou be, if thou be a Subject thou must remember, and consider how that powers be ordained of God for thee, if thou be evil to make the good by dew correction: if thou be good to make the better, by the encouragement of commendation, praise, and maintenance. Look therefore all you that have power, and authority of GOD, that ye use it, as ye are commanded by God: to correct and punish the evil doer, and to encourage, reward, and maintain the good.  
See that for so far as your power extendeth, there be no evil unpunished, nor no good unrewarded. But harcke a little, and I shall tell you of an a●omynable robbery done in the City, 〈◊〉 to the officers of the city, & as yet not punished, but rather maintained in the city. There is a great sum of money sent from an honourable Lord by his servant unto those whom he is indebted vn●● in the city. The officers knowing that they to whom this money is s●nte have great need of it, know also in what places, at what times these unthrifty servants by whom it is sent, at ga●●ynge, banqueting, and riot, do spend it. If this be an evil deed, why is it not punished? Because it is not known some say. But whither they mean that it is not known to be done, or not known to be evil I doubt. And therefore here now will I make it openly known both to be done, and also to be evil done, and worse suffered. But doth not many of you know? sure I am tha● all you that be officers ought to know that all that riches and treasures which rich men, and rufflers, waste at greedy gamning, gluttonous bancketting, and such riot, is not their own, but sent by them from the honourable Lord of heaven, unto other that be honest, poor, and needy: unto whom God by his promise is indebted. Ye know, that Domini est terra et plenitudo ●ius. The earth is the Lords, and the plenty thereof. So that no man hath any thing of his own: But hath received all of the Lord. For, Quid habes quod non accepisti? What hast thou that thou hast not received: Yea thou as a servant haste received of thy Lord, which giveth unto his servants the talents of his treasures. And to know for what purpose he giveth them unto you, read Isaiah, the xviii Frange esurienti pane▪ tuum▪ et●. break thy bread unto the hungry, and the needy: & the wandering lead into thy house: when thou seest one naked cloth him, and do not despise thine own flesh. Hear you servants of the Lord, which have received the treasures of the lord, unto whom the lord by you hath sent them: unto the houngrye, the needy, the naked▪ and those that be of the same flesh and blood that you your selu●●●e. Now you▪ officers knowing tha● great riches, and treasures sent from the honourable lord of heaven, unto his well beloved people, the needy members of Christ's, body, by th●se unthrifty servants is stente at ga●●ynge, and riot, within your offices, ye must needs know that an evil deed is done. Let us therefore I pray you, know how it is punished. Peradventure ye will say: there is no law in England that appointeth any punishment for gamners. If therefore evil deeds may be done in England without fear, than is the sword of authority borne in England, without a cause. But I will tell the that art an office in England or in what christian land so ●uer it be: whereas there is no certain punishment for any evil deed by man's law there the office may & aught to use any kind of punishment to amend or restrain the evil doer, by god's law. But without doubt if those same men should spend in the same sort of riot, so great treasures sent from the Kings Majesty unto the aldermen of this city, there should be punishment, correction, and reamedye found for them quickly.  
And of very conscience is not go● as much to be feared as the king and the poor, and needy as will to be pitied and provided for as the rich and wealthy▪  
Well, gamners, ryotters, and all evil doers, if they do not repent, shallbe damned in their own sins: but the blood of their souls shallbe required 〈◊〉 the hands of the officers, which by f●a●● should have caused them to leave sin. Y●a but what shall m●●han say by 〈◊〉, which is now made so lawful 〈◊〉 an offyc●r y● he would, can not punish, to make men to leave it? As concerning this matter we have plain commandment in the fif●ene of Deutro. And in the fift of Math. To lend to him that needeth, and would borrow. And in the sixth of Luke it is plain. Da●● mu●uo, nihil inde spe●an●es. Lend sayeth Chris●e. trus●ing to have no gain thereby. Here we have two commandments, the one is to lend, and the other not to lend for lukar: now he that breaketh god's commandment must needs go to the devil. So that in breaking these two commandments, here is two ways for you rich men to go to the devil: Either in lending for lucre, or else in not lending any thing at all. Many of you there be, that whosoever sayeth nay, will needs the one of these two ways. For y● man's law do stop up usury, ●o that by lending thou canst have no gains, than wilt thou the other way apace, and lend nothing at all. So shalt thou be sure to come there away to the devil. For than shall no man in no case have any use of thy goods. Therefore neither the law, nor the officer in suffering a little usury, and commanding none, doth maintain or allow usury, But for because y● being no ●surer wilt needs to the devil, they suffer the to go such away as some commodity might 〈◊〉 to other by some use of thy goods, rather than by stopping by that way, to drive the three away as no man could have any use of any of thy goods. For where as God commandeth, and thy needy neighbour desireth the to lend, and thou neither at the reverence of God, nor for pity of thy neighbour wilt lend of love freely: but contrary to god's commandment with out pity of the poor, thou wilt not stick to lend for greediness of lucre covetously: thy own deeds declare the to be so void of all godly charity, and so full of divilysh covetousness, that thou art f●r past all man's cure, and help, either by law or punishment. So will I leave thee, and speak of those that might, and ought to be healed by men being in authority, and yet will not.  
For there be sum such jolly fellows that they willbe subject to no powers, which by fear might cause them to forbear their vain pleasures in evil: unto those now consequently doth Paul speak, saying: ye must needs be subject, not only for wrath, but also for conscience sake. If ye be such jolly fellows that ye fear not the wrath or displeasure of officers, when as ye do evil, yet grope your own conscience, that ye may feel what a grievous sin it is to withstand the powers ordained of GOD to minister dew correction unto evil doers. For not only thy conscience, but also thine own deed in that thou dost pay tribute for this thing, shall testify against thee: that thou knowwest them to be the ministers of GOD, attending to this same thing, to this bringing evil doers in ●eare. It is therefore a matter of conscience for the so to with stand the powers ordained of God, that they take no place in thee, but that thou wilt do evil without fear, & maintain that which is evil done, by worse presumption. I do not say that whatsoever the magistrates command is a matter of conscience, but what soever is evil, is a matter of conscience. And to resist right by might, so that thou wilt not be subject in humylitye, unto those powers which God by his right hath set over the in authority is a great evil, and therefore a great matter of conscience. Many examples we have which doth prove that every commandment of magistrates be not matters in conscicene, & yet every resisting or rebelling against their authority is a matter in conscience. The jews had a custtume confirmed by their elders which were magistrates, that no man should eat with unwashen hands: Christ jesus least this custom, broke this tradition without any grudge of conscience.  
David knowing Saul the king to be a wicked man and his deadly enemy, and having Saul in a den, where as if he would, he might have killed him: this David had a good conscience not to touch the lords anointed, to suffer Saul to be king and to submit himself. Daniel was commanded not to pray to God: the Apostles were commanded not to preach gods word. These did not rebel against the higher powers, no nor yet for conscience obey men, but rather they obeyed God. For Daniel did pray, and the Apostles did preach. So rise not, rebel not, resist not, what soever the rulers themselves do: And be ye not so scrupulous as to think the bond in conscience unto every thing that a man being a ruler commandeth the to do it especially, if God command the contrary. Now it followeth, give unto every one that which is due: Every duty belonging to every body, can not here be declared, no nor at this time rehearsed, I will therefore speak briefly of one thing which shall be a general example for all duties. Pau. i. unto the Cor. xi. unus panis unum corpus multi sumus: One bred sayeth he one body we are that be many: by the which he declareth that as of divers corns of wheat by the liquor of water knoden into dough is made one loaf of bread: so we being diverse men, by love and charity, which is the liquor of life, joined into one congregation, be made as divers members of one mystical body of Christ, where by I say, as by one example in the stead of many, learn that the more gorgeous you yourselves be in silks & velvets, the more shame is it for you to see other poor and needy, being members of the same body, in rags and cloth, yea bare and naked.  
Dost thou not think them to be members of the same body that thou art? Then art not thou a member of Christ, than art not thou a child of God, than art no● thou a christian man. One member ought as well to be provided for, as another: I do not say that one ought to have as costly provision as another.  
But as there be divers members in divers places, having divers duties, so to have divers provision in feeding and clothing. And as they be all in one body, so none to be without that feeding and clothing, which for that part of the body is meet and necessary. Even as ye do provide indifferently for every part of your natural body, by reason of the which, ye are bound, and subject to corruption: So let no part or member of your Christian body be unprovided for: By reason of the which body, ye be heirs of the heavenly kingdom. And this one example generally shall teach you to give that which is due unto every one severally. Now here followeth but even four words: Tribute, cus●ume, fere, honour. Of these iiii. words will I conclude almost in four words. Ye must give tribute, to whom tribute is due: custom, to whom custom is due: fear, to whom fear is due: honour, to whom honour is due. Under tribute be contained taxes, fifteenth, subsides, and such as be paid at sometimes to the Rulers, and be not continual. Customs be tithes, tolls, rents, and such as the people pay unto the officers continually. For paying of tribute besides this commandment of Paul, we have example of Christ's mother, which being at the hour of her travel went out of Galyle unto Bethlem, a town in jewry, there to be taxed, and pay tribute unto Cesar.  
As concerning custom, Christ himself commanded Peter to pay for them both, lest that they should offend: that is, lest that they, in not paying, should give evil example unto the people. So Christian men must needs pay both tribute and custom. What tribute and custom good men may take, it appeareth in that that goeth afore: surely even so much and no more as shall sufficiently discharge their costs, necessarily bestowed in correcting of evil, and rewarding good. Mark that I say they may or aught to take no more: for here I tell them their duty. For truly if they do require more of you that be their subjects, then is it your duty to pay that which they ask, and not to be curious to know for what cause it is asked, but this only to take heed that with due reverence ye pay it, as Paul commandeth, and as Christ and his mother have given you example. Fear and honour belong chiefly, yea in a manner only unto God. For God only for himself is to be feared and honoured.  
All other for gods cause, are so to be feared and honoured: as that fear and honour which is given unto them, may proceed and come finally unto God. For, dominum deum tuum adorabis et illum solum coals. Thou shalt honour the Lord thy God, and him only shalt thou reverently serve. As for the devil, fear him not, for he will do no less harm unto thee than he can: he can do no more than God will suffer him. Fear therefore lest that thou offend God, and he sufferre the devil to utter his malice, and mischief towards thee.  
That fear, honour, or service which according to god's commandment is done unto those persons whom God hath authorized to receive it in his name, is done unto God.  
As that money which by thy commandment is paid to thy servant in thy name, is paid unto the. Therefore Christ ruling in magistrates by authority, and being houngrye and could in the poor by pity, doth command us to give, and promiseth that he himself will receive and reward that honour of reverence, service and obedience done to the higher powers, as to his ordinance in the common welath: and also that honour of charitable alms, relief, and comfort, which is bestowed upon the poor and needy, as upon the lively members of his own body. As for that which without god's commandment, of man's fantastical imagination is done unto Images, must needs be high dishonour, & grievous displeasure unto God, when as the lively image of God created with his own hand in flesh and blood, doth honour, reverence, & homage unto a dead picture of man, graven in stock or stone, with a workman's tools  
God is also honoured in all his creatures, when as they be taken with thanks, and used as he hath commanded: and therefore, when as they be unthankfully taken, or wickedly abused, then is he dishonoured, and displeased.  
Now, hear a short conclusion, Qui ex deo est, verbum dei audit: He that is of God, heareth the word of God. All you I say that be Christian men, Gods children, and endued with God's spirit, will hear the word of God's threatening, and fearing his vengeance, repent, will hear the word of god's commandment, and following his counsels amend your lives, will hear the word of God's promise, and patiently suffering, trust to his goodness. As for you that will not hear and regard god's word, ye declare your selves not to be of God. But for because ye have the devil to your father, ye will fulfil the lusts and desires of the devil, which is your father. And the lust and desire of the devil is, to hinder the work and pleasure of God: and this is the work and will of God, that we should repose our faith and trust in Christ jesus, and bestow our labour and diligence in our own vocation. Therefore the devil poisoning all his with greedy covetousness, will cause them ever to trust to their own provision, and never to be content with their own vocation, but being called of God to be merchant, gentleman, lawer, or courtear, yet to be ready at a beck of their father the devil, besides this their godly vocation, devyllyshelye to proule for, seek, and purchase farms, personages, and benefices, to discourage housbandemennes from tilling of the ground, and ministers from preaching of God's word: that thereby may come a grievous hunger, dearth, and lack both of natural substance for the body, and also of heavenly food for the soul And then those in the country that be not gods children, but devilish vipers, will hiss, whisper, and swell with venomous presumption, and their sting of rebellion to destroy both themselves, & all the country. But they of the country or else where, that be the children of God in deed, knowing covetous rich men & officers to be sparpled abroad in the country as the scourges of god, to beat them for their sins, like gentle children, will acknowledge their own faults, and patiently suffering correction, pitifully cry unto their heavenly father for mercy, forgiveness, & comfort. So all you in England, th●● have any godly knowledge, grace, and charity, will say with the prophet David: Verga tua, et baculus tuus, ipsa me consolata sunt: Thy rod, O Lord and thy staff, they it be which have comforted me. Thy rod of correction, which is these covetous rich men, & officers, and thy staff of comfort, which is the kings majesty, whom thou hast endowed with a gracious gentle nature, godly education, wonderful wit, & great learning: yea, and those noble men whom thou hast called from their vain pleasures, to take great pains, of a reverent love towards the king, and of a charital●● pity towards us, to bestow their lands and goods, time, and study, and all that ever they have, to prosper the King, to provide for his realm, and to cherish us his people thereof. Thus thy rod of correction, O Lord, hath taught us to be subject in humility unto all higher powers, as to thy ordinance: & this thy staff of comfort o Lord, doth encourage us to love & trust them, especially unto whom thou hast given highest power and authority. So that we can now willingly give unto every one that which is due: unto the higher powers, reverence, service, and obedience, unto all in general faithful dealing, and unto the poor and needy, charitable alms, relief and comfort.  
Give therefore unto us, o Lord, mercy & grace, that we may render unto thee thanks and praise for ever. Amen.   

¶ Imprinted at London by john Dare, dwelling over Alderigate, and William Seres dwelling in Peter College.  
The year of our Lord God M.D.L. the ninth day of April.